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The Book of Matthew

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The Gospel of Matthew is the 40th book of the Bible and one of the four gospels in the New Testament. It provides a detailed account of the life, teachings, death, and resurrection of Jesus. It was written around 45-60 AD. The book is named after its traditional author, Matthew, who was one of Jesus’ twelve apostles and a former tax collector. Notable individuals in the book include Jesus Christ, John the Baptist, the apostles, Mary and Joseph, and various Pharisees and Roman officials.

Matthew’s Gospel is distinctive for its emphasis on Jesus’ teachings and fulfillment of Old Testament prophecies, portraying Jesus as the new Moses and the Messiah who establishes God’s kingdom. The book begins with Jesus’ genealogy, tracing his lineage to Abraham and David, and includes notable sections such as the Sermon on the Mount, the parables, and the Great Commission.

Background of Matthew

The Gospel of Matthew was written for a Jewish-Christian audience and aimed to demonstrate that Jesus is the promised Messiah of the Jewish scriptures. It contains more quotations from and allusions to the Old Testament than any other New Testament book. The cultural context includes the Roman occupation of Judea and the internal debates within the Jewish community about identity, law, and the coming of the Messiah.

About the Author

Matthew, is usually identified as the tax collector called by Jesus in Matthew 9:9. He possesses several qualifications that underscore his capability to write a comprehensive and authoritative account of Jesus’ life, teachings, death, and resurrection. His qualifications stem from his firsthand experiences as a disciple of Jesus, his connections with other eyewitnesses, and his background, which provided him with unique insights into the socio-political and religious context of 1st-century Judea.

  • Firsthand Experience as a Disciple
    As one of the twelve apostles, Matthew was a direct witness to many of the events he describes in his Gospel. His firsthand experience allowed him to provide detailed accounts of Jesus’ teachings, miracles, passion, and resurrection. Being an apostle, Matthew was not just a passive observer but an active participant in the events recorded in his gospel account.

  • Connections with Other Eyewitnesses
    Matthew’s position within Jesus’ inner circle provided him access to other eyewitnesses, including the other apostles and close followers of Jesus. These connections allowed him to corroborate his accounts and record events where he was not present.

  • Background and Understanding of Jewish Traditions
    Matthew’s background as a tax collector for the Roman authorities gave him a unique vantage point. His occupation required a certain level of education, implying that Matthew was literate and familiar with the official language and administrative practices of the time. Additionally, his profession placed him at the intersection of Jewish and Roman worlds, providing him with insights into both cultures.

    His familiarity with Jewish scripture and traditions is evident from his writing, which is replete with references to the Hebrew Scriptures. Matthew often interprets Jesus’ life and mission through the lens of Jewish prophecy and tradition, demonstrating his deep understanding of the Jewish faith and its expectations for the Messiah. This suggests that, despite his occupation, Matthew remained closely connected to his Jewish roots and was well-versed in the scriptures.

Defense of an Early Date for Matthew’s Authorship

The secular dating for the authorship of the Gospel of Matthew is often placed between 80 and 90 AD, primarily based on the Gospel’s relationship with Mark and its references to Jewish-Christian relations. However, there is compelling evidence for dating the composition of Matthew before 70 AD, the year the Second Temple in Jerusalem was destroyed. This earlier dating is supported by internal evidence from the text, the theological implications of the Temple’s destruction, and the context of Matthew’s audience.

  • Absence of Direct Reference to the Temple’s Destruction
    One of the strongest arguments for an early date of Matthew’s Gospel is the absence of a direct reference to the destruction of the Second Temple. While Matthew 24:1-2 alludes to the Temple’s destruction, it is presented as a future prophecy rather than a past event. If Matthew were writing after 70 AD, it would be reasonable to expect some mention of one of Judaism’s most catastrophic events as fulfillment of Jesus’ prophecy, which would have been a powerful argument for his prophetic authority. The treatment of the Temple’s destruction as a future event suggests that the Gospel was written before this event occurred.

