Critical evaluation of the authorship, date, destination and purpose of Matthew gospel

A Research paper

Submitted to

Dr. Saju Thomas

In partial fulfillment of the requirements of the course

A Critical Introduction to the New Testament

for the degree of Master of Theology (M. Th-I)

By

Nemmuankim

Regd. No. 2412

September 20, 2024

New Life College, Bangalore

1. Matthew
1.1. Author
1.1.1. Internal clues
1.1.2. External clues
1.2. Date of writing
1.3. Audience
1.4. Theological purpose of Matthew’s gospel
1.5. Theological themes of Matthew
1.5.1. Matthew and the Hebrew bible
1.5.2. Kingdom of Heaven
1.5.3. Christological titles
1.5.3.1. Messiah or Christ
1.5.3.2. Son of David
1.5.3.3. Son of God
1.5.3.4. Lord

Conclusion

Bibliography

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Introduction

The Gospel of Matthew is the first book of the New Testament. It provides a
comprehensive account of Jesus’ life, teachings, death, and resurrection while uniquely
portraying Jesus. It has served as the church's foundational New Testament document. Questions
remain about whether Matthew himself wrote the text or whether it was composed by a later
follower drawing on existing sources. It has been the subject of much scholarly debate regarding
its authorship, date of composition, and purpose. So, this paper will examine the evidence with
its theological themes in the gospel.

1. Matthew
1.1. Author

To examine the authorship of the gospel, it is essential to analyze both the internal and
external evidence, each providing critical insights into the text's origins.

1.1.1. Internal evidence

The traditional author of the first gospel is mentioned five times in the New Testament
passages, such as Matthew 9:9; Mark 3:18; Luke 6:15 and Acts 1:13. In Matthew 9:9, he was
addressed as Matthew, who received the call to follow Jesus. He was a tax collector in
Capernaum.1 However, in Mark’s gospel, he is referred to as “Levi son of Alphaeus” (Mk. 2:14)
and in Luke’s gospel, he is referred to only as “Levi.” (Lk. 5:27-28). Many scholars suggest the
tax collector had two names: Matthew Levi, either from birth or at his conversion.2 Based on
Markan priority, the author of Matthew is aware of the reference to Levi in Mark and of the
name Matthew, not Levi, in the list of apostles in Mark 3:16-19. The gospel is not written by
Matthew; the writer may have confirmed these names, both references from Mark 2:14 and
3:18.3 Hence it can be assumed that the traditional view held Matthew is the author of the gospel.

The name Levi may indicate he was from the tribe of Levi and familiar with Levitical
practices. Matthew, stationed at a tax booth, in the main trade highways near Capernaum,

1
William Hendriksen, Matthew, New Testament Commentary (Grand Rapids, Michigan: Baker Academic,
2007), 95.
2
Michael J. Wilkins, Matthew, Zondervan Illustrated Bible Background Commentary, ed. Clinton E.
Arnold, vol.1 (Grand Rapids, Michigan: Zondervan, 2004), 23.
3
David L. Turner, Matthew, Baker Exegetical Commentary on the New Testament (Grand Rapids,
Michigan: Baker Publishing Group, 2008), 12-13.

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collecting tolls for Herod Antipas from passing traders.4 In Jewish society, Matthew’s status was
considered lower than that of a Gentile, as he was seen as a traitor to his people. He recorded his
own call to follow Christ in 9:9-13.5 Matthew left everything and followed Christ is a crucial
example for the Christians.

1.1.2. External evidence

In the early second century, the gospel was ascribed to the apostle Matthew. It is a view
supported by patristic tradition. The early church fathers, such as Eusebius, Papias, Clement of
Alexandria, Origen and Irenaeus all endorsed the view that Matthew was the author of the
gospel.6 The elaboration of their statements are noted in the following.

Eusebius, an early Christian historian, cited the writing of Papias and stated Matthew
collected the oracles in the Hebrew language and interpreted the sayings to the best of his ability.
Origen views cited by Eusebius stated that Matthew was the first gospel to be composed and was
written in Hebrew.7 Irenaeus, in his books against the gnostic heresies, affirmed Matthew wrote
the gospel in the Hebrew language. The Didache, an early Christian manual of instruction,
demonstrated the direct knowledge of the first gospel and frequently quoted from it. For instance,
quoting the Lord’s prayer: cf. Did. 8:2; Matthew 6:9-11.8 The early testimonies and evidence
from the Didache strongly support the apostle Matthew authored the Gospel.

