Commentary on Matthew

Chapter Nine

103 CHAPTER NINE nd as Jesus went on from there, he saw a man sitting at the tax booth, by the name of Matthew, and he said to him: “Follow me,”1 etc. He commands Matthew the publican , sitting at his tax booth, to follow him. And going to his house, Matthew prepares a dinner, where with Jesus was seated a group of publicans and sinners.2 At this, the Pharisees rebuked the disciples, asking why their teacher dined with publicans .3 To them he responded, it is not the healthy who need a doctor but the sick who require treatment.4 And he commanded them to go and learn what is meant by, “I desire mercy rather than sacrifice.” 5 2. The name “publican” comes from the life of those who abandoned the works of the Law and preferred to comport themselves according to common and public practice. Thus it is from his house, that is, from the sins of the body, that the Lord called Matthew in order to enter his mind and recline at its “table.” This is the self-same writer of this Gospel, and, upon leaving the home of his sin, he accepted the Lord, who illuminated his innermost dwelling place. In this place, a dinner is richly prepared from the food of the Gospel6 for sinners and publicans. It was then that a spirit of jealousy agitated the Jews because of the Lord’s communion with sinners and publicans. He unveiled their talk about keeping the Law7 as but veiled coverings for unfaithfulness, showing that he was bringing aid for them because they were sick, and was providing medicine for them because they needed it, though they thought they were healthy and in no need of treatment. But so that they would 1. Mt 9.9. 2. Mt 9.10. 3. Mt 9.11. 4. Mt 9.12. 5. Mt 9.13; Hos 6.6. 6. evangelicis cibis. 7. Mt 9.11. Cf. 2 Cor 3.15. 104 HILARY OF POITIERS understand that none of them were healthy, he warned them to learn what is meant: “I desire mercy, not sacrifice.” In other words, he means that because the Law is bound up with offering sacrifices it is not able to be of help. Salvation for all people is preserved through the gift of mercy.8 For I am come not to call the righteous, but sinners to repentance.9 If he had come for all people, why then did he say that he had not come for the righteous? Was it not necessary that he should come for those that were there? But no one is made righteous by the Law.10 He shows that it is a worthless display of justice, although mercy was necessary for all those who, placed under the Law, offered feeble sacrifices for salvation. In fact, if justice had come from the Law, forgiveness through grace would not have been necessary. 3. Then the disciples of John came to him and asked, “Why do we and the Pharisees often fast, whereas your disciples do not fast?”11 The Pharisees and disciples of John were fasting, and the apostles were not. But he responds to them in a spiritual manner12 and reveals to John’s disciples that he is the bridegroom.13 For John had vowed that his whole life’s hope was placed in Christ, and while he is still preaching his disciples cannot be received by the Lord. Unless the Law be completed14 and the Law and the prophets are wholly found in him, none of them would pass over to faith in the Gospel.15 For while the bridegroom is present ,16 he responds that it is not necessary for the disciples to fast, showing clearly the joy of his presence and the sacrament of holy food,17 with which no one will lack his presence. In other words, they possess Christ in the light of the mind.18 After 8. misercordiae indulgentia. In his usual fashion, Hilary is drawing on Pauline theology (Rom 11.30–32) in his interpretation of Christ’s words and actions. 9. Mt 9.13. Some Latin versions of this verse do not contain “to repentance ” (in paenitentiam). 10. Rom 5. 11. Mt 9.14. 12. spiritaliter. 13. Mt 9.15. 14. Allusion to Mt 5.17. 15. Cf. Tertullian, Adv. Marc. 4.33.8; 5.3.8. 16. Cf. Mt 9.15. 17. sacramentum sancti cibi. I.e., the Eucharist...