The Calling of Matthew: From Tax Collector to Apostle

The narrative of Matthew’s calling, as recorded in Matthew 9:9-13 and Mark 2:14-17, presents a profound moment in the New Testament, encapsulating both the transformative power of Jesus’ ministry and His radical inclusivity. This event has been a focal point for theological reflection, particularly within conservative Evangelical Christian scholarship, where it underscores themes of grace, redemption, and the universality of the Gospel call.

In the account, Matthew, otherwise known as Levi, is described as sitting at the tax booth when Jesus approaches him with the simple directive, “Follow me.” Matthew’s immediate response, “He rose and followed him,” illustrates not only his readiness but also the compelling authority of Jesus. This moment is significant for several reasons:

Firstly, the choice of a tax collector by Jesus is laden with cultural and religious implications. In the first-century Jewish context, tax collectors were among the most despised figures. They were seen as collaborators with the Roman oppressors, collecting taxes for the occupying force, and often, they were notorious for their extortion, collecting more than was due for personal gain. This association made them ritually unclean in the eyes of many Jews, and they were grouped with sinners and prostitutes in societal disdain. Thus, Jesus’ call to Matthew breaks through societal barriers, challenging the norms of purity and acceptability prevalent in Jewish religious life at the time.

Secondly, this act of calling Matthew signifies the theme of grace that permeates the Gospel. Jesus does not call Matthew because of any perceived virtue or merit but as an act of unmerited favor. This choice reflects the Gospel’s message that salvation and service in God’s kingdom are available to all, regardless of their past or social standing. It’s an embodiment of the principle that Jesus came to heal the sick and call sinners to repentance, not the righteous (Matthew 9:12-13).

Moreover, Matthew’s immediate acceptance of Jesus’ call speaks to the transformative power of the Gospel message. His life was fundamentally altered from that moment; he left behind a lucrative but morally questionable career for a life of discipleship. This transformation is not just personal but also serves as a sign to others – a testament to the possibility of change through Christ.

Theological implications extend further as this event is often seen as emblematic of the broader mission of Jesus to include the marginalized into the community of faith. Matthew’s subsequent role as an apostle, and traditionally as the author of the first Gospel, underscores the idea that God uses the most unlikely candidates to spread His message. This is a powerful narrative for Evangelicals, highlighting divine selection over human qualifications.

Additionally, the dinner Matthew hosts for Jesus, where “many tax collectors and sinners” are also invited, further illustrates the inclusivity of Jesus’ ministry. This act of fellowship with outcasts directly challenges the Pharisees’ criticisms, leading to Jesus’ famous statement about the need for the physician among the sick rather than the healthy. This teaches that the church should be a place where sinners find healing, not a club for the morally superior.

This account is often leveraged to argue for evangelism among all classes and conditions of men, emphasizing that no one is beyond the reach of God’s grace or the call to discipleship. It also encourages believers to look beyond societal labels or personal prejudices when sharing the Gospel or building church community.

Matthew’s calling from being a tax collector to an apostle is not merely an individual conversion story but a theological statement on the nature of the Gospel, the character of Jesus, and the mission of the church. It’s a narrative that challenges believers to extend grace as they have received it, to see the potential for ministry in every person, and to understand that God’s work often involves the most unexpected transformations.

Life as a Tax Collector in First-Century Judea

In first-century Judea under Roman rule, tax collectors, or publicani in Latin, occupied a unique and often reviled position within the socio-economic landscape. Understanding life as a tax collector involves examining the complexities of taxation under Roman governance, the cultural and religious implications for Jews, and the inherent potential for corruption within the system.

Tax collectors in Judea were typically Jews who worked for the Roman administration, collecting various taxes that were levied upon the populace. The Roman taxation system was intricate, comprising several types of taxes:

• Tribute or tributum, which was a land tax, often based on the productivity of the land.
• Head or poll taxes levied on each adult male or even on each person in a household.
• Customs duties collected on goods passing through customs points, especially at borders or ports.
• Temple tax, a religious duty for Jewish men, but which could be collected by tax officials.

The role of a tax collector was one of the most despised in Jewish society for several reasons. Firstly, they were seen as collaborators with the Roman occupiers, effectively aiding in the subjugation of their own people. This association with Rome made them symbols of oppression in the eyes of many Jews, who were already chafing under foreign rule.

Religiously, tax collectors were often considered sinners because their job involved frequent contact with Gentiles, which could render them ritually unclean according to Jewish law. Moreover, the very act of collecting taxes for Rome was seen by many as participating in an ungodly system, especially since Rome was pagan. This led to tax collectors being lumped together with other groups deemed morally or ritually corrupt, like prostitutes or sinners in general.

The methods of taxation allowed for significant potential for corruption. Tax collectors were usually paid by collecting more than the required amount and keeping the surplus for themselves. This system was essentially a franchise where tax collectors bid for the right to collect taxes in a specific region, paying Rome upfront for this privilege. Anything they collected beyond this amount was profit. This structure naturally incentivized overtaxation, leading to accusations of extortion and greed. While not all tax collectors necessarily abused this system, the potential was there, and tales of abusive practices were common enough to give the profession a bad name.

Interaction with the Jewish community was therefore fraught with tension. Tax collectors were ostracized; they were excluded from communal life, and their testimony in court was invalid unless corroborated by others. Socially, they were often marginalized, living among those similarly shunned by society. However, some tax collectors might have had networks within Roman circles or among other tax collectors, providing them a different kind of community, albeit one that was not favored by the majority.

The life of a tax collector serves as a vivid backdrop to understand the radical nature of Jesus’ ministry. By associating with tax collectors, dining with them, and calling one to discipleship, Jesus directly confronts the social and religious norms of His time. This narrative is utilized to emphasize themes of redemption, the universality of the Gospel’s invitation, and the transformative power of grace over human-made social barriers.

In historical terms, the life of a tax collector in Judea illustrates the complexities of living under Roman rule, the tensions between maintaining Jewish identity and participating in the Roman system, and the personal and communal challenges of navigating such roles. It also sheds light on the economic realities of the time, where taxation was not just a fiscal policy but a tool of control and a source of social stratification, influencing every aspect of life from economic stability to religious practice.

Matthew’s Gospel: Authorship and Theological Emphasis

Matthew’s Gospel stands as a cornerstone in Christian theology, particularly within conservative Evangelical scholarship, due to its rich narrative of Jesus Christ’s life and teachings, coupled with its theological emphasis on Jesus as the Messiah promised to Israel. Here is an exhaustive explanation of its authorship and theological emphases:

Authorship

The Gospel of Matthew has traditionally been attributed to Matthew, also called Levi, one of Jesus’ twelve apostles. This attribution is supported by a strong consensus among early church fathers and historians. Papias of Hierapolis, writing in the early 2nd century C.E., is one of the earliest sources to identify Matthew as the author, claiming he wrote in Hebrew for Jewish converts. This tradition is echoed by subsequent church fathers like Irenaeus, Origen, and Jerome, who further describe Matthew’s Gospel as originally written in Hebrew or Aramaic before being translated into Greek.

The uniformity of this testimony across centuries, despite the absence of Matthew’s name in the text itself, provides robust historical support for his authorship. The Gospel’s internal evidence, such as the detailed accounting of financial matters, aligns with Matthew’s background as a tax collector, lending credence to this attribution. The conservative Evangelical perspective holds this traditional view with high regard, valuing the apostolic authority and the divine inspiration of the text.

Theological Emphasis

Matthew’s Gospel is unique among the synoptics in its emphasis on the Jewish roots of Christianity, presenting Jesus as the fulfillment of Old Testament prophecies and the promised Messiah of Israel. This is evident right from the start with the genealogy tracing Jesus back to Abraham, emphasizing his legal descent in the line of David, thus fulfilling the Messianic promise.

