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Authorship

All four gospels in the New Testament, including Matthew, are anonymous. However, there is a clear, consistent, and unanimous witness from church history. There has been no serious doubt over Matthew's authorship. Matthew was not a significant figure in the early church, so there would be no reason for the tradition for his authorship, unless he wrote it. The title of the gospel is very old, perhaps as early as AD 125. Many of the early writers claim that the gospel was originally written in Hebrew, then later translated into Greek.

These are some quotations from writers in the early church:

Papias: “Matthew put together the oracles [of the Lord] in the Hebrew language, and each one interpreted them as best he could” (Papias Fragments 6:22) - quoted by Eusebius (Ecclesiastical History 3:39:16)

Origen: "And we will begin with Matthew, who is reported by tradition to have published his Gospel before the others, to the Hebrews, those, namely, of the circumcision who believed." (Homilies on John 6:17)

Irenaeus: “Matthew also issued a written Gospel among the Hebrews in their own dialect, while Peter and Paul were preaching at Rome, and laying the foundations of the Church.” (Against Heresies 3:1:1)

Eusebius: “For Matthew, who had at first preached to the Hebrews, when he was about to go to other peoples, committed his Gospel to writing in his native tongue, and thus compensated those whom he was obliged to leave for the loss of his presence.” (Ecclesiastical History 3:24:6)

Jerome: “The first evangelist is Matthew, the publican, who was surnamed Levi. He published his Gospel in Judaea in the Hebrew language, chiefly for the sake of Jewish believers in Christ, who adhered in vain to the shadow of the law, although the substance of the Gospel had come”. (Preface to Commentary on Matthew)

Jerome: "Matthew who is also called Levi, and who was changed from a tax collector into an apostle, was the first in Judea to compose a gospel of Christ in Hebrew for those of the circumcised who believed. But who later translated it into Greek is not known." (Lives of Illustrious Men 3)

In spite of the evidence from the writings of the early church fathers, the majority of scholars today do not believe that Matthew was translated from an original version in Hebrew into Greek, but was written originally in Greek.

Eusebius records that Pantaenus discovered a copy of Matthew’s Gospel in India, written in Hebrew: “Pantaenus was one of these, and is said to have gone to India. It is reported that among persons there who knew of Christ, he found the Gospel according to Matthew, which had anticipated his own arrival. For Bartholomew, one of the apostles, had preached to them, and left with them the writing of Matthew in the Hebrew language, which they had preserved till that time.” (Ecclesiastical History 5:10:3)

Matthew or Levi?

In the list of the twelve disciples in Matthew's Gospel, Matthew is described as the tax-collector (Mt 10:3), but simply as Matthew in the other lists (Mk 3:18, Lk 6:15, Acts 1:13). When Jesus called Matthew to follow him, he was sitting in his tax booth (Mt 9:9). In the parallel passages in Mark and Luke, Jesus called Levi, son of Alphaeus who was sitting at the tax booth (Mk 2:13, Lk 5:27). In both Mark and Luke, following his call, Levi gave a meal in his house attended by many tax-collectors and sinners (Mk 2:15-17, Lk 5:29-32). In both accounts, Jesus was criticised by the Pharisees for eating with these tax-collectors and sinners.

By comparing the accounts in the different Gospels, it is implied that Matthew the tax-collector was also known as Levi. It is possible that he changed his name from Levi to Matthew after being called to be one of the disciples of Jesus. Otherwise he could have been known as 'Matthew the Levite' because he belonged to the tribe of the Levites. In the first century there were too many Levites than were needed for the temple worship. This might explain why Matthew was working as a tax-collector. He would be very familiar with Judaism, but would be estranged from it. His name 'Matthew' means 'gift of Yahweh'.

Matthew's qualifications

His occupation as tax collector highly qualified him to be the official record keeper of the words and work of Jesus. A tax-collector needed to be fluent in Greek, to be literate, and able to keep good records. To fishermen, pens and books would be strange things, but Matthew's work would have made him familiar with the act of writing and recording. Matthew was a tax-collector near Capernaum collecting taxes for Herod Antipas on goods being transported down the roads between Damascus and Galilee.

The author probably wanted to show that Levi the tax-collector, by the grace of God, became Matthew the apostle. The attention to detail and the methodical arrangement of the material, would be typical of someone who had been a tax-collector.

