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The author of Matthew's gospel is traditionally connected with Matthew the tax collector. Many early church Fathers claimed that Matthew wrote his gospel in Hebrew. General consensus is that Matthew was written A.D. 85-90. Themes Jesus as the fulfillment of prophecy.
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LDS New Testament Handout 06: Background on the Gospel of Matthew
The author of Matthew's gospel is traditionally connected with Matthew the tax collector. Many early church Fathers claimed that Matthew wrote his gospel in Hebrew. General consensus is that Matthew was written A.D. 85-90. Themes Jesus as the fulfillment of prophecy.
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The author of Matthew's gospel is traditionally connected with Matthew the tax collector. Many early church Fathers claimed that Matthew wrote his gospel in Hebrew. General consensus is that Matthew was written A.D. 85-90. Themes Jesus as the fulfillment of prophecy.
Copyright:
Attribution Non-Commercial (BY-NC)
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Als DOC, PDF, TXT herunterladen oder online auf Scribd lesen
The author discipleship. The word “disciple” appears 73
times in Matthew, nearly twice as much as it • As with all of the gospels, Matthew’s is does in Luke. anonymous—the writer does not identify • The Law and morality. Matthew frequently himself and the authorship is based on 2nd grapples with the relationship between the Law century tradition. of Moses and Jesus’ teachings, and the moral/ethical requirements of being a follower • The author of Matthew’s gospel is traditionally of Jesus. connected with Matthew the tax collector who was one of Jesus’ twelve disciples (Matthew Structure 9:9; 10:3; Mark 3:18; Luke 6:15; Acts 1:13) and Matthew’s gospel is divided into five books, each is also called Levi (Mark 2:14; Luke 5:27–29). with a narrative followed by a discourse that • Many early Church Fathers—including concludes with a phrase like “when Jesus had ended Irenaeus, Pantaenus, Origen, and Epiphanius— these sayings…” (7:28; 11:1; 13:53; 19:1; 26:1). The claimed that Matthew wrote his gospel in infancy and atonement narratives serve as a Hebrew, and that it was later translated into prologue to and climax of the book. Greek. Eusebius of Caesarea, the 4th-century Church historian, quotes Papias of Hierapolis, Prologue: Genealogy and infancy narrative (1:1– the early 2nd-century Church Father: 2:23). “Matthew wrote the oracles in the Hebrew • Genealogy (1:1–17). language, iand every one interpreted them as he was able.” Jerome, writing c. A.D. 392, claimed • Infancy narrative (1:18–2:23). that a copy of this Hebrew manuscript still existed in the library at Caesarea.ii Book 1 (3:1–7:29). • But there are good reasons think is our Gospel • Narrative: Jesus’ preparation through baptism of Matthew is not the same as the Hebrew book and temptation (3:1–4:25). these writers described. The Gospel itself has • Discourse: The Sermon on the Mount (5:1– none of the marks of a translation, and quotes 7:29). from the Greek version of the Old Testament (the Septuagint), not the Hebrew. It also seems Book 2 (8:1–11:1). very unlikely that an eyewitness to Jesus’ • Narrative: Nine stories of Jesus’ miracles (8:1– ministry would have copied so much material 9:34). from Mark’s gospel and another source that Luke also used. Perhaps Papias and the other • Discourse: Missionary instructions (9:35–11:1). early Christians were referring to a different Book 3 (11:2–13:53). book written by Matthew in Hebrew, and not gospel we have. • Narrative: Tension between Israel and Jesus • The general view among scholars is that the (11:2–12:50). gospel of Matthew was composed by a Greek- • Discourse: The parables of Jesus (13:1–53). speaking, Jewish-Christian author, probably in Syria or possibly in Palestine. Book 4 (13:54–18:35). • Narrative: Jesus is the Christ (13:54–17:27). Date • Discourse: Instructions on life and order in the • Since Matthew is dependant on Mark, and church (18:1–35). Mark’s gospel was written A.D. 66–70, Matthew Book 5 (19:1–25:45). has to come sometime after that. • The general consensus is that Matthew was • Narrative: The journey to Jerusalem and the written A.D. 85–90. clash with Jewish authorities (19:1–23:39). • Discourse: The eschatological sermon (24:1– Themes 25:46). • Jesus as the fulfillment of prophecy. Matthew Climax: Death, resurrection, and commission lists about a dozen direct references to Jesus as (26:1–28:20). the realization of Old Testament prophecies (1:22–23; 2:5–6, 15, 17–18, 23; 4:14–16; 8:17; • The crucifixion (26:1–27:66). 12:17–21; 13:14–15, 35; 21:4–5; 26:54, 56; • The resurrection (28:1–15). 27:9–10). • The great commission (28:16–20). • The kingdom of heaven. In Matthew Jesus discourses frequently on God’s kingdom Adapted from John P. Meier, “Matthew, Gospel of,” The coming in power. Jesus’ ministry begins and Anchor Bible Dictionary 4:622–41. ends with proclamations of the kingdom of heaven (3:2; 4:17; 25:1, 14). Matthew is the only New Testament writer to use the phrase “kingdom of heaven” (which he does 32 times). • The church. In Matthew’s gospel Jesus gathers his people and prepares his apostles to lead them when he is gone. The word “church” appears in no other gospel but Matthew’s (16:18; 18:17), and Matthew contains the only discourse in the gospels on life and order in the church (18:1–35). • Discipleship. In Matthew Jesus teaches frequently on the nature and calling of i Historia Ecclesiastica 3:24:6; http://bit.ly/HistEccl3-24. See also 3.39:16; http://bit.ly/HistEccl3-39. ii De Viris Illustribus 3; http://bit.ly/DeVirIll.