The Calling of Matthew (Matthew 9:9–13; Mark 2:13–17; Luke 5:27–32)

The texts below are quoted verbatim from public-domain English translations; nothing is paraphrased.

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St. John Chrysostom (c. 347–407)

Homilies on the Gospel of Matthew, Homily 30 (on Matthew 9:9–13) Source: trans. in the Nicene and Post-Nicene Fathers, First Series, Vol. 10. Public domain. Full text: https://www.ccel.org/ccel/schaff/npnf110.iii.XXX.html

On why the Evangelist tells that Matthew was called from the very tax-booth:

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 ... Yea, for to this end He came, not to cure bodies only, but to heal likewise the wickedness of the soul.

On the humility of the Evangelist in recording his own former trade:

how he disguises not his own former life, but adds even his name, when the others had concealed him under another appellation.

On the answer to the Pharisees, "I will have mercy, and not sacrifice":

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.

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St. Cyril of Alexandria (c. 376–444)

Commentary on the Gospel of Luke (on Luke 5:27–32) Source: trans. R. Payne Smith, Library of the Fathers, 1859. Public domain. Full text: https://www.tertullian.org/fathers/cyril_on_luke_02_sermons_12_25.htm

On Levi snatched from the workshop of iniquity at Christ's call:

For Levi was a publican, a man insatiable after filthy lucre, of unbridled covetousness, careless of justice in his eagerness after what was not his own; for such was the character of the publicans: yet was he snatched from the very workshop of iniquity, and saved beyond hope, at the call of Christ the Saviour of us all.

On Christ present among sinners as a physician, not as a judge:

But He shews them that He is present now, not as a judge, but as a physician; and performs the proper duty of the physician's office, in being in the company of those in need of healing.

On what the calling of Levi teaches us:

And Levi verily was saved, while in us the deed suggests happy hopes; for by the very fact we are taught that repentance will save.

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Theophylact of Ohrid (c. 1055–1107)

Explanation of the Gospel of Luke (on Luke 5:27–28) As preserved in the Catena Aurea on Luke. Public domain. Full text: https://isidore.co/aquinas/english/CALuke.htm

On the toll that Christ collected from the publican:

And so from him that received toll from the passers by, Christ received toll, not money, but entire devotion to His company.

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St. Jerome (c. 347–420)

Commentary on Matthew (on Matthew 9:9) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.ix.html

On why Matthew names himself the publican where the others spare him:

The other Evangelists from respect to Matthew have not called him by his common name, but say here, Levi, for he had both names. Matthew himself, according to that Solomon says, "The righteous man accuses himself," calls himself both Matthew and Publican, to shew the readers that none need despair of salvation who turn to better things, seeing he from a Publican became an Apostle.

On the penitence in which the publicans came to Jesus:

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

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St. Ambrose of Milan (c. 339–397)

Exposition of the Gospel of Luke (on Luke 5:29–30) As preserved in the Catena Aurea on Luke. Public domain. Full text: https://isidore.co/aquinas/english/CALuke.htm

On Christ eating with sinners:

For by His eating with sinners, He prevents not us also from going to a banquet with the Gentiles.

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St. Hilary of Poitiers (c. 310–367)

Commentary on Matthew (on Matthew 9:13) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.ix.html

On "I am not come to call the righteous, but sinners":

Christ came for all; how is it then that He says He came not for the righteous? Were there those for whom it needed not that He should come? But no man is righteous by the law. He shews how empty their boast of justification, sacrifices being inadequate to salvation, mercy was necessary for all who were set under the Law.