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Common tradition in the early church that Matthew was written first.
In Matthew, Mark comprises 50% of our Gospel, Q comprises 25%, and M 25%.
When Matthew uses Mark, he tends to follow his order and framework very closely.
Handout 4 – The Gospel of Matthew
But, whilst Matthew follows the narrative framework, he also feels free to splice in all
sorts of new material, both from Q and from M.
Matthew frequently compresses and abbreviates Mark’s narrative, but keeps Mark’s
words to a high degree (70%).
Another potential other structural markers is the statement repeated in 4:17 and
16:21:
These correspond to the major Galilean phase of Jesus’ ministry, and the pivot
point which sends Jesus on the road to the cross (right after Peter’s confession, as
in Mark. This could lead to a kind of biographical/Christological structure:
Prologue (1:1–2:23)
Introduction (3:1–4:11)
Chapters 1 and 2
Chapters 3 and 4
• Jesus as Israel?
5:1 – 7:29
8:1-12:50
Handout 4 – The Gospel of Matthew
• Jesus keeps making the point that the Pharisaic way of doing obedience
ends up with the wrong kind of person (Matt 9:13; 12:7): “‘I desire mercy
and not sacrifice”).
13:1-52
• Teaching in parables
13:53-16:20
21:23-23:39
26:1-28:20
Jesus death marks the end of the old and the beginning of the
new
Christologically
Handout 4 – The Gospel of Matthew
• A new Moses?
• He has authority, from God, that others do not (Matt 7:29; 9:6-8; 17:5;
21:23ff). His words will not pass away, even though those of the Torah will
(Matt 24:35)
Jesus is the Messiah (Mt 1:1, 16-20; 2:1-12; 11:2-6; 16:16-17; 21:5),
Jesus is the Son of God (Mt 1:21-23 [Is 7:14]; 1:18-25, esp. 16; 3:17; 8:28-29; 11:25-
27; 16:16-17; 17:5; 27:54; 26:63);
Jesus is the Son of David (9:27; 12:23; 15:22; 20:30-31; 21:15),
Jesus is the Son of Abraham (3:9; 8:10-12),
Jesus is the the Son of Man (30 times),
Jesus is the Prophet (21:11, 46; 13:54-58),
Mathew also calls him Teacher (Mt 4:23-25), Healer (4:23; 9:35), Isaianic Servant
(8:17; 12:17-21), Wisdom (11:19), and a Moses figure (2:3, 12, 16-18; 5:1; 8:1).
Other Themes
Discipleship
Handout 4 – The Gospel of Matthew
Matthew ends with the command “to make disciples” (Matt 28:19)
• The essence of the law is love – for God and for others – not separateness.
Matthew is the only gospel which speaks of the church (Matt 16:18; 18:17). Pretty
much everything in chapter 18 is thematically grouped together to focus on churchly
concerns.
• The church is to be a place where the weak, powerless and the ungifted are
nurtured. The prominence of the term “little ones” (Matt 10:42; 18:6, 10, 14)
• You can see this in the parable of the lost sheep. Matthew 18:10-14 is much
more about rescuing people who have strayed from the community.
o Matt 10:5-6
o Matt 10:23
o Matt 15:24 (Syro-Phoenician woman)
• Gentile participation
The Continuity of Jesus and the Christian community with the Old
Testament Story (Matt 13:16-17)
• His miracles fulfil Isaiah’s announcement of the end of exile (Matt 11:2-6; cf.
Isa 29:18-19; 35:5-6; 61:1)
• Jesus as Israel – What Israel as a collective entity did not do, Jesus as a
righteous individual representative of the larger body now does (D.A. deSilva)
The title, Gospel According to Matthew, whilst not original, is likely very
early.
Matthew collected the sayings in the Hebrew language and each interpreted them as best he
could.
Eusebius, Ecclesiastical History 3.96.16
(citing Papias)
Matthew also among the Hebrews published a written Gospel in their own dialect, when Peter
and Paul were preaching in Rome and founding the church there.
Eusebius, Ecclesiastical History 5.8.2 (citing
Irenaeus)
Among the four Gospels, which are the only indisputable ones in the Church of God under
heaven, I have learned by tradition that the first was written by Matthew, who was once a
publican, but afterwards an apostle of Jesus Christ, and it was prepared for the converts from
Judaism, and published in the Hebrew language.
Eusebius, Ecclesiastical History 6.25
We are happy with the first, but the second appears wrong, as does the third.
Did he write another version? Did someone else write the Gospel, but Matthew’s
influence is such that his name remains? Tough to tell, but it appears reasonable to
associate it with Matthew, given that he is not a high-status person in the ancient
world.
Purpose
Two main purposes for Matthew have been suggested. Matthew desires to set out a
full understanding of Jesus’ story and its significance, particularly with a view to the
fulfilment of the OT.
Additionally, he intends to set out the significance of Jesus, and his way of obedience,
over against the alternative “way” of Pharisaic Judaism.
This is clearly seen in Matthew by the emphasis he places upon profound conflict
between Jesus and Pharisaic Judaism.
