Opening
Matthew 9:9.
Matt. IX. 9.
And as Jesus was passing on from there, He saw a man sitting at the tax office, named Matthew, and He says to him, Follow me.
And as Jesus passed forth from thence, He saw a man sitting at the receipt of custom, named Matthew; and He says unto him, Follow me.
When He had performed the miracle, He did not stay, so that His presence would not stir up their jealousy even more. Instead, He indulged them by withdrawing and calming their passion. Let us do the same thing: let us not confront those who plot against us, but rather soothe their wound by giving way and reducing their intensity.
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 why did He not call him together with Peter and John and the rest? Just as in their case He had come at the time when He knew the men would obey Him, so also He called Matthew when He was sure he would yield himself. And for this reason He took Paul, as a fisherman takes his catch, after the resurrection. Because He who knows hearts and knows the secrets of each person's mind also knew when each of these would obey. Therefore He did not call him at the beginning, when he was still in a rather hardened state, but after His countless miracles and the great fame concerning Him, when He knew he had actually become more prepared for obedience.
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.
We also have reason to admire the self-denial of the evangelist, who does not hide his own former life but even includes his own name, while the other evangelists had concealed him under a different designation.
And we have cause also to admire the self-denial 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.
But why did he say Matthew was sitting at the tax office? To show the power of the One who called him—that it wasn't after Matthew had left or abandoned this wicked occupation, but that Christ drew him up from the midst of these evils. This is much like how He converted the blessed Paul when he was frantic and raging and breathing fire. Paul himself presents this as proof of the power of the One who called him, saying to the Galatians, "You have heard of my way of life in the past in the Jews' religion, how beyond measure I persecuted the church of God." Christ also called the fishermen while they were in the middle of their work. But fishing was a trade not held in bad reputation, though it belonged to rather rough men who didn't mix much with others and who had great simplicity. The occupation we're now discussing, however, was full of insolence and boldness—a way of making money that couldn't be fairly accounted for, a shameless business, a robbery disguised under law. Yet the One who issued the call was not ashamed of any of these things.
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, You have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God. Galatians 1:13 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 should I even mention His lack of shame toward a tax collector? He showed no shame even toward a prostitute—not only was He unashamed to call her, but He actually allowed her to kiss His feet and wet them with her tears. Luke 7:38 For this is why He came: not only to heal bodies, but also to cure the wickedness of the soul. He did this in the case of the paralytic as well. After clearly demonstrating that He has the power to forgive sins, only then does He come to the man we are now discussing, so that people would no longer be disturbed at seeing a tax collector chosen for the company of disciples. For if He has the power to undo all our offenses, why should anyone be surprised if He makes even this man an apostle?
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. Luke 7:38 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 has power to undo all our offenses, why marvel if He even make this man an apostle?
But just as you have seen the power of the one who called, consider also the obedience of the one who was called. He did not resist or argue by saying, "What is this? Is this not a deceptive calling, that He calls someone like me?" No, for such humility would have been inappropriate. Instead, he obeyed immediately and did not even ask to go home and discuss the matter with his family. The fishermen did not do this either. Just as they left their net, their ship, and their father, so he left his tax office and his income and followed. He showed a mind ready for anything, and by immediately breaking away from all worldly things through his complete obedience, he proved that the one who called him had chosen the right time.
But as you have 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 bore witness that He who called him had chosen a good time.
And why is it, someone might ask, that he has not told us about the others as well—how and in what manner they were called—but only about Peter and James, and John and Philip, and nowhere about the others?
And wherefore can it be, one may say, that he has 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?
Because these men more than others lived in such strange and lowly ways of life. For there is nothing worse than the publican's occupation, or more common than fishing. And that Philip also was among the very ignoble is clear from his country. Therefore they especially proclaim these men to us, along with their ways of life, to show that we ought to believe them in the glorious parts of their accounts as well. For those who choose not to pass over any of the things considered disgraceful, but are careful 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 demand reverence? This is especially true since many signs and miracles are passed over by them, while the events of the cross, considered to be shameful, they report with careful attention and openly; and the disciples' former occupations too, and their faults, and those of their Master's ancestors who were notorious for sins, they reveal with a clear voice. From this it is clear that they valued truth greatly, and wrote nothing out of favoritism or for show.
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, Matthew 3:6 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.