1. Jesus as the Fulfillment of Prophecy: Matthew repeatedly uses the formula “This was to fulfill what was spoken by the prophet” to link Jesus’ life events with Old Testament scriptures, affirming Jesus’ role as the Messiah. This theme serves to validate Jesus to a Jewish audience, showing that his life was in accordance with God’s plan as outlined in the Hebrew Scriptures.
2. The Kingdom of Heaven: Central to Matthew’s Gospel is the theme of the “Kingdom of Heaven,” a phrase used more than any other Gospel to describe God’s reign. Matthew portrays Jesus as the Preacher-King, announcing the arrival of this kingdom through his teachings, miracles, and parables. The Sermon on the Mount (chapters 5-7) and the parables about the kingdom (chapter 13) are pivotal, illustrating what life under God’s rule looks like.
3. Ecclesiology and Discipleship: Matthew has a keen interest in the church (the word “church” appears only here among the Gospels, at 16:18 and 18:17), emphasizing the community of believers and how they should live, including the process of discipline, forgiveness, and the Great Commission (28:18-20), which mandates the spread of the Gospel to all nations, thus expanding the mission from Israel to the whole world.
4. Mercy and Righteousness: Given his background, Matthew underscores Jesus’ teaching on mercy over sacrifice, a theme that would resonate deeply with someone who had experienced societal disdain. His Gospel includes unique teachings on forgiveness, such as the Parable of the Unforgiving Servant, highlighting God’s mercy and the expected response from His followers.
5. Jesus’ Authority and Teaching: Matthew arranges Jesus’ teachings into five major discourses, mirroring the five books of Moses, which not only honors the Jewish tradition but also elevates Jesus’ teaching authority. This structure presents Jesus as the new Moses, giving a new law for the people of God.
6. Christology: Matthew’s Christology is high, with Jesus depicted as divine, the Son of God, and the one with all authority in heaven and on earth. His birth narrative includes divine interventions and fulfillments of prophecy, emphasizing his supernatural origin and mission.

Matthew’s Gospel is considered not just a historical record but a theological masterpiece that bridges the Old and New Testaments, affirming Jesus as the Messiah, the King of the promised Kingdom, and the ultimate teacher of God’s will. It’s seen as a call to discipleship, a guide for the church, and an exposition of the Gospel as “good news” for all humanity through the lens of Jewish expectation and fulfillment.

Were the Gospel Writers Plagiarists?

The notion that the Gospel writers were plagiarists stems from the similarities observed between the Synoptic Gospels (Matthew, Mark, and Luke). However, this view misunderstands both the cultural context of first-century authorship and the divine inspiration claimed for these texts. Jesus promised his disciples that the Holy Spirit would remind them of everything he had taught (John 14:26), suggesting that overlapping content could be due to shared memories rather than copying.

In ancient times, the use of common sources or oral traditions was not considered plagiarism but was part of ensuring accuracy and truthfulness in historical accounts. Luke, for instance, mentions having thoroughly researched his account by speaking with eyewitnesses (Luke 1:1-4), which indicates diligence, not deception or theft of intellectual property. Moreover, the differences among the Gospels, including unique material in each, argue against mere copying. Each writer brings his perspective, audience, and emphasis to the narrative, which would be unnecessary if they were simply plagiarizing.

What About the Q Document?

The “Q source” or “Quelle” (German for “source”) is a hypothetical document proposed by some scholars to explain the common material in Matthew and Luke that is not found in Mark. It’s suggested that Matthew and Luke independently drew from Mark and this Q document. However, Q itself has never been found; it’s an inference based on the similarities between Matthew and Luke.

There are significant issues with the Q hypothesis:

• No direct evidence of Q exists; no manuscript or reference by early Church Fathers supports its existence.
• The theory relies on the assumption that Mark was the first Gospel written, which is not a universally accepted view among scholars, especially those who uphold traditional authorship.
• The idea of Q adds complexity to the textual history of the Gospels without direct substantiation, leading some to question whether it’s more a product of scholarly conjecture than historical fact.