1.2. Date of writing

The scholars generally held that Matthew relied on Mark as his source. So, if Mark is
written likely between AD 65 and 70, it is assumed that Matthew was written before the fall of
Jerusalem in AD 70 since it predicts those events.9 Notably, Matthew records more warnings
against the Sadducees than any other New Testament writers, suggesting it was written after AD.

4
Michael J. Wilkins, Matthew, The NIV Application Commentary (Grand Rapids, Michigan: Zondervan,
2004), 24.
5
Kenneth O. Gangel, Matthew, Holman Testament Commentary, ed. Max Anders (Nashville, Tennessee:
Holman Reference, 2000), 3.
6
Turner, “Matthew,” Baker Exegetical Commentary on the New Testament, 12, 15.
7
Leon Morris, The Gospel According to Matthew (Grand Rapids, Michigan: William B. Eerdmans
Publishing Company, 1992), 12.
8
Wilkins, Matthew, The NIV Application Commentary, 22.
9
Walter A. Elwell and Robert W. Yarbrough, Encountering the New Testament: A Historical and
Theological Survey (Grand Rapids, Michigan: Baker Publishing Group, 2022), 65.

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70, when the Sadducees ceased to be a prominent authority. However, some scholars assumed
AD 75 to 80, as Matthew reflected knowledge of the destruction of Jerusalem in A.D. 70. 10

Ignatius made an allusion to Matthew in the first or early second century and in the
Didache. When the allusions are considered alongside Papias’s testimony as cited by Eusebius, it
indicates that Matthew was known in the early second century. Therefore, it was assumed that
the gospel of Matthew was written probably in the first century. Based on the Markan priority
view of gospel relationships, Matthew’s origin is placed in the 80s or 90s.11 The church father
Irenaeus indicates Matthew wrote the gospel while Paul and Peter were still alive, leading to the
traditional dating of the gospel in the late 50s or early 60s. 12 Therefore, it can be assumed that
Matthew was written not earlier than 66 AD and not later than AD. 70.

1.3. Audience

The gospel of Matthew begins with a genealogy to show that Jesus direct descent from
Abraham, indicating that the author was Jewish and writing for a Jewish audience. However, it is
significant that the book ends with a universal message, sending the disciples to preach to all
nations.13 Matthew's primary audience is generally considered to be Jewish Christians. It is
because the gospel focuses on the fulfillment of the Old Testament prophecies and depicts Jesus
as the Mesiah and his ministry heralding the messianic age.14

Some scholars assumed that Matthew’s community contains many Gentiles and has
separated from synagogue and others argue that the community was largely Jewish and still
connected with the synagogue. It is held that the gospel is addressed to the community that needs
to understand how the life of Jesus the Messiah fulfilled the Hebrew Bible and how Jesus’s
teachings interpret the Torah of Moses (Matt.5:17-48).15 It can be held that Matthew’s message,
while aimed at Jews, is also relevant to Gentiles, to have a deeper understanding about Jesus.

10
D. A. Carson, Matthew, The Expositors Bible Commentary, ed. Frank E. Gaebelein, vol. 8 (Grand
Rapids, Michigan: Zondervan Publishing Company, 1984), 20-21.
11
Turner, Matthew, Baker Exegetical Commentary on the New Testament, 13.
12
Wilkins, Matthew, The NIV Application Commentary, 24.
13
Donald Guthrie, New Testament Introduction (Illinois: Inter Varsity Press, 1970), 25.
14
Donald. Hagner, Matthew 1-13, Word Biblical Commentary, vol. 33 A (Nashville: Thomas Nelson,
2000), 64.
15
Turner, Matthew, Baker Exegetical Commentary on the New Testament, 14-15.

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 1.4. Theological Purpose of Matthew’s gospel

The primary purpose of the Gospel of Matthew can be generally held that it is to win the
Jews to have faith in Christ. Matthew demonstrates that Jesus is the fulfilment of Old Testament
prophecies identifying him as the Son of God, the Son of Man and the promised Messiah.16
Many Jews failed to perceive Jesus as the Messiah during his ministry. Matthew seeks to clarify
that Jesus’ life, death, resurrection, and exaltation have inaugurated the messianic kingdom. His
messianic reign is characterized by his obedience and completed with his return aligns with Old
Testament prophecies. He encourages the readers to have faith in the Messiah and comprehend
his person, work and unique place in the unfolding history of redemption.17

Matthew’s gospel is deeply rooted in the Old Testament, and presents Jesus’ life as the
fulfilment of ancient promises made to Israel. Matthew shows a direct continuity between Jesus
and the Old Testament, so that the books can be useful for dealing with questions raised by
inquisitive Jews. It also helps Christians from Jewish backgrounds to integrate their new faith
with their heritage.18 Matthew’s message reinforces the faith of Jews by presenting Jesus as the
true Messiah.

