St.
John Chrysostom
(Homilies on the Gospel of St. Matthew, Vol X, NPNF (1st))
Homily XXX.
Matthew Chapter 9, Verse 9
"And as Jesus passed forth from thence, He saw a man sitting at
the receipt of custom,1
named Matthew; and He saith unto him, Follow me."
For when He had performed the miracle, He did not remain, lest, being in
sight, He should kindle their jealousy the more; but He indulges them by
retiring, and soothing their passion. This then let us also do, not
encountering them that are plotting against us; let us rather soothe their
wound, giving way and relaxing their vehemence.
But wherefore did He not call him together with Peter and John and the
rest? As in their case He had come at that time, when He knew the men would
obey Him; so Matthew also He then called when He was assured he would yield
himself. And therefore Paul again He took, as a fisher his prey, after the
resurrection. Because He who is acquainted with the hearts, and knows the
secrets of each man's mind, knew also when each of these would obey.
Therefore not at the beginning did He call him, when he was yet in rather a
hardened state, but after His countless miracles, and the great fame
concerning Him, when He knew him to have actually become more prepared for
obedience.
And we have cause also to admire the self-denial2
of the evangelist, how he disguises not his own former life, but adds even
his name, when the others had concealed him under another appellation.3
But why did he say he was "sitting at the receipt of custom?" To indicate
the power of Him that called him, that it was not when he had left off or
forsaken this wicked trade, but from the midst of the evils He drew him up;
much as He converted the blessed Paul also when frantic and raging, and
darting fire; which thing he himself makes a proof of the power of Him that
called him, saying to the Galatians, "Ye have heard of my conversation in
time past in the Jews' religion, how that beyond measure I persecuted the
church of God."4
And the fishermen too He called when they were in the midst of their
business. But that was a craft not indeed in bad report, but of men rather
rudely bred, not mingling with. others, and endowed with great simplicity;
whereas the pursuit now in question was one full of all insolence and
boldness, and a mode of gain whereof no fair account could be given. a
shameless traffic, a robbery under cloak of law: yet nevertheless He who
uttered the call was ashamed of none of these things.
And why talk I of His not being ashamed of a publican? since even with
regard to a harlot woman, so far from being ashamed to call her, He actually
permitted her to kiss His feet, and to moisten them with her tears.5
Yea, for to this end He came, not to cure bodies only, but to heal likewise
the wickedness of the soul. Which He did also in the case of the paralytic;
and having shown clearly that He is able to forgive sins, then, not before,
He comes to him whom we are now speaking of; that they might no more be
troubled at seeing a publican chosen into the choir of the disciples. For He
that hath power to undo all our offenses, why marvel if He even make this
man an apostle?
But as thou hast seen the power of Him that called, so consider also the
obedience of him that was called: how he neither resisted, nor disputing
said, "What is this? Is it not indeed a deceitful calling, wherewith He
calls me, being such as I am?" nay; for this humility again had been out of
season: but he obeyed straightway, and did not even request to go home, and
to communicate with his relations concerning this matter; as neither indeed
did the fishermen; but as they left their net and their ship and their
father, so did he his receipt of custom and his gain, and followed,
exhibiting a mind prepared for all things; and breaking himself at once away
from all worldly things, by his complete obedience he bare witness that He
who called him had chosen a good time.
And wherefore can it be, one may say, that he hath not told us of the
others also, how and in what manner they were called; but only of Peter and
James, and John and Philip, and nowhere of the others?6
Because these more than others were in so strange and mean ways of life.
For there is nothing either worse than the publican's business, or more
ordinary than fishing. And that Philip also was among the very ignoble, is
manifest from his country. Therefore these especially they proclaim to us,
with their ways of life, to show that we ought to believe them in the
glorious parts of their histories also. For they who choose not to pass by
any of the things which are accounted reproachful, but are exact in
publishing these more than the rest, whether they relate to the Teacher or
to the disciples; how can they be suspected in the parts which claim
reverence? more especially since many signs and miracles are passed over by
them, while the events of the cross, accounted to be reproaches, they utter
with exact care and loudly; and the disciples' pursuits too, and their
faults, and those of their Master's ancestry who were notorious for sins,7
they discover with a clear voice. Whence it is manifest that they made much
account of truth, and wrote nothing for favor, nor for display.
a. Having therefore called him, He also honored him with a very great
honor by partaking straightway of his table; for in this way He would both
give him good hope for the future, and lead him on to a greater confidence.8
For not in a long time, but at once, He healed his vice. And not with him
only doth He sit down to meat, but with many others also; although this very
thing was accounted a charge against Him, that He chased not away the
sinners. But neither do they conceal this point, what sort of blame is
endeavored to be fixed on His proceedings.
