Gospel of Matthew

From Textus Receptus

Revision as of 09:38, 27 June 2015

The Gospel According to Matthew (Greek: κατὰ Ματθαῖον εὐαγγέλιον, kata Matthaion euangelion, τὸ εὐαγγέλιον κατὰ Ματθαῖον, to euangelion kata Matthaion) (Gospel of Matthew or simply Matthew) is one of the four canonical gospels, one of the three synoptic gospels, and the first book of the New Testament. It tells of the life, ministry, death, and resurrection of Jesus of Nazareth.

The Early Christian tradition attributes this Gospel to Matthew, one of Jesus' disciples.

Composition

A 3rd-century AD papyrus of Matthew 26

The traditional view is that the Gospel of Matthew was composed by Matthew, a disciple of Jesus. However, 18th Century scholars increasingly questioned the traditional view of composition, and today most of modern critical scholarship hesitates to say that Matthew wrote this Gospel which bears his name, preferring instead to describe the author as an anonymous Jewish Christian, writing towards the end of the first century. They also believe that the Gospel was originally composed in Aramaic or Hebrew rather than being a translation from the Greek.

Traditionally, Matthew was seen as the first Gospel written, that Luke then expanded on Matthew, and that Mark is the conflation of both Matthew and Luke. Modern critical scholarship today believes that Matthew used Mark's narrative of Jesus' life and death, and therefore came after Mark, plus the hypothetical Q document's record of Jesus' sayings. The view of an Aramaic original New Testament is traditional in the Syrian Church.

Synoptic Gospels

The Gospels of Mark, Matthew and Luke (known as Synoptic Gospels) include many of the same episodes, often in the same sequence, and sometimes even in the same wording. The relationship of Matthew to the Gospels of Mark and Luke is an open question known as the synoptic problem.

Matthew contains around 612 verses of the 662 verses of Mark, and mostly in exactly the same order. Although the author of Matthew wrote according to his own plans and aims and from his own point of view, the great amount of overlap in sentence structure and word choice causes many modern scholars to assume that Matthew copied from other Gospel writers, or they copied from each other, or they all copied from another common source. This synoptic problem increasingly caused 18th Century scholars to question the traditional view of composition. One solution to their Synoptic problem is the Farrer hypothesis, which theorizes that Matthew borrowed material only from Mark, and that Luke wrote last, using both earlier Synoptics.

The most popular view in modern scholarship is the two-source hypothesis, which speculates that Matthew borrowed from both Mark and a hypothetical sayings collection, called Q (for the German Quelle, meaning "source"). For most scholars, the Q collection accounts for what Matthew and Luke share — sometimes in exactly the same words — but are not found in Mark. Examples of such material are the Devil's three temptations of Jesus, the Beatitudes, the Lord's Prayer and many individual sayings.

A minority of scholars continued to defend the tradition, which asserts Matthean priority, with Mark borrowing from Matthew (see: Augustinian hypothesis and Griesbach hypothesis). Then in 1911, the Pontifical Biblical Commission asserted that Matthew was the first gospel written, that it was written by the evangelist Matthew, and that it was written in Aramaic.

Those who believe the Textus Receptus is the authoritative text usually reject the synoptic problem believing that each Gospel authorship was unique, not borrowing from one another.

<<---edited to here--->>

Date of gospel

The date of the gospel is not precisely known. The majority of scholars date the gospel between the years 70 and 100.^[][] The writings of Ignatius show "a strong case ... for [his] knowledge of four Pauline epistles and the Gospel of Matthew"^[], which gives a terminus ad quem of c. 110. The author of the Didache (c 100) probably knew it as well.^[] Some scholars see the prophecies of the destruction of Jerusalem (e.g. in Matthew 22:7) as suggesting a date of authorship after the siege and destruction of Jerusalem in 70 AD:^[] however Bishop John A. T. Robinson argues that the lack of a passage indicating the fulfilment of the prophecy suggest a date before that^[].

