Thomas Aquinas Commentary Matthew 9:9-13

"And as Jesus passed by from thence, he saw a man, called Matthew, sitting at the place of toll: and he saith unto him, Follow me. And he arose, and followed him. And it came to pass, as he sat at meat in the house, behold, many publicans and sinners came and sat down with Jesus and his disciples. And when the Pharisees saw it, they said unto his disciples, Why eateth your Teacher with the publicans and sinners? But when he heard it, he said, They that are whole have no need of a physician, but they that are sick. But go ye and learn what [this] meaneth, I desire mercy, and not sacrifice, for I came not to call the righteous, but sinners." — Matthew 9:9-13 (ASV)

Here, the conversion of sinners is firstly related; and secondly, the dispute of the Pharisees is related, where it is said, And the Pharisees seeing it, said to his disciples.

And firstly, the Evangelist says how Christ called certain men to discipleship; and secondly, how He called many men to His fellowship, where it is said, And it came to pass as he was sitting at meat in the house. He says, therefore, When Jesus passed on from there. Why did He pass on? It was because they were laying snares for Him, as it is said, Kindle not the coals of sinners .

He saw a man. He was truly a man, because he was a sinner: But you like men shall die: and shall fall like one of the princes (Psalms 81:7). Sitting in the custom house. A custom house pertains to taxes. Therefore, it was a place where taxes were received; hence, he was in a particular station in life in which a man can scarcely live without sin.

Named Matthew. The other Evangelists call him Levi, to preserve his reputation, so that it might not be known that he was a sinner. But he calls himself Matthew, because a just man in the beginning of his speech is an accuser of himself, thereby giving us to understand that the Lord is not an acceptor of persons.

And he says to him: Follow me. Hence, he could say that which is written in Job 23:11: My foot has followed his steps, I have kept his way, and have not declined from it.

But it is objected that it could not be that at one word this man followed him. And it should be said that Jesus’ fame was so widespread that one who followed Him already considered himself blessed; for that reason, at one word, this man followed Him. Hence, his obedience is shown, because he followed Him immediately.

But why did He not immediately call him from the beginning? It should be said that this man was wise with the world’s wisdom. Now, the Lord delayed to call him until the miracles would rouse him. Or it can be said that this was said by way of repetition, because he was present at the Lord’s preaching on the mount.

But why then does Matthew set forth the events in this way? I say it is by reason of his humility: for it is because he considered his calling a miracle, for that reason, he recalled this event among the miracles.

But why is there greater mention of the calling of Peter, and of Andrew, as well as of Matthew, than of the others? It should be said that fishermen were among more lowly men. And among fishermen especially, those who were receiving taxes were still more lowly. And, for that reason, mention is specially made of these men, so that it may be known that God is not an acceptor of persons.

It continues: 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. Here it is mentioned how He called many to His fellowship; hence, the Evangelist says, And it came to pass.

The other Evangelists say that Matthew made the banquet, but this Evangelist passes over that fact in silence. And it is true that he made the banquet; hence, he invited many so that they might be drawn to God, because "one curtain draws another curtain" (Exodus 26:3). Hence, it is a sign that someone has firmly converted to the Lord, when he draws others, whom he loves more.

Hence, he says, that Many publicans and sinners came, and sat down with Jesus, because If any man shall hear my voice and open to me the door, I will come in to him and will sup with him: and he with me (Revelation 3:20).

And the Pharisees seeing it. It has been said how the Lord invites sinners to follow Him, and how He receives them at a banquet. Here the dispute is related: firstly, concerning His association with sinners; and secondly, concerning the banquet, where it is said, Then came to him the disciples of John.

About the first, to begin with, the question is set forth; and secondly, the response is set forth, where it is said, Jesus said. He says, therefore, And the Pharisees seeing it, said to his disciples.

It should be observed that these Pharisees were malicious; hence, they wanted to create a division between the disciples and Jesus, for which reason they were criticizing Jesus to the disciples, and the disciples to Jesus. Hence, being willing to criticize Jesus to His disciples, they say: Why does your master eat with publicans and sinners?

These men belong to the number of those about whom it is said: Six things there are, which the Lord hates, and the seventh his soul detests (Proverbs 6:16), namely, him that sows discord among brethren (Proverbs 6:19).

But it is inquired why Luke says that this was spoken in reference to the disciples. And Augustine replies that the sense of both passages is the same, although the words differ, because they were attributing the whole matter to the Master’s teaching: hence, Luke refers to the words, but Matthew to the sense.

But it seems that these Pharisees were arguing correctly, because associations with sinners should be avoided. However, it should be observed that sometimes associations with sinners are avoided because of pride and contempt, as these men were doing, as it is written: Come not near me, because you are unclean (Isaiah 65:5).

