Matthew 9:9; Luke 6:14-16
As Jesus was walking along, he saw a man called Matthew sitting at the tax booth; and he said to him, “Follow me.” And he got up and followed him. Matt. 9:9
(And when the day came, he called his disciples and chose twelve of them, whom he also named apostles): Simon, whom he called Peter, and his brother Andrew, and James and John, and Philip and Bartholomew, and Matthew, and Thomas, and James son of Alphaeus, and Simon who was called the Zealot, and Judas son of James, and Judas Iscariot, who became a traitor. Luke 6: 13-16
Long ago, I leaned against the back wall of a large convention center room packed with Baptist preachers, all of whom had come to spend the day listening to other Baptist preachers preach.
Yes, I know. You would think I could have something more exciting to do in St. Louis. After all the Cardinals and Cubs were playing that week.
But duty called, so there I stood, as a big-name preacher took the stage. He used Psalm 133 as his text and focused on the first verse: How good and pleasant it is when brothers live together in unity.
For the next 35 minutes, he declared it impossible for people who differ on the nature of biblical inspiration, the leadership role of a pastor, and the place of women in the church to worship and work alongside one another in a congregation or denomination. He insisted the only way for us to stay together was for those who disagreed with him to change their minds and adopt his positions.
In short, he preached that Christian unity requires conformity.
Quite a few preachers agree with him. I can understand the appeal, especially if you believe God’s approval depends on us getting everything right.
Trouble is, Jesus takes quite a different approach to building his community. Nothing better captures the approach of Jesus than the story of two of his first followers, one named Simon and the other named Matthew.
Jesus calls each to follow him, which meant they will live, work and worship alongside one another. They will learn to call one another family.
I cannot imagine anyone of the era other than Jesus, who might have thought it possible for the two of them to do so. Here’s why.
Start with Simon, who is called the Zealot. The title is loaded with meaning.
The Zealots are one of three large groups of first century Palestinian Jews. Each group wants to set the agenda for all Jews.
The Sadducees attempt to focus all Jews on preserving the Temple, and they insist the best way to do so is get along with the Romans. The Pharisees focus on teaching, interpreting and observing the Law. For the most part, they attempt to preserve Judaism as a recognized minority religion within the emerging Roman Empire.
The Zealots work to mobilize all Jews to go to war with Rome. They function as a kind of terrorist group in the first half of the first century. Whenever possible they kill Romans and Jews who cooperate with Rome.
When the Gospel writer tells us Simon is called “the Zealot,” he tells us a great deal about Simon. He is a member of a group often called “the assassins.”
Like most Zealots, he probably carries a long knife concealed under his outer cloak, ready for quick use against Romans and Jewish collaborators. He is a fanatic, a walking danger to all who disagree with his perspective.
Yet, Jesus calls him to follow Jesus and become part of the community Jesus is building.
Now, consider Matthew. He is quite different from Simon. In fact, he comes from the opposite end of the first century Jewish perspective.
When Jesus sees him, Matthew is sitting and working at the tax collector’s table. He is collecting taxes for Rome.
The Romans take a pragmatic approach to tax collection. They calculate the amount of tax money they need to collect from a given territory, and they put the work out for bids.
The winning bidder contracts to collect the required amount and pass it on to the Roman government. In return, the tax collector gets to keep whatever he collects over and above the required amount.
Obviously, the system invites corruption, but even honest tax collectors are disliked. Fellow Jews usually shun them. Essentially, tax collectors find themselves living as exiles among their own people. Yet Jesus calls Matthew to follow him and become part of the community Jesus is building.
Try to imagine how Simon the Zealot and Matthew the tax collector feel the first night they spend together on the road with Jesus.
Simon is barely able to contain to his fury. He can’t decide if he is more angry with Matthew or with Jesus. How could Jesus, whom Simon hopes is the Messiah who will go to war with Rome, invite scum like Matthew to follow him?
Why, he thinks, Jesus did not even demand Matthew confess and repent before being allowed to join the ban. And how, Simon thinks, can I allow Matthew to remain among us? He pollutes the group.
What will my fellow Zealots think of me? What will God think of me? Won’t I become contaminated in the eyes of God, if I eat, travel, worship and work alongside Simon?
Can’t you see Simon sitting away a little from the common fire, hunched over the dark, one hand tucked inside his cloak and gripping the handle of the long knife he longs to use? I can.
Try to imagine Matthew that night. I see him sitting as close to the fire as possible and as far away from Simon as he can arrange. He is afraid and confused.
Matthew cannot comprehend someone like Simon. How, he thinks, can anyone believe God approves of murder in the name of God? How can anyone with a lick of sense believe the key to Jewish survival is to go to war with Rome?
Matthew thinks Simon is a fanatic. He believes there’s no reasoning with such person. Simon, and those like him, are a danger to themselves, everyone else, and especially Simon.
Matthew wonders why Jesus called Simon to follow him. Can’t Jesus see someone like Simon ought never to have a place in the community of Jesus?
Perhaps Matthew also wonders how his Roman employers will react to him being part of a group which includes Simon the Zealot.
Certainly, Matthew wonders if he dares to close his eyes and sleep that night and in the nights to come. After all, his fellow disciple, the one named Simon, believes murdering someone like Matthew is a religious duty.
Can’t you see Matthew sitting there by the fire all night, eyes darting toward where Simon sits in the dark, heart pounding, and mouth dry with fear. I can.
Why would Jesus deliberately gather both Simon and Matthew into the new community he is forging?
Could it be Jesus wants them to become the exemplars for how his followers learn to love one another, including even those with whom they seriously disagree?
Could it be Jesus wants them to learn to pray for and serve one another?
Could it be Jesus wants them to learn his community in the making reaches out to, calls, and embraces the full range of humanity?
Could it be Jesus wants them to learn and believe they both are beloved children of God? And to act as if this is so!
Could it be Jesus is out to create a community which finds its unity in following Jesus rather than in a forced and enforced conformity?
Well, yes. It think it is so. I believe such is the intent of Jesus, not only back in the first century, when he called Matthew and Simon to follow him, but today as well.
Simon and Matthew stay with Jesus throughout the remainder of his life and into the aftermath of his death and resurrection. Somehow, they learn—perhaps slowly and at whatever cost—that there is room for both of them in the community of Jesus
Remarkably, in following Jesus each of them eventually lays aside some of their cherished beliefs, loses some friendships and allies, becomes part of a tiny minority, and begins to live the Jesus way of life. Even with one another!
Seems to me there’s a lesson in their story for the 21st century church and 21st century Christ followers—including you and me.
Offered today in the name of the Father, Son and Holy Spirit.
Michael Smith preached this sermon as interim pastor at Monte Vista Baptist Church in Maryville, Tenn., on Oct. 12, 2025.