The expression (Mat 27:7-8; Mat 28:15) "unto this day" implies some interval after Christ's crucifixion. Language. Ancient testimony is unanimous that Matthew wrote in Hebrew Papias, a disciple of John (the Presbyter) and companion of Polycarp (Eusebius, H. E. 3:3), says, "Matthew wrote his oracles (logia) in Hebrew, and each interpreted them in Greek as he could." Perhaps the Greek for "oracles," logia, expresses that the Hebrew Gospel of Matthew was a collection of discourses (as logoi means) rather than a full narrative. Matthew's Gospel is the one of the four which gives most fully the discourses of our Lord. Papias' use of the past tense (aorist) implies that "each interpreting" Matthew's Hebrew was in Papias' time a thing of the past, so that as early as the end of the first century or the beginning of the second the need for each to translate the Hebrew had ceased, for an authoritative Greek translation existed.

The Hellenists (Greek-speaking) Jews would from the first need a Greek version, and Matthew and the church would hardly leave this want unsupplied in his lifetime. Origen, Pantaenus, Eusebius (H. E. 6:25; 5:10; 5:8), and Irenaeus (adv. Haer. 3:1) state the same. Jerome (de Vir. Illustr. 3) adds, "who translated the Hebrew into Greek is uncertain." He identifies Matthew's Hebrew Gospel with "the Gospel of the Nazarenes," which he saw in Pamphilus' library at Caesarea. Epiphanius (Haer. 29, sec. 9) mentions this Nazarene Gospel as written in Hebrew. (Hebruikois grammasin) Probably this Nazarene was the original Hebrew Gospel of Matthew interpolated and modified, yet not so much so as the Ebionite Gospel. This view will account for the strange fact that nothing of the Hebrew Matthew has been preserved. Our Greek Gospel superseded the Hebrew, and was designed by the Holy Spirit (as its early acceptance, universal use, and sole preservation prove) to be the more universal canonical Gospel.

The Judaizing Nazarenes still clung to the Hebrew one; but their heresies and their corruptions of the text brought it into disrepute with the orthodox. Origen (on Prayer, 161:150) argues that epiousion, the Greek word for "daily" in the Lord's prayer, was formed by Matthew himself; Luke adopts the word. Eusebius (Lardher, Cred. 8 note p. 180) remarks that Matthew in quotations of the Old Testament does not follow the Septuagint, but makes his own translation. Quotations in his own narrative (1) pointing out the fulfillment of prophecy Matthew translates from the Hebrew. Quotations (2) of persons introduced, as Christ, are from the Greek Septuagint, even where differing from the Hebrew, e.g. Mat 3:3; Mat 13:14. A mere translator would not have done so. An independent writer would do just what Matthew does, namely, in speeches of persons introduced would conform to the apostolic tradition which used the Septuagint, but in his own narrative would translate the Hebrew as he judged best under the Spirit.

These are arguments for Matthew's authorship of the Greek Gospel. Mark apparently alters or explains many passages found in our Matthew, for greater clearness, as if he had the Greek of Matthew before him (Mat 18:9; Mat 19:1 with Mar 10:1; Mar 9:47); and if the Greek existed so early it must have come from Matthew himself, not a transistor. The Latinisms (fragellosas, Mat 27:26; kodranteen, Mat 5:26) are unlike a translation from Hebrew into Greek, for why not use the Greek terms as Luke (Luk 12:59) does, rather than Graecised Latinisms? The Latinisms are natural to Matthew, as a portitor or gatherer of port dues, familiar with the Roman coin quadrans, and likely to quote the Latin for "scourging" (fragellosas from flagellum) used by the Roman governor in sentencing Jesus. Josephus' writing his history both in Greek and Hebrew (B. J. Preface 1) is parallel.

AIM. There is a lack in it of the vivid details found in the others, his aim being to give prominence to the Lord's discourses. Jesus' human aspect as the ROYAL. Son of David is mainly dwelt, on; but His divine aspect as Lord of David is also presented in Mat 22:45; Mat 16:16; proving that Matthew's view accords with that of John, who makes prominent Jesus' divine claims. From the beginning Matthew introduces Jesus as "Son of David," but Mar 1:1 as "the Son of God," Luke as "the Son of Adam, the son of God" (Luk 3:38), John as "the Word" who "was God" (Joh 1:4). In the earlier part, down to the Baptist's death, he groups facts and discourses according to the subjects, not according to the times, whereas Mark arranges according to the times, in the places where they differ. Papias' description of the Hebrew Matthew as a studied arrangement (suntaxis) of our Lord's "discourses" accords with this view.

