Matthew

Author: Matthew, also called Levi

Audience: Greek-speaking Jewish Christians

Date: Between ad 50 and 70

Theme: Matthew presents Jesus as the Jewish Messiah sent by God to bring salvation to Israel and the nations in fulfillment of OT Scriptures.

Introduction

Author

Although the first Gospel is anonymous, the early church fathers were unanimous in holding that Matthew, one of the 12 apostles, was its author. However, the results of modern critical studies—in particular those that stress Matthew’s alleged dependence on Mark for a substantial part of his Gospel—have caused some biblical scholars to abandon Matthean authorship. Why, they ask, would Matthew, an eyewitness to the events of our Lord’s life, depend so heavily on Mark’s account? The best answer seems to be that Mark’s Gospel represents the testimony of Peter (see Introduction to Mark: Author), and Matthew would certainly be willing to follow Peter’s apostolic authority. It is also the case that the Synoptic material was circulated orally prior to even the writing of Mark, so that each Gospel writer would be drawing on known and trusted oral traditions of the life and teachings of Jesus. Matthew, whose name means “gift of the Lord,” was a tax collector who left his work to follow Jesus (9:9–13). In Mark and Luke he is called by his other name, Levi; in Mk 2:14 he is further identified as “son of Alphaeus.”

Date and Place of Writing

Some have argued on the basis of its Jewish characteristics that Matthew’s Gospel was written in the early church period, possibly the early ad 50s, when the church was largely Jewish and the gospel was preached to Jews only (Ac 11:19). However, those who have concluded that both Matthew and Luke drew extensively from Mark’s Gospel date it later—after the Gospel of Mark had been in circulation for a period of time. See article and chart. Accordingly, some feel that Matthew would have been written in the late 50s or in the 60s. Others, who assume that Mark was written between 65 and 70, place Matthew in the 70s or even later. However, there is insufficient evidence to be dogmatic about either view.

The Jewish nature of Matthew’s Gospel may suggest that it was written in Israel, though many think it may have originated in Syrian Antioch. The church in Antioch had a large Greek-speaking Jewish population and was at the forefront of the mission to the Gentiles, a theme Matthew emphasizes (e.g., 28:18–20).

Recipients

Many elements in Matthew’s Gospel point to a Jewish-Christian readership: Matthew’s concern with fulfillment of the OT (he has more quotations from and allusions to the OT than any other NT author); his tracing of Jesus’ descent from Abraham (1:1–17); his lack of explanation of Jewish customs (especially in contrast to Mark); his use of Jewish terminology (e.g., “kingdom of heaven,” where “heaven” may reveal the Jewish reverential reluctance to use the name of God; see note on 3:2); and his emphasis on Jesus’ role as “Son of David” (1:1; 9:27; 12:23; 15:22; 20:30–31; 21:9,15; 22:41–45). This does not mean, however, that Matthew restricts his Gospel to Jews. He records the coming of the Magi (non-Jews) to worship the infant Jesus (2:1–12), as well as Jesus’ statement that the “field is the world” (13:38). He also gives a full statement of the Great Commission (28:18–20). These and other passages show that, although Matthew’s Gospel is Jewish, it has a universal outlook.

Purpose

Matthew’s main purpose is to confirm for his Jewish-Christian readers that Jesus is their Messiah and to narrate the kind of Messiah he is. He does this primarily by showing how Jesus in his life and ministry fulfilled the OT Scriptures. Although all the Gospel writers quote the OT, Matthew includes many citations and allusions to the OT unique to his Gospel (e.g., 1:22–23; 2:15; 2:17–18; 2:23; 4:14–16; 8:17; 12:17–21; 13:35; 27:9–10) to drive home his basic theme: Jesus is God’s Messiah who brings salvation to Israel and the nations in fulfillment of the OT Scriptures. Matthew even finds the history of God’s people in the OT recapitulated in some aspects of Jesus’ life (see, e.g., his quotation of Hos 11:1 in 2:15). To accomplish his purpose Matthew also emphasizes Jesus’ Davidic lineage (see Recipients; see also note on 1:1).

Structure

The way the material is arranged reveals an artistic touch. First, the whole Gospel is woven around five great discourses: (1) chs. 5–7; (2) ch. 10; (3) ch. 13; (4) ch. 18; (5) chs. 24–25 (see chart). That this is deliberate is clear from the refrain that concludes each discourse: “When Jesus had finished saying these things,” or similar words (7:28; 11:1; 13:53; 19:1; 26:1). The fivefold division may suggest that Matthew has modeled his book on the structure of the Pentateuch (the first five books of the OT). He may also be presenting the gospel as a new Torah and Jesus as a new and greater Moses. Second, the story line of the Gospel is framed by a twofold refrain: “From that time on Jesus began to [preach / explain]” (4:17; 16:21), which transitions from Jesus’ preparation for ministry (1:1—4:16) to his Galilean ministry (4:17—16:20) and finally to the revelation that he will go to Jerusalem and die for his people (16:21—28:20).

Matthew includes many citations and allusions to the OT to drive home his basic theme: Jesus is God’s Messiah who brings salvation to Israel and the nations in fulfillment of the OT Scriptures.

Outline

I. Introduction to Jesus’ Ministry

A. The Birth and Early Years of Jesus (chs. 1–2)

1. His genealogy (1:1–17)

2. His birth (1:18–25)

3. God’s protection from Herod’s threat (2:1–23)

B. Preparation for Jesus’ Ministry (3:1—4:16)

1. His forerunner (3:1–12)

2. His baptism (3:13–17)

3. His temptation (4:1–11)

4. His relocation to Capernaum (4:12–16)

II. Jesus’ Ministry in Galilee (4:17—16:20)

A. Overview: Preaching, Teaching, and Healing (4:17–25)

B. Discourse One: The Sermon on the Mount (chs. 5–7)

1. Kingdom values (5:1–16)

2. Jesus’ interpretation of the law (5:17–48)

3. Giving to the poor, prayer and fasting (6:1–18)

4. Seeking God’s kingdom as first priority (6:19–34)

5. Discernment and prayer (7:1–12)

6. Choosing the right path (7:13–27)

C. Healings and Other Miracles (chs. 8–9)

D. Discourse Two: The Commissioning of the 12 Apostles (ch. 10)

E. Ministry Throughout Galilee and Increasing Rejection (chs. 11–12)

F. Discourse Three: The Parables of the Kingdom (ch. 13)

G. Ongoing Ministry in Spite of the Hostility of Jewish Leadership (14:1—16:20)

III. Jesus Travels to Jerusalem Where He Will Give His Life “as a Ransom for Many” (16:21—28:20)

A. Predictions of Jesus’ Death and Redefining of Discipleship (16:21—17:27)

B. Discourse Four: Discourse on Life in the Kingdom Community (ch. 18)

C. Discipleship Illustrations as Jesus Nears Jerusalem (chs. 19–20)

D. Jesus in Jerusalem (chs. 21–23)

1. Entry of Jesus into Jerusalem as king (21:1–11)

2. Clearing of the temple (21:12–17)

3. Controversies with the Jewish leaders (21:18—23:39)

E. Discourse Five: Discourse About the Temple’s Destruction and Jesus’ Return (chs. 24–25)

1. Jesus’ predictions about the destruction of Jerusalem and Jesus’ return (ch. 24)

2. Parables about the end of the age (ch. 25)

F. Jesus’ Passion (chs. 26–27)

1. The anointing of Jesus for his death (26:1–13)

2. Jesus celebrates Passover with his disciples (26:14–35)

3. Jesus in Gethsemane and his arrest (26:36–56)

4. The trials of Jesus (26:57—27:26)

5. Jesus’ crucifixion and death (27:27–66)

G. Jesus’ Resurrection (28:1–15)

H. Commission to Make Disciples of All Nations (28:16–20)