“And he (Jesus) entered into a ship…and came into his own city (Capernaum)…and he departed to his house…and as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him…as Jesus sat at meat in the house (Matthew’s), behold many publicans and sinners came and sat down with him and his disciples…Jesus said…I am not come to call the righteous, but sinners to repentance.” (Matt. 9:1,7,9-13; cf Mark 2:13-15 and Luke 5:27-29)
Author
Other than these references, little else is known of Matthew. His name means “gift of Yahweh” and he was previously known as “Levi.” (Mark and Luke) “Levi” may imply Matthew was related to the Levitical priesthood.
Prior to his association with Jesus, he would have been despised by his countrymen for having chosen the profession of tax-collector for the Roman government. As a publican, he was likely in the direct employ of Herod Antipas. He would have been educated and probably was fluent in Aramaic (Hebrew) and Greek. Because he is usually paired with Thomas Didymus (the twin) in the listings of the apostles, it is possible he was the twin brother of Thomas.
Traces of his commercial past may show through in the gospel in his precise and fairly complete usage of monetary terms (stater, tribute, talent) and in his references to gold, silver and brass. An accountant’s precision could be reflected in the methodical arrangement of the life of Jesus in the gospel and some of his quotes combine elements of the Greek Septuagint text with the Hebrew text, indicating an educated background.
There was never any doubt among the early “church” writers that Matthew penned this account. Origin (186-253 A.D.) wrote, “As I have learned by tradition concerning the four gospels, which alone are received without dispute by the Church of God under heaven: the first was written by Matthew, once a tax-gatherer, afterwards an apostle of Jesus Christ…” Most of the early “church” writers quote extensively from the account of Matthew. There are no good reasons to question Matthew as the writer.
According to Matthew
The English word “inspiration” is defined as, “a divine influence, directly and immediately upon the mind of a man…the divine quality of the writings or words of a man so influenced.” (Random House Dictionary) “All scripture is given by inspiration of God (theo pneustos, God breathed).” (II Tim. 3:16)
The accounts of the life of our Lord found in Matthew, Mark and Luke (termed the synoptic gospels) are similar in record but different in approach. This difference may be accounted for by the writer’s background, his point of view and the audience that was immediately intended. This does not take away from the principle of inspiration, even plenary (verbal, word for word) inspiration. Luke (1:1-4) gives the impression of someone documenting the events of the life of Christ using eyewitness accounts as his basis. Not for one minute do we believe he included false accounts. He would have used previously given information unerringly gleaned and edited under the overriding influence of the Holy Spirit. Perhaps it helps to view inspiration as a partnership between the human instrument and the divine influence.
What we possess is the account of the life of Jesus Christ “according to Matthew” (a title not in itself inspired but added c. 125 A.D.).
An Aramaic Matthew
Papias wrote in 110 A.D., “so then, Matthew, indeed, in the Hebrew language put together the Logia (words) in writing…” Origen wrote, “Matthew…published it for the benefit of the Jewish converts, composed in the Hebrew Language.”
But where is that “version?” To date, no Hebrew or Aramaic document has appeared. However, that version may have existed prior to the gospel account and may have been incorporated into the Greek version that has survived.
Similarities to Mark and Luke
Of Matthew’s 1068 verses, about 750 are found in Mark or Luke leaving about 300 unique to Matthew. This compares with about 50 unique verses in Mark and about 600 in Luke. The greatest similarity is between Matthew and Mark. 500 of Mark’s 661 verses are found in Matthew with about 80% of the language of those verses being the same.
This leads some to conclude that Mark must have come first and Matthew and Luke copied heavily from it. The balance of Matthew might then have been his own eyewitness account and the balance of Luke what he gleaned from additional written and eyewitness accounts.
The following seems a reasonable explanation:
- Assuming Peter was Mark’s source of information, Matthew and Peter were eyewitnesses to and fellow-travelers with Jesus which explains the similarities in their accounts.
- Matthew added information from his Aramaic notes kept as he traveled with Christ. He further amplified his account with copious Old Testament quotes proving to an intended Jewish readership that Jesus was Messiah.
- Luke’s gospel account, written last, included a wide resource base to set forth the life of Jesus in chronological order.
- All was done under the influence and guardianship of God through the Holy spirit.
To the Jews
Matthew quickly refers to Jesus as the descendant of David and Abraham, thereby linking him with the Messianic promises. He records that Messiah will be born of a virgin, being called Emmanuel, “God with us.” (Isa. 7:14 cited Mt. 1:23) When Jesus is born, Matthew immediately interjects the phrase “King of the Jews.” (Mt. 2:2)
In the gospel, Matthew records 9 references to Jesus as the Son of David and 16 events as the specific fulfillment of prophecy. He refers to something as having been written in the prophets 39 times, and quotes or alludes to 125 Old Testament references in 25 books. He refers to the law of Moses 14 times. He records several parables which specifically condemn the Jews and is the only one who includes the Lord’s condemnation of the “scribes and Pharisees, hypocrites!” (Mt. 23)
Matthew uses the phrase “kingdom of heaven” 33 times. The “kingdom of God” is used 5 times in Matthew, 15 times in Mark and 33 times in Luke. Mark and Luke never use the phrase “kingdom of heaven.” The kingdom of God, as the Jews believed it, existed in Israel. But this was soon coming to an end as the law was fulfilled in Christ and the nation would be overrun and dispersed by the Romans. Instead, God would rule over His people from heaven; from heaven, Christ would exercise his God-given control over the nations; from heaven, Jesus would come and reestablish the kingdom on earth. Having a Jewish audience in view would thus explain Matthew’s unique vocabulary.
Note, too, how in chapters 5-7, Matthew clearly sets forth the words of Jesus as the highest expression of the law of God. They are not just another interpretation of the law of Moses. There is more evidence but these points are quite convincing in demonstrating that the gospel according to Matthew was written with a Jewish readership in mind.
Outline of Matthew Chapter
1 The birth and lineage of Christ
2 His infancy.
3 John the baptist; the baptism of Jesus.
4 Temptation, ministry begins, many followers.
5-7 1st discourse– the way of life. 8-9 10 miracles establishing Jesus as God’s son with power.
10 2nd discourse — commission and exhortation to the apostles.
11 Teaching in their cities.
12 Challenge of the Pharisees.
13 3rd discourse — 8 parables of the kingdom.
14 Herod, 5,000 fed, stilling of storm.
15-16 Conflict with Jewish religious leaders.
17 Transfiguration.
18 4th discourse — the greatest in the kingdom.
19 Departs Galilee, conflict with Pharisees.
20 Householder — going up to Jerusalem.
21-22 Teaching in the temple.
23 5th discourse — denouncement of the Pharisees.
24-25 6th discourse — coming judgment.
26 Last supper, Gethsamane.
27 Crucifixion.
28 He is risen.
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