We should understand his town as none other than Nazareth, for he was called a Nazarean.

On seeing him, the Gerasenes entreated the Lord to depart from their district. Such people are also to be found among us. Out of faithlessness they compel the Lord and Savior of the world to depart from the district of their hearts. According to Scripture, The Holy Spirit will not enter a perverse soul or dwell in a body enslaved to sin.^[1]

They brought to him, as we said before, a second paralytic lying on a pallet because he was unable to enter. And Jesus, seeing not the faith of him who was brought forward but of those who were bringing him forward, said to the paralytic, Take heart, my son, your sins are forgiven you. O wonderful humility! He addresses as son this abject and infirm paralytic with disjointed members whom the priests did not stoop to touch. A son, indeed, because his sins are forgiven him. In line with the biblical metaphor,^[1] a soul lying in its body with all the strength of its members gone is brought for healing to the perfect Doctor, the Lord. If the soul is healed through his mercy, it will receive strength enough to immediately take up its pallet.

Note in this regard, my brothers, that God does not inquire into the wants of those who are deliriously ill. He does not wait to see the faith of the ignorant or probe the senseless wishes of the sick. Yet he does not refuse to help the faith of another, so that by grace alone he confers whatever is proper of the divine will. In fact, my brothers, when does a doctor ever inquire into or examine the wishes of those who are ailing, for a patient is prone to be of a contrary mind in his wishes and demands?

Now in the narrative of the paralytic a number of people are brought forward for healing. Jesus’ words of healing are worthy of reflection. The paralytic is not told, Be healed. He is not told, Rise and walk. But he is told, Take heart, my son; your sins are forgiven you. The paralytic is a descendent of the original man, Adam. In one person, Christ, all the sins of Adam are forgiven. In this case the person to be healed is brought forward by ministering angels. In this case, too, he is called a son, because he is God’s first work. The sins of his soul are forgiven him, and pardon of the first transgression is granted. We do not believe the paralytic committed any sin [that resulted in his illness], especially since the Lord said elsewhere that blindness from birth had not been contracted from someone’s sin or that of his parents.^[1]

We read in the prophet the words of God: It is I who cleanse you from all your iniquities.^[1] Consequently the scribes, because they were judgmental in construing the words of God, accused him of blasphemy. But the Lord, reading their thoughts, shows himself to be God who knows the hidden things of the heart. He breaks his silence: With the same majesty and power by which I perceive your thoughts, I am able to forgive their sins; see for yourselves what the paralytic has received.

Only God could know what is in another’s mind. That Jesus has this knowledge is attested from many evidences. Jesus shows here that he is truly God and equal to the One by whom he is begotten. He does this by revealing and making clear to them what they were thinking. Indeed, some were debating within themselves the very issue of whether Jesus is nothing less than God. But because they were afraid of the crowd, they did not dare to bring their opinion out into the open. He revealed their thoughts while showing great restraint when he said, Why do you ponder evil thoughts in your hearts?

And surely if there was any cause to be annoyed it would have been felt by the suffering paralytic, because it seemed that he had been almost completely bypassed. Imagine him complaining, as if he were thinking: I came to receive healing, but now you are talking about my sins being forgiven. How do you know this? Why do you change the subject? But in fact the paralytic now says nothing of the sort. Rather, he gives himself over to the authority of the One who heals.

But those who are malicious and all too full of themselves are always plotting against the good works of others. Therefore he chides them but does so in all fairness, as if to say, For if you disbelieved in my first statement and thought that it was boasting, consider that I am adding something else to it: the revelation of your secrets.

It is easier said than done. Whether the sins of the paralytic were forgiven, only he who forgave them knew for sure. Arise and walk: both he who arose and those who saw him arise were able to vouch for this. Hence there is a bodily sign in order to demonstrate a spiritual sign, though its impact is to curb the imperfections of body and soul. And we are given an understanding of sin and many bodily weaknesses to come. Perhaps, too, sins are forgiven first, so that with the causes of infirmity removed health may be restored.