Now the publicans come together as to one of the same trade; for he,
exulting9
in the entrance of Christ, had called them all together. The fact is, Christ
used to try every kind of treatment; and not when discoursing only, nor when
healing, nor when reproving His enemies, but even at His morning meal, He
would often correct such as were in a bad way; hereby teaching us, that
every season and every work may by possibility afford us profit. And yet
surely what was then set before them came of injustice and covetousness; but
Christ refused not to partake of it, because the ensuing gain was to be
great: yea rather He becomes partaker of the same roof and table with them
that have committed such offenses. For such is the quality of a physician;
unless he endure the corruption of the sick. he frees them not from their
infirmity.
And yet undoubtedly He incurred hence an evil report: first by eating
with him, then in Matthew's house, and thirdly, in company with many
publicans. See at least how they reproach Him with this. "Behold a man
gluttonous, and a wine-bibber, a friend of publicants and sinners."10
Let them hear, as many as are striving to deck themselves with great
honor for fasting, and let them consider that our Lord was called "a man
gluttonous and a winebibber," and He was not ashamed, but overlooked all
these things, that he might accomplish what He had set before him; which
indeed was accordingly done. For the publican was actually converted, and
thus became a better man.
And to teach thee that this great thing was wrought by his partaking of
the table with Him, hear what Zacch'us saith, another publican. I mean, when
he heard Christ saying, "To-day, I must abide in thy house," the delight
gave him wings, and he saith, "The half of my goods I give to the poor, and
if I have taken anything from any man by false accusation, I restore him
fourfold."11
And to him Jesus saith, "This day is salvation come to this house." So
possible is it by all ways to give instruction.
But how is it, one may say, that Paul commands, "If any man that is
called a brother be a fornicator or covetous, with such an one no, not to
eat?"12
In the first place, it is not as yet manifest, whether to teachers also he
gives this charge, and not rather to brethren only. Next, these were not yet
of the number of the perfect,13
nor of those who had become brethren. And besides, Paul commands, even with
respect to them that had become brethren, then to shrink from them, when
they continue as they were, but these had now ceased, and were converted.
3. But none of these things shamed the Pharisees, but they accuse Him to
His disciples, saying,
"Why eateth your Master with publicans and sinners?"14
And when the disciples seem to be doing wrong, they intercede with Him,
saying, "Behold thy disciples do that which is not lawful to do on the
sabbath-day;"15
but here to them they discredit Him. All which was the part of men dealing
craftily, and wishing to separate from the Master the choir of the
disciples. What then saith Infinite Wisdom?
"They that be whole need not a physician," saith He, "but they that are
sick."16
See how He turned their reasoning to the opposite conclusion. That is,
while they made it a charge against Him that He was in company with these
men: He on the contrary saith, that His not being with them would be
unworthy of Him, and of His love of man; and that to amend such persons is
not only blameless, but excellent, and necessary, and deserving of all sorts
of praise.
After this, that He might not seem to put them that were bidden to shame,
by saying, "they that are sick;" see how He makes up for it again, by
reproving the others, and saying,
"Go ye and learn what that meaneth, I will have mercy, and not
sacrifice."17
Now this He said, to upbraid them with their ignorance of the Scriptures.
Wherefore also He orders His discourse more sharply, not Himself in anger,
far from it; but so as that the publicans might not be in utter perplexity.
