Lecture 2
Lectio 2
Calling of Matthew
Vocatio Matthei
9:9 And when Jesus passed on from there, he saw a man sitting in the custom house, named Matthew; and he said to him: follow me. And he rose up and followed him. [n. 756]
9:9 Et cum transiret inde, Iesus vidit hominem sedentem in teloneo, Mattheum nomine, et ait illi: sequere me. Et surgens secutus est eum. [n. 756]
9:10 And it came to pass as he was reclining at table in the house, behold many publicans and sinners came, and sat down with Jesus and his disciples. [n. 758]
9:10 Et factum est, discumbente eo in domo, ecce multi publicani et peccatores venientes discumbebant cum Iesu et discipulis eius. [n. 758]
9:11 And the Pharisees seeing it, said to his disciples: why does your master eat with publicans and sinners? [n. 759]
9:11 Et videntes Pharisaei dicebant discipulis eius: quare cum publicanis et peccatoribus manducat magister vester? [n. 759]
9:12 But Jesus hearing it, said: those who are in health do not need a physician, but those who are ill. [n. 763]
9:12 At Iesus audiens ait: non est opus valentibus medicus, sed male habentibus. [n. 763]
9:13 Go then and learn what this means, I desire mercy and not sacrifice. For I have not come to call the just, but sinners. [n. 764]
9:13 Euntes autem discite, quid est: misericordiam volo, et non sacrificium. Non enim veni vocare iustos sed peccatores. [n. 764]
755. Here is set down, first, the conversion of sinners;
755. Hic ponitur, primo, conversio peccatorum;
second, the Pharisees’ debate, at and the Pharisees seeing it, said to his disciples. And
secundo disceptatio Pharisaeorum, ibi et videntes Pharisaei dicebant discipulis eius. Et
first, it says how he called certain men to discipleship;
primo dicit, qualiter quemdam vocavit ad discipulatum;
second, how he called many to familiarity, at and it came to pass as he was reclining at table in the house.
secundo quomodo multos ad familiaritatem, ibi et factum est discumbente eo in domo et cetera.
756. It says then, and when Jesus passed on from there. Why did he pass on? Because they were plotting against him, so he did not want the crowds, kindle not the coals of sinners (Sir 8:13). He saw a man, truly a man, because he was a sinner; but you like men will die: and will fall like one of the princes (Ps 81:7). Sitting in the custom house, the tax office. There was a place where taxes were taken, so he was in a certain position where a man can hardly live without sin. Named Matthew. Others call him Levi, to preserve his honor, so that it would not be known that this man was a sinner; but he called himself Matthew, because the just is first accuser of himself (Prov 18:17), giving one to understand that the Lord is not an acceptor of persons. And he said to him: follow me. And this is a tremendous thing, that the Lord moves him to following. And he rose up and followed him. Hence one could say, my foot has followed his steps, I have kept his way, and have not declined from it (Job 23:11).
756. Dicit ergo cum transiret inde Iesus. Quare transivit? Quia insidiabantur ei, ideo nolebat turbas, ut dicitur Eccli. VIII, 13: non incendas carbones peccatorum. Vidit hominem, vere hominem, quia peccatorem; Ps. LXXXI, 7: vos autem sicut homines moriemini, et sicut unus de principibus cadetis. Sedentem in telonio, telonio vectigalium. Unde erat locus ubi vectigalia recipiebantur: unde erat in quodam statu ubi vix homo vivere potest sine peccato. Matthaeum nomine. Alii appellant eum Levi, ad servandum honorem eius, ut non noscatur ille esse peccator; sed ipse vocat se Matthaeum, quia iustus in principio accusator est sui, dans intelligere quod Dominus non est acceptator personarum. Et dixit ei: sequere me. Et hoc magnum est quod moveat Dominus ad sequelam. Et surgens secutus est eum. Unde potuit dicere illud Iob XXIII, 11: vestigia eius secutus est pes meus, viam eius custodivi, et non declinavi ab ea.
757. But it is objected that this could not be, that he followed him at one word.
757. Sed obiicitur, quod hoc non potest esse quod ad unum verbum iste secutus est eum.
And one should say that Jesus’ fame was so commonly known that already the man who followed him counted himself blessed; therefore this man followed him at one word. Hence obedience is displayed, because he immediately followed him.
Et dicendum quod fama Iesu ita divulgata erat, quod iam beatum se reputabat qui sequebatur eum; ideo ad unum verbum iste secutus est eum. Unde ostenditur obedientia, quia statim secutus est eum.
But why did not he call him right away, from the beginning? One should say this man was wise with the wisdom of the age, and the Lord delayed calling him until miracles should arouse him. Or one should say that this was said by way of repetition, because this man was at the Lord’s sermon on the mount.
Sed quare non statim vocavit a principio? Dicendum quod iste sapiens erat sapientia saeculi. Tardavit autem Dominus vocare eum, donec miracula provocarent. Vel dicendum quod istud dictum est per reiterationem, quia iste fuit in praedicatione Domini in monte.
But why then does Matthew place it in this way? I say by reason of humility, because he considered his calling a miracle, and so tells of it among the miracles.
Sed quare ergo sic ponit Matthaeus? Dico ratione humilitatis: quia enim miraculum reputavit vocationem eius, ideo inter miracula recitavit.
But why does he mention the calling of Peter and Andrew and Matthew rather than that of the others? One should say that fishers were among the more worthless men; similarly, those who collected taxes were the greatest among sinners. And therefore he makes special mention of these, that one may know that God is not an acceptor of persons.
Sed quare plus fit mentio de vocatione Petri, et Andreae, et Matthaei, quam aliorum? Dicendum quod inter viliores homines fuerunt piscatores. Item inter peccatores, illi maxime qui vectigal recipiebant. Et ideo specialiter fit mentio, ad cognoscendum quod Deus non est personarum acceptator.
758. There follows and it came to pass as he was reclining at table in the house, behold many publicans and sinners came, and sat down with Jesus and his disciples. Here he touches upon how many he called to familiarity.
758. Sequitur et factum est, eo discumbente in domo, ecce multi publicani et peccatores venientes discumbebant cum Iesu et discipulis eius. Hic tangitur quomodo multos vocavit ad familiaritatem.
Hence he says, and it came to pass. Others say that he threw him a banquet; but this man is silent. And it is true that he gave a banquet; hence he invited many, that they might be drawn to God, because the curtain draws the curtain (Exod 36). Now, it is a sign that someone has strongly 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 and his disciples, because if any man will hear my voice, and open to me the door, I will come in to him, and will sup with him, and he with me (Rev 3:20).
Unde dicit et factum est et cetera. Alii dicunt quod fecit ei convivium; iste vero tacet. Et verum est quod fecit; unde invitavit multos, ut ad Deum traherentur, quia cortina cortinam trahit, Ex. XXXVI. Unde signum est quod aliquis firmiter conversus est ad Dominum, quando alios trahit, quos magis diligit. Unde dicit, quod multi publicani discumbebant et peccatores cum Iesu, quia, si quis aperuerit mihi, intrabo, et caenabo cum eo, et ipse mecum, Apoc. III, 20.
759. And the Pharisees seeing it. It having been said how the Lord invites sinners to follow him and receives them at a banquet,
759. Et videntes Pharisaei et cetera. Dictum est qualiter Dominus peccatores invitat ad sequelam, et ad convivium recipit;
here the debate is set down:
hic ponitur disceptatio:
first, about Jesus’ society;
primo de societate;
second, about the banquet, at then the disciples of John came to him (Matt 9:14).
secundo de convivio, ibi tunc accesserunt ad eum discipuli Ioannis.
Concerning the first,
Circa primum
first the question is set down;
primo ponitur quaestio;
second, the response, at but Jesus hearing it, said.
secundo responsio, ibi ait Iesus et cetera.
760. He says then, and the Pharisees seeing it, said to his disciples.
760. Dicit ergo et videntes Pharisaei dicebant discipulis eius.
One should notice that the Pharisees were malicious; hence they wanted to set up a schism between the disciples and Jesus. So they accused Jesus to the disciples, and accused the disciples to Jesus. Hence, wishing to accuse Jesus to the disciples, they say, why does your master eat with publicans and sinners? These were of the number of those described, six things there are, which the Lord hates, and the seventh his soul detests, namely him who sows discord among brethren (Prov 6:16; 19).
Notandum quod isti Pharisaei erant malitiosi; unde volebant schisma ponere inter discipulos et Iesum; unde discipulis Iesum accusabant, et discipulos Iesu. Unde volentes erga discipulos accusare Iesum, dicunt quare cum publicanis et peccatoribus manducat magister vester? Isti sunt de numero illorum de quibus habetur Prov. VI, 16: sex sunt quae odit Dominus, et septimum detestatur anima eius, scilicet qui seminat inter fratres discordias.
761. But it is asked why Luke says that this was said about the disciples (Luke 5:30).
761. Sed quaeritur quare Lucas dicit istud esse dictum de discipulis.
And Augustine responds that there is the same thought in each, although the words are different, because they were accusing the whole of the Master’s teaching. Hence Luke refers to the words, but Matthew to the thought.
Et respondet Augustinus, quod eadem est sententia utrobique, licet verba differant, quia totum imputabant doctrinae Magistri: unde Lucas refert ad verba, sed Matthaeus ad sententiam.
762. But it seems that these men argued rightly, because one should avoid the company of sinners.
762. Sed videtur quod isti recte arguebant, quia sunt vitanda peccatorum consortia.
But one should note that sometimes men avoid the company of sinners out of pride and contempt, as these men did, depart from me, come not near me, because you are unclean (Isa 65:5). But others avoid such company for the benefit of the sinners, that they might be ashamed, and so be converted. And Paul speaks in this way, I speak to your shame. Is it so that there is not among you any one wise man? (1 Cor 6:5). Similarly, someone avoids their company out of care for himself, fearing lest he should be corrupted; he who touches pitch, will be defiled with it (Sir 13:1). And, with the perverse you will be perverted (2 Sam 22:27). On the other hand, similarly, some linger with sinners to test themselves; hence temptation is their test (Sir 27:6), and: for in sight and hearing he was just: dwelling among them, who from day to day vexed the just soul with unjust works (2 Pet 2:8). And, as the lily among thorns, so is my love among the daughters (Song 2:2). And the Gloss says there: he was not good, who could not bear with evil men. Likewise, some linger among evil men for the sake of conversion, as Paul says, I became all things to all men, that I might save all (1 Cor 9:22).
Sed notandum, quod aliquando sunt vitanda peccatorum consortia propter superbiam et contemptum, ut isti sicut habetur Is. LXV, 5: non appropinques mihi, quia immundus es. Alii vero vitant consortia propter peccatorum utilitatem, ut erubescant, et sic convertantur; et sic ut dicit Paulus I ad Cor. VI, 5: ad verecundiam vestram dico, sic non est inter vos sapiens quisquam. Item aliquis vitat propter cautelam sui timens ne pervertatur; Eccli. XIII, v. 1: qui tangit picem, coinquinabitur ab ea. Et in Ps. XVII, 27: cum perverso perverteris. E contrario similiter aliqui commorantur cum peccatoribus ad sui probationem: unde tentatio est sui probatio, ut habetur Eccli. XXVII, 6: et II Petri II, 8: aspectu enim et auditu iustus erat habitans apud eos. Et Cant. II, 2: sicut lilium inter spinas, sic amica mea inter filias. Et ibi dicit Glossa: non fuit bonus, qui malos tolerare non potuit. Item aliqui inter malos commorantur propter conversionem, ut Paulus dicit I Cor. IX, 19: omnibus omnia factus sum, ut omnes lucrifacerem.
But there is a difference, because it is not necessary to keep company with sinners who persevere in sin and do not wish to repent. But concerning those for whom there is hope, one should distinguish on the part of the one who dwells with them, whether he is firm or weak: if weak, he should not dwell with them; if strong, he is capable of dwelling with them, to convert them to God. And Jesus was the reliable doctor; therefore he did not fear danger when he was with them.
Sed differentia est, quia peccatoribus perseverantibus et poenitere nolentibus non oportet communicare; de illis vero, de quibus speratur, distinguendum est ex parte illius qui habitat, quia aut est firmus, aut infirmus: si infirmus, habitare cum eis non debet; si firmus, competens est ut cum eis habitet, ut eos ad Deum convertat. Item Iesus medicus erat certus; ideo cum esset cum eis, periculum non timebat; ideo et cetera.
763. There follows Jesus’ response. And he sets out three arguments.
763. Sed sequitur Iesu responsio. Et ponit rationes tres.
First, he speaks from a likeness: those who are in health do not need a physician. And the Lord calls himself a doctor, and well does he speak; who heals all your diseases (Ps 102:3), namely of both soul and body. So he touches upon infirmities both of soul and body. Hence he says, those who are in health do not need a physician. They are called well who consider themselves well out of pride, of whom it is said, you say, I am rich, and made wealthy, and have need of nothing: and you do not know that you are wretched, and miserable, and poor, and blind, and naked (Rev 3:17). And a doctor is not needed for such, but for those who are ill, i.e., who recognize their sin, just as David said, for I know my iniquity, and my sin is always before me (Ps 50:5).
Primo ex similitudine dicit at Iesus audiens dixit: non est opus valentibus medicus. Et vocat se Dominus medicum: et bene; Ps. CII, 3: qui sanat omnes infirmitates tuas, scilicet tam animae, quam corporis; ideo tangit infirmitates et animae, et corporis; unde dicit non est opus valentibus medicus et cetera. Valentes dicuntur qui ex superbia reputant se valere, de quibus Apoc. III, 17 dicitur: dicis: dives sum, et locupletatus, et nullius egeo, et nescis, quia tu es miser, et miserabilis, pauper, caecus, et nudus. Et talibus non est opus medicus, sed male habentibus, idest peccatum recognoscentibus: sicut dicebat David, Ps. l, v. 5: iniquitatem meam ego cognosco et cetera.
764. Second, he brings in a Scriptural authority, saying, go then and learn what this means, as though to say: you do not understand the Scriptures, but go, and learn what this means, ‘I desire mercy and not sacrifice’ (also Hos 6:6).
764. Secundo inducit auctoritatem dicens euntes autem discite quid est; quasi dicat: vos non intelligitis Scripturas, sed ite, et discite quid est, ‘misericordiam volo, et non sacrificium.’ Hoc scribitur Osee VI, 6.