We have seen that in the sermon on the mount (Mt 5-7), Jesus gives us the "constitution" of the kingdom of God he came to establish. He outlines there the basic demands of the life of the kingdom, and makes it clear that his kingdom is built upon the foundations of the Jewish covenant and law, and at the same time fulfills them ("You have heard the commandment . . ., but I say to you . . .").

The miracles of Mt 8-9 testify that the kingdom is already present in Christ. The restoration of order as God established it is a sign of the beginning of God’s rule. This kingdom, begun and fulfilled in Christ, is to be continued and extended by his disciples, and so they are chosen and given the mission in Mt 10.

The call of Matthew is placed right in the middle of the narrative of miracles, as if to show that conversion of heart from being tied up with material things to a genuine concern for the kingdom is also miraculous. This too is a genuine healing, and is accomplished by the power of Jesus’ word, "Follow me," just as the other healings.

The healing power is not restricted to Matthew alone, but extends to his friends, also sinners, at a banquet table. The early Christians had a keen awareness of the eucharist as the sacrament of pardon and reconciliation, and their recollections in the Gospels concentrate on Jesus’ words and works of mercy at dinner tables.

We need to renew our appreciation of the eucharist as the sacrament instituted "for the remission of sins," as the words of Jesus that we recall say. Sharing the banquet of Christ’s sacrifice overcomes sin and challenges us to break down the barriers which divide us as God’s family.

This does not deny the need for the sacrament of penance, but completes and fulfills it. Confession is the gateway to restoring a broken relationship with God, and also is a source of counsel and an opportunity for reflection upon the ways to overcome obstacles to a more perfect relationship with God and others. But the privileged meeting point with Christ, who is himself our forgiveness, comes in the eucharist.

Those who allow general feelings of unworthiness to prevent them from receiving communion at every celebration of the eucharist should take heart from Jesus’ words in vv 12-13. Jesus comes, not as a reward for being good, but as the savior whose love makes us truly good.

Read also the other accounts of this event, Mk 2:13-17 and Lk 5:27-32. Note how Luke interjects some elements: Levi (Matthew) leaves everything behind (v 28); he gives Jesus a "great reception" (v 29); and, omitting the quote from Hos 6:6, Jesus invites "to a change of heart" (v 32).

The reason for choosing this as the first reading is obvious — the last verse is quoted in the Gospel reading.

Hosea is par excellence the prophet of God’s marriage-love for his people. His own struggles with an unfaithful wife were seen to be an image of God’s continual seeking to draw his unfaithful people back to him.

Genuine love challenges the beloved to honest response — and that is the point of this reading. The people seem to be planning some sort of penance ceremony for the expiation of sin (6:1-3), and yet Hosea recognizes that their hearts are not in it. Forgiveness is not "bought" by empty rites and prayers, but only by true change of heart. If the love that God desires is present (v 6), then the sacrifices can be an expression of that love. Otherwise, they are useless.

Idolatry is not only worshiping false gods, but also worshiping the true God in a false way. God cannot be bought with sacrifices or appeased with religious practices. When we attempt to use God to satisfy our own ends we are really worshiping only our own self. Response: "To the upright I will show the saving power of God."

After pointing out that the law of Moses does not have the power to make one right before God, Paul now uses Abraham as an example of how justification by faith operates. To begin with, it is faith in the person of God that justifies — nothing else (vv 20-22). And this faith is shown in hope, even in the face of apparent impossibility (v 18). This faith and hope was the door through which God was able to work in Abraham. Similarly, faith in the person of Jesus as God’s Son opens the door to allow God to work in us the same resurrection that he accomplished in Jesus.

1. Imagine yourself as being present in the event of today’s Gospel. Would your honest reaction favor Matthew or the Pharisee? How do you react when good fortune favors the people you don’t approve?

2. How does faith, as described by St. Paul, open us to receive God’s gift of salvation?