The Gospel of Matthew had a Jewish audience in mind and, therefore, assumed that the readers knew Jewish customs and culture. It omits explanations of the significance of Jewish elements in its narrative. Though Matthew is based on the Gospel of Mark, it details many events, sayings, parables, and miracles that Mark never mentions. It contains several unique stories and perspectives on events that add to the tapestry of narratives that detail the ministry and life of Jesus the Messiah.
Authorship and Date
According to tradition, Matthew was the author of the first gospel in the Biblical canon. Papias of Hierapolis, a late first to early 2nd-century Church Father, promoted this attribution, but contemporary scholars question it. Some scholars propose a second-generation, late 1st-century anonymous author. There is no consensus on when the Gospel of Matthew dates to. Scholars have suggested dates ranging from the 40s to as late as 100 CE.
Most scholars today believe the author of Matthew used Mark and at least one other source, likely the Q-source, to compile this gospel. The gospel is well written, and the author used what is known as “synagogue Greek.”
Historical Context
The Gospel of Mark aims to reach a distinctly Jewish audience. This target is evident in this gospel starting with a genealogy showing Jesus as a direct descendant of Abraham through the line of David. It also shows how Jesus fulfilled the Old Testament prophecies about the Messiah and the author calling Jesus the Son of David. There are no explanations of the Jewish customs the gospel references, suggesting the intended readers knew what they were about.
Structure
Some scholars divide this gospel into the Five Discourses of Matthew, allegedly an attempt to parallel it to the Pentateuch, or the first five books of the Old Testament (also known as the Law). Others have proposed alternative divisions.
The infancy narrative (1:1–2:23)
Central to the author’s narrative is the lineage of Jesus, which shows him to fulfill prophecies about the Messiah.
The Proclamation of the Kingdom (3:1–7:29)
This section details the baptism of Jesus, his temptation, the calling of the disciples, and his early proclamations on the coming of the kingdom of God.
Ministry and mission in Galilee (8:1–11:1)
The sections on the ministry of Jesus in Galilee have much in common with that of Mark, though Matthew adds to it. He records many miracles and healings Jesus performed and provides some details on the preaching of Jesus as well.
Opposition from Israel (11:2–13:53)
The Gospel of Matthew shows how the religious elite in Israel opposed the ministry and teaching of Jesus. This opposition comes in the form of Pharisees and Sadducees challenging Jesus on his actions, teachings, and associations while trying to entice him into breaking Jewish law so they could accuse him of lawlessness.
Jesus, the Kingdom, and the Church (13:54–18:35)
This section of Matthew records the rejection of Jesus in Nazareth and continues to relate how religious leaders challenged his identity and authority. Jesus teaches of the Kingdom in several parables such as the parable of the mustard seed and the leaven, alluding to the growth and influence of his ministry and Christianity.
Ministry in Judea and Jerusalem (19:1–25:46)
During the ministry of Jesus in Judea, he spoke on eschatological matters which the gospel records in Matthew 24 and 25. Matthew 24 provides one of the most comprehensive and significant contributions to our understanding of end-time events.
The Passion and Resurrection (26:1–28:20)
Matthew provides a unique perspective on several events related to the passion and resurrection of Jesus, such as the death of Judas, the dream the wife of Pilate had, the guards at the tomb, the earthquake and the angels, and the bribing of the guards.
Main Themes
Jesus as the fulfillment of Old Testament prophecy
On many occasions in the Gospel of Matthew, the author indicates that what he relates is a fulfillment of Old Testament prophecy. Ten times during his gospel, the term “spoken by the prophet” appears.
Jesus as the New Moses
In Matthew, Jesus often parallels Moses as the savior of God’s people. This aspect features strongly in the sermon on the mount (Matthew 5-7) though the reader can see it in other parts of the gospel as well. Even the structure of this gospel in five parts reflects the books of Moses in the Old Testament. The Sermon on the Mount, Mission Discourse, Parables Discourse, Community Discourse, and Olivet Discourse make up the Five Discourses of Matthew.
The Kingdom of Heaven
The Gospel of Matthew records Jesus using the term “kingdom of heaven” 31 times, often in parables that use elements that the audience would have been familiar with.
Key Passages
Matthew 1:1
“The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.”
From its very first verse, the Gospel of Matthew focuses on the Jewish lineage of Jesus indicating what could be expected: a telling of the gospel message with a distinctly traditional approach to showing Jesus as the Messiah.
Matthew 1:22-23
“All this took place to fulfill what the Lord had spoken by the prophet: ‘Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel’ (which means, God with us).”
Jesus was never called by the name Immanuel, but the word is a description of the nature of Christ — God in the flesh. Matthew reflects on Christ as the promised Messiah of Old Testament prophecy.
Matthew 5:17-19
“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven.”
Within the Jewish perspective of the gospel, the author highlights how Jesus taught the universal applicability of the Law and warned against those who would teach that the commandments have been diminished. Jesus’s interpretation of the Law was more strict than the express letter of the Law as recorded.
Matthew 24:4-5,11,24
“And Jesus answered them, ‘See that no one leads you astray. For many will come in my name, saying, “I am the Christ,” and they will lead many astray.’
And many false prophets will arise and lead many astray.
For false Christs and false prophets will arise and perform great signs and wonders, to lead astray, if possible, even the elect.”
Matthew 24 is one of the most significant chapters dealing with end-time events in the gospels. In it, the author of Matthew repeatedly highlights the warnings of Jesus against deception in the Last Days.
Matthew 24:37-39
“For as were the days of Noah, so will be the coming of the Son of Man. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark, and they were unaware until the flood came and swept them all away, so will be the coming of the Son of Man.”
According to Jesus, the flood narrative of Genesis is an example of what to expect when Christ returns. An interesting aspect of this reference to the Old Testament narrative is that during the flood, the righteous were left behind while the wicked were taken away by the waters (Genesis 7:23).
Matthew 28:12-15
“And when they had assembled with the elders and taken counsel, they gave a sufficient sum of money to the soldiers and said, ‘Tell people, “His disciples came by night and stole him away while we were asleep.” And if this comes to the governor’s ears, we will satisfy him and keep you out of trouble.’ So they took the money and did as they were directed. This story has been spread among the Jews to this day.”
This event, unique to the Gospel of Matthew, shows the deceptive nature of those who opposed Jesus. They attempted to hide the reality of the Resurrection of Jesus which showed that he was the expected Messiah.
Contemporary Relevance
The Gospel of Matthew contributes to how contemporary Christians understand the relationship between the Old and New Testaments. In it, Jesus brings the interpretation of the commandments into perspective and shows the principles of moral living. The beatitudes describe the attitudes and qualities that define the citizens of the Kingdom of Heaven, highlighting the blessings that come from living a life aligned with God’s values and promises. Along with the parables on the kingdom that Jesus told, it provides the believer with insight into the principles associated with God’s kingdom.
Another contribution from the Gospel of Matthew is the theses on end-time events in chapters 24 and 25. Though not unique to Matthew, the differences between its narrative and that of Luke 17 help the reader to create a comprehensive picture of what to expect before and during the return of Christ.
Matthew 18:15-20 provides the principles behind resolving conflict between members of the faith. It serves as the core of conflict resolution processes in most churches to this day.
The Matthew version of the Great Commission in chapter 28 is the basis for missions in almost all Christian churches. It stands on the authority of Christ, shows the inclusivity of his work of salvation, and teaches the importance of continued spiritual growth after conversion.