1.5. Theological themes of Matthew

Matthew’s extensive use of Hebrew Bible quotations is one of the major reasons many
interpreters note the Jewish orientation of this gospel. Matthew viewed both the historical
patterns and the prophetic oracles of the Hebrew Bible as filled with ultimate significance
through the ministry and teachings of Jesus. Notable allusion passages in Matthew are 1:23;
2:15; 3:3; 4:10; 5:27; 8:17; 21:5; 24:30; 27:9-10.19

Matthew’s appropriation of the Old Testament occurs in his account of Jesus entry into
Jerusalem. He signified the arrival of the messianic king, an interpretation supported by Isaiah
62:11 and Zechariah 9:9, which prophesy the coming of a righteous king. Matthew draws on
Jeremiah 31:15 in his depiction of Herod's slaughter of the infants in Matthew 2:16-18. He

16
Hendriksen, Matthew, New Testament Commentary, 97-98.
17
Carson, Matthew, The Expositors Bible Commentary, 25.
18
John Drane, Introcuding the New Testament (Mayfield House: Lion Publishing, 1999), 205-207.
19
Turner, Matthew, Baker Exegetical Commentary on the New Testament, 17-18.

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evokes the image of the weeping mother, Rachel.20 Matthew uses these Old Testament references
to retell the Old Testament story as a context for the coming of Jesus. He claims the
eschatological fulfillment of prophecy.21 God’s word is true and His promises are unfailing, as
demonstrated by the fulfillment of prophecies in the life of Jesus Christ.

1.5.2. Kingdom of Heaven

The phrase Kingdom of Heaven is Matthew’s gospel main emphasis and it occurs 32
times and nowhere else in the New Testament (3:2; 4:17; 5;3; 10:7; 11:11; 13:11). Matthew
frames the Beatitudes with reference to the kingdom of heaven (5:3.10), and frequently urges
people to enter this kingdom (5:19-20; 7:21; 21:31).22 He laid out the requirement for people to
enter the kingdom.

The word “kingdom” occurs nineteenth times in Matthew’s gospel. Of these, two
instances refer to the human kingdom (4:8; 24:7) and two refer to Satan’s kingdom (12:25, 26).
The remaining fifteen refers to the kingdom of God. Matthew’s use of the term kingdom is
significant in his gospel. It highlights the authority and power of the kingdom through Jesus’
miracles (4:23-25; 8:9-13; 20:30-34).23 Matthew frequently disclosed Jesus’ royal authority of
God Almighty through Jesus words and actions. Kingdom is a word and concept at the heart of
Matthew’s gospel. For he wrote specifically to the Jewish people about the kingdom.24 The
kingdom of heaven is characterized by divine rule and it is the ultimate hope for all believers.

1.5.3. Christology

Matthew's portrayal of Jesus, particularly in regard to his identity and mission, is clearly
revealed through the diverse titles attributed to him. These titles will be vividly described.

20
Carl L. Holladay, Introduction to the New Testament (Waco, Texas: Baylor University Press, 2017), 199-
200.
21
John Nolland, The Gospel of Matthew, NIGTC (Grand Rapids, Michigan: William B. Eerdmans
Publishing Company, 2005), 36
22
Jonathan T. Pennington, Heaven and Earth in the Gospel of Matthew (Boston: Brill, 2007), 280.
23
Turner, Matthew, Baker Exegetical Commentary on the New Testament, 37-38.
24
Gangel, Matthew, Holman Testament Commentary, 4.