  • Jewish-Christian Relations
    The context of Jewish-Christian relations as depicted in Matthew suggests a date before the complete rupture between Judaism and Christianity that followed the First Jewish-Roman War (66-73 AD). The Gospel of Matthew reflects tensions but also a desire to address a Jewish audience, indicating that the split was not yet fully realized. A pre-70 AD date is more consistent with this phase of Jewish-Christian relations, where there was still significant overlap and interaction between the two groups.

  • Theological Practicality of Jesus’ Teachings about Temple Worship
    The inclusion of Jesus’ teachings about Temple worship is another compelling argument for a date of composition before the destruction of the Second Temple in 70 AD. Matthew records specific teachings of Jesus that pertain to Temple practices and offerings, which would have been directly relevant to his Jewish audience before AD 70 but would lose their immediate practical significance after the Temple’s destruction.

    See some examples below:

    • Matthew 5:23-24: Jesus teaches about reconciling with a brother before offering a gift at the altar, emphasizing the importance of right relationships in worship.
    • Matthew 12:5-7: Jesus rebukes the priests who profane the Temple
    • Matthew 17:24-27: discusses the Temple tax, where Jesus instructs Peter on providing the tax for both of them, underscoring his respect for Temple practices despite his divine authority.
    • Matthew 21:12-13: Jesus cleanses the Temple showing the Temple’s significance as a place of worship and the importance of maintaining its sanctity.

  • Early Christian Writings
    While the Church Fathers are not unanimous on the exact date of Matthew’s composition, early Church Fathers such as Irenaeus, Origen, and Eusebius imply an early origin for the Gospel texts though they do not specifically date Matthew prior to AD 70. Their writings suggest an early circulation of the Gospel among Christian communities. The early church community is unanimous in the agreement that Matthew was the first Gospel account written. Eusebius, the first Christian History, even stated that Matthew wrote his Gospel in Aramiac around 12 years after Christ’s ascension, placing it’s dating to around AD 42-45.1 Irenaeus, who studied under Polycarp, John the Apostle’s apprentice, states that Matthew was written while Peter and Paul were preaching in Rome.2

Key Themes in Matthew:

  • Fulfillment of Prophecy: Matthew frequently cites Old Testament prophecy to show that Jesus is the long-awaited Messiah.
  • Kingdom of Heaven: The concept of the Kingdom of Heaven is central, with Jesus describing its nature and ethics through parables and teachings.
  • Jesus as Messiah, the Son of God: Matthew presents Jesus as the Son of David, the Son of Abraham, and ultimately, the Son of God.
  • Discipleship: The call to follow Jesus, understand his teachings, and the cost of discipleship are prominent themes.
  • Conflict with Jewish Leaders: Matthew highlights the opposition between Jesus and the Jewish authorities, culminating in His crucifixion and resurrection.

Outline of Matthew

  1. The Birth and Early Life of Jesus (Matthew 1-2): The first two chapters details Jesus’ genealogy, birth, and early threats to his life.
  2. The Ministry of John the Baptist (Matthew 3): John baptizes Jesus, marking the start of Jesus’ public ministry.
  3. The Temptation of Jesus (Matthew 4): Describes Jesus’ temptation by Satan in the wilderness.
  4. The Sermon on the Mount (Matthew 5-7 ): Contains Jesus’ foundational teachings on the ethics of the Kingdom of Heaven.
  5. Miracles and Teachings of Jesus (Matthew 8-10): Covers Jesus’ miracles and his instructions to the twelve apostles.
  6. Parables of the Kingdom (Matthew 13): Jesus uses parables to explain the Kingdom of Heaven.
  7. Jesus’ Teaching and Miracles in Galilee and Judea (Matthew 14-20): Describes Jesus’ teachings, miracles, and interactions with both followers and critics.
  8. The Final Week in Jerusalem (Matthew 21-27): Recounts the events leading to Jesus’ crucifixion.
  9. The Resurrection (Matthew 28): The empty tomb, Jesus’ appearance to the women and disciples, and concludes with the Great Commission.

Biblical Timeline

  • 4-6 BC: Birth of Jesus.
  • AD 26-28: Baptism of Jesus and start of His public ministry.
  • AD 30: Crucifixion and resurrection of Jesus.

