Likewise, Jerome prematurely announced that he had finished his translations of the Old and New Testaments when he just started the task (Vir. 1.31.124), see Joseph Barber Lightfoot, Essays on the Work Entitled Supernatural Religion: Reprinted from the Contemporary Review (London: Macmillan, 1893), 17077; Bacon, Studies in Matthew, 443-51; T. W. Manson, Studies in the Gospels and Epistles (Manchester: Manchester University Press, 1962), 6975; Krzinger, Papias, 5051; France, Evangelist and Teacher, 58-60; Krtner, Papias, 15167; Gundry, Matthew, 617; Norelli, Papia, 5980; Gundry, Pre-Papian Tradition, 6467; Sim, R. Matthias was the only one who was not chosen by Jesus . You must have JavaScript enabled to use this form. I. [41], Papiass notice that Matthew addressed a Palestinian Jewish audience in their own vernacular language (i.e., Aramaic) was repeated in subsequent Patristic literature (e.g., Irenaeus, haer. 135; Matt. Another option is that Papias was referring to a lost source. Despite the pain and agony of the cross, Jesus chose to die for the sins of the world because He loves us. 58 Matthew seems to have written his Gospel primarily to the: Jews Additionally, specialists on the Synoptic Problem generally hold that Matthews Gospel reproduced over 90 percent of Marks content, improved Marks grammar and style, and edited out Marks transliterated Aramaic terms. ed. [27] For instance, see Ulrich Krtner, Papias von Hierapolis: Ein Beitrag zur Geschichte des frhen Christentums, Forschungen zur Religion und Literatur des Alten und Neuen Testaments 133 (Gttingen: Vandenhoek & Ruprecht, 1983), 203206; Davies and Allison, Matthew IVII, 16; Black, Rhetorical Terminology, 3334, 38; France, Evangelist and Teacher, 57; Hagner, Matthew 113, xlv; Morris, Matthew, 1314; William R. Schoedel, Papias ANRW 2.27.1 (1993): 257, 263; Carson, Matthew, 13; Armin Baum, Ein aramischer Urmatthus im kleinasiatischen Gottesdienst. In Matthew's parabolic aside, the wisest advice Pilate got that day -- our Good Friday -- was from his wife: "Have nothing to do with that innocent man" (27:19). David: That's right, in the larger church. Matthew (Levi) who wrote the first of the Gospels did write it in the Hebrew tongue which at that time was Aramaic. The reason for Papiass error may simply be that he made the natural assumption that a Galilean Apostle would be writing primarily in Aramaic. [8] Alternatively, the textual variant that has James instead of Levi as the son of Alphaeus in Mark 2:14 in a handful of manuscripts was plausibly motivated by a desire for uniformity by having a single son of Alphaeus (cf. Matthew (also known as Levi in the Gospels of Luke and Mark) was a Jewish tax collector, or publican, living in Capernaum. Sometimes the men took too much money. By Michael J. Kok Papiass notice that Matthew addressed a Palestinian Jewish audience in their own vernacular language (i.e., Aramaic) was repeated in subsequent Patristic literature (e.g., Irenaeus, As for Jerome, he boasted that he translated the, The majority position among the experts is that the fragments Jerome inherited from the Nazarenes do not derive from the. But the Pharisees and the teachers of the law who belonged to their sect complained to his disciples, Why do you eat and drink with tax collectors and sinners? Jesus answered them, It is not the healthy who need a doctor, but the sick.I have not come to call the righteous, but sinners to repentance. Luke 5:27-32. See Krtner, Papias, 2045; Bart D. Ehrman, Jesus and the Adulteress NTS 34 (1988): 2444, 29; Philipp Vielhauer and Georg Strecker, Jewish Christian Gospels, in New Testament Apocrypha I: Gospels and Related Writings, ed. Some scholars believe that the tax-collector simply had two names, one in Greek (Matthew) and the other in Hebrew (Levi). 4.9). Because of that, Levi later threw a party at his house and invited his sinner friends to meet Jesus. St. Matthew (Matthew 9:10) modestly says, "in the house," keeping himself as much as possible in the background.St. CLICK HEREfor Taxes in the Ancient Roman World article. Matthew was an accurate counter. There are a number of Patristic and Medieval quotations that purportedly derive from a text that was commonly dubbed as the, James R. Edwards has revived the older position that Matthew was the author of the, Conversely, Papias may not have known the. The final option is that a non-extant Jewish Gospel stands behind Papiass reference to Matthews oracles or, at least, the New Testament Gospel that bears the name Matthew was mixed up with a Jewish Gospel circulating in Papiass milieu. had his name changed from Levi to Matthew likely by Jesus Himself who changed Simons name to Peter.(Matt. Because Levis occupation was one that earned distrust and contempt everywhere, the scribes of the Pharisees criticized Jesus on seeing him eat with tax collectors and sinners, whereupon Jesus answered, I came not to call the righteous, but sinners (Mark 2:1517). Even if this guy gets over the fact that I'm a tax collector, how could he ever be interested in me? [1] For the range of theories accounting for the redactional changes in Matthew 9:9 and 10:3, see the helpful summaries compiled by Joachim Gnilka, Das Matthusevangelium, HTKNT (Freiburg: Herder, 1986), 1.330-31; W. D. Davies and Dale C. Allison, The Gospel According to Matthew: Matthew VIIIXVIII, ICC (London and New York: T&T Clark, 2006), 2.9899; cf. "Follow me," he said to him. 11.1-3; Pelag. 12.13; Is. Answer (1 of 3): In Mark, the first New Testament gospel written, Matthew and Levi are very definitely two different people. For two reasons *Jews did not like the men who did that work. [44] As for Jerome, he boasted that he translated the Gospel according to the Hebrews (e.g., Vir. Jesus sent out 70 Disciples to preach His Good News. Vielhauer and Strecker, Jewish Christian Gospels, 15465; Klijn. But lets hear Matthews own account of his calling: As Jesus went on from there, he saw a man named Matthew sitting at the tax collectors booth. [32] Harris J. Rendel, The Logia and the Gospels Contemporary Review 72 (1897): 341348; F. C. Grant, The Gospels: Their Origins and Growth (New York: Harper, 1957), 65, 144. 18) or Origen (cf. This is a painting of the Calling of Saint Matthew in San Luigi dei Francesi in Rome. [46] Other scholars suspect that the Nazarenes only supplied Jerome with their own translations and commentary on Matthews Gospel. [38] For the latter view, see France, Evangelist and Teacher, 64-66; Bauckham, Eyewitnesses, 224. Or Levi was having a lot of friends over for dinner that night and asked Jesus if He would come, too. Mark 2:1, 1314). Jesus came with some of His disciples. The other Eleven were ordinary men. 29.7.4). We first meet Levi (aka Matthew) in Capernaum beside the Sea of Galilee: Once again Jesus went out beside the lake. [12] Neither Matthew 9:9 nor 10:3 advances an explicit authorial claim. At best, they were learned and prudent. The fact of one man having two names is of frequent occurrence among the Jews. (Matt. A survey of the ancient traditions about how the evangelist Matthew wrote his Gospel in Aramaic for a Jewish audience before it was translated into Greek suggests that the modern assumptions about the Apostles fluency in Greek or education in rhetorical composition may not have necessarily been shared by the Patristic intelligentsia. Meier, The Vision of Matthew, 24; Luz, Matthew 820, 32, 32n.14. After Jesus grants Peter the keys to the kingdom (see below), Jesus explains . 29-30) Ancient and modern scholars have been perplexed by the fact that the name of the toll collector in Matthew 9:9 differs from its synoptic counterparts. Hence Levi was the original name of the man who was subsequently called Matthew; the Maththaios legomenos of Matthew 9:9, would indicate this. Matthew, of course. There is no indication that Matthew wrote anything (contra John 21:24; Gos. Acts 1:1-2 appears to tie the two books to the same author. DepartmentBldg Tucson, AZ 85721 TEL 520-621-6897 FAX 520-626-9014. David: So, Matthew was one of Christ's disciples. From the place where he collected taxes near the Sea of Galilee (probably on the outskirts of Capernaum), Matthew may often have heard Jesus speak and must have known about his many miracles. ill. 16; Is. "And Peter was the chief . Band: Evangelien und Verwandtes. [36] Dennis MacDonald, Two Shipwrecked Gospels: The Logoi of Jesus and Papiasss Exposition of Logia about the Lord (Atlanta: SBL, 2012), 15. The thesis that the first canonical Gospel was published under the name of a pseudonym is defended by George D. Kilpatrick. Let us know if you have suggestions to improve this article (requires login). [35] This leads Dennis MacDonald to maintain that Papiass supposition about the multiple translations of Matthews oracles was an explanation for the dissimilar Greek texts of Q and Matthew. [39] James R. Edwards has revived the older position that Matthew was the author of the Gospel according to the Hebrews and postulates that our Greek Gospel according to Matthew was named in honor of an apostolic figurehead who preserved the Jewish Jesus traditions. [16] This English translation of the Greek text is taken from Michael W. Holmes, editor, The Apostolic Fathers: Greek