The reliance on Q and the priority of Mark can distract from the study of the Gospels themselves. The focus should be on the texts’ content, their historical reliability, and their theological depth rather than on speculative origins.

The Gospels—Authentic and Reliable

The Gospels are considered authentic and reliable by many because they are rooted in eyewitness testimony, as seen in the writings of Luke and the apostolic authority of Matthew and John. Early Christians, including those who faced persecution, believed in these accounts, which would have been illogical if they were not convinced of their truthfulness. The willingness to die for these beliefs underscores the seriousness with which the early church regarded the Gospel narratives.

Moreover, the Gospels’ historical details have been corroborated by archaeological and non-Christian contemporary sources, adding layers of credibility. The focus on these accounts should be on their message, the life and teachings of Jesus, and the implications for faith, rather than on speculative theories about their composition.

In essence, the Gospels are presented as divinely inspired writings, meant to convey the truth about Jesus Christ. They invite readers to engage with the text as it stands, focusing on what it teaches about God, humanity, and salvation, rather than getting lost in debates about their literary origins.

Did Matthew Suffer Martyrdom?

The question of whether Matthew, the apostle and tax collector turned Gospel writer, suffered martyrdom has intrigued scholars and believers alike for centuries. The historical record on Matthew’s death is not as clear-cut as one might hope, leaving room for various traditions and interpretations. Here’s an exploration of these accounts:

Early church traditions regarding Matthew’s fate are diverse, with some suggesting martyrdom in different locations, while others propose he died a natural death. One of the earliest mentions comes from Papias of Hierapolis (circa 60-130 C.E.), who, according to Eusebius, describes Matthew as having “composed the oracles in the Hebrew language, and each interpreted them as he was able.” However, Papias does not speak about Matthew’s death.

Eusebius of Caesarea (263-339 C.E.) in his “Ecclesiastical History” references several traditions without committing to one definitive account. According to one tradition he cites, Matthew preached among the Hebrews, then went to other nations, and finally died in Parthia. Eusebius also mentions that some believed Matthew met his end in Ethiopia, where he was martyred. However, Eusebius does not confirm these stories as factual but reports them as part of the broader Christian tradition.

One of the more detailed accounts comes from the apocryphal “Acts of Andrew and Matthias,” where Matthew is depicted preaching in Ethiopia, facing opposition from the king’s son who lusted after Matthew’s wife. Here, Matthew is said to have been martyred by being beheaded. This narrative, however, is not widely accepted as historically reliable due to its apocryphal nature and late composition.

The “Martyrdom of Matthew” from the 4th or 5th century also describes Matthew’s death in Ethiopia, where he was supposedly killed by the sword after converting the king and many others to Christianity. This account, while vivid, again suffers from its late origin, making its historical accuracy suspect.

Other traditions claim Matthew died in Hierapolis or even in Persia. The “Synaxarium of Constantinople” mentions that Matthew died in Myrna, a city in Lydia, by natural causes, which would contrast with the martyrdom stories. This variety of accounts suggests that there was no universally accepted tradition about Matthew’s death in the early church.

When analyzing the credibility of these accounts, several factors come into play:

• Proximity to the Event: The earliest accounts we have are from well after Matthew’s time, with the most detailed martyrdom stories appearing centuries later. This temporal distance reduces the reliability of these narratives as factual history.
• Nature of the Sources: Much of what we know comes from hagiography or apocryphal literature, which was often written to edify or to emphasize the sanctity and courage of the apostles rather than to provide strict historical accuracy.
• Consistency and Variation: The lack of a consistent narrative across early Christian writings about Matthew’s death suggests that no single story was universally accepted, which could indicate either a lack of knowledge or the embellishment of stories over time.
• Absence of Archaeological Evidence: Unlike some other apostles or early Christian figures, there’s no archaeological evidence directly linked to Matthew’s martyrdom or burial site that would corroborate one story over another.