Some significant conservative scholars argue for a pre-70 date, generally considering the gospel to be written by the apostle Matthew.^[] In December 1994, Carsten Peter Thiede redated the Magdalen papyrus, which bears a fragment in Greek of the Gospel of Matthew, to the late 1st century on palaeographical grounds,^[] although Thiede's re-dating has generally been viewed with skepticism by established Biblical scholars ^[] In recent times, John Wenham, one of the biggest supporters of the Augustinian hypothesis, is among the more notable defenders of an early date for the Gospel of Matthew.

Matthew the Evangelist

See Also Matthew the Evangelist Since the second century, the Christian tradition has attributed the Gospel to the disciple Matthew. ^[] Arguments made to discount Matthew's authorship include the contention that the text was originally composed in Greek, not Aramaic, the Gospel's apparent heavy reliance on Mark (nearly universally agreed among scholars^[]), and the lack of characteristics usually attributed to an eyewitness account.^[] Bart D. Ehrman argues that the original manuscripts did not have names attached to them, a conclusion drawn from the fact that the surviving Greek manuscripts provide a wide variety of different titles for the Gospels. Had Matthew written the gospel, he would have called it by a title of the type "The Gospel of Jesus Christ" whereas the choice of the title “Gospel according to Matthew” indicates someone else trying to explain, at the outset, whose version of the story this one is. Furthermore, the Gospel always talks in third person and lacks phrases like "I and Jesus”, etc. It furthermore talks about the disciple Matthew in Matthew 9:9, but there is no indication that he is the person writing the account: (Matthew 9:9 reads: "as Jesus went on from there, he saw a man named Matthew sitting at the tax collector's booth. "Follow me," he told him, and Matthew got up and followed him") ^[] Comparing the latter verse with Mark 2:13-14 that calls the tax collector by the name Levi, W. E. Mills et al. argue that this might be a conscious change on the part of the author, in turn indicating that the author belonged to a community whose foundation was indebted to the disciple Matthew.^[]

Some support Matthew's authorship by noting that the gospel reflects his occupation as a tax collector; the gospel attributed to him refers to money more often than any other, and does so using specific monetary terms ^[]. A Roman tax collector such as Matthew would have been highly capable of writing accurate and detailed records. If Matthew did write the gospel bearing his name, then his humility is evident, as he refers to his feast for Jesus as a dinner (Matthew 9:9-10), while Luke calls it as a great banquet (Luke 5:29). Instead of attempting to conceal Matthew's identity, which would be a sign of untrustworthiness, the author admits that Matthew was a tax collector, which was a highly unpopular job among first-century Jews, who often considered them as traitors and cronies of the Roman Empire. ^[]

Characteristics

According to W. R. F. Browning (who adopts the more common view that the author of Matthew was a Jewish-Christian), due to author's rabbinical background, he avoids using the holy word God in the expression "Kingdom of God", and instead prefers the term "Kingdom of Heaven". He also divides his work into great blocks each ending with the phrase: "When Jesus had finished these sayings ..." This narrative framework echoes that of the Hexateuch: "the birth narratives/Genesis; the baptism in the Jordon and Jesus' temptations/Exodus; healing of a leper and an untouchable woman/Leviticus; callings of disciples/Numbers; the Passion and Death of Jesus/Deuteronomy; the Resurrection/Joshua (the entry into promised land)". ^[] Graham N. Stanton discounts the suggestion that the "five" discourses are an imitation of the first five books of the Old Testament arguing that many Jewish and Greco-Roman writings have five divisions or section.^[]

Overview

For convenience, the book can be divided into its four structurally distinct sections: Two introductory sections; the main section, which can be further broken into five sections, each with a narrative component followed by a long discourse of Jesus; and finally, the Passion and Resurrection section.