But others avoid such associations for the benefit of the sinners, so that they may be ashamed, and in this way may be converted. In this manner Paul says: I speak to your shame. Is it so that there is not among you any one wise man? (1 Corinthians 6:5).

Likewise, someone avoids associations with sinners as a safeguard to his own safety, fearing that he may be perverted: He that touches pitch, shall be defiled with it . And it is written in Psalm 17:27: With the perverse you will be perverted.

On the contrary, some men dwell with sinners for the purpose of proving themselves: hence, the temptation is a proof of themselves, as it is stated in Sirach 27:6. And, For in sight and hearing he was just, dwelling among them (2 Peter 2:8). And, As the lily among thorns, so is my love among the daughters (Song of Solomon 2:2).

And upon this, the Gloss says: “He was not good, who could not tolerate evil men.” Moreover, some men stay among evil men for the sake of their conversion, as Paul says: I became all things to all men, that I might save all (1 Corinthians 9:22).

But the difference is that one should not associate with persisting sinners and those unwilling to repent. But concerning those for whom there is hope of repentance, one must distinguish regarding the one who is dwelling with them, whether he is strong or weak: if he is weak, he should not dwell with them; if he is strong, it is appropriate that he dwell with them, so that he may convert them to God.

In the same way, Jesus was a steadfast physician; for that reason, although He was with them, He did not fear danger.

Jesus’ reply follows. And He sets forth three reasons:

1. He speaks according to an analogy: But Jesus hearing it, said: They that are in health need not a physician, but they that are ill. And the Lord calls Himself a physician and He says well; Who heals all your diseases (Psalms 102:3), namely, both of soul and of body. For that reason, He mentions the diseases both of soul and of body; hence, He says, They that are in health need not a physician, but they that are ill. They are called healthy, who, out of pride, consider themselves to be in good health, concerning whom it is said: You say: I am rich and made wealthy and have need of nothing: and do not know that you are wretched and miserable and poor and blind and naked (Revelation 3:17). And such men do not need a physician, but they that are ill, that is, those admitting their fault, just as David said: I know my iniquity (Psalms 50:5).

2. He invokes the authority of Scripture saying, Go then and learn what this means: I will have mercy and not sacrifice. This is written in Hosea 6:6. This is explained in two ways. First, it is explained such that one thing is preferred to the other, because I will have more mercy than justice: hence, sacrifice is preferred to sacrifice. A lamb is a sacrifice, and mercy is also: for, by means of such victims, God has mercy. Which one of these is better? To do mercy and judgment, pleases the Lord more than victims (Proverbs 21:3). Or, it is explained such that one is approved but the rest are reproved; I want mercy, but not the sacrifices, which you perform. Hence, I will not have holocausts, because your hands are full of blood (Isaiah 1:15). Or, I will have mercy and not sacrifice may be explained in another way. For someone is said to want what he wants for its own sake, and not for the sake of something else, just as if a physician were to say: ‘I want health.’ And in this way, among the works which we offer to God, we offer certain ones for their own sakes, such as loving God and our neighbor; but others for the sake of these things: I will show you, O man, what is good, and what the Lord requires of you: Verily to do judgment, and to love mercy (Micah 6:8).

3. The Lord brings forward another reason resulting from His own office. For if some representative had been sent and exercises his office, if he is forbidden by another, he would say: ‘You are foolish, because you forbid what belongs to me.’ The Lord had come to save sinners; hence, it was said: And you shall call his name Jesus. For he shall save his people from their sins (Matthew 1:21). And, for that reason, He says: I am not come to call the just, but sinners. Luke adds, ‘to repentance.’ And this addition is justified, because He did not come to call sinners so that they might remain in their sins, but so that they might be withdrawn from them.

But it can be inquired concerning the just, because no one is just, except God alone, because we are all sinners. Likewise, what He says seems false, because John was just, Simeon was just, and Zechariah was just; and, nevertheless, He called them.

It should be said that, concerning justice, one needs to distinguish. Someone is said to be just who is not guilty of sin; and in this way no one is just, because all men are guilty of either mortal, venial, or original sin, at least concerning the debt. And this debt He completely blotted out, because He came that they may have life (John 10:10). Hence, He did not come to call the just, insofar as they are just, but insofar as they are sinners.

Likewise, one is said to be just who is not guilty of mortal sin: hence, ‘I am not come to call the just to repentance, but to greater justice.’ Or, it may be explained in this way: I am not come to call the just, that is, those who trust in their own justice, but sinners, who repent, taking no notice of their own justice.