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 1.5.3.1. Jesus as Messiah or Christ

The title "Christ," or "Messiah" in Hebrew, means "anointed one." Jesus is called the
Messiah in the first verse of Matthew 1:16-17 and at his birth (1:18). This title connects Jesus to
Israel's hope and royal expectations, which occur in 1 Samuel 24:6 and Psalm 2:2. Jesus himself
affirmed his messiahship in 26:63-64, referencing Daniel 7:13. Jesus stated that no one except
the Messiah should be called “master” in 23:10. However, the messiahship of Jesus was not
widely accepted in his time as he was crucified. Even John the Baptist had doubt whether Jesus
was the true Messiah (Matt. 11:2-3) but Peter acknowledges in 16:16 through divine revelation.25

The title "Messiah" for Jesus signifies the fulfillment of Old Testament promises of
restoration and salvation (2:4; 22:41-26). Messiah bears the concept of preexistence (2:4).
Primarily, it fulfills the Old Testament in his person and ministry (1:1-2:23). As Messiah, Jesus is
the prophesied King of Israel and he brings the fulfillment of the law.26 Matthew points out the
title as belonging to Jesus because of his lineage as a descendant of David. Jesus accepted the
term Christ which indicates he claims to be God’s anointed agent in establishing the kingdom
(26:63-64). He was the Christ, the messianic king in its fullest sense. 27 Jesus fully embodies the
role of the messianic king and he saves humans from eternal death.

1.5.3.2. Son of David

The gospel of Matthew identifies Jesus as the Son of David in 1:1. The genealogy affirms
Jesus as the Son of David. He is the heir given to Israel and the miracle worker whose activity is
oriented towards the Jewish people. In Matthew 9:27; 12:22-23, the blind man and the healing of
the demonic addressed him as the Son of David.28 Matthew uses the name of the great king
seventeen times more than any other book of the New Testament. The title Son of David
highlights Jesus as a promised figure who would perpetuate David’s throne, thereby pointing to
Messiah’s linage and royal expectations of an eternal throne. It also indicates an image of a

25
Turner, Matthew, Baker Exegetical Commentary on the New Testament, 32.
26
S. McKnight, “Matthew, Gospel of,” Dictionary of Jesus and the Gospels (Downers Grove, Illinois: Inter
Varsity Press, 1992), 533.
27
Wilkins, Matthew, The NIV Application Commentary, 26.
28
Georg Strecker, Theology of the New Testament, ed. Friedrich Wilhelm Horn (New York: John Knox
Press, 2000), 373.

7
Messiah as a mighty warrior like David who would destroy Israel’s enemies and re-established
the throne in Jerusalem as in the golden days of David.29

Matthew emphasizes Jesus Davidic lineage which indicates his royal authority to help. In
his triumphal entry in Matthew 21:9, the crowd praises Jesus as the Son of David, echoing the
language of Psalm 118:25-26. Jesus messianic credentials to heal and to rule are stressed by
Matthew in his use of the Son of David. Jesus as the Davidic Messiah inherits the promises God
made to David and brings God’s reign to Israel.30 The humanity of Jesus is depicted in the title
Son of Man.

1.5.3.3. Son of God

In Matthew's Gospel, the title "Son of God" serves to reveal Jesus' true identity as the
Messiah. Jesus refers to God as his father some twenty-three times in Matthew, fifteen of which
are unique to this Gospel (5:16). Peter’s confession in 16:16 stands as the most exalted
acknowledgement of Jesus' divine sonship. The confession is made only by believers and only by
revelation (16:7; 11:27).31 The title depicts Jesus’ divinity.

Matthew portrays Jesus as the virgin-born Son, uniquely signifying the presence of God
with his people. (1:23). Jesus displays divine sonship by casting out demons and his authority
over nature in 8:29; 14:33. Only the Father and the Son, who is the sole agent through whom
people may come to know the father (11:27).32 Jesus is affirmed as the Father’s beloved Son by
the Father and endowed with the Spirit for ministry in Matthew 3:17. He does not manifest his
sonship by spectacular acts but he displays divine sonship by submitting to the Father’s will.33
Jesus as a Son of God his death redeemed mankind from eternal sin.

1.5.3.4. Lord

In Matthew’s Gospel, the title "Lord" is the most fitting way to address Jesus. The title
acknowledges Jesus’ authority and the disciple’s responsibility to obey his commands (28:20).
The term “Lord” indicates courteous respect (27:63) and it is a title associated with Jesus’

29
Wilkins, Matthew, The NIV Application Commentary, 26.
30
Turner, Matthew, Baker Exegetical Commentary on the New Testament, 33.
31
Wilkins, Matthew, The NIV Application Commentary, 27
32
Turner, Matthew, Baker Exegetical Commentary on the New Testament, 34-35.
33
McKnight, Dictionary of Jesus and the Gospels, 533.

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exercise of divine prerogatives, suggestive of his deity (25:31-46).34 The identity and authority of
Jesus are revealed in the title.

Matthew uses the title Lord for Jesus against the background of its use in Graeco- roman
world. It was a polite greeting of a human superior to a title for the Roman emperor, who was
considered to be divine. Jesus is addressed as “Lord” in Matthew 7:21-22 as an eschatological
judge. He is often addressed as Lord by those desiring to be healed, as do the disciples in
Matthew 8:2; 15:22; 17:15; 14:28; 18:21. Jesus expressed himself as Lord of the Sabbath in 12:8,
indicating his authority over religious laws. He further emphasizes his divine role by describing
his future return as the coming of the "Lord" (24:42).35 Jesus is the Lord over creation and it is an
affirmation of his sovereignty.

Conclusion

This gospel is ascribed to Apostle Matthew, the tax collector. His authorship is supported
by an early church fathers like Papias, Eusebius and Origen. Matthew wrote the gospel mainly
for Jewish Christians. However, the gospel’s message is also relevant to Gentile’s believers. The
exact date of the Gospel of Matthew's composition remains a subject of scholarly debate, with
suggestions ranging from before or after 70 AD. However, the precise timing of its writing is less
crucial than the profound message it conveys.

The Gospel of Matthew highlights Jesus as the fulfillment of Old Testament prophecies.
He portrayed him as the long-awaited Messiah and king of Israel. He stressed the authority of
Jesus in his teachings and actions. This gospel emphasizes the divine authority of Jesus through
various titles such as Lord, Son of God and Son of David. Matthew portrays the Kingdom of
Heaven as both a present reality and a future hope. It is inaugurated through the ministry of
Jesus, who brings God's reign to earth, but its ultimate fulfillment will occur in the future.

34
David K. Lowery, “A Theology of Matthew,” in A Biblical theology of the New Testament, ed. Roy B
Zuck (Chicago: Moody Press, 1994), 28-29.
35
Turner, Matthew, Baker Exegetical Commentary on the New Testament, 35.

9
Bibliography

Books

Drane, John. Introcuding the New Testament. Mayfield House: Lion Publishing, 1999.

Elwell, Walter A. and Robert W. Yarbrough. Encountering the New Testament: A Historical and

Theological Survey. Grand Rapids, Michigan: Baker Publishing Group, 2022.

Guthrie, Donald. New Testament Introduction. Illinois: Inter Varsity Press, 1970.

Holladay, Carl L. Introduction to the New Testament. Waco, Texas: Baylor University Press,

2017.

Morris, Leon. The Gospel According to Matthew. Grand Rapids, Michigan: William B.

Eerdmans Publishing Company, 1992.

Pennington, Jonathan T. Heaven and Earth in the Gospel of Matthew. Boston: Brill, 2007.

Strecker, Georg. Theology of the New Testament. Edited by Friedrich Wilhelm Horn. New York:

John Knox Press, 2000.

Article in a book

Lowery, David K. “A Theology of Matthew.” in A Biblical theology of the New Testament.

Edited by Roy B Zuck. Chicago: Moody Press, 1994.

Dictionary

McKnight, S. “Matthew, Gospel of.” Dictionary of Jesus and the Gospels. Downers Grove,

Illinois: Inter Varsity Press, 1992.

Commentaries

Carson, D. A. Matthe. The Expositors Bible Commentary. Edited by Frank E. Gaebelein. Vol. 8.

Grand Rapids, Michigan: Zondervan Publishing Company, 1984.

Gangel, Kenneth O. Matthew. Holman Testament Commentary. Edited by Max Anders.

Nashville, Tennessee: Holman Reference, 2000.

10
Hagner, Donald. Matthew 1-13. Word Biblical Commentary. Vol. 33 A. Nashville: Thomas

Nelson, 2000.

Hendriksen, William. Matthew. New Testament Commentary. Grand Rapids, Michigan: Baker

Academic, 2007.

Nolland, John. The Gospel of Matthew, NIGTC. Grand Rapids, Michigan: William B. Eerdmans

Publishing Company, 2005.

Turner, David L. Matthew. Baker Exegetical Commentary on the New Testament. Grand Rapids,

Michigan: Baker Publishing Group, 2008.

Wilkins, Michael J. Matthew, Zondervan Illustrated Bible Background Commentary. Edited by

Clinton E. Arnold. Vol.1. Grand Rapids, Michigan: Zondervan, 2004.

Wilkins, Michael J. Matthew. The NIV Application Commentary. Grand Rapids, Michigan:

Zondervan, 2004.

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