มัทธิว 9:10 วิจารณ์

We have in this chapter remarkable instances of the power and pity of the Lord Jesus, sufficient to convince us that he is both able to save to the uttermost all that come to God by him, and as willing as he is able. His power and pity appear here in the good offices he did, I. To the bodies of people, in curing the palsy (Mat 9:2-8); raising to life the ruler's daughter, and healing the bloody issue (Mat 9:18-26); giving sight to two blind men (Mat 9:27-31); casting the devil out of one possessed (Mat 9:32-34); and healing all manner of sickness (Mat 9:35). II. To the souls of people; in forgiving sins (Mat 9:2); calling Matthew, and conversing freely with publicans and sinners (Mat 9:9-13); considering the frame of his disciples, with reference to the duty of fasting (Mat 9:14-17); preaching the gospel, and, in compassion to the multitude, providing preachers for them (Mat 9:35-38). Thus did he prove himself to be, as undoubtedly he is, the skilful, faithful Physician, both of soul and body, who has sufficient remedies for all the maladies of both: for which we must, therefore, apply ourselves to him, and glorify him both with our bodies and with our spirits, which are his, in return to him for his kindness to both.

And he entered into a ship,.... Or "the ship", the selfsame ship he came over in, with his disciples. The Gergesenes, or Gadarenes, or both, having desired him to depart their coasts, showing an unwillingness to receive him, and an uneasiness at his company, he immediately turned his back upon them, as an ungrateful people, being no better than their swine; and who, by their conduct, judged themselves unworthy of his presence, ministry, and miracles: he returned to the sea side, took shipping, and passed over the sea of Tiberias again, and came into his own city; not Bethlehem, where he was born, nor Nazareth, as Jerom thought, where he was educated, but Capernaum, as is clear from Mar 2:1 where he much dwelt, frequently conversed, and his disciples: here he paid tribute as an inhabitant, or citizen of the place, which he was entitled to by only dwelling in it twelve months, according to the Jewish canons; where it is asked (d), "how long shall a man be in a city ere he is as the men of the city? It is answered, "twelve months"; but if he purchases a dwelling house, he is as the men of the city immediately;'' that is, he is a citizen, and obliged to all charges and offices, as they are: though they seem to make a distinction between an inhabitant and a citizen (e). "A man is not reckoned , "as the children of the city", or as one of the citizens, in less than twelve months, but he may be called, or accounted, , "as one of the inhabitants" of the city, if he stays there thirty days.'' One or other of these Christ had done, which denominated this city to be his, and he to be either an inhabitant, or a citizen of it. (d) Misn. Bava Bathra, c. 1. sect. 5. (e) Gloss. in T. Bab. Sanhedrim, fol. 112. 1.

