We read of the story of the call of Matthew, the tax collector today in the gospel of Matthew. How did he tell the story? How is it different from the other two authors of the Synoptic Gospels? Luckily for us, there are not many differences.
First of all, while the other two gospels called the tax-collector Levi, which does not appear in the name list of the twelve apostles, Matthew is the only gospel that named the tax-collector Matthew. Therefore, biblical scholars make use of this piece of evidence to infer that this gospel was written by Matthew.
In Matthew, there is an extra quotation from the prophet Hosea not found in the other two.
Go and learn what this means, `I desire mercy, and not sacrifice.' For I came not to call the righteous, but sinners.
πορευθέντες δὲ μάθετε τί ἐστιν· ἔλεος θέλω καὶ οὐ θυσίαν· οὐ γὰρ ἦλθον καλέσαι δικαίους ἀλλὰ ἁμαρτωλούς. (Matthew 9:13)
For I desire steadfast love and not sacrifice, the knowledge of God, rather than burnt offerings.
διότι ἔλεος θέλω καὶ οὐ θυσίαν καὶ ἐπίγνωσιν θεοῦ ἢ ὁλοκαυτώματα. (Hosea 6:6)
Notice that the English translation of Hosea most likely follows the Hebrew text and renders "steadfast love" instead of "mercy". Here I don't have to argue again for Matthew's reliance on the Septuagint. These five Greek words were probably very popular in those days and together with other collections of OT sayings, they had become part of the Christian repertoires.
In Matthew, there is another incident Jesus quoted this particular verse (Matthew 12:3). It is the controversy over the plucking of the ears of the corns on Sabbath. All three Synoptic Gospels report the incident and quoted the story of David in defence of the actions of the disciples. The other two gospels do not have this Hosea quotation. Matthew alone has it. Usually, the gospel of Luke stresses the principle of mercy more. Therefore, it is quite interesting to see Matthew using this mercy concept in defence of Jesus' actions which violates Jewish customs. Matthew describes Jesus to be a teacher of the Law greater than Moses. The principle of mercy, God's mercy, overrides the authority of Torah.
Historically, this mercy saying appeared before the other two similar sayings. Hosea was a prophet in the eighth century B.C. The next one came some two hundred years later during the Persian Empire in the hands of the Deuteronomists who stresses more the obedience of the Lord.
And Samuel said, "Has the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams (1 Samuel 15:22).
The last one appeared during the Greek Empire. It is more philosophical as well as ethical.
To do righteousness and justice is more acceptable to the LORD than sacrifice (Proverbs 21:3).
In short, of course it is good to worship God and thank Him. But it is better to be merciful to sinners and to do justice. God wants this from us.
When we look back at the reactions of the Pharisees towards Jesus' merciful actions, we can appreciate the 'professional hazard' a teacher usually suffers. Teachers are used to be right most of the time. It has become their second nature to correct other people's mistakes and be blind to their own. Therefore, it would be a most precious gift to teachers when someone points out their mistakes. If my students in the future think that Mr. Kwok is a good teacher, you should remember and thank Eddie who points out my mistake.
My Advocate, help me be humble. Being a teacher is hazardous to health, physical as well as moral. Let me beware of my weaknesses and my sins. Grant me strength to improve, to be a better teacher. Amen.
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