Matt. IX. 9.

“And as Jesus passed forth from thence, He saw a man sitting at the receipt of custom,¹²⁵⁰

1250[R.V., “at the place of toll.”]

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 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.

And we have cause also to admire the self-denial¹²⁵¹

1251φιλοσοφαν .

1252Mark ii. 14; Luke v. 27.

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, “Ye have heard of my conversation in time past in the Jews’ religion, how that beyond measure I persecuted the church of God.”¹²⁵³

1253Gal. i. 13.

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.¹²⁵⁴

1254Luke vii. 38.

But as thou hast 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 bare witness that He who called him had chosen a good time.

And wherefore can it be, one may say, that he hath 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?¹²⁵⁵

1255It appears by this that St. Chrysostom did not consider Nathanael to be the same with St. Bartholomew.

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,¹²⁵⁶

1256Matt. iii. 6.

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.¹²⁵⁷

1257παησαν.

Now the publicans come together as to one of the same trade; for he, exulting¹²⁵⁸

1258ἐγκαλλωπιζμενο .

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.”¹²⁵⁹

1259Matt. xi. 19.

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 thee that this great thing was wrought by his partaking of the table with Him, hear what Zacchæus saith, another publican. I mean, when he heard Christ saying, “To-day, I must abide in thy house,” the delight gave him wings, and he saith, “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.”¹²⁶⁰

1260Luke xix. 5, 8, 9.

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?”¹²⁶¹

12611 Cor. v. 11.

1262ἀπηρτισμνων.

3. But none of these things shamed the Pharisees, but they accuse Him to His disciples, saying,

“Why eateth your Master with publicans and sinners?”¹²⁶³

1263Matt. ix. 11.

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;”¹²⁶⁴

1264Matt. xii. 2.

“They that be whole need not a physician,” saith He, “but they that are sick.”¹²⁶⁵

1265Matt. ix. 12. [R.V., “They that are whole have no need of a physician.”]

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 saith, 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, 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 ye and learn what that meaneth, I will have mercy, and not sacrifice.”¹²⁶⁶

1266Matt. ix. 13.

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 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 saith 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 ye and learn what that meaneth, I will have mercy, and not sacrifice.” Thus doth Paul also: when he had first established his reasoning by illustrations from common things, and had said, “Who feedeth a flock, and eateth not of the milk thereof?”¹²⁶⁷

12671 Cor. ix. 7.

12681 Cor. ix. 9. [R.V., “when he treadeth.”] See Deut. xxv. 4.

12691 Cor. ix. 14; comp. Matt. x. 10.

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?”¹²⁷⁰

1270Matt. xvi. 9.

1271See Bible:Mic.6.6-Mic.6.8">Hosea vi. 6; Ps. l. 8–15; Prov. xxi. 3; Isa. i. 11–15; Micah vi. 6, 7, 8.

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 worketh hitherto, and I work:”¹²⁷²

1272John v. 17.

Having then reproved them, both by common illustrations and by the Scriptures, He adds again,

“I am not come to call righteous men, but sinners to repentance.”¹²⁷³

1273Matt. ix. 13. [The best Greek mss., with the Vulgate (so Augustin) do not sustain the reading: “unto repentance.” Comp. Luke v. 32.—R.]

And this He saith unto them in irony; as when He said, “Behold, Adam is become as one of us;”¹²⁷⁴

1274Gen. iii. 22, LXX.

1275Ps. l. 12.

1276Rom. iii. 23.

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, that it was the disciples of John;¹²⁷⁷

1277Comp. Matt. ix. 14; Luke v. 33, &c., and Mark ii. 18, &c.

1278See Matt. xiv. 12.

Now what say they? “Why do we and the Pharisees fast oft, but thy disciples fast not?”¹²⁷⁹

1279Matt. ix. 14.

This is the disease, which Christ long before was eradicating, in the words, “When thou fastest, anoint thy head, and wash thy face;”¹²⁸⁰

1280Matt. vi. 17.

