The Calling of Matthew
The Gospel narratives frequently portray Jesus engaging with individuals and communities around the shared table, transforming ordinary meals into profound encounters of divine grace and human connection. These “conviviums” often served as pivotal moments, revealing Christ’s radical inclusivity and challenging the social and religious norms of His day. One such transformative encounter, recorded in Luke’s Gospel, details the calling of Matthew, a reviled tax collector, and the subsequent feast he hosts. This narrative not only illuminates the scandalous nature of Jesus’ ministry but also profoundly illustrates the threefold process by which individuals are drawn into God’s redemptive plan: a call into community, a cleansing for community, and a subsequent change by community. Examining this passage offers enduring insights into the nature of discipleship, the expansive reach of God’s grace, and the vital role of fellowship in spiritual transformation.
The Call into Community
The narrative of Matthew’s calling begins with a seemingly abrupt transition, inviting the reader to consider the preceding events. To fully appreciate the significance of this moment, it is crucial to understand the earlier episodes in Luke’s Gospel, which set the stage for Jesus’ radical ministry. Earlier in the chapter, Jesus’ burgeoning popularity led Him to teach from Peter’s fishing boat, culminating in a miraculous catch that prompted Peter, James, and John to abandon their livelihoods and follow Him.
Luke 5:10 (NASB) and so also [were] James and John, sons of Zebedee, who were partners with Simon. And Jesus said to Simon, ‘Do not fear, from now on you will be catching men.’
This initial call was not merely an invitation to a new occupation but a summons to a transformative relationship, shifting their focus from catching fish to “catching men.”
Following this, Jesus performed two profound healings that further underscored His authority and challenged established religious perspectives. First, He healed a man “covered in leprosy,” a condition that rendered individuals ceremonially unclean and utterly cut off from society. The leper did not merely seek healing but cleansing, a restoration to community and dignity that the Mosaic Law prescribed through priestly verification.
Leviticus 14:1-32 (NASB) Then the LORD spoke to Moses, saying, ’This shall be the law of the leper in the day of his cleansing. Now he shall be brought to the priest, and the priest shall go out to the outside of the camp. Thus the priest shall look, and if the infection of leprosy has been healed in the leper, then the priest shall give orders to take two live clean birds and cedar wood and a scarlet string and hyssop for the one who is to be cleansed. ’The priest shall also give orders to slay the one bird in an earthenware vessel over running water. ’[As for] the live bird, he shall take it together with the cedar wood and the scarlet string and the hyssop, and shall dip them and the live bird in the blood of the bird that was slain over the running water. ’He shall then sprinkle seven times the one who is to be cleansed from the leprosy and shall pronounce him clean, and shall let the live bird go free over the open field. ’The one to be cleansed shall then wash his clothes and shave off all his hair and bathe in water and be clean. Now afterward, he may enter the camp, but he shall stay outside his tent for seven days. ’It will be on the seventh day that he shall shave off all his hair: he shall shave his head and his beard and his eyebrows, even all his hair. He shall then wash his clothes and bathe his body in water and be clean. ’Now on the eighth day he is to take two male lambs without defect, and a yearling ewe lamb without defect, and three-tenths [of an] [ephah] of fine flour mixed with oil for a grain offering, and one log of oil; and the priest who pronounces him clean shall present the man to be cleansed and the aforesaid before the LORD at the doorway of the tent of meeting. ’Then the priest shall take the one male lamb and bring it for a guilt offering, with the log of oil, and present them as a wave offering before the LORD. ’Next he shall slaughter the male lamb in the place where they slaughter the sin offering and the burnt offering, at the place of the sanctuary– for the guilt offering, like the sin offering, belongs to the priest; it is most holy. ’The priest shall then take some of the blood of the guilt offering, and the priest shall put [it] on the lobe of the right ear of the one to be cleansed, and on the thumb of his right hand and on the big toe of his right foot. ’The priest shall also take some of the log of oil, and pour [it] into his left palm; the priest shall then dip his right-hand finger into the oil that is in his left palm, and with his finger sprinkle some of the oil seven times before the LORD. ’Of the remaining oil which is in his palm, the priest shall put some on the right ear lobe of the one to be cleansed, and on the thumb of his right hand, and on the big toe of his right foot, on the blood of the guilt offering; while the rest of the oil that is in the priest’s palm, he shall put on the head of the one to be cleansed. So the priest shall make atonement on his behalf before the LORD. ’The priest shall next offer the sin offering and make atonement for the one to be cleansed from his uncleanness. Then afterward, he shall slaughter the burnt offering. ’The priest shall offer up the burnt offering and the grain offering on the altar. Thus the priest shall make atonement for him, and he will be clean. ’But if he is poor and his means are insufficient, then he is to take one male lamb for a guilt