1. Containing the genealogy, the birth, and the infancy of Jesus (Matthew 1; Matthew 2).
2. The discourses and actions of John the Baptist preparatory to Christ's public ministry (Matthew 3; Matthew 4:11).
3. The discourses and actions of Christ in Galilee (4:12–26:1).
   1. The Sermon on the Mount, concerning morality (Ch. 5–7)
   2. The Missionary Discourse, concerning the mission Jesus gave his Twelve Apostles. (10–11:1)
   3. The Parable Discourse, stories that teach about the Kingdom of Heaven (13).
   4. The "Church Order" Discourse, concerning relationships among disciples (18–19:1).
   5. The Eschatological Discourse, which includes the Olivet Discourse and Judgement of the Nations, concerning his Second Coming and the end of the age (24–25).
4. The sufferings, death and Resurrection of Jesus, the Great Commission (26-28).

Genealogy and Infancy narrative

Matthew (like Luke) provides a genealogy and an infancy narrative of Jesus. Although the two accounts differ, both agree on Jesus being both Son of David, and Son of God, and on his virgin birth, and according to Howard W. Clarke, that Jesus' status as the long-awaited Messiah and as the Son of God was assured before his birth rather than being conferred later in his ministry or acquired after his death. ^[]

Genealogy

See Also Genealogy of Jesus

After giving a genealogy from Abraham to Jesus, Matthew gives the number of generations from Abraham to David, from David to the deportation to Babylon, and from the deportation to Jesus as fourteen each. (In fact, the total number of men in the list, including both Abraham and Jesus, is only 41.) Matthew traces the genealogy of Jesus through Joseph, not Mary. Matthew puts Joseph a descendant of David's son Solomon while in Luke he is descended from another son of David, Nathan. ^[]

After David, the lists coincide again at Shealtiel and Zerubbabel (founder of the second temple) but then again part company until they reach Joseph through his father (Jacob according to Matthew; Heli in Luke).^[]

These and other differences between Matthew's and Luke's genealogy have presented a problem for both ancient and modern readers of the Gospels. An early explanation given by Julius Africanus, was that supposedly on the authority of Jesus family, involving levirate marriage, Joseph's official father was not his biological father (see Genealogy of Jesus). Some have suggested that Matthew wants to underscore the birth of a messianic child of royal lineage (mentioning Solomon) whereas Luke's genealogy is priestly (mentioning Levi, but note that the Levi in question is not the ancestor of the Levites but rather the grandfather of Heli). ^[][] According to Scott Gregory Brown, the reason for the difference between the two genealogies is that it was not included in the written accounts that the writers of the two Gospels shared (i.e. Gospel of Mark and Q). ^[] Two other common reasons are (1) Luke presents Mary’s genealogy, while Matthew relates Joseph’s; (2) Luke has Jesus’ actual human ancestry through Joseph, while Matthew gives his legal ancestry by which he was the legitimate successor to the throne of David.^[]

According to Howard W. Clarke, the two accounts cannot be harmonized and today the genealogy accounts are generally taken to be "theological" constructs.

Taken this way, writes Stanton, the genealogy foreshadows acceptance of Gentiles into the Kingdom of God: in reference to Jesus as "the Son of Abraham", the author has in mind the promise given to Abraham in Gen 22:18. Matthew holds that due to Israel's failure to produce the "fruits of the kingdom" and her rejection of Jesus, God's kingdom is now taken away from Israel and given to Gentiles. Another foreshadowing of the acceptance of Gentiles is the inclusion of four women in the genealogy (three of whom were Gentiles), something unexpected to a first century reader. According to Stanton, women are probably representing non-Jews to a first century reader. <ref>Graham N. Stanton (1989), p.67</ref> According to Markus Bockmuehl et al., Matthew is mentioning this to prepare his reader for the apparent scandal surrounding Jesus' birth by emphasizing the point that God's purpose is sometimes worked out in unorthodox and surprising ways. ^[]

Infancy narrative

See Also Nativity of JesusSee Also Immanuel

Mary becomes pregnant "of the Holy Spirit", and so Joseph decides to break his relationship with her quietly. He however has a dream with the promise of the birth of Jesus. The gospel proceeds with visit of the Magi who acknowledge the infant Jesus as king. This is followed by Herod's massacre of the innocents and the flight into Egypt, and an eventual journey to Nazareth.^[]

