Gospel of Matthew - Introduction

Matthew the Gospel

Likely written as early as 50-60 AD and as late as 70 AD. Although the author does not definitively reveal their name, as is true with the other 3 gospels, early church leaders, some of whom actually overlapped in lifespan with the Apostle John and other 1st century believers attributed the authorship to the apostle Matthew, a disciple who walked with Jesus.

This is seen in the second century writings of church leaders such as Papias, bishop of Hierapolis in Asia Minor (c. A.D. 135), and Irenaeus, bishop of Lyons in Gaul (c. 175). Of all the gospels. Matthew is quoted more often by 2nd century christian writings than any other. It is likely that Matthew wrote down his experiences walking with Jesus at first as a record for his local church — everyone knew who wrote it, so no need to show off by adding your name to the story. Especially a story this important.

Matthew seems to borrow a fair amount of content from the gospel of Mark. Both were probably written the earliest of the all the 4 gospels. Since Mark was likely recording Peter’s recollections of Jesus’s life, and since Matthew and Peter were both members of the original 12 disciples with Peter having been called earlier, it makes sense that Matthew would either build from or at least include many of the same circumstances. It would actually be troubling if they differed significantly.

Where Mark’s gospel focuses upon the active ministry years of Jesus’ life, Matthew tells a more complete life story, starting with His earliest origins. Even going back many generations prior to the birth of Jesus, establishing His lineage as a descendent of Abraham and David both.

Although the author does not reveal him/herself directly, early church leaders, some of whom actually overlapped in lifespan with the Apostle John and other 1st century believers. These include the second century writings of Papias, bishop of Hierapolis in Asia Minor (c. A.D. 135), and Irenaeus, bishop of Lyons in Gaul (c. 175)

Where Luke and John’s gospels target a post-Jewish era church population, Matthew, as does Mark, is very much written to the early church, which is primarily made up of converts to Christianity from Judaism. Or that is probably the perspective of those of us looking back across 2000 years of history. I think Matthew saw it differently.

Matthew’s gospel, more than any of the other 3 gospels,

We are going to spend a lot of time over the coming weeks and months exploring this gospel in detail, but here is an overview of what we have to look forward to:

The lineage, birth, and early childhood of Jesus

Events leading up to Jesus’ ministry as an adult

Jesus’ early ministry days in and around Galilee

Jesus’s later ministry days in and around Judea

The events leading up to and surrounding the crucifixion and resurrection

Interspersed through this chronology are some of the most iconic events and words from the life of Jesus

The days that followed resurrection to ascension

Numerous parables, miracles, The Sermon on The Mount, calling of the disciples, the triumphal entry, Jesus’ trial and execution, Jesus' victory over death… everything really, The great commission

Where Luke and John’s gospels target a later, non-Jewish church population, Matthew, as does Mark, is very much written to the early church, which is primarily made up of converts to Christianity from Judaism. Or that is probably the perspective of those of us looking back across 2000 years of history. I think Matthew saw it differently.

Matthew’s gospel, significantly more than any of the other 3, quotes passages of the Old Testament with the purpose of establishing Jesus as the one who has come to fulfill the prophecies of Messiah to come. To bring about the full intent of the Law by ushering in a new age that emphasizes mercy over sacrifice.

Matthew The Man

As with Jesus other 11 early disciples, Matthew was called from the activities of his everyday life to follow Jesus.

He is mentioned in all 3 of the Synoptic Gospels and also the book of Acts. He is known by both the names Matthew and Levi (per the accounts of his calling in Mark and Luke). There are a number of reasonable explanations for this seeming discrepancy.

As with Jesus other 11 early disciples, Matthew was called from the activities of his everyday life to follow Jesus. And his everyday profession up to that point might be a key to the multiple name conundrum.

Matthew was a tax collector. He was a Jewish man who worked for the government of Rome collecting tax money from countrymen, but on behalf of Roman empire. This job was considered by other Jews as an act of betrayal to his own people. The tax collectors had very little accountability to Rome other than to produce a certain amount of money on a regular basis. They worked on commission. They could ask more from the citizenry than was actually owed and didn’t have to justify the amount. As a result they were generally wealthy at the expense of their neighbors and for obvious reasons generally despised. This behavior clearly violated the law of Moses, and their reputation was so lowly regarded that the title of tax collector had become synonomous with being a sinner. Matthew was a tax collector… Matthew was branded as a sinner by everyone around him.

And it was in the act of sitting in the tax collectors booth, being an active sinner in his own community, that Jesus saw Matthew and called him to follow.

A scribe?

As a tax collector, Matthew’s job would’ve involved meticulously recording and documenting tax information. Some argue that Jesus referred to him in ,

As a tax collector, Matthew’s job would’ve involved meticulously recording and documenting tax information. Some argue that Jesus referred to him in , because his job would’ve technically made him fit the description of “scribe.”

“Therefore every scribe who has been trained for the kingdom of heaven is like a master of a house, who brings out of his treasure what is new and what is old.”

because his job would’ve technically made him fit the description of “scribe.”

The inclusion of five women in Jesus’ genealogy—Tamar, Rahab (v. 5), Ruth (v. 5), Bathsheba (“the wife of Uriah,” v. 6), and Mary (v. 16)—is unusual, since descent was usually traced through men as the head of the family. Rahab and Ruth were Gentiles, and Tamar, Rahab, and Bathsheba were women of questionable character. The lineage is comprised of men, women, adulterers, prostitutes, heroes, and Gentiles—and Jesus will be Savior of all.