Furthermore, so it could be understood that he was in a body and that he could forgive sins and restore health to bodies, Jesus said, That you may know that the Son of Man has power on earth to forgive sins, then he said to the paralytic, Arise, take up your pallet. He could have simply said Arise, but since the reason for doing every work had to be explained, he added, Take up your pallet and go home. First he granted remission of sins; next he showed his ability to restore health. Then, with the taking up of the pallet, he made it clear that bodies would be free from infirmity and suffering; lastly, with the paralytic’s return to his home, he showed that believers are being given back the way to paradise from which Adam, the parent of all, who became profligate from the stain of sin, had proceeded.

Do you see how he is shown to be Creator of both souls and bodies? He heals the paralysis in both soul and body. The healing of the soul is made evident through the healing of the body, even while the body still remains a creature crawling on the ground. The crowds were slow to recognize who he was: When the crowds saw it, they were afraid, and they glorified God, who had given such authority to humans. . . . He proceeded by his daily actions to arouse them and lift up their thinking. It would have been no small thing for him to be thought greater than all others, as having come from God. If they had established this adequately in their own minds, they would have known in due order that he was indeed the Son of God.^[1]

But they did not grasp these things clearly. Because of this they did not come close to recognizing who he was. For again they were saying, This man is not from God! How can this man be from God? Their minds churned over these statements continuously.

Admiration and not fear had to accomplish this work, but even now the order of the mystery remains. To add a glimpse of the future to the truth of the present, the crowds fear the Lord’s words and actions. It is frightful to face death without having one’s sins forgiven by Christ, for no one returns to the eternal home unless forgiveness of sins has been granted. And they honored God who had given so much power to humans. Everything is concluded in proper order, and with the cessation of desperate fear, honor is rendered to God for giving so much power to humans. But this was due to Christ alone, to whom it was normal to share the Father’s very essence. No wonder then that he could do these things—for the power of God is not limited. Otherwise praise would have come from the man healed and not from the many. But the reason here for honor offered to God is this: Power was given through God’s Word to humanity for the remission of sins, the resurrection of bodies and the return to heaven.

Why did Jesus not call Matthew at the same time as he called Peter and John and the rest? He came to each one at a particular time when he knew that they would respond to him. He came at a different time to call Matthew when he was assured that Matthew would surrender to his call. Similarly, he called Paul at a different time when he was vulnerable, after the resurrection, something like a hunter going after his quarry. For he who is acquainted with our inmost hearts and knows the secrets of our minds knows when each one of us is ready to respond fully. Therefore he did not call them all together at the beginning, when Matthew was still in a hardened condition. Rather, only after countless miracles, after his fame was spread abroad, did he call Matthew. He knew Matthew had been softened for full responsiveness.

We may admire, incidentally, the self-effacing temperament of Matthew, for we note how he does not disguise his own former life. In his account he freely adds his own name and his own bad profession, while the other Gospel writers had generously protected him under another name.^[1] But why did Matthew himself indicate precisely that he was sitting at the tax office? To point to the power of the One who called him, underscoring that he was being actively drawn away from the midst of the very evils in which he was presently engaged and that he had not already abandoned his wicked business as a tax gatherer.

Out of respect and deference, the other Evangelists were unwilling to call him by the common name of Matthew but said Levi.^[1] So Matthew went by a double name in accordance with what Solomon noted: An accuser is righteous at the beginning of his words. And in another place: Tell your sins, and you will be justified.^[2] Matthew also calls himself a publican to show his readers that no one must despair of salvation if he has changed for the better, for he was suddenly changed from a publican to an apostle.

The Lord, about to give salvation to all sinners believing in him, willingly chose Matthew the former publican. The gift of his esteem for Matthew stands as an example for our salvation. Every sinner must be chosen by God and can receive the grace of eternal salvation if one is not without a religious mind and a devout heart. So Matthew was chosen willingly by God. And though he is immersed in worldly affairs, because of his sincere religious devotion he is judged worthy to be called forth by the Lord (Follow me), who by virtue of his divine nature knows the hidden recesses of the heart. From what follows, we know that Matthew was accepted by the Lord not by reason of his status but of his faith and devotion. As soon as the Lord says to him, Follow me, he does not linger or delay, but thereupon he arose and followed him.