And when the Pharisees saw it,.... The feast Matthew made, the guests that were invited, and particularly that Christ sat down to meat with such vile and wicked company; they and the Scribes, as Mark and Luke add, who generally were together, of the same complexion, equally enemies to Christ, and watchful observers of his conduct, and pretending to a more strict and religious way of life, were offended at all this; and said to his disciples, which they chose to do, rather than to Christ himself; partly, because they were afraid to engage in a dispute with him, who had just given them a full proof of his omniscience, that he knew the very thoughts and reasonings of their minds, and had so confounded them already, both by his arguments and miracles; and partly, because they might think themselves a match for the disciples, and might hope to stumble and ensnare them, and prevail upon them to quit their profession, and leave following him, whom they would suggest could not be a good man, that was guilty of so evil an action; which, with them, was very unlawful and abhorrent, as that for which they accuse and reprove him, why eateth your master with publicans and sinners? The "publicans", or gatherers of the Roman tax, toll, or tribute of any sort, whether Jews or Gentiles, were persons of a very infamous character; and, as here, so often, in Jewish writings, are ranked with "sinners", and those of the worst sort: so false swearing was allowed to be made , "to murderers, and to robbers, and to publicans" (o); and so "publicans and thieves" are joined together by Maimonides (p), and a publican is said by him to be as a thief. And indeed this was not only the sense of the Jews, but also of other people, according to those words of Zeno the poet, (q), "all publicans are all of them robbers": though this was not originally their character; for formerly the best of the Roman gentry were employed in this office, till by malpractices it became scandalous, when the meaner sort of people, yea, even vassals, were put into it (r). Now, with such sort of men as these the Pharisees held it unlawful to have any sort of conversation; they expelled such their society, would not dwell with them in the same house, nor eat or drink with them; concerning which, their rules and methods are these; "a companion, or friend, who becomes the king's collector, or a "publican", or the like, they drive him from society with them: if he abstains from his evil works, then he is as any other man (s).'' Again, "when the king's collectors enter into a house to dwell, all that are in the house are defiled (t).'' Moreover, it is (u) said, that "the former saints ate their common food with purity, i.e. with their hands washed, and took care of all defilements every day; and these were called Pharisees; and this sect was exceedingly holy, and was the way of piety; for such a man was separated, and he abstained from the rest of the people, and he did not touch them, , "nor did he eat and drink with them".'' It was a general rule with them, that a clean person ought not to eat with an unclean, as they judged the common people to be; nay, that a Pharisee, who was unclean himself, might not eat with another person that was so, and which they boast of, as a great degree of holiness. "Come and see, (say they (w),) to what a pitch purity has arrived in Israel; for they not only teach, that a pure person may not eat with one that is defiled, but that one that has a "gonorrhoea" may not eat with another that has one, lest he should be used to transgress this way; and a Pharisee that has a "gonorrhoea" may not eat with a common person that has one, lest he should be used to do so.'' Hence they looked upon Christ and his disciples as such, and would insinuate that they were evil men, who had no regard to purity of life and conversation. (o) Mis. Nedarim, c. 3. sect. 4. (p) Hilch. Gezela, c. 5. sect. 9. 11. (q) Apud Fabricii Graec. Biblioth. l. 2. c. 22. p. 755. (r) Alex. ab Alex. Genial. Dier. l. 2. c. 29. (s) Maimon. Mishcab & Moshab, c. 10. sect. 8. (t) lb. c. 12. sect. 12. (u) lb. Hilchoth Tumaot Okelim. c. 16. sect. 12. (w) T. Bab. Sabbat, fol. 13. 1.

Nor would the name of publicans have been so execrable in the eyes of the Lord, unless as being a "strange" name,-a (name) of such as put up the pathways of the very sky, and earth, and sea, for sale. Moreover, when (the writer) adjoins "sinners" to "publicans," it does not follow that he shows them to have been Jews, albeit some may possibly have been so; but by placing on a par the one genus of heathens-some sinners by office, that is, publicans; some by nature, that is, not publicans-he has drawn a distinction between them.

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 doth 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 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 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." 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 Zacchaeus 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." And to him Jesus saith, "This day is salvation come to this house." So possible is it by all ways to give instruction.

(V. 10 seq.) And it came to pass, as he sat at table in his house, behold many publicans and sinners came and sat down with Jesus and his disciples. And when the Pharisees saw it, they said to his disciples, 'Why does your teacher eat with tax collectors and sinners?' But when Jesus heard it, he said, 'Those who are well have no need of a physician, but those who are sick. Go and learn what this means: "I desire mercy, and not sacrifice." For I came not to call the righteous, but sinners.''

For they do not come to Jesus while they remain in their original condition of sin, as the Pharisees and Scribes complain, but in penitence, as what follows proves; But Jesus hearing said, They that be whole need not a physician, but they that are sick.

Matthew has not said in whose house Jesus sat at meat (on this occasion), from which we might suppose, that this was not told in its proper order, but that what took place at some other time is inserted here as it happened to come into his mind; did not Mark and Luke who relate the same show that it was in Levi's, that is, in Matthew's house.

Jesus’ sitting at table has more significance for Matthew than just dining. Jesus will be feasting not on food but on the return of sinners. He will call them back through feasting, collegiality and human affection, enjoying himself with their pleasant conversation while reclining at table. He knew that if they recognized him as a powerful judge they would be shattered by the terror of his majesty and overwhelmed by the sheer presence of God unveiled (nuda). Thus, veiled in a human body he was able to communicate with humans. He who wanted to assist the guilty hides the fact that he was a judge. He who did not deny dignity to faithful servants conceals his lordship. He who desired the weak to be embraced by a parent’s love covers his majesty.

"And it came to pass, as Jesus sat at table in the house, behold, many publicans and sinners came and sat down with Him and His disciples. And when the Pharisees saw it, they said unto His disciples, Why eateth your Master with publicans and sinners?" Joyful because he had received Christ into his house, Matthew invited the publicans. Christ ate with them so that He might benefit them also, even though He was criticized for doing it. For the Pharisees wanted to separate His disciples from Him, and so they slandered Him for eating with publicans.

