As Jesus passed forth from thence. — All three Gospels agree, as has been noticed, in the sequence of the two events. And the sequence was probably, in part at least, one of cause and effect. The sympathy and power shown in healing the paralytic impressed itself on the mind of one who, as a publican, felt that he too had sins that needed to be forgiven.
A man, named Matthew. — St. Mark and St. Luke give the name as Levi, the former adds that he was the “son of Alphæus.” The difference may be explained by assuming that in his case, as in that of “Simon who is called (or named) Peter” (Matthew 10:2), a new name was given that practically superseded the old. The meaning of Matthew — which, like Theodore, Dorotheus, and the like, means “the gift of God,” or, more strictly, “the gift of Jehovah” — makes a change of this kind in itself probable. If he were the son of Alphæus, he would be (assuming identity of person and of name) the brother of the James whose name appears with his own in the second group of four in the lists of the Twelve Apostles.
Sitting at the receipt of custom. — Literally, at the custom-house, the douane of the lake. The customs levied there were probably of the nature of an octroi on the fish, fruit, and other produce that made up the exports and imports of Capernaum.
And he saith unto him, Follow me. — St. Mark (Mark 2:13) makes the call follow close upon an unrecorded discourse addressed to the whole multitude of Capernaum. In the nature of the case it was probable that there had been, as in the analogous call of the sons of Jona and Zebedee, a preparation of some kind. A brother had been converted, his own heart had been touched, he had felt (see Note on Matthew 4:13) the presence of the new Teacher as light in the shadow of death.
He arose, and followed him. — St. Luke adds, “he left all.” There was not much to leave — his desk at the custom, his stipend or his percentage; but it was his all, and no man can leave more than that.