offering as a wave offering to make atonement for him, and one-tenth [of an] [ephah] of fine flour mixed with oil for a grain offering, and a log of oil, and two turtledoves or two young pigeons which are within his means, the one shall be a sin offering and the other a burnt offering. ’Then the eighth day he shall bring them for his cleansing to the priest, at the doorway of the tent of meeting, before the LORD. ’The priest shall take the lamb of the guilt offering and the log of oil, and the priest shall offer them for a wave offering before the LORD. ’Next he shall slaughter the lamb of the guilt offering; and the priest is to take some of the blood of the guilt offering and put [it] on the lobe of the right ear of the one to be cleansed and on the thumb of his right hand and on the big toe of his right foot. ’The priest shall also pour some of the oil into his left palm; and with his right-hand finger the priest shall sprinkle some of the oil that is in his left palm seven times before the LORD. ’The priest shall then put some of the oil that is in his palm on the lobe of the right ear of the one to be cleansed, and on the thumb of his right hand and on the big toe of his right foot, on the place of the blood of the guilt offering. ’Moreover, the rest of the oil that is in the priest’s palm he shall put on the head of the one to be cleansed, to make atonement on his behalf before the LORD. ’He shall then offer one of the turtledoves or young pigeons, which are within his means. ’[He shall offer] what he can afford, the one for a sin offering and the other for a burnt offering, together with the grain offering. So the priest shall make atonement before the LORD on behalf of the one to be cleansed. ‘This is the law [for him] in whom there is an infection of leprosy, whose means are limited for his cleansing.’
Jesus’ act of healing and subsequent instruction to present himself to the priests not only affirmed His power but also emphasized His desire to reintegrate the outcast into the fabric of communal life.
Immediately after, Jesus encountered a paralyzed man, whose friends, demonstrating remarkable faith, lowered him through a roof to reach the Lord. Jesus’ initial declaration, “Friend, your sins are forgiven you,” highlighted a deeper spiritual malady, implying that the man’s community played a crucial role in bringing him to a place of both physical and spiritual restoration.
Luke 5:20 (NASB) Seeing their faith, He said, ‘Friend, your sins are forgiven you.’
These preceding events reveal a consistent pattern in Jesus’ ministry: a profound concern for the marginalized, a willingness to transgress social boundaries for the sake of human flourishing, and a deep connection between physical healing, spiritual forgiveness, and communal restoration.
It is against this backdrop that Jesus encounters Levi, also known as Matthew, a tax collector, sitting in his tax booth.
Luke 5:27 (NASB) After that He went out and noticed a tax collector named Levi sitting in the tax booth, and He said to him, ‘Follow Me.’
Tax collectors in first-century Judea were universally despised. They were agents of the Roman occupying power, often extorting their own people for personal gain, and were consequently labeled as “sinners” and deemed ceremonially unclean by the Pharisees, the self-appointed guardians of Jewish righteousness. For a righteous Jew, association with such individuals was unthinkable, as it risked defilement and social ostracization. Yet, Jesus, without hesitation, issues a direct and unequivocal command: “Follow me.”
Matthew’s response is immediate and absolute: “And he left everything behind and got up and began to follow him.”
Luke 5:28 (NASB) And he left everything behind, and got up and [began] to follow Him.
This was not merely an invitation to a new vocation; it was a radical call into a new community—a community defined not by social status or religious purity, but by the transformative presence of Jesus. This invitation transcended Matthew’s previous life of isolation and contempt, offering him belonging and purpose within a fellowship centered on Christ. The profound impact of such an invitation cannot be overstated; it fundamentally reoriented Matthew’s existence, drawing him from solitude into a vibrant, redemptive relationship. This mirrors the transformative power of an unexpected invitation that can reshape the course of a life, drawing individuals into deep friendships and spiritual formation within a new community.
Cleansed for Community
The transformative nature of Matthew’s call is immediately evident in his subsequent action: he hosts a grand reception for Jesus at his house.
Luke 5:29 (NASB) And Levi gave a big reception for Him in his house; and there was a great crowd of tax collectors and other [people] who were reclining [at the table] with them.
The guest list for this banquet speaks volumes about the radical inclusivity of Jesus’ ministry. The text explicitly mentions “a great crowd of tax collectors and other people who were reclining at the table with them.”
Given the social standing of tax collectors, it is safe to assume that “other people” likely referred to those similarly ostracized or deemed “sinners” by the religious establishment. For the Pharisees, who prided themselves on their strict adherence to the Law and their separation from all forms of impurity, this scene would have been utterly scandalous. Their indignation is palpable as they grumble to Jesus’ disciples: “Why do you eat and drink with the tax collectors and sinners?”
Luke 5:30 (NASB) The Pharisees and their scribes [began] grumbling at His disciples, saying, ‘Why do you eat and drink with the tax collectors and sinners?’