(ap. Anselm.) As a meet return for the heavenly mercy, Matthew prepared a great feast for Christ in his house, bestowing his temporal goods on Him of whom he looked to receive everlasting goods. It follows, And it came to pass as he sat at meat in the house. (ap. Anselm.) The Publicans were they who were engaged in public business, which seldom or never can be carried on without sin. And a beautiful omen of the future, that he that was to be an Apostle and doctor of the Gentiles, at his first conversion draws after him a great multitude of sinners to salvation, already performing by his example what he was shortly to perform by word. (ord.) Tertullian says that these must have been Gentiles, because Scripture says, There shall be no payer of tribute in Israel, as if Matthew were not a Jew. But the Lord did not sit down to meat with Gentiles, being more especially careful not to break the Law, as also He gave commandment to His disciples below, Go not into the way of the Gentiles.

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).

MATTHEW'S CALL AND FEAST. ( = Mar 2:14-17; Luk 5:27-32). (Mat 9:9-13) And as Jesus passed forth from thence--that is, from the scene of the paralytic's cure in Capernaum, towards the shore of the Sea of Galilee, on which that town lay. Mark, as usual, pictures the scene more in detail, thus (Mar 2:13): "And He went forth again by the seaside; and all the multitude resorted unto Him, and He taught them"--or, "kept teaching them." "And as He passed by" he saw a man, named Matthew--the writer of this precious Gospel, who here, with singular modesty and brevity, relates the story of his own calling. In Mark and Luke he is called Levi, which seems to have been his family name. In their lists of the twelve apostles, however, Mark and Luke give him the name of Matthew, which seems to have been the name by which he was known as a disciple. While he himself sinks his family name, he is careful not to sink his occupation, the obnoxious associations with which he would place over against the grace that called him from it, and made him an apostle. (See on Mat 10:3). Mark alone tells us (Mar 2:14) that he was "the son of AlphÃ&brvbrus"--the same, probably, with the father of James the Less. From this and other considerations it is pretty certain that he must at least have heard of our Lord before this meeting. Unnecessary doubts, even from an early period, have been raised about the identity of Levi and Matthew. No capable jury, with the evidence before them which we have in the Gospels, would hesitate in giving a unanimous verdict of identity. sitting at the receipt of custom--as a publican, which Luke (Luk 5:27) calls him. It means the place of receipt, the toll house or booth in which the collector sat. Being in this case by the seaside, it might be the ferry tax for the transit of persons and goods across the lake, which he collected. (See on Mat 5:46). and he saith unto him, Follow me--Witching words these, from the lips of Him who never employed them without giving them resistless efficacy in the hearts of those they were spoken to. And he--"left all" (Luk 5:28), "arose and followed him." The Feast (Mat 9:10-13).

And it came to pass, as Jesus sat at meat in the house--The modesty of our Evangelist signally appears here. Luke says (Luk 5:29) that "Levi made Him a great feast," or "reception," while Matthew merely says, "He sat at meat"; and Mark and Luke say that it was in Levi's "own house," while Matthew merely says, "He sat at meat in the house." Whether this feast was made now, or not till afterwards, is a point of some importance in the order of events, and not agreed among harmonists. The probability is that it did not take place till a considerable time afterwards. For Matthew, who ought surely to know what took place while his Lord was speaking at his own table, tells us that the visit of Jairus, the ruler of the synagogue, occurred at that moment (Mat 9:18). But we know from Mark and Luke that this visit of Jairus did not take place till after our Lord's return, at a later period from the country of the Gadarenes. (See Mar 5:21, &c., and Luk 8:40, &c.). We conclude, therefore, that the feast was not made in the novelty of his discipleship, but after Matthew had had time to be somewhat established in the faith; when returning to Capernaum, his compassion for old friends, of his own calling and character, led him to gather them together that they might have an opportunity of hearing the gracious words which proceeded out of His Master's mouth, if haply they might experience a like change. behold, many publicans and sinners--Luke says, "a great company" (Luk 5:29) --came and sat down with him and his disciples. In all such cases the word rendered "sat" is "reclined," in allusion to the ancient mode of lying on couches at meals.