Having called him, Jesus also honored him with a very great honor by immediately sharing his table. In this way He would both give him good hope for the future and draw him toward greater confidence. For He healed his vice not after a long time, but at once. And He sat down to eat not only with him, but with many others also, although this very thing was counted as a charge against Him—that He did not drive away the sinners. But they do not conceal this point either, or what kind of blame people tried to attach to His actions.
2. 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. For not in a long time, but at once, He healed his vice. And not with him only does 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 tax collectors came together as people of the same occupation, for Matthew, rejoicing at Christ's entrance, had called them all together. The fact is, Christ used to employ every kind of approach, and not only when teaching, healing, or rebuking His enemies, but even at His morning meal He would often correct those who were going astray. In this way He teaches us that every occasion and every activity can possibly benefit us. And yet surely the food set before them came from injustice and greed, but Christ did not refuse to share it, because the resulting benefit was going to be great. Indeed, He became a partaker of the same roof and table with those who had committed such offenses. For this is the character of a physician: unless he endures the corruption of the sick, he does not free them from their sickness.
Now the publicans come together as to one of the same trade; for he, exulting 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 He certainly brought a bad reputation upon Himself as a result: first by eating with him, then in Matthew's house, and third, in the company of many tax collectors. See at least how they criticize Him for this: "Look, a glutton and a drunkard, a friend of tax collectors and sinners."
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 publicans and sinners. Matthew 11:19
Let those who are trying to gain great honor for themselves through fasting hear this, and let them consider that our Lord was called a glutton and a drunkard, and He was not ashamed. Instead, He overlooked all these accusations so that He might accomplish what He had set out to do—and this is exactly what happened. For the tax collector was actually converted and became a better man.
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 you that this great thing was accomplished by Jesus sharing the table with him, listen to what Zacchaeus says, another publican. I mean, when he heard Christ saying, "Today, I must stay in your house," the delight gave him wings, and he says, "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." And to him Jesus says, "This day salvation has come to this house." So it is possible to give instruction in every way.
And to teach you that this great thing was wrought by his partaking of the table with Him, hear what Zacchæus says, another publican. I mean, when he heard Christ saying, Today, I must abide in your house, the delight gave him wings, and he says, 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. And to him Jesus says, This day is salvation come to this house. So possible is it by all ways to give instruction.
Someone might ask: How can this be, when Paul commands, "If anyone who is called a brother is a fornicator or covetous, do not even eat with such a person"? First of all, it is not yet clear whether he gives this instruction to teachers as well, or only to the brethren. Second, these people were not yet among the mature believers, nor among those who had become brethren. Furthermore, Paul commands that even regarding those who had become brethren, they should avoid them when they persist in their former ways, but these individuals had already stopped and turned away from that behavior.
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? 1 Corinthians 5:11 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. Instead, they accused Him to His disciples, saying,
3. But none of these things shamed the Pharisees, but they accuse Him to His disciples, saying,
Why does your Master eat with tax collectors and sinners? Matthew 9:11
Why eats your Master with publicans and sinners? Matthew 9:11
And when the disciples appear to be doing wrong, they appeal to Him, saying, "Look, your disciples do what is not lawful to do on the Sabbath day" (Matthew 12:2). But here they discredit Him to the disciples. All of this was the behavior of men acting craftily and wanting to separate the group of disciples from the Master. What then does Infinite Wisdom say?
And when the disciples seem to be doing wrong, they intercede with Him, saying, Behold your disciples do that which is not lawful to do on the sabbath-day; Matthew 12:2 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 says Infinite Wisdom?
Those who are healthy do not need a physician, He says, but those who are sick.
They that be whole need not a physician, says He, but they that are sick.
See how He turned their reasoning to the opposite conclusion. That is, while they accused Him of keeping company with these men, He on the contrary says that not being with them would be unworthy of Him and of His love for humanity. And He says that to correct such people is not only blameless but excellent, necessary, and deserving of every kind of praise.
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 says, 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, so that He might not seem to be shaming those who were invited by saying "they that are sick," see how He makes up for it again by reproving the others and saying,
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 and learn what this means: I will have mercy, and not sacrifice. Matthew 9:13
Go and learn what that means, I will have mercy, and not sacrifice. Matthew 9:13
Now he said this to criticize them for their ignorance of the Scriptures. That is why he also directed his words more sharply—not because he himself was angry, far from it—but so that the tax collectors might not be completely confused.
