However, therefore, in far-off Rome, Cicero might describe the Publicani as "the flower of knighthood, the ornament of the state, and the strength of the republic," or as "the most upright and respected men," the Rabbis in distant Palestine might be excused for their intense dislike of "the publicans," even although it went to the excess of declaring them incapable of bearing testimony in a Jewish court of law, of forbidding to receive their charitable gifts, or even to change money out of their treasury (Baba K. x. 1), of ranking them not only with harlots and heathens, but with highwaymen and murderers (Ned. iii. 4), and of even declaring them excommunicate. Indeed, it was held lawful to make false returns, to speak untruth, or almost to use any means to avoid paying taxes (Ned. 27 b; 28 a). And about the time of Christ the burden of such exactions must have been felt all the heavier on account of a great financial crisis in the Roman Empire (in the year 33 or our era), which involved so many in bankruptcy, and could not have been without its indirect influence even upon distant Palestine.
Of such men--despised Galileans, unlettered fishermen, excommunicated publicans--did the blessed Lord, in His self-humiliation, choose His closest followers, His special apostles! What a contrast to the Pharisaical notions of the Messiah and His kingdom! What a lesson to show, that it was not "by might nor by power," but by His Spirit, and that God had chosen the base things of this world, and things that were despised, to confound things that were mighty! Assuredly, this offers a new problem, and one harder of solution than many others, to those who would explain everything by natural causes. Whatever they may say of the superiority of Christ's teaching to account for his success, no religion could ever have been more weighted; no popular cause could ever have presented itself under more disadvantageous circumstances than did the Gospel of Christ to the Jews of Palestine. Even from this point of view, to the historical student familiar with the outer and inner life of that period, there is no other explanation of the establishment of Christ's kingdom than the power of the Holy Ghost.
Such a custom-house officer was Matthew Levi, when the voice of our Lord, striking to the inmost depths of his heart, summoned him to far different work. It was a wonder that the Holy One should speak to such an one as he; and oh! in what different accents from what had ever fallen on his ears. But it was not merely condescension, kindness, sympathy, even familiar intercourse with one usually regarded as a social pariah; it was the closest fellowship; it was reception into the innermost circle; it was a call to the highest and holiest work which the Lord offered to Levi. And the busy road on which he sat to collect customs and dues would now no more know the familiar face of Levi, otherwise than as that of a messenger of peace, who brought glad tidings of great joy. __________________________________________________________________
[14] In the ancient Latin Itineraries of Palestine, journeys are computed by mansiones (night-quarters) and mutationes (change of horses)--from five to eight such changes being computed for a day's journey.
[15] Northern Africa alone (exclusive of Egypt) furnished Rome, by way of taxation, with sufficient corn to last eight months, and the city of Alexandria to last four months (Jewish War, ii, 345-401). __________________________________________________________________