Matthew's writing is very concise, including merely the bare essentials of each account. This is in contrast to Mark's lively style which is full of details. For example, Matthew's account of Legion (8:28-34) only contains 135 words, compared with 324 words in Mark (Mk 5:1-20), and 293 words in Luke (Lk 8:26-39). It has been said that Matthew's Gospel is what you would expect if it was written by an accountant.

It is interesting to note that Jesus called a tax collector (Matt 9:9) alongside a zealot (Luke 6:16) as his disciples. The inclusion of a hated tax-collector among his disciples would have been astonishing and offensive to Jews. For more information about taxation in Israel under the Roman Empire, please see the article on Taxation.

Date and place of writing

The date of writing is unknown. It is probably before the fall of Jerusalem in 70 AD, which is predicted in chapter 24. Some scholars have claimed that a manuscript in Magdalene College, Oxford, P64, containing fragments of Matthew’s gospel (ch 26) have been dated by analysing the handwriting to the middle of the first century.

There is great ongoing debate over the relationship between the three synoptic gospels, particularly over which of Matthew, Mark or Luke was written first. Modern scholarship normally supports Mark as the earliest gospel, but the witness from the early church is that Matthew was the first gospel to be written.

The place of writing is also unknown. A suggestion would be a place where Judaism and early Christianity existed together, and were in close contact, perhaps either in northern Palestine or Antioch in Syria.

Purpose of book - To prove that Jesus is the Messiah

Matthew’s main purpose was to demonstrate that Jesus was the long-expected Jewish Messiah, showing that all God’s purposes have come to fulfilment in Jesus, so Jesus is the fulfilment of all the Old Testament hopes and predictions. To be the Messiah, there were three things which had to be true. Firstly that he must be descended from David, secondly that he had to completely keep and uphold the law of Moses and thirdly that he came to establish the Kingdom of God.

1. Son of David

Matthew introduces his gospel with a genealogy, showing that Jesus Christ was Son of David and Son of Abraham (1:1), the fulfilment of the two great promises in the OT. The Messiah had to be a son of Abraham (Gen 12:1-3), and Son of David (2 Sam 7:12-16, Ps 89:29-37). The Messiah had to be a descendant from David (Is 11:1; 9:7), so Matthew shows that 'Son of David', was used as a title to address Jesus (1:1,20, 9:27, 12:23, 15:22, 20:30-31, 21:9,15, 22:42).

2. Uphold the law

Jesus continually upheld the law, saying, “not an iota, not a dot would pass from the law until all is accomplished" (5:18), and "those who did the commandments and taught them would be called great in the kingdom of heaven" (5:19). He said that the teaching of the scribes and Pharisees, who sat on Moses' seat should be practised and observed (23:2), and that the Jewish temple tax should be paid (17:24-27). He also taught his disciples to fast (6:16), and to bring their offerings (5:23-24).

3. Establish the Kingdom of God

Matthew has a great emphasis on the Kingdom, using the phrase 'Kingdom of Heaven' thirty-eight times, to avoid the phrase 'Kingdom of God' which would be more offensive to Jews. The Messiah was coming to set up his Kingdom. This kingdom is both here now, as well as not yet here. We enter into the Kingdom of God when Jesus becomes King over our lives, but still await its consummation. Matthew continually uses the phrase 'The Christ', meaning the Messiah (1:16, 1:17, 2:4, 11:2, 16:16, 16:20, 22:42, 23:10, 26:63, 26:68, 27:17, 27:22).

Fulfilment of OT prophecy

He also shows that Jesus came in fulfilment of OT prophecy. He uses a standard formula quotation, "This was to fulfil what the Lord had spoken by the prophet....". This appears five times in the birth narratives, often emphasising the geography. Interestingly, each quotation could be omitted from the text, leaving it still making complete sense. However each quotation is actually the main point of the paragraph.
1:22-23 - fulfilling Is 7:14
2:5-6 - fulfilling Mic 5:2
2:15 - fulfilling Hos 11:1
2:17 - fulfilling Jer 31:15
2:23 - fulfilling Is 11:1).

It also occurs five times through the rest of book
4:14-16 - fulfilling Is 9:1-2
8:17 - fulfilling Is 53:4
12:17-21 - fulfilling Is 42:1-4
21:4 - fulfilling Is 62:11
Zech 9:9; 27:9-10 - fulfilling Zech 11:12-13, Jer 32:6-9.

What does fulfilment mean?

The Greek word is 'pleroo', meaning to make full or to bring to completion. It seems that Matthew uses this word in four different ways in his gospel.