The Pharisees viewed themselves as separatists, believing that redemption would come through meticulous adherence to purity laws and strict avoidance of anything or anyone considered unclean. Eating with non-Torah observant Jews, especially tax collectors and other marginalized individuals, not only risked ceremonial defilement but also signified a profound disregard for the very principles they upheld. In their eyes, Jesus was not merely socializing; He was compromising His holiness and undermining the moral fabric of society.
However, Jesus’ actions reveal a profoundly different understanding of purity and community. Just as He had touched and cleansed the leper, restoring him to communal life, here He extends an invitation to Matthew and his associates, restoring them to a sense of dignity and belonging they had likely never known. They were granted access to a divine presence and an inclusive fellowship, not through their own merit or adherence to ritual purity, but through the unmerited grace of Jesus. This act of dining together was more than a social gathering; it was a declaration of acceptance, a symbolic cleansing that transcended ceremonial law and re-established their place within a new, redemptive community. This access, freely given, mirrors the profound truth of the gospel: humanity is granted access to the divine not by personal achievement but by the transformative work of Christ. It is akin to an exclusive backstage pass, granting entry not only to privileged areas but also to essential provisions, an access that cannot be earned but must be provided by another. This spiritual ‘pass’ to the Father, secured by Jesus, cleanses believers and invites them into the community of God’s people.
Changed by Community
The Pharisees’ challenge regarding Jesus’ association with sinners elicits one of His most profound declarations concerning His mission. Responding directly to their grumbling, Jesus states: “It is not those who are well who need a physician, but those who are sick. I have not come to call the righteous, but sinners to repentance.”
Luke 5:31-32 (NASB) And Jesus answered and said to them, ’[It is] not those who are well who need a physician, but those who are sick. ‘I have not come to call the righteous but sinners to repentance.’
This statement encapsulates the essence of Jesus’ ministry: His purpose is to seek out and heal those who acknowledge their spiritual sickness, offering them a path to repentance and restoration.
Matthew’s transformation was not born from the daily rebukes, the scornful glances of his neighbors, or the gnawing guilt of his past actions. Instead, it was spurred by Jesus’ direct engagement, His willingness to enter Matthew’s world, embrace his friends, and offer a radical call to repentance. The presence of Jesus and His disciples at Matthew’s table served as a catalyst for profound life change, much like the community of friends who brought the paralyzed man to healing. Jesus’ presence was simultaneously attractional and convicting; He did not partake in their sin, but He was undeniably present with them, demonstrating a love that drew them while simultaneously calling them to a higher standard. His engagement fostered a desire for something more, something better than their current existence.
The process of spiritual transformation, while ultimately the work of the Holy Spirit and the Word of God, is often facilitated and sustained by human community. Believers provide accountability, comfort, and mutual encouragement, helping individuals to recognize their blind spots and strive for growth. This dynamic mirrors the effect of being surrounded by excellence, where the presence of others’ strengths inspires personal development. Jesus’ interactions with Matthew and his friends illustrate this principle: His acceptance did not condone their sin but rather created an environment where repentance became desirable and possible. The invitation to community is, therefore, an invitation to ongoing transformation, where individuals are continually shaped by divine grace and the supportive fellowship of fellow disciples.
Conclusion
The calling of Matthew, as recorded in Luke 5, offers a powerful testament to the radical and transformative nature of Jesus’ ministry. This narrative reveals a consistent pattern: Jesus extends an open invitation to those marginalized and deemed unworthy by society, drawing them into a new community. Matthew’s story, therefore, becomes a paradigm for all who encounter Christ: first, a call into community, where belonging and purpose are found in fellowship with Jesus and His followers; second, a cleansing for community, where divine grace grants access and acceptance, irrespective of past failings or social standing; and finally, a profound change by community, where the presence of Christ and His people inspires repentance and ongoing spiritual growth.
This account challenges believers to emulate Jesus’ example, moving beyond self-imposed boundaries to engage with those outside conventional religious circles. The call to follow Jesus is not merely an individual spiritual journey but an invitation to participate in His redemptive mission, actively building bridges to those who need a physician. This often requires stepping into uncomfortable or messy situations, extending grace without compromising truth, and demonstrating a love that is both attractional and convicting. Consider the example of building bridges between worlds, such as inviting friends from a secular background to a church-hosted concert, creating a shared experience that fosters connection without explicit evangelism, yet opens doors for future dialogue. Such intentional engagement, while not always yielding immediate profound spiritual results, plants seeds of relationship and mutual understanding. Just as Jesus entered Matthew’s world, believers are called to prayerfully consider where and to whom they are being sent, trusting that wherever He leads, His presence will facilitate both personal transformation and the expansion of His kingdom. The question remains: will we, like Matthew, leave everything behind and follow Him wherever He leads, embracing the call to be instruments of His inclusive, cleansing, and transformative grace in the world?