Matthew Becomes a Follower

MATTHEW 9:9

THE name Matthew means “a gift of Jehovah.” The original name of this apostle was Levi, and it is thought that Jesus gave him his new name because it was more appropriate to his position in the church as an apostle. Jesus considered all his apostles as beings gifts from Jehovah. “They are thine,” he said in prayer to his Heavenly Father, “I pray … for them which thou hast given me.” (John 17:9) Perhaps, however, the fact that Matthew had been a collector of taxes and not looked upon in Israel as being particularly religious, caused Jesus to feel that the providence of God which directed him to select such a one indicated that he was in a very special way “a gift of Jehovah.”

While a number of the apostles could be, and were, classified as “unlearned and ignorant men,” Matthew was an exception. (Acts 4:13) His former position in the world called for a certain degree of education, and gave him considerable business experience. Thus he was qualified to write his Gospel account of the Master’s earthly ministry, a service which has proved very valuable to the entire church. He is last mentioned by name in Acts 1:13. He apparently did not travel and serve to the same extent as Peter, John, and others, but used his talents in a more obscure manner, in a way, nevertheless, that has brought rich blessings to all the followers of the Master.

LUKE 5:27-39

SEEMINGLY almost the first act of Levi—or Matthew, his apostolic name—was to make a feast to which he invited his friends—the majority of them publicans, the nonreligious Jews of that day. Jesus was invited to be present at this feast. When criticized for being there, he explained that those who are well do not need a physician, and that he had not come into the world to call the righteous, but sinners, to repentance.

Perhaps the situation thus brought so clearly to our attention is a partial explanation for the appointment of Matthew as an apostle; for it indicates that in this way Jesus would have contact with this particular group of Jews which otherwise might not have been possible. True, Jesus realized that it was not then the time for the conversion of the entire nation, but he was desirous of witnessing the, kingdom message to all. So far as honesty of heart was concerned, he would just as likely find it among publicans as among the more religiously inclined of the nation.

Matthew’s account of this incident (Matt. 9:9-15) indicates that it was the disciples of John who asked Jesus why he and his disciples did not fast as they did, and as the Pharisees fasted. This was doubtless a sincere question, and in answer to it Jesus gave them two very good reasons. One was that fasting to some extent was a token of mourning, and since he as the Bridegroom was present with his disciples, it was a time for rejoicing. The second reason was that he was not endeavoring to follow old customs in the hope that they could be patched up or reformed.

The thought of Jesus, in relationship to his church, being a Bridegroom, is mentioned in several places in the New Testament. John the Baptist alludes to it. (John 3:29) John was the last of the prophets, and died prior to Pentecost, therefore did not have an opportunity to become a member of the church, which will be the “bride” of Christ. Jesus, in a high tribute to John, said that none greater had ever been born of women, but added, “He that is least in the kingdom of heaven” is greater than John.—Matt. 11:11

John recognized that he would not be in this favored position as a member of the “bride,” or kingdom of heaven class, and said, “He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled.” (John 3:29) Yes, John was a friend of the Bridegroom, and in this he greatly rejoiced.

But the apostles had been called to become members of the bride class, so they had even greater cause for rejoicing that the Bridegroom was in their midst. It was John the Baptist who introduced Jesus as the “Lamb of God,” and later spoke of him as the Bridegroom. Years later, the Apostle John wrote, “The marriage of the Lamb is come, and his wife hath made herself ready.” (Rev. 19:7) Still future also is the fulfillment of Revelation 22:17, which reads, “The Spirit and the bride say, Come. … And whosoever will, let him take the water of life freely.”

Yes, there was joy among the apostles because the Bridegroom was present with them, but later when he was taken from them, that joy was turned to sorrow and trial. And while all his true followers since—the prospective members of his bride—have been blessed by the heritage of joy which he bequeathed them when he went away, nevertheless they have been called upon to suffer and to die. The entire Gospel age has been a trial period and a time of sacrifice, suggested by the custom of fasting. However, joy unbounded will again be the portion of all the faithful when the “marriage of the Lamb is come.”

The two parables, illustrating the folly of sewing new patches on old garments, and putting new wine into old bottles, help to highlight one of the fundamental errors of practice on the part of the entire nominal church; the error, that is, of supposing that Christ’s kingdom can be established by patching up, or reforming, the religious and political institutions of this world.

Soon after the death of the apostles the professed followers of Christ lost sight of the guiding principle set forth by these parables, and instead of continuing to hold themselves aloof from co-operating with the world and participating in its affairs, they started to “sew patches” onto its institutions, and also to fill or infuse them with the new wine, or teachings of Christianity. But this spurious effort did not bring in Christ’s kingdom. The nominal churches are still in the patchwork business, but now there isn’t much left of the old garments on which patches can be sewn, so the outlook for world reformers is becoming increasingly gloomy.

How glad we are that the purpose of God will not fail; that with the passing of the “kingdoms of this world,” a glorious new kingdom, even the kingdom of Christ, will become dominant in the affairs of men, and that through this righteous government the “desire of all nations shall come.” (Haggai 2:7) Jesus did not put patches onto Judaism, but he called out from the nation those who, together with him and with his other faithful followers, will reign with him to establish righteousness in the whole earth.

QUESTIONS

Why was Levi’s name changed to Matthew?

What may be one reason Jesus called Matthew, a publican, to be an apostle?

What two reasons did Jesus give those who asked why he and his disciples did not fast?

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