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 could have said, "Didn't you notice how I forgave the sins of the paralyzed man, how I strengthened his body?" But He says no such thing. Instead He argues with them first from common human reasoning, and then from the Scriptures. For having said, "Those who are well don't need a physician, but those who are sick," and having indirectly indicated that He Himself was the Physician, after that He said, "Go and learn what this means: 'I will have mercy, and not sacrifice.'" Paul does the same thing: when he had first established his reasoning by illustrations from everyday things, and had said, "Who tends a flock and doesn't eat of its milk?" then he brings in the Scriptures also, saying, "It is written in the law of Moses, 'You shall not muzzle the ox that treads out the grain'"; and again, "Even so the Lord has ordained that those who preach the gospel should live from the gospel."
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 says 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 and learn what that means, I will have mercy, and not sacrifice. Thus does Paul also: when he had first established his reasoning by illustrations from common things, and had said, Who feeds a flock, and eats not of the milk thereof? 1 Corinthians 9:7 then he brings in the Scriptures also, saying, It is written in the law of Moses, You shall not muzzle the ox that treads out the grain; and again, Even so has the Lord ordained, that they which preach the gospel should live of the gospel.
But with His disciples it was different. He reminded them of His signs, saying, "Do you not yet remember the five loaves of the five thousand, and how many baskets you took up?" (Matthew 16:9). However, with these people He did not do this. Instead, He reminded them of our common infirmity and indicated that they were among the infirm. They did not even know the Scriptures, but disregarded the rest of virtue and placed all emphasis on their sacrifices. He was earnestly hinting at this when He summarized what all the prophets had affirmed, saying, "Learn what this means: I will have mercy, and not sacrifice."
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? Matthew 16:9 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, saying, Learn ye what that means, I will have mercy, and not sacrifice.
The fact is, He is showing them that He was not transgressing the law, but they were. It's as if He had said, "Why do you accuse me? Because I bring sinners to repentance? If so, then you must accuse the Father as well for this." He said something similar elsewhere when establishing this point: "My Father works hitherto, and I work" (John 5:17). So here again He says, "Go and learn what that means, 'I will have mercy, and not sacrifice.'" For just as this is His will, says Christ, so also is mine. Do you see how the one is unnecessary, the other necessary? For He did not say, "I will have mercy, and sacrifice," but "I will have mercy, and not sacrifice." That is, He permitted one thing and rejected the other. He proved that what they blamed, far from being forbidden, was actually commanded by the law—and even more so than sacrifice. And He brings in the Old Testament, speaking words and giving laws in harmony with Himself.
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 works hitherto, and I work: John 5:17 so here again, Go and learn what that means, I will have mercy, and not sacrifice. For as this is His will, says Christ, so also mine. Do you see 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 reproved them, then, both by common examples and by the Scriptures, He adds again,
Having then reproved them, both by common illustrations and by the Scriptures, He adds again,
I have not come to call the righteous, but sinners to repentance.
I am not come to call righteous men, but sinners to repentance.
And He says this to them ironically—just as when He said, "Behold, Adam has become as one of us," and again, "If I were hungry, I would not tell you." Paul declared that no one on earth was righteous, saying, "For all have sinned, and come short of the glory of God" (Romans 3:23). By this, the other guests were also comforted. "Why," He says, "I am so far from being disgusted by sinners that I have come only for their sake." Then, to prevent them from becoming more careless, He did not stop at the word "sinners" but added "to repentance." For I have not come so that they should remain sinners, but so that they should change and be corrected.
And this He says unto them in irony; as when He said, Behold, Adam has become as one of us; and again, If I were hungry, I would not tell you. For that no man on earth was righteous, Paul declared, saying, For all have sinned, and come short of the glory of God. Romans 3:23 And by this too the others were comforted, I mean, the guests. Why, I am so far, says 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.
He had completely silenced them in every way, both from the Scriptures and from the natural logic of the matter. Since they had nothing to say and were shown to be guilty of the very charges they had brought against Him, and were opponents of the law and the Old Testament, they left Him alone and once again directed their accusations toward the disciples instead.
