Gospel of Matthew Totally Explained

Everything about The Gospel Of Matthew totally explained

The Gospel of Matthew is one of the four canonical gospels in the New Testament and is a synoptic gospel. It narrates an account of the life and ministry of Jesus of Nazareth. It describes his genealogy, his miraculous birth and childhood, his baptism and temptation, his ministry of healing and preaching, and finally his crucifixion and resurrection. The resurrected Jesus commissions his Apostles to "go and make disciples of all nations."
The Christian community traditionally ascribes authorship to Matthew the Evangelist, one of Jesus' twelve Apostles. Augustine of Hippo considered it to be the first gospel written (see synoptic problem), and it appears as the first gospel in most Bibles. Secular scholarship generally agrees it was written by an anonymous non-eyewitness to Jesus' ministry. The author apparently used the Gospel of Mark as one source and the hypothetical Q document as another, possibly writing in Antioch, c 80-85.
Of the four canonical gospels, Matthew is most closely aligned with the Jewish tradition, and the author was apparently Jewish. Most scholars consider the gospel, like every other book in the New Testament, to have been written in Koine Greek, though some experts maintain the traditional view that it was originally composed in Aramaic. The gospel is associated with noncanonical gospels written for Jewish Christians, such as the Gospel of the Hebrews.

Overview

For convenience, the book can be divided into its four structurally distinct sections: Two introductory sections; the main section, which can be further broken into five sections, each with a narrative component followed by a long discourse of Jesus; and finally, the Passion and Resurrection section.

Containing the genealogy, the birth, and the infancy of Jesus (; ).
The discourses and actions of John the Baptist preparatory to Christ's public ministry (; ).
The discourses and actions of Christ in Galilee (4:12–26:1).
1. The Sermon on the Mount, concerning morality (Ch. 5–7)
2. The Missionary Discourse, concerning the mission Jesus gave his Twelve Apostles. (10–11:1)
3. The Parable Discourse, stories that teach about the Kingdom of Heaven (13).
4. The "Church Order" Discourse, concerning relationships among Christians (18–19:1).
5. The Eschatological Discourse, which includes the Olivet Discourse and Judgement of the Nations, concerning his Second Coming and the end of the age (24–25).
The sufferings, death and Resurrection of Jesus, the Great Commission (26-28).
The one aim pervading the book is to show that Jesus of Nazareth was the promised Messiah — he "of whom Moses in the law and the prophets did write" — and that in him the ancient prophecies had their fulfillment. This book is full of allusions to passages of the Old Testament which the book interprets as predicting and foreshadowing Jesus' life and mission. This Gospel contains no fewer than sixty-five references to the Old Testament, forty-three of these being direct verbal citations, thus greatly outnumbering those found in the other Gospels. The main feature of this Gospel may be expressed in the motto "I am not come to destroy, but to fulfill" . See also Expounding of the Law.

This Gospel sets forth a view of Jesus as Christ and portrays him as an heir to King David's throne, the rightful King of the Jews.
The cast of thought and the forms of expression employed by the writer show that this Gospel was written by Jewish Christians of Iudaea Province.
Some believe this gospel was written to the Jewish community, thus explaining all the allusions to passages of the Old Testament; however, see also Great Commission (which is directed at "all nations") and Interpretations of the Sermon on the Mount and Christian view of the Law.

Detailed contents

The approximate contents of the Gospel, in order, are as follows:
Birth Stories

Genealogy of Jesus (1:1–17)

Nativity of Jesus (1:18–25)

Biblical Magi (2:1–12)

Flight into Egypt (2:13-23)

Massacre of the Innocents (2:16–18) Baptism and early ministry

John the Baptist (3:1–12, 11:2-19, 14:1–12)

Baptism of Jesus (3:13–17)

Temptation of Jesus (4:1–11)

Capernaum (4:12–17)

Calling Simon, Andrew, James, John (4:18–22)

Galilee preaching tour (4:23-25) Sermon on the Mount

Sermon on the Mount (5–7) Healing and miracles

Healing many (8:1-17)

Son of Man (8:18-20,16:21-26,17:22-23,20:18-19)

Let the dead bury the dead (8:21-22)

Rebuking wind and waves (8:23–27)

Two Gadarene Demoniacs (8:28–34)

Healing a paralytic (9:1-8)

Recruiting the tax collector (9:9–13)

Question about fasting (9:14–17)