According to Mary Clayton, the chief aim of the infancy narrative is to convince readers of the divine nature of Jesus through his conception through the Holy Spirit and his virgin birth; the visit of Magi and flight into Egypt intended to show that Jesus' kingship is not restricted to Jews but is rather universal. <ref name="Mary Clayton"/>

Baptism and Temptation

See Also Baptism of Jesus John baptizes Jesus, and the Holy Spirit descends upon him. The evangelist addresses the puzzling scene of Jesus, reputedly born sinless, being baptized. He omits reference to baptism being for forgiveness of sins and depicts John emphasizing his inferiority to Jesus. The descent of the Holy Spirit tells the reader that Jesus has become God's anointed (Messiah or Christ).<ref name ="Harris">See "The Gospels" (p. 266-269) and "Matthew" (p. 272-285) in Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985.</ref>

Jesus prays and meditates in the wilderness for forty days, and then is tempted by the Devil. Jesus refutes the Devil with quotations from Jewish Law.^[]

Sermon on the Mount

See Also Sermon on the Mount

Matthew's principal addition to Mark's narrative is five collections of teaching material, and the first is the Sermon on the Mount. Jesus, presented as a greater Moses, completes and transcends Mosaic law. The Beatitudes bless the poor in spirit and the meek. In six expositions or antitheses (depending on how the sermon is interpreted, see Expounding of the Law), Jesus reinterprets the Law. He offers the Lord's prayer as a simple alternative to ostentatious prayer.^[]

The Lord's prayer contains parallels to First Chronicles 29:10-18.<ref>Clontz, T.E. and J., "The Comprehensive New Testament with complete textual variant mapping and references for the Dead Sea Scrolls, Philo, Josephus, Nag Hammadi Library, Pseudepigrapha, Apocrypha, Plato, Egyptian Book of the Dead, Talmud, Old Testament, Patristic Writings, Dhammapada, Tacitus, Epic of Gilgamesh", Cornerstone Publications, 2008, p. 451, ISBN 978-0-977873-71-5</ref> Critical scholars see the historical Jesus in his startling congratulations to the unfortunate and his call to return violence with forgiveness ("turn the other cheek", see also Evangelical counsels).<ref name = "5G">Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993.</ref> Matthew's beatitudes differ from those found in Luke.<ref name = "5G"/> The paradoxical blessings in Luke to the poor and hungry are here blessings to the poor in spirit and those who hunger for justice.<ref name = "5G"/> In addition, Matthew has more blessings than Luke, the extras apparently derived from Psalms and from numerous precedents for virtues being rewarded.<ref name = "5G"/>

Instructions to the Twelve Disciples

Matthew names the Twelve Disciples. Jesus sends them to preach to the Jews, perform miracles, and prophesy the imminent coming of the Kingdom.<ref name ="Harris"/> Jesus commands them to travel lightly, without even a staff or sandals. He tells them they will face persecution. Scholars are divided over whether the rules originated with Jesus or with apostolic practice.<ref name = "5G"/>

Parables on the Kingdom

Jesus tells the parable of the sower, paralleling Mark. Like Mark and Luke, Matthew portrays Jesus as using parables in order to prevent the unworthy from receiving his message. The parables of the wheat and the tares and of the net, unique to Matthew, portray God's sure judgment as indefinitely delayed. The parables of the mustard seed and of the pearl "of very special value" emphasize the secret nature and incomprehensible worth of the Kingdom.<ref name ="Harris"/>

Instructions to the Church

Matthew is the only Gospel to discuss the ecclesia (Greek: assembly), or church. In Matthew, Jesus establishes his church on Peter, giving Peter and the Church the power to bind and loose (or forbid and allow). The instructions for the church emphasize ecclesiastical responsibility and humility. He calls on his disciples to practice forgiveness, but he also gives them the authority to excommunicate the unrepentant.<ref name ="Harris"/> Peter's special commission has been highly influential<ref name="ODCC self"/> (see Saint Peter).

Fifth discourse

Jesus heaps the "seven woes" on the scribes and Pharisees. This hostility is thought to represent the attitude of the first-century church.<ref name ="Harris"/>

Signs of the Times

See Also Second Coming

Matthew expands Marks' account of the Parousia, or Second Coming. Matthew mentions such things as false Messiahs, earthquakes, and persecution of his disciples, but states that these are not signs of the end times. After the tribulation, the sun, moon, and stars will fail. The declaration that his generation would not pass away before all the prophecies are fulfilled indicates that the author thought himself to be living in the last days. This discourse might incorporate two different Parousia traditions, one with typical apocalyptic signs and the other emphasizing that the Master will return without warning.<ref name ="Harris"/>

Parables and vision of the Second Coming

The parables of the foolish virgins and of the talents emphasize constant readiness and Jesus' unexpected return. In a prophetic vision, Jesus judges the world. The godly ("sheep") are those who helped those in need, while the wicked ("goats") are those who did not.<ref name ="Harris"/>

Final Days and Resurrection

Matthew generally follows Mark's sequence of events. Jesus triumphantly enters Jerusalem and drives the money changers from the temple. He identifies Judas as his traitor. Jesus prays to be spared the coming agony, and a mob takes him by force to the Sanhedrin. To the trial, Matthew adds the detail that Pilate's wife, tormented by a dream, tells him to have nothing to do with "that righteous man", and Pilate washes his hands of him. To Mark's account of Jesus' death, Matthew adds the occurrence of an earthquake, and saints arising from their tombs and appearing to many people in Jerusalem (Matthew 27:51-53). He also provides two stories of the Jewish leaders conspiring to undermine belief in the resurrection (Matthew 28:11-15), and he describes Mark's "young man" at Jesus' tomb as being a radiant angel (Matthew 28:3). Matthew does not relate any of Jesus' post-resurrection appearances to the disciples in Judea, nor his Ascension. He appears to the Eleven in Galilee and commissions them to preach to the world: "Go therefore and make disciples of all nations baptizing them in the name (singular) of the Father of the Son and of the Holy Spirit"... and that name is Jesus (Matthew 28:19).

Themes in Matthew

Kingdom of Heaven

Of note is the phrase "Kingdom of Heaven" (ἡ βασιλεία τῶν οὐρανῶν) used often in the gospel of Matthew, as opposed to the phrase "Kingdom of God" used in other synoptic gospels such as Luke. The phrase "Kingdom of Heaven" is used 32 times in 31 verses in the Gospel of Matthew. It is speculated that this indicates that this particular Gospel was written to a primarily Jewish audience, such as the Jewish Christians, as many Jewish people of the time felt the name of God was too holy to be written. Matthew's abundance of Old Testament references also supports this theory.

The theme "Kingdom of Heaven" as discussed in Matthew seems to be at odds with what was a circulating Jewish expectation—that the Messiah would overthrow Roman rulership and establish a new reign as the new King of the Jews. Christian scholars, including N. T. Wright (The Challenge of Jesus) have long discussed the ways in which certain 1st-century Jews (including Zealots) misunderstood the sayings of Jesus—that while Jesus had been discussing a spiritual kingdom, certain Jews expected a physical kingdom. See also Jewish Messiah.

Jewish elements

While Paul's epistles and the other Gospels emphasize Jesus' international scope, Matthew addresses the concerns of a Jewish audience.^[] The cast of thought and the forms of expression employed by the writer show that this Gospel was written by a Jewish Christian of Iudaea Province. The one aim pervading the book is to show that Jesus of Nazareth was the promised Messiah — he "of whom Moses in the law and the prophets did write" — and that in him the ancient prophecies had their fulfillment. This book is full of allusions to passages of the Old Testament which the book interprets as predicting and foreshadowing Jesus' life and mission. This Gospel contains no fewer than sixty-five references to the Old Testament, forty-three of these being direct verbal citations, thus greatly outnumbering those found in the other Gospels. Matthew uses Old Testament quotations out of context (as is common in Jewish writings such as the Talmud), as individual lines or even letters of Scripture were said to have inspired meanings different from the original ones.^[] The main feature of this Gospel may be expressed in the motto "I am not come to destroy [the Law and the Prophets], but to fulfill" (). See also Expounding of the Law. It was the contention of Marcion that Christ had come to destroy the law.^[] See Biblical law in Christianity for the modern debate.

