The Gospel of Matthew: Authorship, Audience, and Structure

Introduction

The Gospel of Matthew stands at the very beginning of the New Testament canon. This placement has given it pride of place in the church’s life for nearly two millennia. Its opening genealogy connects Jesus to Abraham and David; its teachings, such as the Sermon on the Mount, are among the most familiar passages in Scripture; its Great Commission (28:18–20) continues to inspire mission worldwide.

But before diving into Matthew’s theological themes, we must understand some essential background: Who wrote this Gospel? Who first received it? And how is it structured? These questions shape how we interpret Matthew’s presentation of Jesus and his message.

This chapter explores these foundational issues in depth, focusing on three areas:

1. Authorship: Traditional and modern perspectives on the identity of Matthew’s author.

2. Audience: The social, cultural, and religious setting of Matthew’s community.

3. Structure: The literary design of the Gospel and its theological implications.

Part 1: Authorship of Matthew

1. The Traditional View

The Gospel has been traditionally attributed to Matthew, one of the twelve apostles. According to the Synoptics, Matthew (also called Levi) was a tax collector whom Jesus called to discipleship (Matthew 9:9; Mark 2:14; Luke 5:27). By assigning the Gospel to Matthew, the early church connected it directly to an eyewitness of Jesus’ ministry.

Papias of Hierapolis (c. 120 CE), as quoted by Eusebius, wrote:

“Matthew compiled the sayings in the Hebrew dialect, and everyone interpreted them as best he could.” (Ecclesiastical History 3.39)

This suggests that Matthew may have produced a collection of Jesus’ teachings in Hebrew or Aramaic. Origen (3rd century) and Augustine (4th century) also affirmed Matthew’s authorship. This traditional view gave the Gospel apostolic authority and likely influenced its placement first in the New Testament.

2. Challenges from Modern Scholarship

Modern scholarship, however, often questions direct apostolic authorship.

• Dependence on Mark: Most scholars agree Mark was written first (~65–70 CE). Since Matthew incorporates nearly all of Mark, it seems unlikely an eyewitness would rely so heavily on a non-eyewitness account.

• Language: The Gospel is written in sophisticated Greek, not in Hebrew or Aramaic, and shows knowledge of Greek rhetorical styles.

• Date: Many scholars date Matthew to 80–90 CE, after the destruction of the Jerusalem Temple (70 CE), based on passages like Matthew 22:7 and 24:2. This is somewhat late for the apostle Matthew to have written it.

• Community perspective: The Gospel reflects the life of a developed Christian community, suggesting the work of a teacher or scribe rather than a firsthand witness.

3. Redaction Criticism and Authorship

Redaction critics emphasize that the author of Matthew creatively shaped sources (Mark, Q, and unique material “M”) into a theological narrative. This suggests the author was a skilled interpreter of tradition, not merely a compiler. His Jewish background and deep scriptural knowledge point to a Jewish-Christian leader, possibly a rabbi-like figure within his community (Davies & Allison, 2004).

4. A Balanced Conclusion

Most scholars conclude that the Gospel of Matthew was written by an anonymous Jewish-Christian teacher, not necessarily the apostle Matthew. However, the traditional attribution reflects the church’s conviction that the Gospel preserves authentic apostolic teaching. For interpretation, the key point is not who exactly wrote it, but how it faithfully communicates the story of Jesus.

Part 2: Audience of Matthew

1. Jewish-Christian Identity

The Gospel is saturated with the Old Testament. Matthew quotes Scripture more than 60 times, far more than Mark, Luke, or John. He repeatedly uses “fulfillment formulas”:

• “This took place to fulfill what was spoken by the prophet…” (Matthew 1:22; 2:15; 2:23; 4:14).

This suggests that Matthew’s audience was deeply invested in Scripture and needed assurance that Jesus truly fulfilled Israel’s hopes. Most scholars therefore see Matthew’s community as predominantly Jewish-Christian.

2. Conflict with the Synagogue

By the late first century, Jewish Christians were increasingly marginalized by the synagogue. After the destruction of the Temple in 70 CE, Pharisaic Judaism consolidated authority, and Christians were often excluded. Evidence for this conflict appears in Matthew’s sharp polemics against Pharisees (Matthew 23) and warnings that disciples would be persecuted in synagogues (10:17).

This background explains why Matthew emphasizes:

• Jesus as the true interpreter of the Law (5:17–48).

• The church as the true continuation of Israel’s story.

• Judgment on leaders who reject Jesus (23:13–36).

3. Gentile Inclusion

Although Jewish in tone, Matthew also highlights the inclusion of Gentiles:

• The genealogy includes Gentile women (Tamar, Rahab, Ruth, Bathsheba).

• The Magi, Gentile wise men, worship the infant Jesus (2:1–12).

• Jesus heals the centurion’s servant and praises his faith (8:5–13).

• The Great Commission extends the mission to “all nations” (28:18–20).

