Matthew
Author
Matthew was a tax collector
that was called by Jesus in Mt. 9:9-13.
The books of Mark and Luke
call Matthew, Levi. In Mt. 10:3 when the disciples are listed by name Matthew
refers to himself as "Matthew the tax collector." In a similar list
Luke and Mark do not mention his previous occupation when Mark and Luke simply
call him "Matthew " (Mk. 3:18; Luke 6:15).
Date
Matthew was written around
50 AD. Our first recorded quote of the book of Matthew is by Ignatius in 110.
We have manuscripts from around 66 AD which contain Matthew 3:9, 15; 5:20-22,
25-28; 26:7-8, 10, 14-15, 22-23, 31. Some critics believe that Matthew used the
book of Mark which was written around 65 AD, and so, Matthew could not have
been written until around 70 AD or later.
Audience
Matthew wrote to the Jewish
people. Matthew refers to Jewish customs and locations with out providing an
explanation which indicates he assumed his readers were familiar with these.
Matthew uses 129 OT quotes in his book.
Purpose
The purpose of Matthew's
book is to demonstrate that Jesus was the Messiah that the Jews were waiting
for. So the details of Jesus life and ministry will prove in this book that
Jesus fulfilled the prophecies, the expectation and the divine requirements
needed to be the Messiah.
Eusebius, a church historian
around 325, quotes Origen (220 AD):
"Among the four gospels, which are the only
indisputable ones in the
Eusebius also records a
quote from Papis (135 AD):
"Matthew composed (or, compiled, arranged) the logia (or, sayings, Gospel) in Hebrew (or, Aramaic) language (or, style) and
everyone translated them as he was able."
Irenaeus, in
"Matthew also issued a written Gospel among the
Hebrews in their own dialect, while Peter and Paul were preaching at
Location of Writing
Canonicity
This book has universally been
accepted as belonging to the inspired works of the apostles.
Chapter
Organization of Matthew
Chapter 1-10 Jesus
presents himself to the Jews as their King.
Chapter 11-13 The
Jewish leaders reject Jesus.
Chapter 14-20 Jesus
withdraws from crowd and prepares his disciples.
Chapter 21-27 Jesus is
rejected by the Jewish nation but rises from the dead to send
the Jewish disciples
to the Gentile nations.
Chapter |
Narrative Chapters |
Five Discourses |
1:1- 2:12 |
Introduction |
|
2:13-23 |
Foundation
of Kingdom |
|
5:1-7:29 |
|
Sermon
on the Mount |
8:1-10:4 |
Proclaiming
the Kingdom |
|
10:5-11:1 |
|
Evangelism
& Discipleship |
11:2-12:49 |
Conflict
with the Kingdom |
|
13:1-52 |
|
Parables
of the Kingdom |
13:53-17:27 |
Preparing
for the Gentiles |
|
18:1-19:2 |
|
Life
and Character of the Kingdom |
19:3-23:39 |
Final
Conflict and Rejection |
|
24:1-25:46 |
|
Eschatology:
The Coming of the Kingdom |
26:1-28:20 |
Crucifixion
and Resurrection |
|
Matthew 1:1-17 Jesus' Genealogy
- a bridge between the OT and the NT
1:1- "A record of the genealogy of Jesus
Christ the son of David, the son of Abraham."
"a record of the genealogy" is "biblos geneseos" .
"Biblos" is where we get our word Bible" from and it means
"book" or "record". The word "geneseos" is the
source of words like "genealogy" or "genesis (which means origin
or beginning). The could accurately be translated: "a record of the
genealogy", "the book or the genealogy" (ESV), "record of
origins", "book of history".
If we are to guess
what this phrase refers to we could apply and translate it to:
1. "record of the genealogy of
Jesus Christ" refers only to 1:1-17
2. "record of the origins of
Jesus Christ" refers to 1:1-2:23
3. "book of the history of
Jesus Christ" refers to the entire book of Matthew
This phrase is used
twice in the LXX:
1. Genesis 2:4 in reference to the
account of creation
2. Genesis 5:1 in reference to the
genealogy of Adam to Noah
Luke's genealogy is
recorded "backwards" when compared to the Jewish style used in
Matthew. Luke uses the Greek/Roman style which begins with the living person
and moves back. Luke 3:23 says "so it was thought" that Joseph was
the father of Jesus.
"Christ" is a translation of
the Greek "christos" which means anointed one. "Christos"
is used in the LXX to translate the Hebrew word for "anointed one" or
"Messiah." The term for "anointed one" in the OT was used
to refer to the priests, the king, the Persian king Cyrus (Isaiah 45:1) and the
promised Anointed One, or the Messiah, the Christ.
Matthew uses "Christ" (18 times) as a title for
Jesus as in "Jesus is the Christ."
"Son of David" is used throughout
the book of Matthew. David had a covenant with God in Psalm 89:29 and 2
Samuel 7:12-16 that included a son and a throne that would be established
forever. Since Jesus was the Son of David he was legally a potential to fulfill
these promises.
Isaiah mentions a
"son" again in Isaiah 9:6-7 who will reign on David's throne forever.
Isaiah then lists these titles for the son:
1. Wonderful Counselor
2. Mighty God
3. Everlasting Father
4. Prince of Peace
"Son of
Abraham" is important because it brings to mind the original covenant made
with the Jewish people - Genesis 12:1- 3; 17:7; 22:18. Through the line of
Abraham "all nations" would be blessed. It is through Jesus this will
take place. In fact, Matthew ends his book, 28:19, with Jesus sending his
disciples to "all nations"
with the blessing of the Good News. Notice these words recorded by
Matthew:
1. John the Baptist in 3:9, "I
tell you that out of these stones God can raise up children for Abraham."
2. Jesus in 8:11, "I say to you
that many will come from the east and
the west, and will take their
places at the feast with Abraham, Isaac and Jacob in the kingdom of
heaven."
2:17 - Jesus'
genealogy
1. It showed that Jesus was in line
to be the Messiah
2.
It shows how even in the Messiah's linage the Gentiles where not rejected. The
line is consistently connected with Jewish males, but the Gentiles have entered
it four times with women.
Geneaolgy was important
to maintain a person's identification with
1. 1 Chronicles 1-3
2. Ruth 4:12-22
3. After the return for exile the
records would have been available in the temple. Josephus calls this the
"public registers" and Josephus has access to them. These records were kept in
the temple until 70 AD, at least. Rabbi Hillel (30 BC09 AD) from the time right
before Jesus was a descendent of David according to the scrolls found in
4. Even after 70 AD, Emperor Domitian
(81-96 AD) ordered the descendants of David to be killed.