Texts and English Translations (rev. The other Eleven were ordinary men. Verse 15. Indeed, Papias commented on a story about the Lords encounter with a condemned woman that Eusebius located in this Gospel (cf. [40] Conversely, Papias may not have known the Gospel according to the Hebrews at all, instead learning about the woman who was accused of many sins before the Lord from his oral informants in Asia Minor, and Eusebius may have been the one who discovered that this tale was included in the version of the Gospel according to the Hebrews that circulated in his own day. Slaves Were Lifeless Tools in the Ancient World, Meaning of Names, Places & Things in the Bible, Gardens and the 2nd Law of Thermodynamics, The Roman Phalanx & Hannibals Pincer Movement. High priest Aaron and his sons were descendants of Levi (Exodus 4:14), Levi being a son of Jacob (Genesis 29:34). [18] B. C. Butler, The Originality of St Matthew: A Critique of the Two-Document Hypothesis (Cambridge: Cambridge University Press, 1951), 16566; Albright and Mann, Matthew, XXXVIXLVIII; Powers, Progressive Publication, 4749. [28] Baum, Ein aramischer Urmatthus, 26364. Regardless of how this name change is explained, this toll collector may have been trained in accounting and documenting records and may have been functionally bilingual or trilingual in order to converse with travellers moving between the territories of Philip and Antipas. [14] Nevertheless, it is conceivable that the two verses in Matthew 9:9 and 10:3 were the basis for why this Gospel was later ascribed to Matthew. Jonah was in the belly of the whale 4 days. [27] The most natural reading is that a language was meant by the combination of the noun dialektos, especially when modified with the name of an ethnic group (cf. The debate over the authorship of Matthews Gospel usually focuses on the replacement of Levi, the son of Alphaeus, with Matthew (Matt 9:9; contra Mark 2:14; Luke 5:27) and the addition of the descriptor the toll collector after Matthews name (Matt 10:3; contra Mark 3:18; Luke 6:15; Acts 1:13). See Barnabas Lindars, Matthew, Levi, Lebbaeus and the Value of the Western Text, https://brentnongbri.com/2018/05/21/matthew-and-levi-and-james/, Lindars, Western Text,222; cf. For three main reasons, almost all scholars believe the Gospel of Luke was written by the same person who wrote Acts: Luke and Acts were written in the same style and express the same theology. [5] On the other hand, after scrutinizing the onomastic data compiled by Tal Ilan,[6] Richard Bauckham makes it clear why these examples may be irrelevant to this case: "[I]f Matthew and Levi were the same person, we should be confronted with the virtually unparalleled phenomenon of a Palestinian Jew bearing two common Semitic personal names (Matthew: ninth most popular, 62 occurrences; Levi: seventeenth most popular, 25 occurrences). Legend differs as to the scene of his missions and as to whether he died a natural death or a martyrs. The task of the present article is to explain these two variations in . T/F. When Jesus called Levi, Jesus never told him, "Repent, and follow Me." Jesus only said, "Follow Me." Jesus sought out someone like Levi, who was in need of God's mercy and helped him to make a decision to follow Jesus; that is to turn to God. 3.27.4). John P. Meier even entertains the option that the evangelist wanted to replace Levi with any of the apostles and Matthew was chosen at random for this aim. [39] Edwards (Hebrew Gospel, 210) identifies Matthews oracles in h.e. The Gospel of Mark at the beginning of this article is not the only Gospel which gives an account of the calling of the tax collector Levi aka Matthew. The important take-away from this detour through the Patristic testimonies was that the oldest tradition was that the evangelist Matthew published a text in Aramaic and left it to more qualified translators to translate it into the form that we have today as the Greek. But let's hear Matthew's own account of his calling: All the names for our week days come from Roman and Norse/Anglo-Saxon gods. Beth: And it's in a chapel with two other paintings by Caravaggio all about Matthew. Friedrich Schleiermacher, ber die Zeugnisse des Papias von unsern beiden ersten Evangelien, TSK 5 (1832): 73568; Manson, For the general consensus of Q scholars, see Nigel Turner, Q in Recent Thought, Daniel A. Bertrand, Lvangile des Ebionites: une harmonie vangelique antrieur au. Q. He left Judea and carried the Gospel to Ethiopia where he was martyred while celebrating a mass at the altar of a small church he had started. 