Jesus sat at meat with Matthew (Notes)

Saint Matthew - Chapter 9

Jesus eating with Matthew. J-J Tissot

[9] Et, cum transiret inde Jesus, vidit hominem sedentem in telonio, Matthaeum nomine. Et ait illi : Sequere me. Et surgens, secutus est eum.
And when Jesus passed on from hence, he saw a man sitting in the custom house, named Matthew; and he saith to him: Follow me. And he rose up and followed him.

[10] Et factum est, discumbente eo in domo, ecce multi publicani et peccatores venientes, discumbebant cum Jesu, et discipulis ejus.
And it came to pass as he was sitting at meat in the house, behold many publicans and sinners came, and sat down with Jesus and his disciples.

And it came to pass as he sat at meat, &c. This was in Matthew’s own house, for he is silent about his virtues, outspoken about his errors. This appears from what Luke says, Levi, that is, Matthew, made him a great feast in his own house: to this feast he invited many of his companions, publicans like himself, and sinners, that they might be drawn by the kindness of Christ to follow Him, as he had done. It is indeed a sign of true conversion to be anxious that others also should be converted from their sins. For good is self-diffusive, and charity instigates men to seek the salvation of other lost sinners.

The office of a publican, although a just one in itself, and one that could be exercised without sin, yet, because avaricious men frequently undertook it from love of gain, who extorted unjust dues, especially from the poor, publicans were accounted infamous among the Jews, and public sinners, as public usurers are similarly accounted among Christians. There was this also, that the Jews maintained that they, as a people dedicated to God, ought not to pay tribute to the Romans, who were Gentiles and idolaters: for this was contrary to the liberty and dignity of the children of God. Thus they detested the publicans, who exacted the tribute.

Sinners are here distinguished from publicans. These sinners seem to have been dissolute Jews, who cared little for the law and religion of the Jews, and lived in a heathenish manner, or who had apostatized to heathenism.

[11] Et videntes pharisaei, dicebant discipulis ejus : Quare cum publicanis et peccatoribus manducat magister vester?
And the Pharisees seeing it, said to his disciples: Why doth your master eat with publicans and sinners?

And when the Pharisees saw it, &c. These are the words, not of those who asked a question, but of those who were making an accusation. As much as to say, “Your Master Christ acts contrary to the law of God and the traditions of the Fathers. Why do you listen to Him, and follow Him? He associates with sinners. He is bringing the stain of their sins and infamy upon you.”

[12] At Jesus audiens, ait : Non est opus valentibus medicus, sed male habentibus.
But Jesus hearing it, said: They that are in health need not a physician, but they that are ill.

But when Jesus heard that, &c.: from the report of His disciples. For even the Pharisees did not dare to make this charge to Christ Himself. He saith, not to His disciples, but to the Pharisees, for He turned Himself to those from whom the complaint proceeded, as is clear from what follows. 
They that are whole, &c. As a physician is not infected by the diseases of those who are sick, but rather overcometh diseases, and drives them away, and therefore it is not a disgrace, but an honour to a physician to be associated with the sick, so in like manner I, who have been sent from heaven to earth by God the Father, to be a physician of sin-sick souls, am not contaminated by their sins when I associate with them, but rather heal them, which is the highest praise to Me, and the greatest benefit to them. I therefore am the Physician, not the companion of sinners.

[13] Euntes autem discite quid est : Misericordiam volo, et non sacrificium. Non enim veni vocare justos, sed peccatores.
Go then and learn what this meaneth, I will have mercy and not sacrifice. For I am not come to call the just, but sinners.

But go ye: that is, go away from Me; depart out of My sight. They are the words of one repudiating them. And learn, what Hosea says (6:6), I will have mercy and not sacrifice: i.e., I prefer mercy to sacrifice, although sacrifice is the noblest act of religion. Therefore follow mercy, even as I do, that ye may save sinners. For I prefer mercy, and to have pity upon miserable sinners, rather than with you to offer victims to God. See what I have said upon Hosea 6:6, where I have commented upon the dignity and surpassing excellency of mercy.

Well does S. Bernard (Serm. 16 in Cant.) exclaim, “O Wisdom, with what art of healing, by wine and oil, dost Thou restore health to my soul! Thou art bravely sweet, and sweetly brave, brave for me, sweet to me. Thy name is oil poured forth, not wine. For I would not that Thou shouldst enter into judgment with Thy servant. It is oil, because thou crownest me with mercy and loving kindness. It is indeed oil; for oil floats at the top of all liquids with which it is mingled: and thus it is a lively figure of that Name which is above every name.”

For I came not to call the just out sinners. So it is in the Vulgate The Greek adds, εἰς μετανοίαν, to repentance. So too S. Luke, and the Arabic Version. This must be either expressed or understood. For Christ also called Nathanael, who was a just man. Also He called the Blessed Virgin, S. John, and Elizabeth, who were saints, to still greater sanctity and perfection.

Hilary, Jerome, Bede, &c., take the words differently, I came not to call the righteous, that is, those who proudly, but falsely esteem and boast themselves to be righteous, when they are in very truth sinners and hypocrites, such as ye are, O ye Pharisees.

Totus tuus ego sum 

Et omnia mea tua sunt;

Tecum semper tutus sum:
Ad Jesum per Mariam