Practical Lesson from Matthew

  1. The Call for Repentance (Matthew 4:17): The Beginning of Jesus’ Ministry
  2. The Call to Discipleship (Matthew 4:18-22): Jesus Calls the First Disciples
  3. The Beatitudes (Matthew 5:1-12): The Sermon on the Mount Opening "Blessed are the" section
  4. The Fulfillment of the Law (Matthew 5:17-20): Jesus Teaches About the Law
  5. Love Your Enemies (Matthew 5:43-48): Sermon on the Mount
  6. The Principle of Giving (Matthew 6:1-4): Teachings on Almsgiving
  7. Prayer (Matthew 6:9-13): The Lord’s Prayer
  8. The Importance of Forgiveness (Matthew 6:14-15): Teaching on Forgiveness
  9. The Importance of Faith (Matthew 8:5-13): Healing of the Centurion’s Servant
  10. Trust in God (Matthew 8:23-27): Jesus Calms the Storm
  11. Repentance (Matthew 9:9-13): Call of Matthew
  12. The Need for Spreading Gospel (Matthew 9:35-38): The Harvest is Plentiful
  13. The Promise of Rest (Matthew 11:28-30): Invitation to the Weary and Burdened
  14. Generosity (Matthew 12:41-44): The Widow’s Offering
  15. Seeking God’s Kingdom (Matthew 13): Parables of the Kingdom
  16. The Parable of the Sower (Matthew 13:1-23): The Kingdom of Heaven Parables
  17. The Power of Faith (Matthew 14:22-33): Peter Walks on Water
  18. Humility and Greatness (Matthew 18:1-4): The Greatest in the Kingdom of Heaven
  19. Forgiveness (Matthew 18:21-35): Parable of the Unmerciful Servant
  20. The Dangers of Riches (Matthew 19:16-24): The Rich Young Man
  21. The Need for Spiritual Rebirth (Matthew 19:28): Jesus Speaks of the New World
  22. Humility in Serving Others (Matthew 20:26-28): Jesus demonstrates being a true servant by washing the disciples’ feet.
  23. The Warning Against Hypocrisy (Matthew 23): Woes to the Scribes and Pharisees
  24. The Model of Servant Leadership (Matthew 23:11): The Greatest Among You
  25. Being Ready for Christ’s Return (Matthew 25:1-13): Parable of the Ten Virgins
  26. Obedience to God (Matthew 28:18-20): The Great Commission

Additional Notes

Extrabiblical Support for Matthew

The Gospel of Matthew, like other New Testament texts, is supported and contextualized by a variety of extrabiblical sources. These include historical records, archaeological findings, and writings from early Church fathers, which help to corroborate the events, customs, places, and figures mentioned within the gospel. This section aims to provide a deeper insight into the extrabiblical support for Matthew.

Historical and Archaeological Evidence
Locations and Geography: Archaeological discoveries confirm the existence of many locations mentioned in Matthew, such as Bethlehem, Capernaum, Nazareth, and Jerusalem. Excavations have unearthed evidence of first-century homes, synagogues, and other buildings that align with descriptions in the gospel.

  • Pontius Pilate Inscription: The discovery of the Pilate Stone in 1961 at the archaeological site of Caesarea Maritima provides tangible evidence of Pontius Pilate, the Roman prefect of Judea who ordered Jesus’ crucifixion. The inscription on the stone refers to Pontius Pilate and his title as the prefect of Judea, a direct link to the historical figure mentioned in Matthew.

  • The Ossuary of Caiaphas: An ossuary bearing the name of Caiaphas, who was the Jewish high priest during the time of Jesus’ crucifixion, was discovered in Jerusalem. This find supports the New Testament accounts of Caiaphas’ involvement in the trial and subsequent crucifixion of Jesus.

Writings of Flavius Josephus
The works of Flavius Josephus, a first-century Jewish historian, particularly "Antiquities of the Jews," provide a secular historical perspective that corroborates the socio-political and religious context of Judea during Jesus’ lifetime. References to John the Baptist, Herod the Great, and other figures mentioned in Matthew offer a broader historical framework for the gospel’s events.

  1. Eusebius, Church History ↩

  2. Irenaeus, Against Heresies 3.1.1 ↩

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