Introduction
Matthew (Hebrew: Mattityahu ha-Kfar-Nachumi—Greek: Matthaios tou Kapernaoum) was born circa AD 5 (3765–3766 in the Hebrew calendar) in the Roman district of Galilee. Also known as Levi, he was the son of Alphaeus and brother to James (Mark 2:14; 3:18; cf. Matt. 10:3). This means he came from a Levitical family who named him Matityahu, meaning "gift of God" (mattat; H4991; Yahweh; H3068) in Hebrew. As an adult, Matthew moved to Capernaum to work as a publican (Greek: telōnēs; G5057, lit. one who "pays at the end"), a local-national contractor who worked for the Roman government. In this role, he primarily collected taxes from his fellow Jews to send back to Caesarea Maritima, the Roman capital of Judea. The Jewish people considered such publicans traitors of Israel in its sociopolitical and spiritual dimensions—they were domestic enemies of God and the nation.
Despite his profession causing him to be viewed unfavorably by his own people, Matthew's encounter with Jesus changed the trajectory of his life. According to the gospel accounts, Jesus approached Matthew at his tax booth and said, "Follow me" (Matt. 9:9). In a moment of profound transformation, Matthew responded by leaving everything behind to become one of Jesus' twelve disciples. This decision marked the beginning of Matthew's journey as a devoted follower of Jesus Christ. He witnessed firsthand the teachings, miracles, and, ultimately, the crucifixion and resurrection of Jesus. After the resurrection, Matthew played a crucial role in spreading the message of Christianity, particularly among the Jewish community. His gospel, one of the four canonical accounts of Jesus' life and ministry, reflects his unique perspective as a former tax collector turned disciple. Through his writings and his life, Matthew exemplifies the transformative power of encountering Jesus and the call to follow him wholeheartedly.
Matthew the Publican
Tax collectors were not just government revenue agents but used tactics more commonly associated with organized crime. Yes, we could say Matthew was more a mobster than an auditor. The Romans auctioned individual tax and debt collections to their publicans under contract, an integral part of the census. The collectors received a lump-sum pay advance in exchange for services rendered. Even though the Romans sent officers to oversee tax collection, the publicans customarily bribed them in the form of kickbacks. The imperial income tax was technically set at one percent starting from AD 6; however, nearly every public service and item carried a tax. The average Judean/Galilean paid about fifty percent of their gross income on imperial and local taxes. The publicans often used intimidation and bullying tactics to extort money, which was the reason John the Baptist told them, "Don't collect any more than you are required to" (Luke 3:13). Jews and Gentiles alike considered tax collectors to be low-society; even the Roman statesman Cicero (106–43 BC) viewed their job as unfitting of a proper gentleman.
Matthew worked at the tollhouse (Greek: telōnion; G5058) in Capernaum on the famous trade route between the Mediterranean seaports and Damascus. He was the opposite of Simon the Zealot, one a traitor to his people and the other an ultranationalist. Perhaps Jesus chose these two men as apostles to counterbalance each other and show that his teaching was apolitical. When Matthew first met Jesus at this tax booth, he got up immediately and followed him. We do not know what the Lord said to him aside from "follow me" (Luke 5:27). Matthew, like the tax collector in Jesus' parable, said in his heart, "God, have mercy on me, a sinner" (Luke 18:13). He was living the "Roman dream" with a large house, status, influence, wealth, and many friends. Yet, Matthew gave up his career and estate to celebrate Jesus with a great banquet and to be his disciple (Luke 5:29).
Matthew the Evangelist
After Pentecost, Matthew began evangelizing with the other apostles circa AD 33. He continued to preach in the Jewish communities throughout Judea province. Incidentally, the Talmud mentions a certain disciple of Jesus the Nazarene called Mattai, whom the Sanhedrin planned to execute for blasphemy (Sanhedrin 43a:22). Sometime around AD 55, Matthew started to write his biography of Jesus to a predominately Jewish audience. However, most biblical scholars believe that John Mark wrote the first of the four canonical gospels, with Matthew and Luke of Antioch each using the same list of Jesus' sayings in Aramaic—hypothetically known as "Q," from the German word Quelle, "Source." In the second century, Papias of Hierapolis (AD 70–155) said, "But concerning Matthew he writes as follows: 'So then Matthew wrote the oracles [logia; G3051, "sayings"] in the Hebrew language, and every one interpreted them as he was able'" (Eusebius, Ecclesiastical History, Bk. 3, Ch. 39, §§ 14–17). Therefore, Papias considered Matthew the first to write out of the four evangelists. However, his use of the noun logia may not refer to his full biography of Jesus but only to a raw, unedited list of quotes. Matthew probably wrote his account based on Mark, knowing that he recorded the eyewitness testimony of Simon Peter while attending to him in Rome. As a tax collector who liaised between Roman officers and their Jewish debtors, Matthew was fluent in Aramaic and the imperial business language of koinē Greek. He portrayed Jesus in very Jewish word pictures, especially as both the new Israel and the new Moses; one who overcame the temptations of which the Israelites failed (Matt. 4:1-11; cf. Num. 14:34-34), who also enhanced the Law of Moses with both positivity and higher expectations (see Matt. 5-7).
Conclusion
Matthew's story serves as a powerful testament to the universal message of redemption and grace found in Christianity. His journey from a despised tax collector to a devoted disciple highlights the inclusive nature of Jesus' teachings, which reached out to individuals from all walks of life. Matthew's gospel inspires and guides believers worldwide, reminding us of the transformative power of encountering Jesus Christ. We also see the potential for renewal and purpose from embracing the call to follow Jesus wholeheartedly. In conclusion, Matthew's story reminds us that none of us are beyond God's love and that even the most unlikely individuals can become instruments of his grace and truth.
Prayer
Blessed are you, LORD our God, King of the universe; you called Matthew from collecting taxes to become your apostle and evangelist. Grant us the grace to forsake all covetous desires and excessive love of riches so that we may follow you as he did and proclaim to the world around us the good news of your salvation; for with the Father and the Holy Spirit, you live and reign, one God, now and forever. Amen.
Bibliography
Attridge, Harold W., ed. The NRSV HarperCollins Study Bible, Revised and Updated with Apocryphal and Deuterocanonical Books. San Francisco: HarperOne, 2006.
The Book of Common Prayer. Huntington Beach, CA: Anglican Liturgy Press, 2019. p. 632. http://bcp2019.anglicanchurch.net/wp-content/uploads/2019/08/BCP2019.pdf.
Dobson, Kent, ed. NIV First-Century Study Bible: Explore Scripture in Its Jewish and Early Christian Context. Grand Rapids: Zondervan, 2014.
Houdmann, S. Michael. "Who Was Matthew in the Bible?" Colorado Springs: Got Questions Ministries. https://www.gotquestions.org/Matthew-in-the-Bible.html.
Kaiser, Walter C., Jr., and Duane Garrett, eds. NIV Archaeological Study Bible: An Illustrated Walk through Biblical History and Culture. Grand Rapids: Zondervan, 2006.
Kalas, J. Ellsworth. The Thirteen Apostles. Nashville: Abingdon, 2012.
Kasdan, Barney. Matthew: Presents Yeshua, King Messiah. Clarksville, MD: Messianic Jewish Publications, 2011.
Keener, Craig S., and John H. Walton, eds. NIV Cultural Backgrounds Study Bible: Bringing to Life the Ancient World of Scripture. Grand Rapids, Zondervan, 2016.
Kirkegaard, Brad. "Rendering to Caesar and to God: Paying Taxes in the Roman World." Journal of Lutheran Ethics 6, no. 4 (Evangelical Lutheran Church in America, 2006). https://www.elca.org/JLE/Articles/605.
Schaff, Philip, and Henry Wace, eds. Ante-Nicene Fathers 1. Grand Rapids: Eerdmans, 1890. Harry Plantinga, edited for Christian Classics Ethereal Library, 1993–2020. https://www.ccel.org/ccel/schaff/npnf201.iii.viii.xxxix.html.
Spitzer, Jeffrey. "Taxing Times." My Jewish Learning. New York: 70 Faces Media. https://www.myjewishlearning.com/article/taxing-times.
Strauss, Mark L. Four Portraits, One Jesus: A Survey of Jesus and the Gospels. Second ed. Grand Rapids: Zondervan, 2020.
Comments