Matthew 9:11

The Jews were seething with envy that the Lord was spending time with publicans and sinners. He declared to them that the words of the law were being concealed under a cloak of faithlessness. He gave aid to the sick and medicine to those in need. For those who believed they were healthy, however, no cure was necessary. But in order for them to understand that none of his followers were healthy, he advised them to learn the meaning of "I desire mercy, and not sacrifice." In other words, the law linked to the ritual of sacrifices was unable to give help, but health was in store for all in the granting of mercy. "For I have not come to call the righteous, but sinners to repentance." He had come for all. So why does Jesus say that he did not come for the righteous? … No one is righteous by reason of the law. He therefore showed the emptiness of boasting about the law, because with sacrifices imposed on the sick for their health, mercy was needed for all things set down in the law. For if righteousness came from the law, forgiveness through grace would not be necessary.

According to the allegorical or mystical account, Matthew's house is his mind, which Christ entered through Matthew's faith in his grace. He is viewed as having truly "sat at table" there, for this same Matthew deserved to be the writer of this Gospel. Describing the Lord's deeds and power, he presented a heavenly feast not only to the Lord and his disciples but also to all believers who, coming as publicans and sinners to the knowledge of Christ, deserved being included in so great a feast. In effect, Matthew's house can be viewed as a church comprising publicans and sinners. He presents to all the leaders there the feast of his faith and preaching, with the Lord and his disciples seated at table.

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?" 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, 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.

But none of these things shamed the Pharisees, but they accuse Him to His disciples, saying, "Why eateth your Master with publicans and sinners?"

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;" 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.

(V. 10 seq.) And it came to pass, as he sat at table in his house, behold many publicans and sinners came and sat down with Jesus and his disciples. And when the Pharisees saw it, they said to his disciples, 'Why does your teacher eat with tax collectors and sinners?' But when Jesus heard it, he said, 'Those who are well have no need of a physician, but those who are sick. Go and learn what this means: "I desire mercy, and not sacrifice." For I came not to call the righteous, but sinners.''

For they do not come to Jesus while they remain in their original condition of sin, as the Pharisees and Scribes complain, but in penitence, as what follows proves; But Jesus hearing said, They that be whole need not a physician, but they that are sick.

Luke seems to have related this a little differently; according to him the Pharisees say to the disciples, Why do ye eat and drink with Publicans and sinners? (Luke 5:30.) not unwilling that their Master should be understood to be involved in the same charge; insinuating it at once against Himself and His disciples. Therefore Matthew and Mark have related it as said to the disciples, because so it was as much an objection against their Master whom they followed and imitated. The sense therefore is one in all, and so much the better conveyed, as the words are changed while the substance continues the same.

They are here in a twofold error; first, they esteemed themselves righteous, though in their pride they had departed far from righteousness; secondly, they charged with unrighteousness those who by recovering themselves from sin were drawing near to righteousness.

"And it came to pass, as Jesus sat at table in the house, behold, many publicans and sinners came and sat down with Him and His disciples. And when the Pharisees saw it, they said unto His disciples, Why eateth your Master with publicans and sinners?" Joyful because he had received Christ into his house, Matthew invited the publicans. Christ ate with them so that He might benefit them also, even though He was criticized for doing it. For the Pharisees wanted to separate His disciples from Him, and so they slandered Him for eating with publicans.

When the Pharisees saw this... We have seen how Jesus calls sinners to follow him and accepts them at the banquet. Here the complaint is mentioned: first, about the company; secondly, about the banquet (v. 14).

In regard to the first, the question is put; secondly, the response (v. 12).

Therefore, when the Pharisees saw this, they said to his disciples. It should be noted that those Pharisees were malicious; hence they wished to effect a rupture between the disciples and Jesus. So they complained about Jesus to the disciples, and about the disciples to Jesus. Therefore, wishing to complain to the disciples about Jesus, they ask: Why does your teacher eat with tax collectors and sinners? They belong to that group mentioned in Proverbs (6:16): "There are six things which the Lord hates, and a seventh which his soul detests," namely, "the man who sows discord among brothers." But why does Luke say that this was said about the disciples? Augustine answers that the sentiment of both is the same, although the words are different, because they imputed it all to the teaching of the Master. Hence Luke refers to the words, Matthew to the sentiment. But it seems that they were right, because association with sinners should be avoided.

However, it should be noted that association with sinners must be avoided sometimes on account of pride and contempt, as those in Isaiah (65:5): "Keep to yourself, do not come near me, because you are unclean."

But others avoid the company of sinners for the welfare of the sinners, so that they will be ashamed and be converted; thus it is that Paul says in 1 Corinthians (6:5): "I say this to your shame. Is there no man among you wise enough to decide?"

Likewise, others avoid them as a precaution, fearing that they be defiled: "Whoever touches pitch will be defiled" (Sir 13:11); "With the crooked you show yourself perverse" (Ps 18:26).

On the other hand, some mingle with sinners to prove themselves; hence temptation is a test of oneself, as it says in Sirach (27:6); and 2 Peter (2:8) says: "By what the just man saw and heard as he lived among them, he was vexed in his righteous soul"; and Song of Songs (2:2): "As a lily among thorns, so is my love among maidens." And a Gloss: "He was not good who could not endure evil men." Some also mingle with evil men to convert them: "I have become all things to all men, that I might gain all" (1 Cor 9:9). But there is a difference, because it is not fitting to communicate with persistent sinners and those who refuse to repent. But in regard to those about whom there is hope, we must distinguish on the part of the one mingling with sinners whether he is strong or weak. If he is weak, he should not mingle with them; if he is strong, it is suitable for him to remain in order to convert them to God. Furthermore, Jesus the Physician was certain; consequently, while he was with them, there was no danger to fear.