Given this context, while the tradition of Matthew’s martyrdom, particularly in Ethiopia, has gained traction in Christian lore, there is insufficient historical evidence to confirm this or any other specific account beyond reasonable doubt. This situation is not unique to Matthew; many early Christian figures’ ends are shrouded in similar historical ambiguity.

Therefore, from a scholarly perspective, one must acknowledge that while the martyrdom of Matthew is a compelling part of Christian tradition, it remains within the realm of tradition rather than established history. The lack of definitive evidence means that one’s belief in Matthew’s martyrdom would be based more on faith in the broader narrative of apostolic sacrifice than on concrete historical proof.

Matthew’s Influence on Early Christianity

Matthew’s influence on early Christianity is profound, stemming from his unique background as a Jew and former tax collector, which provided a distinctive lens through which he wrote his Gospel. His life experiences and his writings had significant implications for the early church, particularly in its Jewish context, and in the spread of Christianity across cultural and social boundaries.

Matthew’s Jewish heritage was pivotal in shaping his Gospel. He wrote with a clear intent to demonstrate to Jewish audiences that Jesus was the Messiah promised in their own Scriptures. By starting his Gospel with a genealogy tracing Jesus back to Abraham (Matthew 1:1-17), Matthew not only established Jesus’ Jewish descent but also his legal right to the throne of David, fulfilling Old Testament prophecies. This approach was crucial for convincing Jews that Jesus was indeed the Christ, the anointed one they had been awaiting.

His background as a tax collector also played a significant role. Tax collectors were reviled in Jewish society for their association with Roman rule and for their perceived greed and impurity. Matthew’s call by Jesus, therefore, symbolized the radical inclusivity of the Gospel message, demonstrating that God’s kingdom was open to all, even those considered outcasts or sinners. This theme of redemption and grace would have resonated deeply within the early church, encouraging a community ethos of acceptance and forgiveness, which was essential for the growth of Christianity among diverse groups.

Matthew’s Gospel contributed to the spread of Christianity in several ways:

Catechesis: The Gospel of Matthew, with its structured discourses, particularly the Sermon on the Mount, served as an excellent tool for teaching new converts. Matthew’s emphasis on Jesus’ teachings, ethical demands, and the Kingdom of Heaven provided a foundation for what would become Christian doctrine and ethics. The Beatitudes, for example, offered a new way of understanding blessing and righteousness, which would have been pivotal in catechesis, helping to form the moral compass of the early Christian community.

Liturgical Use: Matthew’s Gospel was likely used in the liturgical practices of the early church. The Lord’s Prayer (Matthew 6:9-13), unique details of the Eucharist (26:26-29), and the Great Commission (28:18-20) would have been central in worship, prayer, and the mission of the church. The structured nature of Matthew’s narrative, with Jesus’ teachings organized into five discourses, might have influenced the early Christian practice of teaching and liturgy, providing a framework for communal worship and teaching.

Evangelization Among Jews: Matthew’s Gospel, with its many Old Testament citations and the portrayal of Jesus as the fulfillment of Jewish prophecy, was particularly effective in Jewish evangelism. It addressed Jewish concerns about the law, offering Jesus’ interpretation and fulfillment of the Torah, which would have been crucial in debates with Rabbinic Judaism.

Community Formation: Matthew’s narratives about the church, including Jesus’ instructions on church discipline (18:15-20) and the establishment of authority within the church (16:18-19), laid the groundwork for early Christian community structures. His Gospel helped define what it meant to be part of Jesus’ church, emphasizing forgiveness, community, and mission.

Expansion Beyond Jewish Context: While initially aimed at Jewish believers, Matthew’s Gospel also had universal elements, especially in the Great Commission, which instructed disciples to make followers of all nations. This directive would have propelled the early church to extend beyond its Jewish origins, adapting and spreading the message across the Roman world.

