Introduction to the Gospels: Part 3 - The Gospel of Matthew
In the last part of this series we look at the Gospel of Mark. If you missed that, or the first part on the formation of the Gospels, you can go back and read them here.
The Gospel of Matthew is the second longest of the four canonical Gospels (after Luke). It has a strong influence on church history and tradition. In fact, the Gospel of Matthew was the favorite Gospel in the early church. It was quoted extensively by writers of the early centuries. In lists and collections, Matthew’s Gospel is often listed first. In our own New Testament, the Gospel of Matthew is the first one—even though Mark is older.
But there are four reasons why the church favored this Gospel above the others:
The organization of the Gospel lends itself to the teaching and preaching needs of the church. There are five major blocks of teaching material—including the Sermon on the Mount.
This Gospel (unlike the other three) specifically addresses issues of church authority and discipline (see 16:13–20, where Peter is given the keys to the kingdom; 18:15–35, where Jesus talks about dealing with sin in the church).
Material in Matthew (such as the Lord’s Prayer and the Beatitudes) served the worship needs of the church.
In comparison to Mark especially, the Gospel of Matthew was seen as a more complete presentation of the life and teachings of Jesus.
Date
We think it was written around 85–90 CE. We also think that Matthew’s Gospel was dependent upon material from Mark. More than 90% of the contents of Mark appear in Matthew. Matthew added his own material too, but most of Mark is copied over with a few changes here and there.
Authorship
We don’t really know for certain who wrote Matthew’s Gospel. First-century historian Papias of Hierapolis claimed that it was written by the Apostle Matthew—one of the twelve disciples. He wrote, “Matthew collected the oracles in the Hebrew language, and each interpreted them as best he could.” The theologian Origen also claims that Matthew wrote this Gospel in Hebrew near Jerusalem and that it was later translated into Greek.
Matthew is mentioned in Matthew 9:9 and Matthew 10:3 as a tax collector, but the author is not named within the text, and scholars are unable to prove that it was Matthew who wrote this Gospel.
Audience
We think that Matthew was likely written for a Jewish audience. We see a familiarity with the Jewish way of life. Many of the Jewish laws and customs are mentioned without being explained in the text, which suggests that the audience would have been familiar with the Jewish faith.
Location
There is a lot of dispute about where Matthew was written. Some have suggested Jerusalem, Phoenicia, Alexandria, or Edessa. Most scholars believe that Matthew was written in the Syrian capital of Antioch. It’s an urban area. It was Greek-speaking, but there was also a large Jewish population. But we don’t know for sure.
Use of Scripture
One of the defining characteristics of Matthew’s Gospel is the use of quotes from the Hebrew Bible. In fact, Matthew quotes from the Hebrew Bible more than any other Gospel. Matthew will often use the phrase: “This was to fulfill what had been spoken by the Lord through the prophet.”
Matthew points to Jesus as the fulfillment of what the prophets once said. Matthew cites these Scriptures pointing back to the past. This is another reason why the audience is likely from a Jewish background.
For example, in Matthew 2:13–15, we are told the story of the journey of Mary, Joseph, and Jesus to Egypt. In the context of this story, Matthew cites the words from Hosea 11:1, which says, “Out of Egypt I have called my son.”
Outline of Matthew’s Gospel
I. Birth and Infancy of Jesus (1:1–2:23)
II. A Higher Righteousness (3:1–7:29)
a. Narrative (3:1–4:25)
b. Teaching (5:1–7:2)
III. Discipleship (8:1–11:1)
a. Narrative (8:1–9:35)
b. Teaching (9:36–11:1)
IV. The Kingdom of Heaven (11:2–13:53)
a. Narrative (11:2–12:50)
b. Teaching (13:1–53)
V. Instructions for the Christian Community (13:54–19:2)
a. Narrative (13:54–17:27)
b. Teaching (18:1–19:2)
VI. The End of the Age (19:3–26:2)
a. Narrative (19:3–23:39)
b. Teaching (24:1–26:2)
VII. The Death and Resurrection of Jesus (26:3–28:20)
Matthew’s Portrayal of Jesus
Much like Mark’s Gospel, Jesus is seen as the central character. Jesus is given the titles of Son of God, Messiah, and Son of Man in both Gospels—but there are some differences in how Matthew presents Jesus compared to Mark.
In Matthew, Jesus does more teaching than he does in Mark. Also, in Matthew, Jesus is less concerned about secrecy. Instead of the emphasis on the suffering Christ, Jesus is portrayed as being more concerned with the theme of righteousness and fulfilling the law.
Matthew’s Portrayal of the Disciples
In Mark’s Gospel, the disciples are portrayed in a very negative light. They fail Jesus. They misunderstand him. But this negative image is softened in Matthew’s Gospel.
Whereas in Mark’s Gospel Jesus tells the disciples that they have “no faith,” in Matthew’s Gospel they are described as those who have “little faith.” The disciples are still seen as characters who disappoint Jesus, desert him, and fail to fully understand him—but the final portrayal of them at the end of the Gospel is positive. They are still sent out to continue the work of Jesus.
Matthew’s Portrayal of the Religious Leaders
In Matthew’s Gospel, just like in Mark’s Gospel, the religious leaders are negative characters. In fact, Matthew is harsher toward them than Mark is. It is a very critical view.
Matthew has Jesus calling them “hypocrites,” “blind guides,” “snakes,” and a “brood of vipers.” The religious leaders are seen as characters who fail to follow their own laws and teachings. In contrast, Jesus is seen as the exact opposite—righteous in every way.
Higher Righteousness
Throughout Matthew, we see the theme of righteousness play a big role. Joseph is described as a “righteous man” (1:19). Jesus’ baptism is deemed necessary “to fulfill all righteousness” (3:15).
In the Sermon on the Mount, Jesus mentions the importance of righteousness several times—and he challenges his disciples to surpass the righteousness of the scribes and Pharisees (5:20). Righteousness is ultimately described as one’s words and deeds—not just for public show.
Church and Synagogue
The Gospel of Matthew is the only one to use the word “church,” and it only appears twice.
Matthew 16:17–20 (NRSVUE):
And Jesus answered him, “Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you but my Father in heaven. And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” Then he sternly ordered the disciples not to tell anyone that he was the Messiah.
Matthew 18:15–17 (NRSVUE):
“If your brother or sister sins against you, go and point out the fault when the two of you are alone. If you are listened to, you have regained that one. But if you are not listened to, take one or two others along with you, so that every word may be confirmed by the evidence of two or three witnesses. If that person refuses to listen to them, tell it to the church, and if the offender refuses to listen even to the church, let such a one be to you as a Gentile and a tax collector.”
We have these two passages that give Peter a special role of prominence in church leadership, along with guidance for dealing with conflict within the church. Even though these are the only two instances of the word “church,” the Gospels as a whole point us toward life in community and offer guidance for the church.
Great Commission
Matthew 28:16–20 (NRSVUE):
Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. When they saw him, they worshiped him, but they doubted. And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age.”
The Gospel ends with Jesus commissioning his disciples to go out into the world in order to do the difficult work of making disciples. And we are given that same commission as well.