3.27.4; 3.39.17; 4.22.8). Tax collectors were hated by the Jews. The fact that three of the four Gospels recount the calling by Jesus of the tax collector Levi is important. Please refer to the appropriate style manual or other sources if you have any questions. 30.3.7; 30.13.214.4), was the Gospel according to the Hebrews, though Epiphanius derided it as the Ebionites mutilation of Matthews Gospel. Rudolf Pesch, LeviMatthus (Me 2.14/Mt 9.9; 10.3). The diversity of text-forms evident in Matthews biblical citations and allusions, however, disproves the notion that the evangelist was reliant on one testimonium source. Hence, Mark listened to Peters chreiai or anecdotes about the Lords sayings and deeds (cf. Frey, Die Fragmente des Nazorerevangeliums, 626; Gregory, Media, Video and Lectures From The Arizona Center for Judaic Studies of the University of Arizona, Teaching the Bible in Public Schools and Higher Ed, Scholars, Frauds, the Media and the Public, Essays on Minimalism from Bible and Interpretation, Final Reports on the Yehoash Inscription and James Ossuary from the Israeli Antiquities Authority, Essays on the James Ossuary and the Temple Tablet from Bible and Interpretation, University of Arizona, Center for Judaic Studies, Department of Archaeology and Art History, University of Evansville. 1) The name of the collector whom Jesus summons is not "Levi, son of Alphaeus", but "Matthew" (9,9). It is not surprising he watched Jesus carefully and wrote down the first of the four Gospels, the biographies of Jesus of Nazareth. What created confusion was that Irenaeus reported that Jewish Christ followers who were called Ebionites or poor ones had a special affinity for Matthews Gospel, just as Marcion was inclined toward Lukes Gospel and Valentinus toward Johns Gospel (haer. [33] Some scholars equate Matthews oracles with the hypothetical sources Q or M supposedly underlying the double tradition shared by Matthew and Luke and the singly attested traditions in Matthews Gospel respectively. Alternatively, the textual variant that has James instead of Levi as the son of Alphaeus in Mark 2:14 in a handful of manuscripts was plausibly motivated by a desire for uniformity by having a single son of Alphaeus (cf. ill. 3; Tract. [18] Josef Krzinger and Robert Gundry have tried to line up Papiass testimony with the academic consensus. [37], The final option is that a non-extant Jewish Gospel stands behind Papiass reference to Matthews oracles or, at least, the New Testament Gospel that bears the name Matthew was mixed up with a Jewish Gospel circulating in Papiass milieu. The First Disciples [Matthew 4:18-22, Luke 5:1-11, John 1:35-51] . 47:13-15), yet God . Lettie Moses Carr saw Jesus depicted as Black, she was in her 20s. Matthew, who is also Levi, and who from a publican came to be an apostle, first of all composed a Gospel of Christ in Judaea in the Hebrew language and characters for the benefit of those of the circumcision who had believed. R. McL. Josef Krzinger and Robert Gundry have tried to line up Papiass testimony with the academic consensus. 30.1; Jerome, Matt. [30] For instance, see France, Evangelist and Teacher, 6466; Morris, Matthew, 14; Carson, Matthew, 13 Osborne, Matthew, 34; Brown and Roberts, Matthew, 16. [41] Contra Edwards, Hebrew Gospel, 8 and Petri Luomanen, Recovering Jewish-Christian Sects and Gospels (Leiden: Brill, 2012), 12326. [10] Even so, most readers of the New Testament throughout history have taken the identification of Levi with Matthew for granted. 1.9.9). Perhaps they did so because Levis call narrative closely resembled the summons of the first four apostles to discipleship in Mark 1:1620 and Alpheus was already remembered as the father of one of the apostles in Mark 3:18. Many people were surprised when Jesus sat down to eat with Levi, but they learned that Jesus' message of salvation is for everyone. There were, however, at the time of Christ and the Apostles two languages spoken by JewsAramaic and Greek. It would be psychologically impossible that such a man as Matthew, trained and experienced in writing records and reports he was a Roman official and such work was requisite for him since it went with the job would not have recorded things Jesus said. There are sayings (Matt 13:3643) and stories. As most of us know, the tax collector named Levi became Saint Matthew. Logion could be translated as an oracle or divine utterance. Wilson (Louisville: Westminster John Knox, 1991), 138; A. F. J. Klijn, Jewish-Christian Gospel Tradition (Leiden: Brill, 1992), 11, 119, 138; Hans Josef Klauck, Apocryphal Gospels: An Introduction, trans.

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