And yet of course He might say, "Did ye not mark, how I remitted the sins
of the sick of the palsy, how I braced up his body?" But He saith no such
thing, but argues with them first from men's common reasonings, and then
from the Scriptures. For having said, "They that be whole need not a
physician, but they that are sick;" and having covertly indicated that He
Himself was the Physician; after that He said, "Go ye and learn what that
meaneth, I will have mercy, and not sacrifice." Thus doth Paul also: when he
had first established his reasoning by illustrations from common things, and
had said, "Who feedeth a flock, and eateth not of the milk thereof?"18
then he brings in the Scriptures also, saying, "It is written in the law of
Moses, Thou shall not muzzle the ox that treadeth out the corn;"19
and again, "Even so hath the Lord ordained, that they which preach the
gospel should live of the gospel."20
But to His disciples not so, but He puts them in mind of His signs,
saying on this wise, "Do ye not yet remember the five loaves of the five
thousand, and how many baskets ye took up?"21
Not so however with these, but He reminds them of our common infirmity, and
signifies them at any rate to be of the number of the infirm; who did not so
much as know the Scriptures, but making light of the rest of virtue, laid
all the stress on their sacrifices; which thing He is also earnestly
intimating unto them, when He sets down in brief what had been affirmed by
all the prophets,22
saying, "Learn ye what that meaneth, I will have mercy, and not sacrifice."
The fact is, He is signifying hereby that not He was transgressing the
law, but they; as if He had said, "Wherefore accuse me? Because I bring
sinners to amendment? Why then ye must accuse the Father also for this."
Much as He said also elsewhere, establishing this point: "My Father worketh
hitherto, and I work:"23
so here again, "Go ye and learn what that meaneth, I will have mercy, and
not sacrifice." "For as this is His will, saith Christ, so also mine." Seest
thou how the one is superfluous, the other necessary? For neither did He
say, "I will have mercy, and sacrifice," but, "I will have mercy, and not
sacrifice." That is, the one thing He allowed, the other He cast out; and
proved that what they blamed, so far from being forbidden, was even ordained
by the law, and more so than sacrifice; and He brings in the Old Testament,
speaking words and ordaining laws in harmony with Himself.
Having then reproved them, both by common illustrations and by the
Scriptures, He adds again,
"I am not come to call righteous men, but sinners to repentance."24
And this He saith unto them in irony; as when He said, "Behold, Adam is
become as one of us;"25
and again, "If I were hungry, I would not tell thee."26
For that no man on earth was righteous, Paul declared, saying, "For all have
sinned, and come short of the glory of God."27
And by this too the others were comforted, I mean, the guests. "Why, I am so
far," saith He, "from loathing sinners, that even for their sakes only am I
come." Then, lest He should make them more careless, He staid not at the
word "sinners," but added, "unto repentance." "For I am not come that they
should continue sinners, but that they should alter, and amend."
_______________________________________________________________
1
[R. V., "at the place of toll."]
2
filosofi/an.
3
Mark ii. 14; Luke v.27.
4
Gal. i. 13.
5
Luke vii. 38.
6
It appears by this that St. Chrysostom did not consider
Nathanael to be the same with St. Bartholomew.
7
Matt. iii. 6.
8
par0r9hsi/an.
9
e0gkallwpizo/menoj.
10
Matt. xi. 19.
11
Luke xix. 5, 8, 9.
12
1 Cor. v. 11.
13
a0phrtisme/nwn.
14
Matt. ix. 11.
15
Matt. xii. 2.
16
Matt. ix. 12. [R. V., "They that are whole have no need
of a physician."]
17
Matt. ix. 13.
18
1 Cor. ix. 7.
19
2 Cor. ix. 9. [R. V., "when he treadeth."] See Deut.
xxv. 4.
20
1 Cor. ix. 14 comp. Matt. x. 10.
21
Matt. xvi. 9.
22
See Hosea vi. 6; Ps. l. 8-15; Prov. xxi. 3; Isa. i.
11-15; Micah vi. 6, 7, 8.
23
John v. 17.
24
Matt. ix. 13. [The best Greek Mss., with the Vulgute
(so Augustin) do not sustain the reading: "unto repentance." Comp. Luke v.
32.-R.]
25
Gen. iii. 22, LXX.
26
Ps. l. 12.
27
Rom. iii. 23.
