Calvin's Commentaries
The Harmony of the Gospels (Volume XVI)
MATTHEW 9:9-13; MARK
2:13-17; LUKE 5:27-32
Matthew 9:9.
Jesus
saw a man sitting at the customhouse.
The custom-house
has usually been a place noted for plundering and
for unjust exactions, and was at that time particularly infamous. In the
choice of Matthew out of that place, not only to be admitted into the family
of Christ, but even to be called to the office of Apostle, we have a
striking instance of the grace of God. It was the intention of Christ to
choose simple and ignorant persons to that rank, in order to cast down
the wisdom of the world, (1
Corinthians 2:6.) But this publican, who followed an
occupation little esteemed and involved in many abuses, was selected for
additional reasons, that he might be an example of Christ's undeserved
goodness, and might show in his person that the calling of all of us
depends, not on the merits of our own righteousness, but on his pure
kindness. Matthew, therefore, was not only a witness and preacher, but was
also a proof and illustration of the grace exhibited in Christ. he gives
evidence of his gratitude in not being ashamed to hand down for perpetual
remembrance the record of what he formerly was, and whence he was taken,
that he might more fully illustrate in his person the grace of Christ. In
the same manner Paul says:
This is a faithful
saying, that Christ Jesus came into the world to save sinners, of whom I am
chief, (1
Timothy 1:15.)
As to Mark and
Luke calling him Levi,
it appears that this was his ordinary name:5
but that his being a publican
was the reason why he took a foreign name.
Follow me.
There is no reason to doubt that Christ explained
in many words why he was called, and on what conditions. This is more fully
ascertained from Luke, who says,
that he left all, rose up, and followed
Christ: for it would not have been necessary for
him to leave all, if he had not been a private disciple of Christ, and
called in expectation of the Apostleship. In the great readiness and
eagerness of Matthew to obey, we see the Divine power of the word of Christ.
Not that all in whose ears he utters his voice are equally affected in their
hearts: but in this man Christ intended to give a remarkable example, that
we might know that his calling was not from man.6
Luke 5:29.
And Levi made
him a great banquet.
This appears to be at variance with what Luke
relates, that he left
all: but the
solution is easy. Matthew disregarded every hinderance, and gave up himself
entirely to Christ, but yet did not abandon the charge of his own domestic
affairs. When Paul, referring to the example of soldiers, exhorts the
ministers of the word to be free and disentangled from every hinderance, and
to devote their labors to the church, he says:
No man that warreth
entangleth himself with the affairs of life,
that he may please the commander, (2
Timothy 2:4.)
He certainly
does not mean, that those who enroll themselves in the military profession
divorce their wives, forsake their children, and entirely desert their
homes; but that they quit their homes for a time, and leave behind them
every care, that they may be wholly employed in war. In the same manner,
nothing kept Matthew from following where Christ called; and yet he freely
used both his house and his property, as far as the nature of his calling
allowed. It was necessary, indeed, that he should leave the
custom-house:
for, had he been detained there, he would not have been a follower of
Christ.7
It is called
a great banquet,
with reference not to the multitude of the guests,
but to the abundance and magnificence of the provisions: for we know that
Christ did not practise such austerity, as not to allow himself to be
sometimes entertained more splendidly by the rich, provided that there were
no superfluity. Yet we cannot doubt that, as he was a remarkable example of
temperance, so he exhorted those who entertained him to frugality and
moderation in diet, and would never have endured wasteful and extravagant
luxuries. Matthew says that sinners--that
is, men of wicked lives and of infamous
character--came
to the banquet. The reason was, that the publicans,
being themselves generally hated and despised, did
not disdain to associate with persons of that description; for, as moderate
correction produces shame and humiliation in transgressors, so excessive
severity drives some persons to despair, makes them leave off all shame, and
abandon themselves to wickedness. In levying custom or taxes there was
nothing wrong: but when the
publicans
saw themselves cast off as ungodly and detestable persons,
they sought consolation in the society of those who did not despise them on
account of the bad and disgraceful reputation which they shared along with
them. Meanwhile, they mixed with adulterers, drunkards, and such characters;
whose crimes they would have detested, and whom they would not have
resembled, had not the public hatred and detestation driven them to that
necessity.
Matthew 9:11.
Why does your Master
eat with publicans and sinners?
The scribes attack the disciples of Christ, and,
with the view of soliciting them to revolt, reproach him with what was at
first sight base and shameful." Of what use was it that he should be their
Master, if it were not to withdraw them from the majority of men to lead a
holier life? On the contrary, he withdrew them from a respectable and
passable condition in life to ungodly licentiousness, and to pollute
themselves by wicked companions." Ignorant and wavering disciples might have
been induced by such reproaches to desert their Master. But they act
properly when, not finding themselves sufficiently fortified against such a
calumny, they carry their complaint to their Master: for Christ, by opposing
the scribes, confirms his disciples for the future.
12. Not they who are in health need a physician.
It is evident from Christ's reply that the
scribes erred in two ways: they did not take into account the office of
Christ; and, while they spared their own vices, they proudly despised all
others. This deserves our particular attention, for it is a disease which
has been always very general. Hypocrites, being satisfied and intoxicated
with a foolish confidence in their own righteousness, do not consider the
purpose for which Christ was sent into the world, and do not acknowledge the
depth of evils in which the human race is plunged, or the dreadful wrath and
curse of God which lies on all, or the accumulated load of vices which
weighs them down.
The
consequence is, that they are too stupid to feel the miseries of men, or to
think of a remedy. While they flatter themselves, they cannot endure to be
placed in their own rank, and think that injustice is done them, when they
are classed with transgressors. Our Lord glances at this second error by
replying, that they who are in health have no need of a
physician.
It is an ironical admission,8
and is intended to show that they are offended when they see sinners,
because they claim righteousness for themselves. Because you are in health,
(he says,) you despise the sick,
are offended at them, and cannot endure the sight
of them: but a
physician
ought to be affected in a very different manner. He afterwards points out
that he must discharge the duties of a physician,
because he has been sent by the Father to call sinners.
Though Christ begins with
reproof, yet if we desire to make progress in his doctrine, what he has put
in the second place must receive our first consideration. He came to quicken
the dead, to justify the guilty and condemned, to wash those who were
polluted and full of uncleanness, to rescue the lost from hell, to clothe
with his glory those who were covered with shame, to renew to a blessed
immortality those who were debased by disgusting vices. If we consider that
this was his office and the end of his coming,--if we remember that this was
the reason why he took upon him our flesh, why he shed his blood, why he
offered the sacrifice of his death, why he descended even to hell, we will
never think it strange that he should gather to salvation those who have
been the worst of men, and who have been covered with a mass of crimes.
He whom you detest appears to
you to be unworthy of the grace of Christ. Why then was Christ himself made
a sacrifice and a curse, but that he might stretch out his hand to accursed
sinners? Now, if we feel disgust at being associated by Baptism and the
Lord's Supper with vile men, and regard our connection with them as a sort
of stain upon us, we ought immediately to descend into ourselves, and to
search without flattery our own evils. Such an examination will make us
willingly allow ourselves to be washed in the same fountain with the most
impure, and will hinder us from rejecting the righteousness which he offers
indiscriminately to all the ungodly, the life which he offers to the dead,
and the salvation which he offers to the lost.
13. But rather go and learn.
He dismisses and orders them to depart, because he
saw that they were obstinate and unwilling to learn.
Or rather he explains to them, that they are
contending with God and the Prophet, when, in pride and cruelty, they are
offended at relief which is given to the wretched, and at medicine which is
administered to the sick. This quotation is made from
Hosea 6:6:
For I desired mercy,
and not sacrifice;
and the knowledge of God more than burnt-offerings.
The subject of
the prophet's discourse had been the vengeance of God against the Jews. That
they might not excuse themselves by saying that they were performing the
outward worship of God, (as they were wont to boast in a careless manner
about their ceremonies,) he declares that God has no delight in sacrifices,
when their minds are destitute of piety, and when
their conduct is at variance with uprightness and righteousness. That the
statement, I desired
not sacrifice,
must be understood comparatively, is evident from the
second clause, that the
knowledge of God is better than burnt-offerings.
By these words he does not absolutely reject burnt-offerings,
but places them in a rank inferior to piety and
faith. We ought to hold, that faith and spiritual worship are in themselves
pleasing to God, and that charity and the duties of humanity towards our
neighbors are in themselves required; but that sacrifices
are but appendages, so to speak, which are of no
value or estimation, where substantial truth is not found. On this subject I
have treated more fully at the tenth chapter of the Epistle to the Hebrews.
It ought to be observed that there is a synecdoche
in the word mercy:
for under one head the prophet embraces all the
kindness which we owe to our brethren.
For I came not.
Though this was spoken for the purpose of
reproving the pride and hypocrisy of the scribes, yet it contains, in a
general form, a very profitable doctrine. We are reminded that the grace of
Christ is of no advantage to us, unless when, conscious of our sins, and
groaning under their load, we approach to him with humility. There is also
something here which is fitted to elevate weak consciences to a firm
assurance: for we have no reason to fear that Christ will reject sinners, to
call whom he descended from his heavenly glory. But we must also attend to
the expression, to repentance:
which is intended to inform us that pardon is
granted to us, not to cherish our sins, but to recall us to the earnestness
of a devout and holy life. He reconciles us to the Father on this condition,
that, being redeemed by his blood, we may present ourselves true sacrifices,
as Paul tells us:
The grace of God,
which bringeth salvation, hath appeared to all men, teaching us that,
denying ungodliness and worldly lusts, we should live soberly, and
righteously, and devoutly in this world, (Titus
2:11,12.)