Synagogue leader's daughter (9:18-26)

Healing three men (9:27-34)

Good crop but few harvesters (9:35-38) Instructions to the disciples as missionaries

Commission of the Twelve (10:1–11:1)

Not Peace, but a Sword (10:34–39) Responses to Jesus

Cursing Chorazin, Bethsaida, Capernaum (11:20-24)

Praising the Father (11:25-30)

Sabbath observance (12:1–14)

Chosen servant (12:15-21)

Jesus and Beelzebul (12:22–29,46-50)

Those not with me are against me (12:30)

Unforgivable sin (12:31-32)

Tree and its fruits (12:33-37)

Sign of Jonah (12:38–42; 16:1–4)

Return of the unclean spirit (12:43-45) Parables of the Kingdom

Parables of the Sower, Weeds, Mustard Seed, Yeast, Hidden Treasure, Pearl, Net (13:1–52) Conflicts, rejections, and conferences with disciples

Hometown rejection (13:53–58)

Feeding the 5000 (14:13–21)

Walking on water (14:22–33)

Fringe of his cloak heals (14:34-36)

Clean and Unclean (15:1–20)

Feeding the dogs (15:21-28)

Feeding the 4000 (15:32–39)

Beware of yeast (16:5-12)

Peter's confession (16:13–20)

Return of the Son of Man (16:27-28,26:64)

Transfiguration (17:1–13)

Disciples' exorcism failure (17:14-20) Life in the Christian community

Little children blessed (18:1–7; 19:13–15)

If thy hand offend thee (18:8-9)

Parables of the Lost Sheep, Unmerciful Servant (18:10–35) Journey to Jerusalem

Entering Judea (19:1-2)

Teaching about divorce (19:3–12)

Rich man's salvation (19:16–27)

Twelve thrones of judgment (19:28-30)

Parable of the Workers in the Vineyard (20:1–15)

The last will be first and the first last (20:16)

On the road to Jerusalem (20:17)

James and John's request (20:20–28) Jerusalem, cleansing of the temple, debates

Entering Jerusalem (21:1–11)

Temple incident (21:12–17,23-27)

Cursing the fig tree (21:18–22)

Parables of the Two Sons, Vineyard, Wedding Feast (21:28–22:14)

Render unto Caesar (22:15–22)

Resurrection of the dead (22:23-33)

Great Commandment (22:34–40)

Messiah, the son of David? (22:41-46) Confronting leaders and denouncing Pharisees

Cursing Scribes and Pharisees (23:1-36)

Lament over Jerusalem (23:37-39) Judgment day

The Coming Apocalypse (24)

Parables of the Ten Virgins, Talents (25:1-30)

Judgement of the Nations (25:31-46) Trial, crucifuxion, resurrection

Plot to kill Jesus (26:1-5,14-16,27:3-10)

A woman anoints Jesus (26:6–13)

Last Supper (26:17–30)

Peter's denial (26:31-35,69–75)

Arrest (26:36–56)

Before the High Priest (26:57–68)

Before Pilate (27:1–2,11-31)

Crucifixion (27:32–56)

Joseph of Arimathea (27:57–61)

Empty tomb (27:62–28:15)

Resurrection appearances (28:9–10)

Great Commission (28:16–20)