Now the tax collectors came together because they were of the same trade as Matthew was. For he took pride in the visit of the Messiah and invited them all together. The Messiah applied every form of healing. Not only while he was engaging in a formal discussion or healing or refuting his enemies, but even at breakfast he used to restore persons who were in bad condition. By means of these practices he taught us that every moment and every action can offer benefit to us.

Certainly the dishes Matthew set before him at that time had come from unrighteousness and covetousness. But Christ did not ask to be excused from participating in them, because the gain to be derived from it was going to be great. Rather, he shared the same roof and the same table with people who had erred in their manner of acquiring such things. For such is the nature of the physician. If he did not put up with the decay of the persons who are sick, he would not set them free from their sickness. Certainly Jesus got a bad reputation from this action, by eating with Matthew, by eating in his house and by eating with many tax collectors. This is why you see them criticizing him with this: Behold a man who is gluttonous and drinks a lot of wine, a friend of tax collectors and sinners.

Jesus’ sitting at table has more significance for Matthew than just dining.^[1] 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.

The Jews were seething with envy that the Lord was spending time with publicans and sinners. He declared to them that the words of the law were being concealed under a cloak of faithlessness. He gave aid to the sick and medicine to those in need. For those who believed they were healthy, however, no cure was necessary. But in order for them to understand that none of his followers were healthy, he advised them to learn the meaning of I desire mercy, and not sacrifice.^[1] In other words, the law linked to the ritual of sacrifices was unable to give help, but health was in store for all in the granting of mercy. For I have not come to call the righteous, but sinners to repentance. He had come for all. So why does Jesus say that he did not come for the righteous? . . . No one is righteous by reason of the law. He therefore showed the emptiness of boasting about the law, because with sacrifices imposed on the sick for their health, mercy was needed for all things set down in the law. For if righteousness came from the law, forgiveness through grace would not be necessary.

According to the allegorical or mystical account, Matthew’s house is his mind, which Christ entered through Matthew’s faith in his grace. He is viewed as having truly sat at table there, for this same Matthew deserved to be the writer of this Gospel. Describing the Lord’s deeds and power, he presented a heavenly feast not only to the Lord and his disciples but also to all believers who, coming as publicans and sinners to the knowledge of Christ, deserved being included in so great a feast. In effect, Matthew’s house can be viewed as a church comprising publicans and sinners. He presents to all the leaders there the feast of his faith and preaching, with the Lord and his disciples seated at table.

The Lord went to the banquet of sinners that he might have an opportunity to teach and to offer spiritual food to his hosts. In effect, when he is mentioned as frequently going out to attend feasts, nothing is said other than what he did there and taught there. Thus, we see both the Lord’s humility in reaching out to sinners and the force of his teaching in converting penitents. What follows: I desire mercy, and not sacrifice and I came not to call the righteous but sinners (as he cites testimony from the prophet) challenged the scribes and Pharisees, who considered themselves righteous and shunned both publicans and sinners.

The Pharisees and John’s disciples were fasting, and the apostles were not. But Jesus answered them in a spiritual way and indicated to John’s disciples that he was a bridegroom. John taught that all hope in life lay in Christ. While he was still preaching, however, his disciples could not be received by the Lord. Up until the time of John, the law and the prophets prevailed, and unless the law came to an end, none of them would subscribe to faith in the gospel. The fact that he said there was no need for his disciples to fast as long as the bridegroom is with them illustrates the joy of his presence and the sacrament of the holy food, which no one need be without while he is present, that is, bearing Christ in the light of the mind. But once he is gone, Jesus says that they will fast, for all those who do not believe that Christ has risen will not have the food of life. By faith in the resurrection, the sacrament of the heavenly bread is received. Whoever is without Christ will be forsaken, fasting from the food of life.