1281Matt. ix. 15. Comp. Mark ii. 19; Luke v. 33.

Now their meaning is like this; “Granted,” say they, “Thou doest this as a physician; why do Thy 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 learnt it from John, the other from the law; even as also the Pharisee said, “I fast twice in the week.”¹²⁸²

1282Luke xviii. 12.

What then saith 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 ye blame others, when ye 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 doth 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 hath the bride, is the bridegroom, but the friend of the bridegroom, which standeth and heareth Him, rejoiceth greatly because of the bridegroom’s voice.”¹²⁸³

1283John iii. 29.

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,¹²⁸⁴

1284[πολλ εφροσνη.]

1285Lit., “humiliation.” Isa. lviii. 3; Numb. xxix. 7.

Not however by this only doth He stop their mouths, but by another topic also, saying,

“Days will come, when the bridegroom shall be taken from them, and then shall they fast.”¹²⁸⁶

1286Matt. ix. 15.

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;¹²⁸⁷

1287Matt. xvi. 22; xvii. 23.

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.

5. Then what He had done before, this He doth 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,¹²⁸⁸

1288κεχρσθαι το πομνοι, “to treat their followers.” The last editor thinks there is a designed play upon the words, by way of rhetorical turn, here.

“For no man,” saith He, “putteth a piece of new cloth unto an old garment.”¹²⁸⁹

1289Matt. ix. 15. [The three accounts of the sayings in verses 15–17 vary greatly in form, and the authorities for the Greek text present a great number of various readings. It will be sufficient to refer to the R.V., and to note a few verbal changes.—R.]

He is again establishing His argument by illustrations from common life. And what He saith 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.”

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 men put new wine into old bottles.”¹²⁹⁰

1290Matt. ix. 17: [R.V., “wine-skins.” Comp. the next paragraph.]

Seest thou 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.”¹²⁹¹

1291Jer. xiii. 10–12.

But Luke¹²⁹²

1292See Luke v. 36, 37. τ καινν σχζειἐπαντλν, “using fomentation.” See Mr. Field’s note on the place.

Seest thou 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 thou shouldest fashion well the form of this soul, thou wilt 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.

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 away¹²⁹³

1293ἐξεκυλσθην .

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.¹²⁹⁴

1294[῾Ελλνων; see note on Homily XII. 5, p. 79.—R.]

But thou that art a believing woman, thou that hast Christ for thine head, art thou bringing in upon us a satanic art? And dost thou not call to mind the water that dashed over thy countenance, the sacrifice that adorns thy lips, the blood that hath reddened thy tongue? For if thou wouldest consider all these things, though thou wert fond of dress to the ten thousandth degree, thou wilt not venture nor endure to put upon thee that dust and those cinders. Learn that thou hast 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 hath charged thee to cherish, and hath said, “So shall the King have pleasure in thy beauty.”¹²⁹⁵

1295Ps. xlv. 11.

Let us not therefore be curious in making ourselves unseemly. For neither is any one of God’s works imperfect, nor doth it need to be set right by thee. 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 thou addest not; but doth God work, and dost thou amend it? And dost thou not consider the fire of hell? Dost thou not consider the destitution of thy soul? For on this account it is neglected, because all thy care is wasted on the flesh.

But why do I speak of the soul? For to the very flesh everything falls out contrary to what ye have sought. Consider it. Dost thou wish to appear beautiful? This shows thee uncomely. Dost thou wish to please thy husband? This rather grieves him; and causes not him only, but strangers also, to become thine accusers. Wouldest thou appear young? This will quickly bring thee to old age. Wouldest thou wish to array thyself honorably? This makes thee 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 need I say these things? For that which is more grievous than all I have now omitted, namely, that thou dost offend God; thou underminest modesty, kindlest the flame of jealousy, emulatest the harlot women at their brothel.

All these things then consider, ye 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 ye 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.

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