This Gospel sets forth a view of Jesus as Messiah and portrays him as an heir to King David's throne, the rightful King of the Jews. Matthew's genealogy, the wise men of the east, the massacre of the innocents, and the flight into Egypt affirm Jesus' kingship and liken him to Moses. Matthew regards Jesus as a greater Moses. He arranges Jesus' sermons into five discourses, probably parallel to the five Books of Moses, the Torah. Matthew affirms Jesus' authority to give the eternal law of Moses a new meaning.^[]

While addressing Jewish concerns, Matthew also addresses the universal nature of the church in the Great Commission (which is directed at "all nations"). See Interpretations of the Sermon on the Mount and Christian view of the Law.

In art

The Chi Rho monogram from the Book of Kells is the most lavish such monogram

In Insular Gospel Books (copies of the Gospels produced in Ireland and Britain under Celtic Christianity), the first verse of Matthew's genealogy of Christ^[] was often treated in a decorative manner, as it began not only a new book of the Bible, but was the first verse in the Gospels.

See also

• Gospel harmony
• Textual variants in the Gospel of Matthew
• List of Gospels
• List of omitted Bible verses
• Gospel of the Ebionites
• Gospel of the Hebrews
• Gospel of the Nazoraeans
• Great Commission
• Il vangelo secondo Matteo, a film by Pier Paolo Pasolini
• Joseph Smith—Matthew
• Olivet discourse
• Papyrus 64
• Sermon on the Mount
• Matthew 16:2b-3
• Woes of the Pharisees
• St Matthew Passion

Notes

• 2. D. R. W. Wood, New Bible Dictionary (InterVarsity Press, 1996), 739.

• 3. Bart Ehrman, Jesus: Apocalyptic Prophet of the New Millennium, Oxford University Press, p.43

• 4. Amy-Jill Levine (2001), p.372-373

• 5. Howard Clark Kee (1997), p. 448

• 6. Graham N. Stanton (1989), p.63-64

• 7. Graham N. Stanton (1989), p.36

• 8. Bart Erhman (2004), p. 92

• 9. Bart Erhman, Jesus: Apocalyptic Prophet of the New Millennium, Oxford University Press, p.80-81

• 10. Commissio Pontificia de re biblicâ, established 1902

• 11. Synoptics entry in Catholic Encyclopedia.

• 12. Streeter, Burnett H. The Four Gospels. A Study of Origins Treating the Manuscript Tradition, Sources, Authorship, & Dates. London: MacMillian and Co., Ltd., 1924.

• 13. Pierson Parker. The Gospel Before Mark. Chicago: University of Chicago Press, 1953.

• 14. The Synoptic Problem: a Critical Analysis, by William R. Farmer. New York: Macmillan, 1981 Page 196

• 15. Jerome, Commentary on Matthew 2

• 16. Epiphanius, Panarion, XXX 3 7

• 17. Geoffrey William Bromiley, The International Standard Bible Encyclopedia, Wm. B. Eerdmans Publishing Publisher, p.281

• 18. Eusebius, Church History III 39 16

• 19. Bart Erhman, Jesus: Apocalyptic Prophet of the New Millennium, Oxford University Press, p.44

• 20. Irenaeus Against Heresies III 1 1

• 21. Eusebius, Church History V 10 3

• 22. Eusebius, Church History 6.25.4.