In essence, Matthew’s influence on early Christianity was multifaceted. His Gospel not only served as a testament to Jewish Christians of Jesus’ Messianic identity but also as a blueprint for Christian living, worship, and mission. His personal transformation from a despised tax collector to an apostle of Jesus would have been a powerful narrative for the early church, illuminating the transformative power of the Gospel and the inclusivity of God’s grace.

Theological Legacy of Matthew

The Gospel of Matthew stands as a monumental work in Christian theology, known for its rich theological themes that have profoundly shaped Christian doctrine, ethics, and mission throughout history. Among these, the concepts of the Kingdom of Heaven, the Sermon on the Mount, and the Great Commission are particularly pivotal.

The Kingdom of Heaven

Matthew’s Gospel uniquely employs the phrase “Kingdom of Heaven” instead of “Kingdom of God,” reflecting a sensitivity to Jewish readers who might avoid using God’s name directly. This theme permeates the Gospel, with Jesus portrayed as the herald of this divine kingdom. The kingdom is presented not merely as a future eschatological reality but as something already breaking into the world through Jesus’ ministry, teachings, and miracles. This dual aspect of the Kingdom—present yet future—has shaped Christian eschatology, encouraging believers to live in light of Kingdom values while anticipating its full realization.

The Kingdom of Heaven in Matthew is depicted through parables and teachings that emphasize humility, righteousness, and the reversal of worldly values. This has influenced Christian ethics by promoting a life of service, forgiveness, and justice, where the “first shall be last, and the last first” (Matthew 20:16). Over centuries, this has inspired movements for social justice, charity, and personal transformation within Christianity, pushing believers to live out the Kingdom’s principles here and now.

The Sermon on the Mount

Perhaps the most famous section of Matthew, the Sermon on the Mount (chapters 5-7), serves as a moral and ethical manifesto for Christian living. It includes the Beatitudes, teachings on anger, lust, divorce, oaths, retaliation, and love for enemies, along with the Lord’s Prayer and instructions on prayer, fasting, and judging others. This sermon has been foundational in shaping Christian ethics, emphasizing not just external adherence to law but an internal righteousness that exceeds that of the scribes and Pharisees (5:20).

The Sermon on the Mount has influenced Christian thought by promoting a radical ethic of love, forgiveness, and peace, which challenges believers to live out these principles in both personal and communal life. It has been pivotal in discussions about Christian ethics, pacifism, non-violence, and the integration of faith with daily living. Its teachings have been invoked in advocating for social reform, peace movements, and personal sanctification across Christian denominations.

The Great Commission

At the end of Matthew’s Gospel, Jesus gives the Great Commission (28:18-20), instructing his disciples to make disciples of all nations, baptizing them and teaching them to obey all that he commanded. This directive has been the impetus for Christian mission and evangelism throughout history. It encapsulates the universal scope of Jesus’ message, moving from a predominantly Jewish context to a global mission.

The Great Commission has shaped Christian doctrine by affirming the mandate to evangelize, leading to centuries of missionary work, church planting, and the translation of the Bible into numerous languages. It has influenced the theology of salvation, emphasizing that the Gospel is for all peoples, thus supporting the development of a global church. Ethically, it has encouraged Christians to engage with different cultures in a spirit of love and respect, promoting inclusivity while maintaining the integrity of the Gospel message.

Reflection on Theological Legacy

These themes from Matthew have not only provided a doctrinal framework but have also deeply influenced Christian ethics and mission. The Kingdom of Heaven has led to a theology of hope and justice, inspiring movements like the Social Gospel. The Sermon on the Mount has been a touchstone for Christian ethics, advocating for a life that mirrors the ethics of Jesus. The Great Commission has been the driving force behind the spread of Christianity, shaping how the church views its role in the world.

The legacy of Matthew’s theological themes is seen in the ongoing dialogue about what it means to live as a Christian, how the church should engage with society, and the global nature of the Christian faith. They challenge believers to live out their faith in transformative ways, impacting personal lives, church practices, and societal structures. This legacy continues to inspire theological reflection, ethical living, and missionary endeavors in the modern Christian context.

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