The Gospel According to Matthew

Matthew is the first in order of the four canonical Gospels and is often called the “ecclesiastical” Gospel, both because it was much used for selections for pericopes for the church year and because it deals to a great extent with the life and conduct of the church and its members. Matthew gave the frame, the basic shape and colour, to the early church’s picture of Jesus. Matthew used almost all of Mark, upon which it is to a large extent structured, some material peculiar only to Matthew, and sayings from Q as they serve the needs of the church. This Gospel expands and enhances the stark description of Jesus from Mark. The fall of Jerusalem (70 ce) had occurred, and this dates Matthew later than Mark, c. 70–80.

Although there is a Matthew named among the various lists of Jesus’ disciples, more telling is the fact that the name of Levi, the tax collector who in Mark became a follower of Jesus, in Matthew is changed to Matthew. It would appear from this that Matthew was claiming apostolic authority for his Gospel through this device but that the writer of Matthew is probably anonymous.

The Gospel grew out of a “school” led by a man with considerable knowledge of Jewish ways of teaching and interpretation. This is suggested by the many ways in which Matthew is related to Judaism. It is in some ways the most “Jewish” Gospel. Striking are 11 “formula quotations” (“This was to fulfill what was spoken by the prophet…”) claiming the fulfillment of Old Testament messianic prophecies.

The outstanding feature of Matthew is its division into five discourses, or sermons, following narrative sections with episodes and vignettes that precede and feed into them: (1) chapters 5–7—the Sermon on the Mount—a sharpened ethic for the Kingdom and a higher righteousness than that of the Pharisees; (2) chapter 10—a discourse on mission, witness, and martyrological potential for disciples with an eschatological context (including material from Mark 13); (3) chapter 13—parables about the coming of the Kingdom; (4) chapter 18—on church discipline, harshness toward leaders who lead their flock astray and more gentleness toward sinning members; and (5) chapters 23–25—concerned with the end time (the Parousia) and watchful waiting for it, and firmness in faith in God and his Holy Spirit. Each sermon is preceded by a didactic use of narratives, events, and miracles leading up to them, many from the Marcan outline. Each of the five sections of narrative and discourse ends with a similar formula: “now when Jesus had finished these sayings….” The style suggests a catechism for Christian behaviour based on the example of Jesus: a handbook for teaching and administration of the church. This presupposes a teaching and acting community, a church, in which the Gospel functions. The Greek word ekklēsia, (“church”) is used in the Gospels only in Matthew (16:18 and 18:17).

The discourses are preceded by etiological (sources or origins) material of chapters 1–2, in which the birth narrative relates Jesus’ descent (by adoption according to the will of God) through Joseph into the Davidic royal line. Though a virgin birth is mentioned, it is not capitalized upon theologically in Matthew. The story includes a flight into Egypt (recalling a Mosaic tradition). Some “Semitisms” add to the Jewish flavour, such as calling the Kingdom of God the Kingdom of the Heaven(s). The name Jesus (Saviour) is theologically meaningful to Matthew (1:21). Chapter 2 reflects on the geographical framework of the Messiah’s birth and tells how the messianic baby born in Bethlehem came to dwell in Nazareth.

After the five narrative and discourse units, Matthew continues from chapter 26 on with the Passion narrative, burial, a Resurrection account, and the appearance of the risen Lord in Galilee, where he gives the final “great commission,” with which Matthew ends.

Matthew is not only an original Greek document, but its addressees are Greek-speaking Gentile Christians. By the time of the Gospel According to Matthew, there had been a relatively smooth and mild transition into a Gentile Christian milieu. The setting could be Syria, but hardly Antioch, where the Pauline mission had sharpened the theological issues far beyond what seems to be the case in Matthew. Matthew has no need to argue against the Law, or Torah, as divisive for the church (as had been the case earlier with Paul in Romans and Galatians, in which the Law was divisive among Gentile Christians and Jewish Christians), and, indeed, the Law is upheld in Matthew (5:17–19). For Matthew, there had already been a separation of Christianity from its Jewish matrix. When he speaks about the “scribes and the Pharisees,” he thinks of the synagogue “across the street” from the now primarily Gentile church. Christianity is presented as superior to Judaism even in regard to the Law and its ethical demands.