• 23. Bernhard Pick, The Gospel According to the Hebrews Publisher Kessinger Publishing, 2005, pp. 1-29

• 24. Watson E. Mills, Richard F. Wilson, Roger Aubrey Bullard(2003), p.942

• 25. Donald Harman Akenson, Surpassing Wonder: The Invention of the Bible and the Talmuds, 2001, University of Chicago Press, p.260

• 26. For a review of the debate see: Paul Foster, Why Did Matthew Get the Shema Wrong? A Study of Matthew 22:37, Journal of Biblical Literature, Vol. 122, No. 2 (Summer, 2003), pp. 309-333

• 27. Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985.

• 28. White, p. 246

• 29. White, L. Michael (2004). From Jesus to Christianity. San Francisco: HarperSanFrancisco. pp. 246-267. ISBN 0–06–052655–6. http://books.google.com/books?id=w4ehxXoIxCUC.

• 30. Anthony J. Saldarini (2003), p.1000

• 31. W. R. F. Browning, Gospel of Matthew, A dictionary of the Bible, Oxford University Press, p.245-246

• 32. "Matthew, Gospel acc. to St." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005

• 33. Graham N. Stanton (1989), p.59

• 34. Brown 1997, p. 172

• 35. Ehrman 2004, p. 110 and Harris 1985 both specify a range c. 80-85; However, Gundry 1982, Hagner 1993, and Blomberg 1992 argue for a date before 70AD.

• 36. Foster, P. "The Epistles of Ignatius of Antioch and the Writings that later formed the NT," in Gregory & Tuckett, (2005), The Reception of the NT in the Apostolic Fathers OUP, p.186 ISBN 978-0199267828

• 37. D. Moody Smith, Matthew the evangelist, Encyclopedia of Religion, vol. 9, p.5780

• 38. John A. T. Robinson (1976). Redating the New Testament. Wipf & Stock. ISBN 1579105270.

• 39. Brown 1997, pp. 216-7; Also Carson 1992, p.66

• 40. Thiede 1995

• 41. i.e. Philip Comfort and David Barret (2001) Text of the Earliest NT Greek Manuscripts.

• 42. Howard Clark Kee (1997), p. 447

• 43. Ridderbos, Herman N. Matthew: Bible student's commentary. Zondervan, 1987. p. 7; from earlychristianwritings.com

• 44. Bart Erhman, Jesus: Apocalyptic Prophet of the New Millennium, Oxford University Press, p.42, 248-249

• 45. Werner G. Marx, "Money Matters in Matthew," Bibliotheca Sacra 136:542 (April-June 1979):148- 57

• 46. Thomas L. Constable, "Notes on Matthew" 3 - 5

• 47. Graham N. Stanton (1989), p.60

• 48. Howard W. Clarke (2003), p. 1: According to Clarke, this is because some Pauline epistles give the impression that Jesus' divinity was confirmed only by his death, resurrection and ascension.

• 49. Bart D. Ehrman (2004), p.121

• 50. Howard W. Clarke (2003), p. 1

• 51. David D. Kupp (1996), p.170

• 52. Scott Gregory Brown (2005), p.87

• 53. Craig Blomberg, vol. 22, Matthew, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001, c1992), p.53.

• 54. Graham N. Stanton (1989), p.67

• 55. Markus Bockmuehl, Donald A. Hagner (2005), p. 191

• 56. Mary Clayton (1998), p.6-7

• 57. Clontz, T.E. and J., "The Comprehensive New Testament with complete textual variant mapping and references for the Dead Sea Scrolls, Philo, Josephus, Nag Hammadi Library, Pseudepigrapha, Apocrypha, Plato, Egyptian Book of the Dead, Talmud, Old Testament, Patristic Writings, Dhammapada, Tacitus, Epic of Gilgamesh", Cornerstone Publications, 2008, p. 451, ISBN 978-0-977873-71-5

• 58. Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993.

• 59. Epiphanius:Panarion: No.42

• 60. Amy-Jill Levine (2001), p.373

• 61. Matthew 1:18

References

External links

• A list of online translations of the Gospel of Matthew: Matthew 1-28
• A textual commentary on the Gospel of Matthew Detailed text-critical discussion of the 300 most important variants of the Greek text (PDF, 438 pages).
• Early Christian Writings Gospel of Matthew: introductions and e-texts.