Jesus the Christ. James Edward Talmage

them was the system of compulsory taxation, by which they, the people of Israel, had to pay tribute to an alien nation, which in their estimation was wholly pagan and heathen.

      Naturally, the collectors of these taxes were abhorred; and they, known as publicans, probably resented the discourteous treatment by inconsiderate enforcement of the tax requirements, and, as affirmed by historians, often inflicted unlawful extortion upon the people. If publicans in general were detested, we can readily understand how bitter would be the contempt in which the Jews would hold one of their own nation who had accepted appointment as such an official. In this unenviable status was Matthew when Jesus called him. The publicans formed a distinct social class, for from the community in general they were practically ostracized. All who associated with them were made to share in the popular odium, and "publicans and sinners" became a common designation for the degraded caste. To Matthew's feast many of his friends and some of his fellow officials were invited, so that the gathering was largely made up of these despized "publicans and sinners." And to such an assemblage went Jesus with His disciples.

      The scribes and Pharisees could not let pass such an opportunity for faultfinding and caustic criticism. They hesitated to address themselves directly to Jesus, but of the disciples they asked in disdain: "Why eateth your Master with publicans and sinners?" The Master heard, and replied with edifying incisiveness mingled with splendid irony. Citing one of the common aphorisms of the day, He said: "They that be whole need not a physician, but they that are sick." To this He added: "I am not come to call the righteous, but sinners to repentance." The hypercritical Pharisees were left to make their own application of the rejoinder, which some may have understood to mean that their self-righteousness was arraigned and their claims to superiority derided. Aside from the veiled sarcasm in the Master's words, they ought to have perceived the wisdom enshrined in His answer and to have profited thereby. Is not the physician's place among the afflicted ones? Would he be justified in keeping aloof from the sick and the suffering? His profession is that of combating disease, preventing when possible, curing when necessary, to the full extent of his ability. If the festive assembly at Matthew's house really did comprize a number of sinners, was not the occasion one of rare opportunity for the ministrations of the Physician of Souls? The righteous need no call to repentance; but are the sinners to be left in sin, because those who profess to be spiritual teachers will not condescend to extend a helping hand?

      THE OLD AND THE NEW

      Shortly after the entertainment provided by Matthew, the Pharisees were ready with another criticism, and in this they were associated with some of the Baptist's adherents. John was in prison; but many of those who had been drawn to his baptism, and had professed discipleship to him, still clung to his teachings, and failed to see that the Greater One of whom he had testified was then ministering amongst them. The Baptist had been a scrupulous observer of the law; his strict asceticism vied with the rigor of Pharisaic profession. His non-progressive disciples, now left without a leader, naturally fell in with the Pharisees. Some of John's disciples came to Jesus, and questioned Him concerning His seeming indifference in the matter of fasting. They propounded a plain question: "Why do the disciples of John and of the Pharisees fast, but thy disciples fast not?"422 To the friends of the now imprisoned Baptist our Lord's reply must have brought memories of their beloved leader's words, when he had compared himself to the Bridegroom's friend, and had plainly told them who was the real Bridegroom.423