Our passage for study covers three incidents: the call of Levi, the tax collector, 2:13-14, Jesus' eating with sinners, 2:15-17, and the question over fasting, 2:18-22.

v13. After the success of the healing of the paralytic, 2:1-12, Jesus again confronts the powers of darkness in the wilderness ("beside the lake" = desert). As usual, he does this through a word ("he began to teach them").

v14. The full designation of Levi is most likely "Levi son of Alphaeus who is surnamed Matthew." As a tax collector he was a hated member of Jewish society, a total outcast. He operated in Capernaum, on the road from Decapolis, taxing such items as fish. He obviously knew of Jesus and his team. Again, we see the results of Jesus' invitation; the lost seeker is immediately gathered to Jesus.

v15. As an expression of joy, Levi throws a dinner party for Jesus, the disciples and outcast friends. The actual phrase "publicans and sinners" means publicly known outcasts and despised peoples. They were Jews, classed by the Pharisees as ritually unclean.

v16. For the Pharisees, the purity of table fellowship was easily stained in the presence of a "sinner" and they were less than impressed by Jesus' failure to remain separate from the unclean.

v17. The form of this incident is quite common in the gospels. Jesus performs a significant act, it is challenged by the Pharisees, Jesus counters with a truth that they may well agree with, but he interprets it radically such that the opposition is silenced. In this episode, the meal represents the messianic feast where God's forgiven people share in eternal fellowship. In the face of his critics, Jesus makes the point that it is the sinner who needs forgiveness, not the righteous, and therefore, it is proper for him to work with those who need forgiveness. The Pharisees may well nod in agreement with Jesus' argument, yet instead of identifying the "called out ones" with the "righteous", Jesus has actually identified them with the "sinners" (the lost who have sought and found forgiveness and thus, entry into the kingdom of heaven).

v18. The question over fasting serves to challenge the "righteous" Pharisees (churchmen) and so provide another opportunity for radical teaching. The Day of Atonement was the only designated fast day, but the Pharisees had developed a pattern of regular fasting; one obviously followed by the Baptist and his disciples as well.

v19-20. These words are often interpreted in light of Jesus' passion. The "bridegroom" messiah will soon be crucified. His disciples will "fast" on that day (there is no reference here to ongoing fasting). Another possible interpretation is that the episode is a contrast between joy and sadness in the context of Levi's dinner party. Jesus is a rabbi on the move, a busy man, so rejoice today and reflect (fast) tomorrow when he has gone.

v21-22. Jesus' comment may be true enough, but in typical fashion he draws out a radical implication. The kingdom of God has dawned and the messianic banquet is rightly illustrated in the joy of a dinner party where the lost feast even on a day of fast. It would be totally inappropriate to fast in sad reflection, awaiting the coming day, as did the disciples of John. The day is here, and to fail to see the day can only bring ruin. The new day demands rejoicing.

When arguing with a (another!) self-righteous person, the best method is to go for the high moral ground and throw as much water as possible on the slippery slope below. A clergyman recently spoke of a meeting he chaired for the purchase of new carpet in the church (always a matter of heated debate). One youthful member demanded that Bible texts be woven into the carpet, therefore justifying the expense of such an extravagance. In the heat of the moment the minister didn't know what to say. The following day, as is always the case, he thought of a wonderful line he could have used. "I would consider writing the scripture on my door post, even on my forehead, but on the ground, to be trampled underfoot, never!"

Jesus' capacity to lay bare the conviction of human self-worth, is a joy to behold. He disarms us before the grace of God. He acts provocatively, defends Biblically and contends radically. If you like, he pokes the cocky, heads for the moral high ground, and throws water on the slippery slope of self-worth. Having disarmed his critics, maybe they will come to see that salvation is by grace through faith and not of works.

As the sick need healing, so sinners need forgiveness. Jesus comes to proclaim forgiveness, a word of joy, not sadness, a word that cannot be contained. Yet, there is always the danger that our churchmanship, our piety, our habits even, will stand against the truth of the gospel. None of us would even think of opposing this truth, but somehow it's easy to oppose. The high moral ground is often quite unrelated to the substance of grace. Forgiveness transcends the political and religious correctness of our age, demolishing all human ideals and aspirations that would contain it.

May we all be disarmed before the sovereign grace of God.

1. "Good people don't get to heaven, only bad people." Discuss.

2. Identify the methodology used by Jesus to disarm the self-righteous.