INTRODUCTION TO MATTHEW.

THE AUTHOR

      Matthew (or Levi: see Mark 2:14; Luke 5:27), was a publican, or tax gatherer, called by our Lord from the toll-booth near the Sea of Galilee, where he was performing his secular duty (Matt. 9:9-13). The name is derived from the same word as Matthias (Acts 1:23), or Theodore, meaning "gift of God." It was probably adopted as his new Christian name (comp. Simon, Peter; Saul, Paul). His former avocation was regarded by the Jews with contempt, but gave him an extensive knowledge of human nature and accurate business habit;, which tend to fit him for his great work as an Evangelist. The topical arrangement of his Gospel may be largely due to the influence of his previous occupation. The New Testament is silent in regard to his special labors. Tradition says he was murdered in Ethiopia, while at prayer, but according to an earlier statement of Clement of Alexandria he died a natural death. The first Gospel is his immortal monument. If he had done nothing else he must be ranked among the most useful servants of Christ. In this book he still preaches the gospel to all nations.

THE GOSPEL.

      That this Apostle was the author of the first canonical Gospel there is no reason to doubt. Seventeen independent witnesses of the first four centuries attest its genuineness, including Barnabas, Papias, Justin Martyr, Irenæus, Tatian, Celsus (the heathen), and Tertullian. The evidence is more positive and explicit than that which supports any non-biblical work of that age. The Gospel was written for Jewish Christians, first in Hebrew, probably in Palestine, afterwards in its present Greek form about A. D. 60, certainly before A. D. 70.

      It presents Christ as the last and greatest Prophet and Lawgiver, as the Fulfiller of the Old Testament, as the Messiah and King of. Israel. The arrangement is not strictly chronological, but topical; it groups together similar works and sayings of Christ. It deserves the first place in the New Testament; for it forms the best link between the Law and the Gospel. It occupies the same position in the Canon of the New Testament, as the Pentateuch in the Old Testament, giving us the Sermon on the Mount a counterpart of the legislation from Mt. Sinai, the fundamental law of the Christian Church. Its leading object may be found in the declaration, "I am not come to destroy, but to fulfill" (5:17). With this must be joined the solemn words (5:20): "Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no wise enter into the Kingdom of heaven." In it the life of Jesus is presented as forming part of the history and life of the Jewish nation; and hence as the fulfilment of the hereditary blessing of Abraham. It begins with the royal pedigree of Christ and the adoration of the wise men who represented the believing Gentiles; and it consistently ends with the command to his disciples to make all nations, by baptism and Christian nurture, subjects of his kingdom, which is as wide as the earth and as enduring as heaven.--Schaff. [183]

Source: Barton Warren Johnson. The Christian International Lesson Commentary for 1887. Des Moines, IA: