Who Wrote the Book?

Like the other Gospel accounts, the author of the Gospel of Matthew doesn’t sign the book. Essentially, it is anonymously written. The Gospel headings were likely added sometime after the second century. While we have no record of this for sure, we do know that Gospel Titles became necessary as the various accounts began to be circulated and even collected into single volumes. Even though we do not know for sure who the author is, there are both internal and external evidences for Matthew , the apostle as the author.

Internal Clues for Matthew as the Author

• The author was familiar with the geography of Palestine (Mat. 2:1; 8:5; 20:29; 26:6)
• The author was familiar with Jewish history, customs, ideas, and classes of people (Mat. 1:18, 19; 2:1; 14:1; 26:3, 27:2)
• Terminology used by the author suggests he was a Palestinian Jew (Mat. 20:2; 4:5; 5:35; 10:6; 15:24; 17:24-27; 18:17; 27:53)
• Matthew, the apostle, was a former tax collector.
  • As such he would have been well educated, literate, and familiar with keeping records of money.
• This gospel contains the most references to money than any others. Indicating the author had this familiarity.
• Matthew was from the village of Capernaum.
  • This village is given special attention in the Gospel account. Usually some special description is found with reference to the village Mat. 4:13; 11:23)

External Clues for Matthew as the Author

• Early Church references are unanimous that the author is Matthew, the former tax collector turned apostle
• These also claim that the earliest writings of this Gospel were in the original Hebrew language.
  • Note: modern critics do not think it was written in the Hebrew language. They believe there is proof it was written in Greek. Additionally, all manuscripts we have exist only in Greek. If it was written in the original language, those manuscripts have been laid aside or lost.

Early Church Tradition

Eusebius of Caesarea quoted Papias, who was a bishop in the early church around A.D. 130:

For Matthew, who had first preached to the Hebrews, when he was about to go to other peoples, committed his Gospel to writing in his native tongue, and thus compensated those whom he was obliged to leave for the loss of his presence.

The Church History of Eusebius ¹

Eusebius also recorded that Origen of Alexandria also confirms the apostle as the author

In his first book on Matthew’s Gospel, maintaining the Canon of the Church, he testifies that he knows only four Gospels, as writing as follows:

“Among the four Gospels, which are the only indisputable ones in the Church of God under heaven, I have learned by tradition that the first was written by Matthew, who was once a publican, but afterwards an apostle of Jesus Christ, and it was prepared for the converts from Judaism, and published in the Hebrew language

The Chruch History of Eusebius ²

Irenaeus Heresies, around A.D. 180 reports that Matthew wrote “a gospel…for the Hebrews in their own language.”

Matthew also issued a written Gospel among the Hebrews3 in their own dialect, while Peter and Paul were preaching at Rome, and laying the foundations of the Church.

Irenæus against Heresies ³

Other writings that quote the Gospel as authentic and attribute authorship to Matthew include:

• The “Didache” (Teaching of the Twelve Apostles)
• Justin Martyr
• Dionysius or Corinth
• Theophilus of Antioch
• Athenagoras

If Matthew wrote this in the Jewish language, were did the Greek copies come from?

While there are early church references to a Hebrew translation to the Gospel account, we haven’t found a sample. All writings that have been found of the Gospel account have been in Greek. Some suggest that Matthew himself produced a Greek translation. This is plausible because as a tax collector, he would be fluent in Greek. While logical, unfortunately, there is no testimony from the early church writings to support this. William MacDonald writes:

The Greek of Matthew does not read like a mere translation, but such a widespread tradition (with no early dissent) must have some factual basis. Tradition says that Matthew preached for fifteen years in Palestine and then left to evangelize in foreign parts. It is possible that about A.D. 45 he left behind for the Jews who had accepted Jesus as their Messiah a first draft of his Gospel in Aramaic (or just the discourses of Christ), and later made a Greek edition for universal use. A similar thing was done by Matthew’s contemporary, Josephus. This Jewish historian made an Aramaic first draft of his Jewish Wars and then the final form of the book in Greek.

William MacDonald – Believer’s Bible Commentary ⁴

In the Barns’ Notes on the Old and New Testament for Matthew, he points out that:

Athanasius, one of the early fathers, says that it was translated by “James, the brother of our Lord according to the flesh.” Papias, another of the early fathers, says that “each one translated it as he was able.” If James translated it, there can be no question about its inspiration and canonical authority.

Albert Barns – Barnes’ Notes on the New Testament ⁵

What do we know about the author?

• Matthew was a tax collector for Herod Antipas (Matthew 9:9-13)
  • The tax booth may have been close to the Sea of Galilee at Capernaum, since Herod taxed the fisherman
  • As a tax collector, he would collect tribute from the Jews for the Roman empire
  • He would have received scribal training in both Hebrew and Greek
• At his calling, he is referred to as “Matthew” in this Gospel account
• Mark and Luke’s accounts call him “Levi, son of Alphaeus” (Mark 2:14) and “Levi” (Luke 5:27)
• According to Jewish custom
  • Tax collectors were seen as enemies to the Jewish nation
  • Only other tax collectors and “sinners” (prostitutes) could associate together
  • It was permissible to lie to and cheat tax collectors

Who was the book written to?

The Gospel account was written to the Jews who were familiar with the Old Testament. The author never mentions who the audience is, but his intent is to show that Jesus fulfilled the Scriptures. This points us to a primarily Jewish-Christian audience.

“First, Matthew deals with matters that would have been of great concern to the early church. The early church consisted primarily of Jewish believers, and so topics like Yeshua’s genealogy, His relationship to the Hebrew Scriptures and to their rabbinic interpretation, as well as repeated references to the messianic prophecies of the Old Testament would have helped to confirm their faith. Second, Matthew’s Gospel assumes the readers knew the traditions of the religious leased, as it does not offer explanations of these customs. Third, the Gospel also assumes that the readers knew why the Pharisees, the Sadducees, and the scribes held such animosity towards Yeshua. It assumes that they were familiar with the conflict that arose from His teaching, which consistently contradicted the Oral Law.”

Dr. Arnold Fruchtenbaum – The Life of the Messiah from a Messianic Jewish Perspective, Vol 1 ⁶

When was the Gospel account written?

There is no direct date of when the Gospel account was written. Clues from history tell us that it was written before the destruction of the Temple in A.D. 70:

• The author describes Jerusalem as a “holy city” and as if it were still standing (Matthew 4:5; 27:53)
• He speaks of Jewish customs as if they are continued “to this day” (Matthew 27:8; 28:15)
• The book does not reference the fulfillment of Jesus’ prophecies related to the destruction of the Temple
  • But does reference the prophecy itself (Matthews 24:2)

From church history, Irenaeus Heresies mentions the writing of Matthew’s book. His mention was traditionally seen as occurring in the late 50’s – early 60’s A.D.

Other commentators put the book’s writings as early as A.D.37 and as late as A.D. 68:

What is the subject of the Gospel account?

The book of the genealogy of Jesus Christ, the son of David, the son of Abraham

Matthew 1:1 ESV

The primary subject of the Gospel account is Jesus Christ. As stated previously, the author will emphasize that Jesus of Nazareth is the one who fulfilled the Old Testament prophecies of the coming Messiah to save the people from their sins. Matthew’s Gospel account will focus on how Jesus fulfills both roles ads the suffering servant and Messianic King.

Matthew quotes the Old Testament (or Tanakh – 5 Books of Moses + the Prophets & writings) over 60 times. He does this to show that Jesus is the Messianic, Davidic King that the nation was waiting for.

Jews back then, and even today ask the qeustion “if Jesus was Messiah, where is the promised Messianic Kingdom?” Matthew adresses this by explaining that the Kingdom program was delayed due to the Jews rejecting Jesus as the Messiah. Jesus then discribes the coming judgment of A.D. 70 because of this denial (Matthew 22:7; 23:36-38).

The Son of David

As the Son of David, Matthew is going to link Jesus Christ as the “righteous Branch” of King David. Thereby making Him the heir to David’s throne. Matthew will consistently use this to build on the theme that Jesus is the King (Jeremiah 23:5; 33:15). Matthew will record key events in Jesus’ life that fufills the prophecies of Him being the Son of David

• The genealogy of Christ shows he is David’s son through Joseph (Matthew 1)
• His birth in Bethlehem, the City of David (Micah 5:2)
• The ministry of His forerunner (Malachi 3:1)
• The ministry of the King
• The rejecton of the King
• The prophecies concering the second coming

The Son of Abraham

As the Son of Abraham, Matthew is going to connect Jesus’s death to the atoning sacrifice mentioned by God in Genesis 22:1-19. Matthew makes this connection at the end of his account in Matthew 26-28.

What are the other facts/features of the account?

Key Verses – Matthew 1:1; Matthew 23:37-39

Key Words –

• Fulfilled (with Fulfill) – 17 times
• Kingdom of Heaven – 32 times

The phrase “Kingdom of Heaven” is only found in Matthew’s Gospel. This literally translates “kingdom of the heavens” and is NOT synonymous with “the Chruch”. Knowing that, we need to ask: What did this mean to the Jews in Jesus’ day? Well, they were looking for the glorious earthly kingdom of Israel, when the Messiah would rule the heavens on earth (Isaiah 9:6, 7). This was the kingdom that was “at hand” in John and Jesus’ early message. Once Jesus was rejected the kingdom offer is removed from that generation and a “mystery kingdom” enters (Matthew 13). The Messianic Kingdom is now on hold for a future generation, the generation that will go through the Tribulation. This Gospel speak more than any other regarding the return of Christ.

Final Thought…

This former tax collector was redeemed to his kin through Jesus Christ. He is then commissioned to write a book proclaiming the Jewish, Davidic King to the people who originally rejected him.

Refernces

¹ Eusebius of Caesaria. (1890). The Church History of Eusebius. In P. Schaff & H. Wace (Eds.), & A. C. McGiffert (Trans.), Eusebius: Church History, Life of Constantine the Great, and Oration in Praise of Constantine (p. 273). New York: Christian Literature Company.

^2-3 Irenaeus of Lyons. (1885). Irenæus against Heresies. In A. Roberts, J. Donaldson, & A. C. Coxe (Eds.), The Apostolic Fathers with Justin Martyr and Irenaeus (p. 414). Buffalo, NY: Christian Literature Company.

⁴ MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments (pp. 1201–1202; A. Farstad, Ed.). Nashville: Thomas Nelson.

⁵ Barnes, A. (1884–1885). Notes on the New Testament: Matthew & Mark (p. xv; R. Frew, Ed.). London: Blackie & Son.

⁶ Fruchtenbaum, A (2018). The Life of Messiah from a Messianic Jewish Perspective, Volume 1 (pp. 177-178) San Antonio, TX: Ariel Ministries

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