Astute readers of the Bible will note that the writer of the first Gospel is identified as both Matthew (“Gift of Yahweh”) and Levi (“United”). One of the clearest examples of this is in Luke, where he is called Levi in Chapter 5 and Matthew in 6. The existence of these two names is a bit strange, seeing as there is no record of a name change. So why is it in the text?
Views About Matthew’s Names
It is not entirely clear why the names differ, but some ideas exist.
Some suggest that Matthew’s original name was Levi and that someone (possibly Matthew) changed it sometime after Jesus ascended. Since Matthew means “Gift of Yahweh,” the name could have been a nickname given to him by the Church or his friend.
Others argue that Jesus changed his name during their time together. Though there is no direct record of his happening, the way Luke and Mark identify him as Levi at his calling and Matthew after his Apostleship could suggest this is the case. (Mark 2:14, Mark 3:14-19) (Luke 5:27, Luke 6:13-16)
According to the Catholic Encyclopedia, the name Matthew was given to him by Jesus.
“It is probable that Mattija, ‘gift of Iaveh,’ was the name conferred upon the tax-gatherer by Jesus Christ when He called him to the Apostolate, and by it he was thenceforth known among his Christian brethren, Levi being his original name.”
Some scholars have also suggested he just had two names—one in Greek (Matthew) and one in Hebrew (Levi).
Why Does Matthew Have Two Names?
Even though we are not entirely certain why the Bible identifies the Gospel writer with two names, name changes are very common in the Bible. To some extent, names are a linguistic representation of a person. They are symbols that summarize everything a person is into a single word. The good, the bad, joy, pain, experiences, actions, beliefs, and creeds are all wrapped up in the letters of someone’s name. It’s fitting, therefore, that Matthew, a tax collector with a less-than-stellar reputation, would need a new name after being mentored by Jesus.
“in the figure of Matthew, the Gospels present to us a true and proper paradox: those who seem to be the farthest from holiness can even become a model of the acceptance of God’s mercy and offer a glimpse of its marvelous effects in their own lives.”
Pope Benedict
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