(4) Knowing their thoughts , because he alone knows man's thoughts. First, he reprehends their villainy: Why do you think evil thoughts in your hearts? For they called him a blasphemer: "Remove the evil from your thoughts" (Is 1:16).
(5) Which is easier?... Here the disproof is given. But the Lord seems to argue incorrectly, because he argues from the lesser by affirming, for it seems easier to heal the body than the soul. But Jerome explains it thus: It is easier to say than to do; but as to doing, it is greater to heal the soul than the body; and as to power, it is the same power for both. But if it refers to words, we see that liars are quick to lie, when they cannot be caught. For in matters that are public, they can be caught, but not in those that are hidden. Hence in those cases they speak boldly, when they cannot be caught. Therefore, it is easier to say, if you could not know.
(6) Therefore, that you may know that the Son of man has power on earth to forgive sins . He shows it in deed: first, the end of the deed is mentioned; secondly, the method; thirdly, the efficacy.
Hence he says, In order that you may know that the Son of man has power on earth to forgive sins, he says to the paralytic, "Rise, take up your bed and go home." By this he manifests that he is God: "He will save his people from their sins" (Mt 1:21). He says, the Son of man , and on earth , thereby shattering two errors, namely, Nestorius' and Photinus'. Nestorius said that the Son of God and the Son of man were two supposits [persons] and that something said of one could not be said of the other. Hence it could not be said: This child created the stars. Therefore, he says, Son of man , because it belongs to God to forgive sins. Likewise, against Photinus, who said that Christ received his origin from the Virgin Mary and acquired divinity by his merits. And he rested his belief on Matthew (18:18): "All power has been given to me on earth and in heaven." That is why he says, on earth . Hence it says in Baruch (3:38): "After this he was seen on earth and conversed with men." Has the power .
It seems that this does not prove anything, because the apostles themselves had the power. However, they had it as ministers, not as its authors.
The statement, but that you may know... , can be taken in two ways: either as the words of the evangelist, and then they are narrative; or as the words of Christ, and then the statement is left incomplete, because they doubted. Therefore, that you may know that I have power to forgive sins, he says to the paralytic: "Rise..." Hence he cured with a word, as God alone does: "He spoke and they were made" (Ps 33:9).
Three things should be noted about the sick man: he lay on a pallet, he was carried by others, he could not move. Therefore, because he lay on a pallet, he said, Rise ; because he was carried, he said, take up your bed ; because he could not move, he said, and walk , for "God's works are perfect" (Dt 32:4). Similarly, to a sinner lying in sin it is said, Rise from sin by sorrow; take up your bed by satisfaction: "I will bear the Lord's anger, because I have sinned against him" (Mic 8:9); and go home , the home of eternity or his own conscience: "When I enter my house, I will find rest in her" (Wis 8:16).
(7-8) Then follows the execution of the commands: He rose and went home. When the crowds , not the scribes, because they were scornful, saw it, they were afraid : "O Lord, I have heard the report of you and I feared" (Hab 3:2). But with what fear? Because they glorified God , for they referred everything to God: "Not to us, O Lord, not to us, but to your name give the glory" (Ps 115:1). Who had given such power to men . Hence they are not scornful like the scribes. But because it says, to men , Hilary explains: "You gave such power to men, that they be made sons of God," as in John (1:12): "He gave them power to be made sons of God."
9—2
Mt 9:9-13
9. And when Jesus passed on from thence, he saw a man sitting in the custom house, named Matthew; and he saith to him: Follow me. And he arose up and followed him. 10. 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. 11. And the Pharisees seeing it, said to his disciples: Why doth your master eat with publicans and sinners? 12. But Jesus hearing it, said: They that are in health need not a physician, but they that are ill. 13. Go then and learn what this meaneth, I will have mercy and not sacrifice. For I am not come to call the just, but sinners.
Here two things are mentioned: first, the conversion of sinners; secondly, the complaint of the Pharisees (v. 11).
First, he tells how he called a certain man to discipleship; secondly, how he called many to intimacy (v. 10).
(9) He says, therefore, As Jesus passed on from there... Why did he pass on? Because they were lying in wait for him, he avoided the crowds, as it says in Sirach (8:3): "Do not heap wood on the fire of sinners." He saw a man , a man, indeed; because he was a sinner: "You shall die like men and fall like any prince" (Ps 82:7). Sitting at the tax office . Hence he was pursuing a vocation which one can scarcely follow without sin. By the name of Matthew . Others call him Levi, to save his honor and keep him from being known as a sinner. But he calls himself Matthew, because a just man in the beginning accuses himself; giving us to understand that the Lord is not an acceptor of persons. And he said to him: "Follow me." It is a great thing that the Lord moves him to follow. And he rose and followed him . Hence he could say from Job (23:11): "My foot has held fast to his steps; I have kept his way and have not turned aside."
But it is objected that it cannot be that at one word he followed him. The answer is that Jesus' fame had been so widespread, that anyone who followed him considered himself blessed; therefore, at one word he followed him. Hence obedience is shown, because he followed at once. But why did he not call him from the very beginning? The answer is that this wise person was the wisdom of the world. But the Lord waited before calling him, until he roused him by his miracles. Or, all this was said as a repetition, because he was present at the Lord's preaching on the mount. Then why does Matthew mention his call in this way? I say by reason of humility; for since he regarded his call as a miracle, he mentioned it among the miracles. But why was more mention made of the call of Peter and Andrew and Matthew than of the others? I answer that among the lowlier men were fishermen. Likewise among sinners, the worst were those who collected taxes. Therefore, special mention is made of them to show that God is not an acceptor of persons.
(10) He continues: As he was at table in the house, many tax collectors and sinners came and sat down with Jesus and his disciples . Here he shows how many were called to intimacy. Hence he says, As he sat at table... Others say that he gave him a banquet, but Matthew is silent. But it is true that he did; hence he invited many, so that they would be drawn to the Lord, because "curtain draws curtain" (Ex c. 36). Therefore, it is a sign that one is firmly converted to the Lord, when he draws others, whom he loves more. Hence he says, many tax collectors and sinners came and sat down with Jesus , because "if anyone opens to me, I will enter and dine with him and he with me" (Rev 3:20).
(11) 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...
(12) Then follows Jesus' response, wherein he gives three reasons. First, he uses a comparison: But when Jesus heard it, he said: "Those who are well have no need of a physician." The Lord calls himself a physician; and correctly so: "He heals all your diseases" (Ps 103:3), namely, of soul and body. Therefore, he refers to infirmities of body and soul; hence he says, those who are well have no need of a physician . The well are those who from pride consider themselves well; concerning these (Revelation 3:17): "You say, I am rich, I have prospered, and I need nothing; not knowing that you are wretched, pitiable, poor, blind and naked." Such persons do not need a physician, but those who are weak , i.e., acknowledge their sin, as David: "For I know my transgression" (Ps 51:3).
(13) Secondly, he cites a scriptural text, saying, "Go and learn what this means..." As if to say: You do not understand the Scripture, but go and learn what this means: "I desire mercy and not sacrifice." This is written in Hosea (6:6). And it is explained in two ways: