Matthew Marlowe

Dr. Cranford, Rel. 314

10/31/02

The Theology of St. Matthew

            In order to formulate an accurate theology of the first gospel, I needed some questions answered that would give me insight into the text.

  1. Who was St. Matthew?
  2. Why did he write his gospel?
  3. To whom does he write?
  4. What theological motifs are present?
  5. What does Matthew write that others do not?

 

I found my study of Matthew to be more difficult than I anticipated.  Scholars know little about Matthew and some even debate that he might have authored the first gospel.[1] Eusebuis gives St. Matthew authorship of the first gospel, and states that Matthew wrote his gospel in the Hebrew dialect of Jesus.[2]

            Levi was a Jewish, or possibly a Syrian who converted, tax collector in the city of Capernaum.  Jesus asked Levi to follow him, and like Peter, Andrew, James, and John, Levi accepted.  Jesus gave Levi the surname Matthew, which means “gift of Yahweh.”  Matthew son of Alpheaus then became one of the twelve and a missionary after the death and resurrection of Christ.[3]

            The writer of the first gospel whomever that may be clearly had an in depth understanding of Jewish history, customs, laws, classes, terminology, and Old Testament prophecies.  The writer also used more references to money than any of the others.[4]  Matthew writes to Jewish Christians, to tell them that Jesus is the long awaited Messiah.  He explains how Christ fulfils many of the Old Testament prophecies and that in him is a new covenant.  Jesus came not to destroy the old covenant but to build upon it and extend salvation to the Gentiles.  Matthew also wants to guide the church and gives them special attention, making sure to emphasize that no longer was their salvation only for the sons of Abraham.[5]

            Matthew is very Jewish in the writing and understanding of his gospel.  From the very begging, in the genealogy of Jesus, Matthew takes Jesus back to Abraham.  The phrase, “The kingdom of heaven,” is used so that Matthew wouldn’t misuse the name of YHWH.  The Hebrew Bible is referenced by Matthew fifty-three times in his gospel, and there are more than seventy allusions also.  The city of Jerusalem is called the “holy city,” and Jesus is referred to as the “Son of David,” which also indicates Jewish ideals of the time.  Righteousness was of great importance to Jews and is mentioned far more in the first gospel than in Mark, Luke or John.  Jewish traditions such as cleanliness and ceremonies have little explanation, which implies that Matthew was writing to a Jewish audience who would understand the significance of these rituals.[6] 

            In Matthew we find Jesus sending the twelve out and instructing them not to enter any Samaritan or non-Jewish town.  Likewise he refuses to heal the Canaanite woman, because he only was sent to Israel.  We see a different side of Jesus also in the text.  Matthew shows how the Gospel is first directed toward Jews but is at  the same time extended to Gentiles.  Only in Matthew do we find the Magi visiting the young Jesus, and the Great Commission of the resurrected Christ.[7]

            Matthew portrays the Pharisees as the enemy of Jesus.  They often clash over interpretations and traditions more so than other gospels.  Tradition states that when the Matthean gospel was being written there was great turmoil and conflict among the Jews.[8]

This could have seeped into the text and may account for some of the different language used in the first gospel.[9]

 

 

 

 

 

 

 

Works Sited

 

Alexander, Desmond T. ed.  The Dictionary of Biblical Theology. ”Matthew,” by Hagner, D.A.  Downers Grove, Illinois: InterVarsity Press, 2000.  263.

 

 

Cranford, Lorin. “The Purpose of Matthew” http://www.cranfordville.com/r102frame.html: 10/29/02.

 

 

Cranford, Lorin. “Who is Matthew?”  http://www.cranfordville.com/r102frame.html: 10/29/02.

 

 

Coogan, Michael D.  The New Oxford Annotated Bible, New Revised Standard Version.  New York, Oxford University Press. 1989. 7New Testament. 

 

 

Douglas, J.D. Dictionary of the Christian Church. Grand Rapids: Zondervan. 1974.

 

Ferguson, Everett, ed. Encyclopedia of Early Christianity. Vol. 2, Matthew, by Savior, Donald P.  New York: Garland Publishing. 1997.

 

Radmacher, Earl D. The Nelson Study Bible: New King James Version. Nashville: Thomas Nelson  Publishers, 1997, 1573.

 

Strong, James. New Strong’s Exhaustive Concordance. Nashville: Nelson Publishing, 1990.


 

 

[1] Cranford, Lorin. “Who is Matthew?” http://www.cranfordville.com/r102frame.html: 10/29/02.

 

[2] Ferguson, Everett, ed. Encyclopedia of Early Christianity. Vol. 2, Matthew, by Savior,    

                Donald P. (New York: Garland Publishing.) 1997.

[3] Douglas, J.D. Dictionary of the Christian Church. (Grand Rapids: Zondervan.) 1974.

[4] Radmacher, Earl D. The Nelson Study Bible: New King James Version. (Nashville: Thomas Nelson Publishers, 1997,) 1573.

[5] Cranford, Lorin. “The Purpose of Matthew” http://www.cranfordville.com/r102frame.html: 10/29/02.

[6] Radmacher, Earl D. The Nelson Study Bible: New King James Version. (Nashville: Thomas Nelson  

Publishers, 1997,) 1573.

[7] Alexander, Desmond T. ed.  The Dictionary of Biblical Theology. ”Matthew,” by  Hagner, D.A. 

(Downers Grove, Illinois: InterVarsity Press, 2000.)  263.

[8] Coogan, Michael D.  The New Oxford Annotated Bible, New Revised Standard Version.  (New York, Oxford University Press. 1989.) 7New Testament. 

[9] Strong, James. New Strong’s Exhaustive Concordance. Nashville: Nelson Publishing,   

     1990.