Mark 2:13-17
The Call
The call of Jesus is the same for all of us, though it comes through different means.
Consider the contrast between the clothes of Jesus and Peter—one clothed in divine humility, the other in human frailty.
Jesus’ call is direct and personal; He knows exactly what Matthew needs to hear.
The Creator’s hand becomes the hand of re-creation—a new act of Genesis.
The motif of light runs throughout this story: illumination, revelation, and awakening.
Notice the feet of Jesus—He comes to where Matthew is, rather than waiting for Matthew to come to Him.
The call of Jesus works through Peter, symbolizing the call of God mediated through His people, the Church.
The Response
Five characters appear, revealing three basic reactions: indifference, curiosity, and faith. Which one are you?
Reflect on the clothing of the tax collectors—how might we paint them today? What do our modern “uniforms” of greed or shame look like?
The re-creating hand of Jesus brings not only healing but resurrection.
Anastas ekolouthēsen — “he was resurrected and followed Jesus.”
The verb ἀνίστημι (anistēmi) means “to arise” or “to stand up,” even from death itself.
“Although it is more commonly used with its core meaning ‘to stand up’ (e.g., Acts 26:16, 30), anistēmi is also used specifically for the resurrection of Jesus (e.g., Luke 24:7, 46; Acts 2:24, 32) or the general resurrection (e.g., Eph 5:14; 1 Thess 4:14, 16). The word is also used for other miraculous risings in the NT: Peter told Dorcas/Tabitha to ‘arise (anistēmi),’ and she revived (Acts 9:40); similarly, Jesus told a girl to ‘arise (egeirō)’ and she arose (anistēmi) from death (Mark 5:41–42; Luke 8:54–55).” — Lexham Theological Wordbook
Jesus raises Matthew from the lower life to the higher life—from the carnal, to the intellectual, to the spiritual.
Consider the new painting “Calling of St. Matthew” (Copy after Jan Sanders van Hemessen): it captures that moment of divine interruption.
Matthew’s immediate response is joy—he throws a great banquet and invites all his friends to meet Jesus.
The Aftermath
There is no such thing as “I must fix myself before I can come to Jesus.”
In the literal sense, Matthew brings Jesus into the midst of his friends.
Spiritually, you and I do the same: we bring Jesus to our friends.
Every Bible story, at its core, distills to this pattern: death and resurrection.
Yet, as always, there are the inevitable party-poopers—those offended by grace.
Robert Farrar Capon (on the Parable of the Prodigal Son):
“Look. We’re all dead here and we’re having a terrific time. We’re all lost here and we feel right at home. You, on the other hand, are alive and miserable—and worse yet, you’re standing out here in the yard as if you were some kind of beggar. Why can’t you see? ... And the only reason you’re not enjoying it is because you refuse to be dead to your dumb rules about how it should be enjoyed. So do yourself and everybody else a favor: drop dead. Shut up, forget about your stupid life, go inside, and pour yourself a drink. ... It proclaims clearly that grace operates only by raising the dead: those who think they can make their lives the basis of their acceptance by God need not apply. But it proclaims just as clearly that the judgment finally pronounced will be based only on our acceptance or rejection of our resurrection from the dead. The last judgment will vindicate everybody, for the simple reason that everybody will have passed the only test God has, namely, that they are all dead and risen in Jesus. Nobody will be kicked out for having a rotten life, because nobody there will have any life but the life of Jesus. God will say to everybody, ‘You were dead and are alive again; you were lost and are found: put on a funny hat and step inside.’ If, at that happy point, some dumbbell wants to try proving he really isn’t dead … well, there is a place for such party poopers. God thinks of everything.”