1. Prediction and verification
This is the most familiar and the simplest use, where an event in the future is predicted in advance. We often assume that all fulfilments are like this. This is where a predictive passage in the OT used in its right context is shown to be fulfilled in some aspect of the ministry or person of Jesus. One example is of the saviour being born in Bethlehem (2:5-6), quoting Micah 5:2.

2. Clarification fulfilment
This is where an unclear or ambiguous passage in the OT is made clear in the NT. An example is Matthew's use of Psalm 110, "The LORD says to my lord, 'Sit at my right hand, until I make your enemies your footstool'". This Psalm was a puzzle in Jewish theology. In the Hebrew, two words for 'lord' are used. "The LORD (Yahweh) says to my lord (Adonai)". The Psalm is by David and the question is who is the 'Adonai' that David is referring to. Jesus makes the 'Adonai' refer to himself, The LORD (Yahweh) says to my lord (Adonai = Jesus).

3. Corporate solidarity
This is a common concept used by the Jews where an individual is used to refer to the whole nation of Israel. One example is the quotation from Hosea in Matthew's account of the flight to Egypt, "Out of Egypt I have called my son" (2:15), quoting Hosea 11:1. In Hosea, this is not a prediction, but referred to God bringing the nation of Israel out of Egypt during the Exodus, "When Israel was a child, I loved him, and out of Egypt I called my son". One of Matthew's important themes is that Jesus is the true Israel, and that he is the true representative of the nation. Events in the OT which happened to the whole nation of Israel, now happened in the life of the one person Jesus. The experiences and failures of OT Israel foreshadowed the experiences and faithfulness of Jesus. In the forty years in the wilderness, Israel ultimately failed to be faithful, contrasted with Jesus who spent forty days in the wilderness and remained faithful and obedient to God. Israel was abandoned by God during the exile, compared with Jesus being abandoned by God on the cross.

Gospel of the King

Matthew is the Gospel of the King, showing that the prophetic hope that the Messiah would unite in himself the three important offices of prophet, priest and king, has been fulfilled. The lengthy discourses given by Jesus show his prophetic ministry. His atoning death on the cross shows him to be both priest and sacrifice. Jesus is frequently described as being a king: his genealogy is the kingly line (1:6-11), the Magi ask for King of Jews (2:2), Jesus calls himself king (17:25), the king rides on a donkey into Jerusalem (21:1-11), Pilate asks, "Are you the king of the Jews?" (27:11), and the sign over cross reads , "Jesus the King of the Jews" (27:37).

Jewish style

The Gospel is very Jewish. The genealogy is traced from Abraham and arranged in three groups of fourteen generations in true rabbinic style (1:1-17). Matthew refers to Jewish customs and phrases without any explanation: the tradition of elders (15:1-2), phylacteries (23:5), whitewashed tombs (23:27-28) and the day of preparation (27:62). He also refers to the Holy City and The Holy Place (4:5, 24:15, 27:53), and to the Mosaic Law (5:17-19,21,27,31,33,38,43, 7:12, 11:13, 12:5, 15:6, 22:36,40, 23:23).

There are a number of particularly Jewish themes that Matthew includes. There is a emphasis on righteousness (six times), not found in Mark or Luke. He notes the Jewish religious leaders love of recognition, and the Pharisees efforts of proselyting. He refers to binding and loosing, which was a Rabbinic concept meaning what actions were allowed in the synagogue and were not. It could also mean to admit or to exclude people from the Kingdom. He also eight times he refers to Jesus as the 'Son of David' (1:1-18, 1:20, 9:27, 12:23, 15:22, 20:30, 21:9,15, 22:42).

Matthew also shows that the gospel is firmly rooted in the OT, using many other direct quotations of prophecies. There are also many allusions, echoes, single words and phrases. He quotes almost every book of the OT, but chiefly from Isaiah and the Psalms.

Rejected Messiah

He then shows how Jesus came to the Jews, but his kingdom was rejected by them, and was opened up to the Gentiles. Jesus sent out the twelve, saying, “Go nowhere among the Gentiles, and enter no town of the Samaritans, but go to lost sheep of house of Israel” (10:5-6). However there are confrontations with the Jewish leadership, especially over the Sabbath (12:1-14). In the parable of the vineyard (21:33-43), in the final statement Jesus warns that, “the Kingdom will be taken away and given to a nation producing the fruits of it". Matthew uniquely records the lengthy denunciation of the Pharisees (ch 23). Then in the great commission (28:19-20), we are called to make disciples of all nations, where before he sent them only to lost sheep of house of Israel (10:5).