This suggests Matthew’s community was wrestling with the relationship between its Jewish heritage and a growing Gentile mission.

4. The “Matthean Community” Hypothesis

Many scholars speak of a “Matthean community” — a group of Jewish Christians who were:

• Rooted in Jewish tradition and Scripture.

• In conflict with synagogue authorities.

• Grappling with the inclusion of Gentiles.

• Seeking to define their identity as followers of Jesus.

Whether or not this was a single, isolated community, the Gospel clearly addresses the theological needs of Jewish Christians navigating a new reality.

Part 3: Structure of Matthew

1. General Outline

Matthew’s Gospel is carefully structured:

1. Prologue (1:1–2:23): Genealogy and birth narrative.

2. Preparation (3:1–4:25): John the Baptist, baptism, temptation.

3. Five major teaching discourses interwoven with narrative.

4. Passion and resurrection (26:1–28:20).

This design alternates between narrative and teaching, guiding readers through Jesus’ ministry.

2. The Five Discourses

A key structural feature is the five discourses, each ending with “When Jesus had finished saying these things”:

1. Sermon on the Mount (5–7): Kingdom ethics, Beatitudes, Lord’s Prayer.

2. Mission Discourse (10): Apostolic mission and persecution.

3. Parables of the Kingdom (13): Growth and mystery of the Kingdom.

4. Community Discourse (18): Humility, forgiveness, church discipline.

5. Eschatological Discourse (24–25): End times, judgment, and readiness.

This fivefold structure may deliberately echo the five books of Moses, presenting Jesus as the new Moses and ultimate teacher of Torah.

3. Fulfillment Formulas

Matthew repeatedly highlights prophecy fulfillment. These formulas serve several purposes:

• To root Jesus’ story in Israel’s history.

• To demonstrate divine providence guiding events.

• To reassure Jewish believers that faith in Jesus is consistent with Scripture.

4. Chiastic and Thematic Patterns

Some scholars note chiastic structures (mirror-like patterns) within Matthew, emphasizing themes of reversal, fulfillment, and climax. Others highlight Matthew’s careful pairing of miracle stories, debates, and parables to illustrate Jesus’ authority.

5. Theological Implications of Structure

The structure emphasizes that:

• Jesus is the authoritative teacher, giving God’s definitive instruction.

• His ministry fulfills Israel’s story and law.

• The church is a community shaped by his teaching, mission, and eschatological hope.

Part 4: Theological Implications

1. Jesus as the New Moses: Matthew portrays Jesus as lawgiver and interpreter, delivering a new Torah through his five discourses.

2. Continuity with Israel: The Gospel insists that Jesus fulfills—not abolishes—Scripture (5:17).

3. Community Formation: Matthew instructs his audience on life in the church: forgiveness, discipline, leadership (16:13–20; 18:15–20).

4. Universal Mission: The Gospel ends with the Great Commission, extending Israel’s story to all nations.

Suggested Assignments

1. Research Essay on Authorship

• Task: Write a 1,500-word paper evaluating evidence for and against apostolic authorship.

• Guidelines: Draw on Papias, Origen, Augustine, and modern scholars (Brown, Davies & Allison, Luz).

• Purpose: To practice engaging with both patristic and critical scholarship.

2. Audience Reconstruction Project

• Task: Reconstruct a profile of the “Matthean community” (2–3 pages).

• Elements: Social setting, synagogue conflict, Gentile mission.

• Purpose: To link textual evidence to historical context.

3. Structural Chart and Reflection

• Task: Create a chart outlining Matthew’s five discourses.

• Deliverable: 1,000-word reflection on how this structure presents Jesus as the new Moses.

4. Comparative Exegesis

• Task: Compare Matthew 5–7 (Sermon on the Mount) with Luke 6 (Sermon on the Plain).

• Deliverable: A 1,500-word exegetical paper analyzing theological emphases.

5. Theological Reflection

• Task: Write a 750-word journal on how Matthew’s emphasis on fulfillment shapes your understanding of Scripture today.

References

Allison, D. C. (2010). Constructing Jesus: Memory, imagination, and history. Baker Academic.

Bauckham, R. (2006). Jesus and the eyewitnesses: The Gospels as eyewitness testimony. Eerdmans.

Brown, R. E. (1997). An introduction to the New Testament. Doubleday.

Davies, W. D., & Allison, D. C. (2004). A critical and exegetical commentary on the Gospel according to Saint Matthew (Vols. 1–3). T&T Clark.

Ehrman, B. D. (2000). The New Testament: A historical introduction to the early Christian writings (2nd ed.). Oxford University Press.

Keener, C. S. (1999). A commentary on the Gospel of Matthew. Eerdmans.

Luz, U. (2007). Matthew 1–7: A commentary (Rev. ed.). Fortress Press.

Stanton, G. N. (1992). A gospel for a new people: Studies in Matthew. Westminster John Knox.

Turner, D. (2008). Matthew (Baker Exegetical Commentary on the New Testament). Baker Academic.