4. He then having stopped their mouths every way, as well from the Scriptures as from the natural consequence of things; and they having nothing to say, proved as they were obnoxious to the charges which they had brought against Him, and adversaries of the law and the Old Testament; they leave Him, and again transfer their accusation to the disciples.
And Luke indeed affirms that the Pharisees said it, but this evangelist says that it was the disciples of John. However, it is likely that both said it. That is, being in utter perplexity as might be expected, they take the other group with them, just as they did later with the Herodians as well. Since in truth John's disciples were always inclined to be jealous of Him and argued against Him, being humbled only at the time when John was first held in prison. They came at that time and told Jesus, but afterward they returned to their former envy.
And Luke indeed affirms that the Pharisees said it, but this evangelist, that it was the disciples of John; but it is likely that both said it. That is, they being, as might be expected, in utter perplexity, take the other sort with them; as they did afterwards with the Herodians likewise. Since in truth John's disciples were always disposed to be jealous of Him, and reasoned against Him: being then only humbled, when first John abode in the prison. They came at least then, and told Jesus; but afterwards they returned to their former envy.
Now what do they say? "Why do we and the Pharisees fast often, but your disciples do not fast?" Matthew 9:14
Now what say they? Why do we and the Pharisees fast oft, but your disciples fast not? Matthew 9:14
This is the disease that Christ had long been working to root out when He said earlier, "When you fast, anoint your head and wash your face" (Matthew 6:17), because He already knew the evils that would arise from it. But even so, He does not rebuke these people or say, "You vainglorious and meddlesome people!" Instead, He speaks to them with complete gentleness, saying, "The children of the bride-chamber cannot fast as long as the bridegroom is with them." So when others needed defending—I mean the tax collectors—He was more severe in rebuking those who attacked them, in order to comfort their wounded souls. But when people were criticizing Him and His disciples, He responds with complete gentleness.
This is the disease, which Christ long before was eradicating, in the words, When you fast, anoint your head, and wash your face; Matthew 6:17 foreknowing the evils that spring therefrom. But yet He does not rebuke even these, nor say, O you vainglorious and over-busy; but He discourses to them with all gentleness, saying, The children of the bride-chamber cannot fast, as long as the bridegroom is with them. Thus, when others were to be spoken for, the publicans I mean, to soothe their wounded soul, He was more severe in His reproof of their revilers; but when they were deriding Himself and His disciples, He makes His reply with all gentleness.
Here is what they mean: "Granted," they say, "You do this as a physician, but why do Your disciples also neglect fasting and devote themselves to such meals?" Then, to make the accusation more serious, they mention themselves first and then the Pharisees, hoping to intensify the charge through this comparison. For they say, "Both we and the Pharisees fast often." And in truth they did fast—John's disciples having learned it from John, and the Pharisees from the law, just as the Pharisee also said, "I fast twice a week."
Now their meaning is like this; Granted, say they, You do this as a physician; why do Your disciples also leave fasting, and cleave to such tables? Then, to make the accusation heavier, they put themselves first, and then the Pharisees; wishing by the comparison to aggravate the charge. For indeed both we, it is said, and the Pharisees, fast oft. And in truth they did fast, the one having learned it from John, the other from the law; even as also the Pharisee said, I fast twice in the week. Luke 18:12
What does Jesus say, then? "Can the wedding guests fast while the bridegroom is with them?" Earlier, He called Himself a physician, but here a bridegroom. Through these names He reveals His unspeakable mysteries. Of course, He could have responded to them more sharply: "These matters are not for you to determine—you have no authority to make such laws. What good is fasting when the mind is full of wickedness, when you judge others and condemn them while carrying beams in your own eyes, and do everything for show? No, before all this you should have cast out vainglory and become proficient in all the other virtues: charity, meekness, and brotherly love." However, He says nothing of this kind. Instead, with complete gentleness, He says, "The wedding guests cannot fast as long as the bridegroom is with them." By this He recalls to their minds John's words when he said, "He who has the bride is the bridegroom, but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice."
What then says Jesus? Can the children of the bridechamber fast, while the bridegroom is with them. Before, He called Himself a physician, but here a bridegroom; by these names revealing His unspeakable mysteries. Yet of course He might have told them, more sharply, These things depend not on you, that you should make such laws. For of what use is fasting, when the mind is full of wickedness; when you blame others, when you condemn them, bearing about beams in your eyes, and do all for display? Nay, before all this ye ought to have cast out vainglory, to be proficients in all the other duties, in charity, meekness, brotherly love. However, nothing of this kind does He say, but with all gentleness, The children of the bridechamber cannot fast, so long as the bridegroom is with them; recalling to their mind John's words, when he said, He that has the bride, is the bridegroom, but the friend of the bridegroom, which stands and hears Him, rejoices greatly because of the bridegroom's voice. John 3:29
What He means is this: the present time is one of joy and gladness, so don't introduce things that are gloomy. For fasting is a gloomy thing—not by its own nature, but to those who are still in a rather weak condition. To those who are willing to practice self-control, the practice is extremely pleasant and desirable. Just as when the body is healthy the spirits are high, so when the soul is in good condition the pleasure is greater. But He says this according to their earlier understanding of it. Isaiah also, when speaking about it, calls it an affliction of the soul, and Moses does likewise.
Now His meaning is like this: The present time is of joy and gladness, therefore do not bring in the things which are melancholy. For fasting is a melancholy thing, not in its own nature, but to them that are yet in rather a feeble state; for to those at least that are willing to practise self-command, the observance is exceedingly pleasant and desirable. For as when the body is in health, the spirits are high, so when the soul is well conditioned, the pleasure is greater. But according to their previous impression He says this. So also Isaiah, discoursing of it, calls it an affliction of the soul; and Moses too in like manner.
He does not silence them only by this argument, but also by another point, saying,
Not however by this only does He stop their mouths, but by another topic also, saying,
The days will come when the bridegroom will be taken away from them, and then they will fast. Matthew 9:15
Days will come, when the bridegroom shall be taken from them, and then shall they fast. Matthew 9:15
For by this He makes clear that what they did was not from gluttony, but belonged to some wonderful plan. And at the same time He lays the foundation in advance for what He was going to say about His passion, instructing His disciples through His disputes with others, and training them even then to become familiar with things that are considered sorrowful. Because if this had been said to them directly, it would have been distressing and painful, since we know that later, when it was spoken, it troubled them; but when spoken to others, it would become somewhat more bearable to them.
For hereby He signifies, that what they did was not of gluttony, but pertained to some marvellous dispensation. And at the same time He lays beforehand the foundation of what He was to say touching His passion, in His controversies with others instructing His disciples, and training them now to be versed in the things which are deemed sorrowful. Because for themselves already to have this said to them, would have been grievous and galling, since we know that afterwards, being uttered, it troubled them; but spoken to others, it would become rather less intolerable to them.
Since it would also be natural for them to take pride in John's misfortune, He uses this very topic to restrain such pride on their part. However, He does not yet add the doctrine of His resurrection, as the time was not yet right. For it was natural enough that someone thought to be merely a man should die, but the other matter was beyond nature.
It being also natural for them to pride themselves on John's calamity, He from this topic represses likewise such their elation: the doctrine however of His resurrection He adds not yet, it not being yet time. For so much indeed was natural, that one supposed to be a man should die, but that other was beyond nature.
Then what He had done before, He does here again. I mean that when they were attempting to prove Him blameworthy for eating with sinners, He proved to them on the contrary that His action was not only not blameworthy but actually praiseworthy. So here too, when they wanted to show that He does not know how to manage His disciples, He indicates that such language was the part of people who do not know how to manage their reasoning but are finding fault at random.
5. Then what He had done before, this He does here again. I mean, that as He, when they were attempting to prove Him blameable for eating with sinners, proved to them on the contrary, that His proceeding was not only no blame, but an absolute praise to Him: so here too, when they wanted to show of Him, that He knows not how to manage His disciples, He signifies that such language was the part of men not knowing how to manage their inferences, but finding fault at random.
For no man, He says, puts a piece of new cloth onto an old garment.
For no man, says He, puts a piece of new cloth unto an old garment.
He is once again using examples from everyday life to make His point. What He is saying is this: The disciples are not yet strong, but still need much accommodation. They have not yet been renewed by the Spirit, and people in that condition should not have any burden of commandments placed on them.
He is again establishing His argument by illustrations from common life. And what He says is like this, The disciples have not yet become strong, but still need much condescension. They have not yet been renewed by the Spirit, and on persons in that state one ought not to lay any burden of injunctions.
He said these things to establish laws and rules for His own disciples, so that when they would later need to receive disciples of all kinds coming from the whole world, they would deal with them very gently.
And these things He said, setting laws and rules for His own disciples, that when they should have to receive as disciples those of all sorts that should come from the whole world, they might deal with them very gently.
Neither do people put new wine into old wineskins.
Neither do men put new wine into old bottles.
Do you see how His illustrations resemble the Old Testament? The garment? The wineskins? For Jeremiah also calls the people a girdle and mentions both bottles and wine. So, since the discussion is about gluttony and a table, He draws His illustrations from the same context.
Do you see His illustrations, how like the Old Testament? The garment? The wine skins? For Jeremiah too calls the people a girdle, and makes mention again of bottles and of wine. Jeremiah 13:10-12 Thus, the discourse being about gluttony and a table, He takes His illustrations from the same.
Luke uses the same words a second and third time and often, but not in a tiresome way. Instead, he does so playfully—sometimes turning away from her, sometimes flattering and courting her.
But Luke the same words, a second and a third time and often; not however in a wearisome kind of way, but sportively, and do thou now turn from her, now flatter and court her.
Have you noticed how much painters erase and insert when they're creating a beautiful portrait? Well then, don't let yourself fall short of them. For if they use such great care in drawing the likeness of a body, how much more fitting would it be for us to use every means when shaping a soul. For if you shape this soul's form well, you won't see the face of the body looking unseemly, nor lips stained, nor a mouth like a bear's mouth dyed with blood, nor eyebrows blackened as if with soot from some kitchen pot, nor cheeks whitened with powder like the walls of tombs. For all these things are soot, ashes, and dust—signs of extreme ugliness.
Do you see not the painters, how much they rub out, how much they insert, when they are making a beautiful portrait? Well then, do not thou prove inferior to these. For if these, in drawing the likeness of a body, used such great diligence, how much more were it meet for us, in fashioning a soul, to use every contrivance. For if you should fashion well the form of this soul, you will not see the countenance of the body looking unseemly, nor lips stained, nor a mouth like a bear's mouth dyed with blood, nor eyebrows blackened as with the smut of some kitchen vessel, nor cheeks whitened with dust like the walls of the tombs. For all these things are smut, and cinders, and dust, and signals of extreme deformity.
I realize I've been carried away without noticing into these expressions, and while advising another to teach with gentleness, I've been swept up in anger myself. So let's return again to a gentler way of giving advice, and let's put up with all our wives' faults so we can succeed in doing what we want. Don't you see how we tolerate children's crying when we want to wean them from the breast, how we endure everything for this one goal alone—to persuade them to give up their old food? Let's do the same thing in this case too. Let's put up with everything else so we can accomplish this. For once this has been corrected, you'll see the other things also falling into proper order, and you'll come back to the matter of gold ornaments and reason with her about them in the same way. In this way, little by little bringing your wife to the right standard, you'll be an excellent painter, a faithful servant, and a skilled farmer.
But stay: I have been led on unobserving, I know not how, into these expressions; and while admonishing another to teach with gentleness, I have been myself hurried away into wrath. Let us return therefore again unto the more gentle way of admonition, and let us bear with all the faults of our wives, that we may succeed in doing what we would. Do you see not how we bear with the cries of children, when we would wean them from the breast, how we endure all for this object only, that we may persuade them to despise their former food? Thus let us do in this case also, let us bear with all the rest, that we may accomplish this. For when this has been amended, you will see the other too proceeding in due order, and you will come again unto the ornaments of gold, and in the same way will reason concerning them likewise, and thus little by little bringing your wife unto the right rule, you will be a beautiful painter, a faithful servant, an excellent husbandman.
Along with these things, remind her also of the women of old—of Sarah, of Rebecca, both of the beautiful and of those who were not—and point out how all of them equally practiced modesty. For even Leah, the wife of the patriarch, not being beautiful, was not forced to devise any such thing, but although she was uncomely and not very much loved by her husband, she neither devised any such thing nor damaged her appearance, but continued to preserve her features unchanged, and this though she was brought up by Gentiles.
Together with these things remind her also of the women of old, of Sarah, of Rebecca, both of the fair and of them that were not so, and point out how all equally practised modesty. For even Leah, the wife of the patriarch, not being fair, was not constrained to devise any such thing, but although she were uncomely, and not very much beloved by her husband, she neither devised any such thing, nor marred her countenance, but continued to preserve the lineaments thereof undisfigured, and this though brought up by Gentiles.
But you are a believing woman—you have Christ as your head. Are you bringing a satanic art upon us? Don't you remember the water that touched your face, the sacrifice that adorns your lips, the blood that has made your tongue red? If you would think about all these things, even if you were extremely fond of fine clothes, you would not dare or be able to put that dust and those ashes on yourself. Understand that you have been joined to Christ, and stop this inappropriate behavior. He does not delight in these cosmetics, but seeks another kind of beauty, which He loves exceedingly—I mean the beauty in the soul. The prophet has also commanded you to cultivate this, and has said, "So shall the King have pleasure in your beauty."
But thou that art a believing woman, you that hast Christ for your head, are you bringing in upon us a satanic art? And do you not call to mind the water that dashed over your countenance, the sacrifice that adorns your lips, the blood that has reddened your tongue? For if you would consider all these things, though thou were fond of dress to the ten thousandth degree, you will not venture nor endure to put upon you that dust and those cinders. Learn that you have been joined unto Christ, and refrain from this unseemliness. For neither is He delighted with these colorings, but He seeks after another beauty, of which He is in an exceeding degree a lover, I mean, that in the soul. This the prophet likewise has charged you to cherish, and has said, So shall the King have pleasure in your beauty.
Let us not, then, be eager to make ourselves unseemly. For none of God's works is imperfect, nor does it need you to correct it. If someone tried to add their own work to an emperor's statue after it had been set up, the attempt would not be safe—they would face extreme danger. So then, if man creates something and you do not add to it, why does God create something and you try to correct it? Do you not think about the fire of hell? Do you not think about the poverty of your soul? For your soul is neglected because all your care is wasted on the flesh.
Let us not therefore be curious in making ourselves unseemly. For neither is any one of God's works imperfect, nor does it need to be set right by you. For not even if to an image of the emperor, after it was set up, any one were to seek to add his own work, would the attempt be safe, but he will incur extreme danger. Well then, man works and you add not; but does God work, and do you amend it? And do you not consider the fire of hell? Do you not consider the destitution of your soul? For on this account it is neglected, because all your care is wasted on the flesh.
But why do I speak of the soul? For even in the case of the flesh itself, everything turns out contrary to what you seek. Consider it. Do you wish to appear beautiful? This makes you uncomely. Do you wish to please your husband? This rather grieves him and causes not only him but strangers as well to become your accusers. Would you appear young? This will quickly bring you to old age. Would you wish to dress yourself honorably? This makes you ashamed. For such a woman is ashamed not only before those of her own rank, but even before those of her maids who are in her secret and those of her servants who know—and, above all, before herself.
But why do I speak of the soul? For to the very flesh everything falls out contrary to what you have sought. Consider it. Do you wish to appear beautiful? This shows you uncomely. Do you wish to please your husband? This rather grieves him; and causes not him only, but strangers also, to become your accusers. Would you appear young? This will quickly bring you to old age. Would you wish to array yourself honorably? This makes you to be ashamed. For such an one is ashamed not only before those of her own rank, but even those of her maids who are in her secret, and those of her servants who know; and, above all, before herself.
But why do I need to say these things? For I have now left out what is more serious than everything else, namely, that you offend God, you undermine modesty, you kindle the flame of jealousy, you imitate the prostitutes at their brothel.
But why need I say these things? For that which is more grievous than all I have now omitted, namely, that you dost offend God; you undermine modesty, kindlest the flame of jealousy, emulatest the harlot women at their brothel.
Consider all these things, you women, and laugh at Satan's pomp and the devil's deception. Let go of this kind of adornment—or rather, disfigurement—and cultivate instead the beauty in your own souls, which is lovely even to angels, desired by God, and delightful to your husbands. In this way you may obtain both present glory and the glory that is to come. May God grant that we may all attain this, through the grace and love for humanity of our Lord Jesus Christ, to whom be glory and power forever and ever. Amen.
All these things then consider, you women, and laugh to scorn the pomp of Satan and the craft of the devil; and letting go this adorning, or rather disfiguring, cultivate that beauty in your own souls which is lovely even to angels and desired of God, and delightful to your husbands; that you may attain both unto present glory, and unto that which is to come. To which God grant that we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.