Authorship
Although the document is internally anonymous, the authorship of this Gospel has been traditionally ascribed to Matthew the Evangelist, a tax collector who became an Apostle of Jesus. The surviving testimony of the church fathers is unanimous in this view, and the tradition had been accepted by Christians at least as early as the 2nd century up to modern times. In addition, the title "According to Matthew" is found in the earliest codices, which date to the fourth century. Beginning in the 18th century, however, scholars have increasingly questioned that traditional view, and today the majority agree Matthew didn't write the Gospel which bears his name. Matthew primarily writes for the Greek-speaking Jewish Christians and Gentiles who were, at least partly, Torah observant.
   The relationship of Matthew to the Gospels of Mark and Luke is an open question known as the synoptic problem. The three together are referred to as the Synoptic Gospels and have a great deal of overlap in sentence structure and word choice. Out of a total of 1,071 verses, Matthew has 387 in common with Mark and the Gospel of Luke, 130 with Mark alone, 184 with Luke alone; only 370 being unique to itself.
   Although the author of Matthew wrote according to his own plans and aims and from his own point of view, most scholars agree he borrowed extensively from Mark, and possibly another source or sources as well. The most popular view in modern scholarship is the two-source hypothesis, which speculates that Matthew borrowed from both Mark and a hypothetical sayings collection, called Q (for the German Quelle, meaning "source"). A similar but less common view is the Farrer hypothesis, which theorizes that Matthew borrowed material only from Mark, and that Luke wrote last, using both earlier Synoptics. A minority of scholars subscribe to Early Christian tradition, which asserts Matthean priority, with Mark borrowing from Matthew (see: Augustinian hypothesis and Griesbach hypothesis). For example, in 1911, the Pontifical Biblical Commission asserted that Matthew was the first gospel written, that it was written by the evangelist Matthew, and that it was written in Aramaic.
   In The Four Gospels: A Study of Origins (1924), Burnett Hillman Streeter argued that a third source, referred to as M and also hypothetical, lies behind the material in Matthew that has no parallel in Mark or Luke. Throughout the remainder of the 20th century, there were various challenges and refinements of Streeter's hypothesis. For example, in his 1953 book The Gospel Before Mark, Pierson Parker posited an early version of Matthew (proto-Matthew) as the primary source of both Matthew and Mark, and the Q source used by Matthew.
   Critical biblical scholars, like Herman N. Ridderbos in his book Matthew, don't consider the apostle Matthew to be the author of this Gospel. He cites a number of reasons such as the text being in Greek, not Aramaic, the Gospel's heavy reliance on Mark, and the lack of characteristics usually attributed to an eyewitness account. Francis Write Beare goes on to say "there are clear indications that it's a product of the second or third Christian generation. The traditional name of Matthew is retained in modern discussion only for convenience."
Date of gospel
There is little in the gospel itself to indicate with clarity the date of its composition. The majority of scholars date the gospel between the years 70 and 100. The writings of Ignatius show "a strong case ... for [his] knowledge of four Pauline epistles and the Gospel of Matthew", which gives a terminus ad quem of c. 110. Scholars cite multiple reasons to support this range, such as the time required for the theological views to develop between Mark and Matthew (assuming Markan priority), references to historic figures and events circa 70, and a later social context. Some significant conservative scholars argue for a pre-70 date, generally considering the gospel to be written by the apostle Matthew. In December 1994, Carsten Peter Thiede redated the Magdalen papyrus, which bears a fragment in Greek of the Gospel of Matthew, to the late 1st century on palaeographical grounds. Scholars date this fragment to the 3rd century, so Thiede's article provoked much debate.
   A minority of Christian scholars argue for an even earlier date, as seen in the 1911 Catholic Encyclopedia: "Catholic critics, in general, favor the years 40–45..." In recent times, John Wenham, one of the biggest supporters of the Augustinian hypothesis, is considered to be among the more notable defenders of an early date for the Gospel of Matthew.
Possible Aramaic or Hebrew gospel of Matthew
There are numerous testimonies, starting from Papias and Irenaeus, that Matthew originally wrote in Hebrew letters, which is thought to refer to Aramaic. The sixteenth century Erasmus was the first to express doubts on the subject of an original Aramaic or Hebrew version of the Gospel of Matthew: "It doesn't seem probable to me that Matthew wrote in Hebrew, since no one testifies that he's seen any trace of such a volume." Here Erasmus distinguishes between a Gospel of Matthew in Hebrew letters and the partly lost Gospel of the Hebrews and Gospel of the Nazoraeans, from which patristic writers do quote, and which appear to have some relationship to Matthew, but are not identical to it. The Gospel of the Ebionites also has a close relationship to the Gospel of the Hebrews and Gospel of the Nazoraeans, and hence some connection to Matthew. The similarly named Gospel of Pseudo-Matthew has almost nothing to do with Matthew, however, and instead is a combination of two earlier infancy Gospels.
   Most contemporary scholars, based on analysis of the Greek in the Gospel of Matthew and use of sources such as the Greek Gospel of Mark, conclude that the New Testament Book of Matthew was written originally in Greek and isn't a translation from Hebrew or Aramaic (Greek primacy). The Jesus narrative would then have been assembled around these Tanakh (Old Testament) verses.
   A Hebrew text of Matthew was published by the Spanish Jewish polemicist Ibn Shaprut in the 14th century. Although it has usually been considered to be his own translation, there are various signs pointing to the possibility that he was using a pre-existing text that may have been based on something older than our present Greek text. There is also a papyrus codex in Coptic containing Matthew from verse 5:38 to the end which also seems to contain hints of an older text. Some passages make more sense, such as the Jews saying to Jesus "Hoshanna in the house of David" ("Save, we pray, in the house of David") rather than "Hoshanna to the son of David" ("Save, we pray, to the son of David") in Matthew 21:9 and 21:15.
Theology of canonical Matthew
According to R. T. France,