The reason the disciples did not fast was not because of gluttony but because of the dispensations of providence in fulfilling prophecy. At this point he uses the statement about his suffering to lay a foundation for a later time. In this way Jesus instructs the disciples in his controversies with others and is already training them to get practice in things that seem to be daunting. To make this statement directly to the disciples at this point would have been burdensome and depressing. Indeed, in places where Jesus spoke about such things after this it did disturb them. But because it was said to others in this case, its effect was much less depressing to the disciples.^[1]

Now it was likely that the disciples of John the Baptist were also thinking highly of themselves as a result of John’s suffering. Because of this Jesus also put down this inflated conceit through what he said. Nevertheless he did not yet introduce the topic of the resurrection. For it was not yet the right time. For the topic that Jesus did introduce, that he who was thought to be human would die, was only natural. But the topic of his resurrection was beyond the natural.

What did John’s disciples have in common with the Pharisees if not a bond of ill will uniting those whom discipline had separated? In this case jealousy loses its bearings: Accustomed to separating people, it united them. The Jews were not disposed to esteem Moses less than the Lord, and John’s disciples were by no means willing to prefer Christ to John. Thus they grumbled in common spite against Christ. Why do we and the Pharisees often fast, whereas your disciples do not fast? Why? Because with you, fasting is a matter of the law and not of the will. Fasting does not reflect the one who fasts but the one who orders the fast. And what is the fruit of fasting to you who fast unwillingly?

When John’s disciples approached . . . they questioned him even while he was at table, in the manner of a physician with the publicans: Why do we and the Pharisees often fast, whereas your disciples do not fast?^[1] Do you see how the same jealousy motivates and provokes birds of a feather and is made keen by the cruel goad of envy? On the one hand, it set the Pharisees, who boasted about being teachers, against the Teacher. For that reason they also said, Why does your teacher eat with tax collectors and sinners?^[2] On the other hand, envy set John’s disciples against Christ’s disciples. That is why they also said, How come your disciples do not fast?

It is with the words of John, your own teacher, whom you esteem so highly, that I answer you. Keep it in mind, and you will have the answer to your question. When John bore witness concerning me, he said, He who has the bride is the bridegroom.^[1] So, if I am the bridegroom and you don’t make a liar out of your own teacher, you know in advance that it is important for my disciples, while they are the children of the marriage . . . to be gay and joyful and not to become upset or miserable over fasting. In certain respects, fasting is a source of annoyance and can also be arduous for those without a mature disposition.

Once again Jesus constructs his argument with illustrations from common life. And what he says is something like this: The disciples have not yet become strong. They still need a lot of help at a level they can understand. They have not yet been regenerated by the Spirit. At this time there is no need to dump on them a load of commandments while they are still in this learning period. He therefore proceeded gradually to set maxims and precepts for his disciples within the times of their step-by-step maturing, as they were better prepared to receive them. This was to teach them later to deal very gently with others, when the time would come that they would be taking this message to the whole world and receiving as disciples all sorts of persons.

He says that the fabric of the old law was worn away by Judaic zealousness, corrupted by the senses, split apart by factions and worn out by impure actions. The shrunk cloth of the gospel he calls a garment. But make note of the cloth, not simply the tear but the beginning of the weave. First of all, the fabric of Christ’s royal garment was woven out of wool that came from a lamb: The Lamb of God who takes away the sins of the world.^[1] The royal vestment was a woven vestment, which the blood of his passion tinged with purple splendor.

What he is saying is this: Until a person has been reborn and, having put aside the old person, puts on the new person because of my passion, he cannot observe right fasting and the precepts of temperance. Otherwise, through undue austerity one may lose even the faith one seems to possess. Christ gave two examples: the garment and the old and new wineskins. The old ones denote the scribes and Pharisees. The patch of shrunk cloth and the new wine signify the gospel precepts, which the Jews cannot observe, else a worse tear is made.