Matthew (Levi) Matthew was a tax collector for the Romans and became one of Jesus’ twelve apostles. According to early tradition, he was the author of the Gospel of Matthew. Though he is called Matthew in all the lists of the apostles (Matt 10:3; Mark 3:18; Luke 6:15; Acts 1:13), he is referred to as Levi—his other name—in two of the accounts of his calling (Mark 2:14-15; Luke 5:27-29; cp. Matt 9:9-10). His father was named Alphaeus (Mark 2:14), but there is no certainty that he is the brother of James the son of Alphaeus (the two are not linked in the lists of the apostles, as the other pairs of brothers are). Jews who collected taxes for the Romans were generally considered despicable sinners by their fellow Jews. They profited from working for the occupying forces and engaged in legalized extortion. Thus it is significant that Jesus called a tax collector to become one of his followers. When Jesus was criticized by the Pharisees for accepting Matthew’s invitation to his home for dinner, and for eating with tax collectors and other disreputable sinners, Jesus used the occasion to teach the importance of compassion. He emphasized that it was precisely for such sinners—not...

Compassionate Healer Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had compassion” refers only to Jesus directly, but is also used in parables where it can refer to God the Father or to Jesus (Matt 18:27; Luke 10:33; 15:20). In the Old Testament, the term compassion is used for God’s covenant love for Israel. God withdrew this compassion to judge Israel’s obstinate unfaithfulness (Isa 27:11; 63:15; Jer 13:14). God restored his compassion when Israel repented (Deut 13:18; 30:2-3; Prov 28:13; Isa 55:7). The Old Testament often describes the messianic age as a time of God’s compassion (Isa 14:1; 49:10, 13; 54:8, 10; 60:10; Jer 12:15; 33:26; Ezek 39:25; Mic 7:19; Hab 3:2; Zech 10:6). The resurgence of this notion in the Gospels reflects this, as the messianic age ha...

Eating Together Eating meals together was a religious matter among the Pharisees and other observant Jews. Righteous Jews enacted many regulations to prevent themselves from being ceremonially defiled at meals. It was not done so much to exclude others as to show commitment to the law. Most Jews lived by the food laws most of the time. Jesus did so, too. But he regularly, purposefully, and offensively ate with those who were ritually unclean or whose commitment to the law was inferior. Sharing a meal with another indicated both covenantal and social equality (cp. Matt 26:26-29; 2 Kgs 25:27-30). The Pharisees, believing that separation from such sinners was a necessity for righteousness, were offended by Jesus’ sharing meals with such people (Matt 9:10-11; 11:19; 21:28-32; Luke 7:36-50; 15:1-2; 19:1-10). Jesus’ sharing meals with sinful people enacted God’s grace—he extended God’s love and forgiveness, welcoming open participation in a new society. This practice developed into the early Christian communion meals (Acts 2:46; 1 Cor 11:17-34). And as is clear from the Last Supper, the meals Jesus shared with his followers anticipated the feast in the Kingdom of Heaven (Matt 26...