Matthew's gospel, more clearly than the others, presents the view of Jesus as himself the true Israel, and of those who have responded to his mission as the true remnant of the people of God . . . to be the true people of God is thus no longer a matter of nationality but of relationship to Jesus. Of note is the phrase "Kingdom of Heaven" (ἡ βασιλεία τῶν οὐρανῶν) used often in the gospel of Matthew, as opposed to the phrase "Kingdom of God" used in other synoptic gospels such as Luke. The phrase "Kingdom of Heaven" is used 32 times in 31 verses in the Gospel of Matthew. It is speculated that this indicates that this particular Gospel was written to a primarily Jewish audience, such as the Jewish Christians, as many Jewish people of the time felt the name of God was too holy to be written. Matthew's abundance of Old Testament references also supports this theory.
   The theme "Kingdom of Heaven" as discussed in Matthew seems to be at odds with what was a circulating Jewish expectation—that the Messiah would overthrow Roman rulership and establish a new reign as the new King of the Jews. Christian scholars, including N. T. Wright (The Challenge of Jesus) have long discussed the ways in which certain 1st-century Jews (including Zealots) misunderstood the sayings of Jesus—that while Jesus had been discussing a spiritual kingdom, certain Jews expected a physical kingdom. See also Jewish Messiah.
   The relationship between Jesus Christ and the "Kingdom" is also mentioned in the other gospels. Jesus had said, "My kingdom isn't of this world. If My kingdom were of this world, then My servants would be fighting so that I wouldn't be handed over to the Jews; but My kingdom isn't of this realm" (John 18:36 NASB). See also New Covenant (theology).
   The Jewish Encyclopedia article on the New Testament: Matthew states:

The gospel of Matthew stands nearest to Jewish life and the Jewish mode of thinking. It was written for Judæo-Christians and made ample use of an Aramaic original. This is evidenced by the terms: "kingdom of heaven," found exclusively in Matthew, a translation of the Hebrew "malkut shamayim" (= "kingdom of God"); "your heavenly Father," or, "your Father in the heavens" (v. 16, vi. 14, et al.); "son of David" for "the Messiah" (ix. 27, et al.; comp. the rabbinical "ben David"); "the holy city" (iv. 5, xxvii. 53) and "the city of the great King" (v. 35) for "Jerusalem"; "God of Israel" (xv. 31); the oft-repeated phrase "that it might be fulfilled, which was spoken of the Lord by the prophet"; the retention of Judæo-Christian conceptions (v. 17, x. 6, xv. 24); the genealogy of Jesus, based upon specific haggadic views concerning Tamar, Ruth, and Bath-sheba, so drawn as to make the assumption of his Messianic character plausible (i. 1-16); and the assignment of the twelve seats of judgment on the Judgment Day to the Twelve Apostles in representation of the twelve tribes of Israel (xix. 28; Luke xxii. 30). It has embodied Jewish apocalyptic material, in ch. xxiv.-xxv., more extensively than have the other gospels; and in the Sermon on the Mount (v.-vii.) it shows a certain familiarity with rabbinical phraseology.
In art
In Insular Gospel Books (copies of the Gospels produced in Ireland and Britain under Celtic Christianity), the first verse of Matthew's genealogy of Christ was often treated in a decorative manner, as it began not only a new book of the Bible, but was the first verse in the Gospels. In mediaeval typography, the Greek word Christ was sometimes abbreviated as Χρι (the Greek letters Chi-Rho-Iota); the first three letters of the word Christ in the Greek alphabet), and so the Χρι which begin this verse was given an elaborate decorative treatment by such scribes, who had a similar tradition for the opening few words of each of the Gospels. This trend culminated in the Book of Kells, where the monogram has taken over the entire page. Although later scribes (such as those of the Carolingian Renaissance) followed the Insular tradition of giving elaborate decorative treatments to the opening words of texts, including the Gospels, they didn't follow the tradition of decoration of this verse.

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