STYLE. The Greek of Matthew is the most Hebraic of the New Testament Hellenistic writers (Hellenistic is Hebrew in idiom and thoughts, Greek in words): for instance matheteuein, tafos sumboulion lambanein, distazein, katapontizesthai, metairein, proskunein with the dative (not the accusative as in Mark and Luke), sunairein logon, omnuoo eis or en of the thing or person sworn by; akousoo for akousomai; pas hostis (but Luke pas hos); brechein to rain (but in Luke to moisten); sunteleia tou aionos (elsewhere only in Heb 9:26, both Scriptures being for Jews); basileta ton ouranon (in the rest of the New Testament basileia tou THeou); the phrase "that it might be fulfilled" (Mat 2:15; Mat 1:22) implies that the prophetic word necessitated the fulfillment (Mat 24:35); "that which was spoken" (to rethen, errethee) is the form of quotation 20 times, suitable to the Hebrew mode (Mar 13:14, the only other instance, is omitted in the two oldest manuscripts, Sinaiticus and Vaticanus), compare Heb 2:2.

Three peculiar terms are common to Matthew and Mark, angareusei, fragelloosas, and koloboosai. So also HIerosoluma (but HIerousaleem in Luke mostly). If Mark adopted them from Matthew the Greek Matthew must be authentic for it must then have been written in Matthew's lifetime, when none durst have brought out a free translation of the Hebrew as Matthew's Gospel. The independence in the mode of Old Testament quotations is inconsistent with the notion of a mere translated "The Son of David" is eight times in Matthew, three times each in Mark and Luke. Jerusalem is "the holy city" (Mat 4:5; Mat 27:53), which it ceased to be regarded as by the time that subsequent New Testament writers wrote, when the Jews had continued to harden themselves against the truth.

The interpretations of Immanueel, Eloi, lama sabachthani, Akeldama (Mat 1:23; Mat 27:8; Mat 27:46) were designed for Greek speakers. In contrast with Judaic traditions and servility to the dead letter, the law is unfolded in its spirit (Matthew 5; 23). The epistle of James answers closely to the Sermon on the Mount (which Matthew alone gives fully) in its spiritual development of the law (Jam 5:12; Jam 1:25; Jam 1:2); the relation of the gospel to the law is the aspect which Matthew, like James, presents. (See JAMES.) What James is among the apostolic epistles that Matthew is among the evangelists. It is the Gospel of Judaeo-Christianity, setting forth the law in its deep spirituality brought to view by Jesus its fulfiller.

Christ's genealogy from Abraham to Joseph through the male line; the succession to the throne, from Abraham through king David to Joseph, 42 generations, with omissions. (See GENEALOGY.) Matthew 1: Joseph's dreams. Matthew 2: Christ worshipped by the wise men, Herod's massacre of the children at Bethlehem, Herod's death, and Christ's return to Nazareth. Matthew 5-7: the Sermon on the Mount in full. Matthew 9: healing of two blind men. Matthew 11: call to the heavy laden. Matthew 13: parables of the hidden treasure, the pearl, and the drag-net. Matthew 16: Peter's confession of Christ, and Christ's confirmation of Peter's name (compare at an early time Joh 1:42). Matthew 17: Christ's paying the tribute with money from a fish. Matthew 20: cures two blind men while going from Jericho. Matthew 22: parable of the wedding garment. Matthew 25: parables of the ten virgins, talents, and sheep and goats at the judgment. Matthew 27: dream of Pilate's wife, appearance of many saints after the crucifixion. Matthew 28: soldiers bribed to say that Christ's disciples had stolen His body.

DIVISIONS. Introduction; Christ's genealogy, birth; visit of the wise men; flight to Egypt; return to Nazareth; John the Baptist's preparatory ministry; Christ's baptism and consecration to His office by the Holy Spirit, with the Father's declared approval (Matthew 1-3). Temptation; ministry in Galilee; call of disciples (Matthew 4). Sermon on the Mount (Matthew 5-7). Events in order, proving His claim to Messiahship by miracles (Matthew 8-9). Appointment of apostles; doubts of John's disciples; cavils of the Pharisees; on the other hand His loving invitations, miracles, series of parables on the kingdom; effects of His ministry on Herod and various classes; prophecy to His disciples of His coming death (Matthew 10 - 18:35). Ministry in Judea and Jerusalem (Matthew 19-20). Passion week: entry into Jerusalem; opposition to Him by Herodians, Sadducees, Pharisees; silences them all; denunciation of the Pharisees (Matthew 21-23 . Last discourses: His coming as Lord and Judge (Matthew 24-25). Passion and resurrection (Matthew 26-28).