Handout 4 – The Gospel of Matthew
• The debate is over whether the way of the Pharisees produces fruit. See, in
particular, 21:23-23:39, but it is also implicit in 5:17-20, and in the claim to
have an easier yoke in 11:28-30.
• In the view of Mathew, the scribes and Pharisees are associated with the
synagogues (Mt 10:17; 23:6, 34). They are a ‘brood of vipers’ (Mt 3:7; 12:34;
23:33) and ‘hypocrites’ (Mt 6:2, 5, 16; 7:5; 15:7; 16:3, 22:18; 23:13, 15, 25,
26, 27, 29; 24:51).
When?
As with much of the Gospel dating debates, the issue hinges upon the text
seeming to know about later events. Does Matthew’s account of Jesus prophecy of
the temple’s destruction indicate that Matthew knew this had already happened?
• The late 60's (AD 65-67). Matthew's reference to the persecution of Christians
by both Jews and Gentile authorities (Mt 10.16-23; 23:34), it is argued, locates
the Gospel after Nero's persecution of Christians in 64 AD. Further, Matthew's
references to Jewish persecution, his hostility towards the Pharisees, and the
(seeming) break with Judaism (on which, see our notes below) are explained
as arising from early Christian conflicts with the Jews prior to 70 AD (Phil
3:2-6; Acts 8:3; 9:1-2, 13-14, 21; 22:3-5, 19; 26:9-11; 1 Cor 15:9; Gal 1:13; 1
Thess 2:13-16; 1 Tim 1:13). Finally, Matthew's reference to the destruction of
Jerusalem in Mt 22:7 — inserted by Matthew into his Q materia (Luke 14:15-
24) — is argued to be a case of the author employing Old Testament
prophecies (Is 5:24-25). Thus the Gospel is not necessarily written after the
events of 70 AD.
Handout 4 – The Gospel of Matthew
• The mid 80's (AD 80-85). In this scenario, Matthew’s reference to the
destruction of Jerusalem in Mt 22:7 is seen as being written after the
destruction of the temple in 70 AD. Matthew’s references to Jewish
persecution, his hostility towards the Pharisees, and the break with Judaism
are explained as arising from the Jewish-Christian conflicts after the Council
of Jamnia post-70 AD. Matthew seems intimately familiar with the rabbinic
discussions that took place in the last quarter of the I. cent.
Post 70 AD, Judaism reinterprets itself in light of the Temple being destroyed. Temple
authority was now concentrated in the hands of the rabbinic sages and the synagogue. With
the destruction of the Sadducean priesthood and the Temple, the church witnessed gradual
emergence of Pharisaism as the only dominant party in Judaism in the late 70’s and into the
80’s.
During this time, we are told in b. Ber. 28b-29a, Samuel the Small composed a Birkath ha
Minim (a petition against the heretics): The petition was inserted into the first-century prayer
‘The Eighteen Benedictions’ in the last quarter of the first century (AD 80-85). This new
petition replaced the Twelfth Benediction. The petition was directed against the heretics
(minim) and Christians:
For persecutors let there be no hope, and the dominion of arrogance do Thou speedily root
out in our days; and let Christians and minim perish in a moment, let them be blotted out of
the book of the living and let them not be written with the righteous.
• The contrast between ‘their’ (Mt 4:23; 9:35; 10:17; 12:9; 13:54) and ‘your
synagogues’ (Mt 23:34) well illustrates the conflict between the late first-
century church and rabbinic Judasim.
In sum, Matthew argues that Israel is rejected in favour of the new Christian
community (Mt 21:33-45 [esp. v. 43]; 23:36-39; 27:15-26 [esp. v.25]). The
superiority of the new Christian community totally outstrips the Pharisaic ideal —
whether it be in righteousness (Mt 5:20), or in alms, prayer and fasting (6:1-8), or
in prophets, wise men and scribes (Mt 23:34; 10:41; 13:52), or in mission (Mt
23:15; 28:18-20; cf. 10:5, 23; 13:38; 22:9). Christians, Matthew asserts, stand in
the privileged position of knowing the riches of the old and new covenants (Mt
13:52)
Since the earliest clear reference to Matthew comes from Ignatius, bishop of
Antioch in the Roman province of Syria, the Gospel is usually located there.
Handout 4 – The Gospel of Matthew
• At the very least, the audience is intimately familiar with Jewish affairs, in
contrast to the audience of Mark and Luke.
• Matthew employs LXX quotations (i.e. from the Septuagint, the Greek Old
Testament) more frequently than Mark.
• Matthew also assumes a total familiarity with Jewish
customs/expressions/oral tradition and rabbinical interpretation Examples
are, ‘tradition of the elders’ (Mt 15:2), hand-washing scruples, phylacteries
(23:5), raca (5:22), korbanas (27:6), ‘Kingdom of heaven’ and ‘Your
Father in heaven’.
The Gospel thus adopts a Jewish Christian viewpoint; it comes from an author
who has considerable rabbinic knowledge at his disposal for his Jewish-Christian
readers. The Christians who are addressed are experiencing persecution (Mt 5:11-
12; 10:17-25; 23:34). There are also prophets within their community (Mt 7:15;
24:5, 11), who must be lovingly disciplined or excommunicated (18:12-35; cf.
13:36-43, 47-50).