The Matthean church is conscious of its Jewish origins but also of a great difference in that it is permeated with an eschatological perspective, seeing itself not only as participating in the suffering of Christ (as in Mark) but also as functioning even in the face of persecution while patiently—but eagerly—awaiting the Parousia. The questions of the mission of the church and the degree of the “coming” of the Kingdom with the person and coming of Jesus are handled by the Evangelist by a “timetable” device. The Gospel is arranged so that only after the Resurrection is the power of the Lord fully manifest as universal and continuing. Before the Resurrection the disciples are sent nowhere among the Gentiles but only to the lost sheep of the house of Israel; and the end time is expected before the mission will have gone through the towns of Israel. Even in his earthly ministry, however, Jesus proleptically, with a sort of holy impatience, heals the son of a believing Roman centurion and responds to the persistent faith of a Canaanite woman—whose heathen background is stressed even more than her geographical designation, Syro-Phoenician, given in the parallel in Mark—by healing her daughter. The Jewish origins of Jesus’ teaching and the way the Evangelist presents them do not deny but push beyond them. The prophecies are fulfilled, the Law is kept, and the church’s mission is finally universal, partly because the unbelief of the pious Jewish leaders left the gospel message to the poor, the sick, the sinner, the outcast, and the Gentile.

In Matthew, because of the use of Q and Matthew’s theological organization, there is stress on Jesus as teacher, his sharpening or radicalizing of the Law in an eschatological context; and Jesus is presented not in secret but as an openly proclaimed Messiah, King, and Judge. In the temptation narrative Jesus refuses Satan’s temptations because they are of the devil, but he himself later in the Gospel does feed the multitude, and after the Resurrection he claims all authority in heaven and on earth. By overcoming Satan, Jesus gave example to his church to stand firm in persecution. Messianic titles are more used in Matthew than in Mark. In the exorcism of demoniacs, the demons cry out, calling him Son of God and rebuking him for having come “before the time” (8:29). Again, this shows that Jesus in his earthly ministry had power over demons, power belonging only to the Messiah and the age to come; and he pushed this timetable ahead. Yet, as in Mark, the miracles are not to be interpreted as signs. When asked for a sign, the Matthean account gives only the sign of Jonah, an Old Testament prophet—i.e., the preaching of the gospel—which in later tradition took on an added interpretation as presaging the Son of man (Jesus) being three days and nights in the tomb (12:40, a later addition to Matthew).

Even the antitheses in the Sermon on the Mount are not new but demonstrate a higher ethic—one that is sharpened, strict, more immediate because the end time is perceived as coming soon. People who took this intensification of the Law upon themselves dared to do it as an example of “messianic license”—i.e., to use the ethics of the Kingdom in the present in a church still under historical ambiguity and in constant struggle with Satan.

At such points the peculiar nature of Matthew comes into focus. The sharpening of the Law and the messianic license for the disciples are clearly there. At the same time Matthew presents the maxims of Jesus as attractive to a wider audience with Hellenistic tastes: Jesus is the teacher of a superior ethic, beyond casuistry and particularism. Similarly, in chapter 15, he renders maxims about food laws as an example of enlightened attitudes, not as rules for actual behaviour.

According to Matthew, the “professionally” pious were blind and unhearing, and these traits led to their replacement by those who are called in Matthew the “little ones”; in Final Judgment the King-Messiah will judge according to their response to him who is himself represented as one of “the least of these.” The depiction of Jesus as Lord, King, Judge, Saviour, Messiah, Son of man, and Son of God (all messianic titles) is made in a highly pitched eschatological tone. The Lord’s Prayer is presented in this context, and, for example, the “temptation” (trial, test) of “Lead us not into temptation” is no ordinary sin but the ordeal before the end time, the coming of the Kingdom for which the Matthean church prays. Martyrdom, though not to be pursued, can be endured through the help of the Spirit and the example of Jesus.

The Passion narrative is forceful and direct. Pilate’s part in sentencing Jesus to be crucified is somewhat modified, and the guilt of the Jews increased in comparison with the Marcan account. In Matthew the Resurrection is properly witnessed by more than one male witness so that there can be no ambiguity as to the meaning of the empty tomb. The risen Lord directs his disciples to go to Galilee, and the Gospel According to Matthew ends with a glorious epiphany there and with Jesus’ commission to the disciples—the church—to go to the Gentiles, because the risen Jesus is Lord of heaven and earth for all time.