Gospel for the Gentiles

There is strong theme of the Gospel being for Gentiles as well: the Gentile Magi came to worship Jesus (2:1-12), and Jesus' family took refuge in Gentile Egypt (2:13-15). A Roman Centurion, seeking help, showed faith and received Jesus' blessing (8:5-13). The Gentile cities of Tyre, Sidon, Sodom and Nineveh were favourably contrasted with the Jewish cities of Chorazin, Capernaum and with 'this generation' (11:20-24, 12:41). The word about Jesus is for all the world, from east to west (8:11), for the Gentiles (12:21), and will be proclaimed throughout all the world (24:14).

Discipleship

Writings from the early church suggest that Matthew was probably the most widely read gospel, and is the most frequently quoted in the writings of the church fathers. It records lengthy teaching (discourses), so it is suggested that it was used to disciple young converts to the Christian faith.

Great prominence is given to the teaching of Jesus, introduced by expressions such as: “From that time Jesus began to preach, saying .." (4:17), "And He opened his mouth and taught them saying .." (5:2), "And Jesus went about all the cities and villages teaching in their synagogues and preaching the gospel of the Kingdom .." (9:35), "And when Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their cities .." (11:1), "And coming to his own country, he taught in their synagogue .." (13:54).

Structure of the book

Matthew has structured his gospel with five main sections within an introduction and conclusion. The five main sections are each in two parts with an interchange between a narrative describing what Jesus was doing, followed by a lengthy discourse.

Each of the five sections ends with formula: "When Jesus had finished these sayings...." (7:28, 11:1, 13:53, 19:1, 26:1). It has been suggested that the five sections was patterned on the five books of the Pentateuch, that Matthew is saying, "Here is the new Pentateuch, a new law, for the Kingdom of God”.

Apart from the five main discourses, scattered in the narrative are the following passages where Jesus is giving teaching to the disciples: teaching following Peter's confession (16:13-28), teaching following the transfiguration (17:1-27), riches and the Kingdom of Heaven (19:23 - 20:16), creatures in the Kingdom of Heaven (20:17-28), example of Faith (21:18-22), and teaching following the last supper (26:20-35).

It has been noted that Matthew uses a typically rabbinic style, grouping much of his material into triplets. This would make it easier for students to memorise. These are some of the triplets out of the 27 that have been identified: three divisions in the genealogy (1:2-17), three angelic messages to Joseph (1:20, 2:13,19), three temptations (4:1-11) and three healings - leprosy, paralysis and fever (8:1-15). There are also some groupings of five, and some of seven.

There is also a turning point, although not so prominent as it is in Mark's Gospel. The first part introduces the public ministry of Jesus, and his popularity with the crowds, "From that time Jesus began to proclaim ..." (4:17). Following Peter's confession there is a decline in his popularity with the crowds and a withdrawal to focus on training his disciples, From that time Jesus began to show his disciples ..." (16:21).

Passages unique to Matthew’s Gospel

The following incidents are only found in Matthew: Joseph's dream (1:20), the visit of Magi (2:1), the flight to Egypt (2:13-14), Herod killing infants (2:16), and the return to Nazareth (2:19-23). During Jesus’ ministry and passion, the following incidents are unique: Peter walking on sea (14:28), Judas receiving and returning thirty pieces of silver (26:15), Pilate's wife's dream (27:19), saints raised from tombs (27:52), guards watching tomb (27:64), the bribing of guards (28:12), and the earthquake at resurrection (28:2).

There are two miracles unique to Matthew: the two blind men healed (9:28), and the coin found in the mouth of the fish (17:24).

There are several parables only recorded by Matthew: the wheat and weeds (13:24), the hidden treasure (13:44), the discovery of a pearl (13:45), the net (13:47), the unmerciful servant (18:23), the labourers in the vineyard (20:1), the two sons (21:28), the marriage of king's son (22:1), the wise and foolish 10 virgins (25:1), the talents (25:14), and the sheep and the goats (25:31).

Unique teaching includes: the sermon on the Mount (ch 5-7), "Come to me all you who labour ..." (11:28), and the woes to the Pharisees (ch 23).

Matthew is the only Gospel to mention the church: “On this rock I will build my church” (16:18), “If brother sins ... if he refuses to listen, tell it to the church, if he refuses to listen to the church, let him be as a Gentile and tax collector” (18:17).

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