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The gospel will be preached in all the world, and then the end will come. Jesus will descend to earth on the clouds of heaven in power and great glory. Then the kingdom of God will be established, of which there will be no end. Matthew's gospel closes with accounts of Jesus' resurrection and his appearance to the disciples. Early in the morning of the first day of the week, Mary Magdalene and another Mary came to the tomb where Jesus' body was placed. They were met by an angel, who told them that Jesus was risen and asked them to look where Jesus' body had been.

The women were commissioned to go and tell Jesus' disciples that Jesus would meet the disciples in Galilee. Because Judas, who had betrayed Jesus, was dead, there were only eleven disciples left. The disciples met with Jesus in Galilee as they had been directed to do, and there Jesus instructed them, "Therefore go and make disciples of all nations.

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  5. Gospel of Matthew?

And surely I am with you always, to the very end of the age. According to a very old tradition, the author of the Gospel of Matthew was one of the twelve disciples of Jesus. This view was expressed by Papias toward the middle of the second century, but what basis he had for this view we do not know.

That Jesus did have a disciple who had been a tax-collector is evident from the accounts given in the different Gospels. However, most New Testament scholars agree that the Gospel of Matthew was not written by one of Jesus' disciples, although it is quite possible that Matthew the Apostle may have had something to do with one or more of the sources that were used.

One of the main reasons for rejecting the traditional view concerning the author is that several passages in the gospel itself indicate quite clearly that the gospel was not written until after the destruction of the city of Jerusalem. The date of its composition is generally regarded as somewhere between the years 80 and 85 A. The Gospel of Matthew, like the others in the New Testament, evidently is based on sources that were in existence for some time.

The two sources on which most of the material is based are Mark and the Logia. The latter is sometimes called "The Sayings of Jesus" and is often referred to as the Q source. In addition to these materials, another source, sometimes called M , seems to be necessary to account for the unique portions of the gospel.

The introductory section, for example, contains several stories that are not found in any of the other Gospels. These stories include an account of the birth of Jesus, the visit of the wise men from the East, the meeting of these men with King Herod, Herod's decree calling for the death of male infants, the flight into Egypt, and the settlement in Galilee. Whether these stories were based on oral or written sources is unknown, but they are not found in either Mark or the Logia.

All that ancient Israel had looked for with hope and high expectation is now to be fulfilled in the Christian church.


Ancient Israel was given the Law through Moses, and now the new Israel has received another and even higher law in the teachings of Jesus. The basis for membership in the new Israel is neither race nor color nor nationality nor anything other than the character of individuals who believe in Jesus and put their trust in him.

Believers will come from both Jews and Gentiles and from all parts of the world. In his selection and use of source materials for the writing of his gospel, Matthew represents different points of view. Some critics have argued that he was pro-Jewish in his outlook, but others have insisted that he was pro-Gentile. Some scholars regard him as a thorough-going legalist, while others find a strong element of mysticism in his writings. He was, according to some accounts, a disciple of Jewish apocalypticism, but others see him as one who believes that the kingdom of God will be established gradually in the lives of people.

These different interpretations do not constitute evidence that Matthew was confused in his thinking or that he contradicted himself on these various topics; rather, they indicate that he tried to be fair with each of the different points of view, recognizing that there was truth to be gained from each of them. The result is the composition of a gospel that presents a balance between opposing conceptions and does so without destroying the element of harmony that brings them all together. Jesus Teaches.

The Gospel of Matthew

Most of the Gospel of Matthew shares Jesus' teaching ministry that parallels Moses' life and demonstrates the power of God's kingdom for people who are hurting. A servant king, Jesus fulfills prophecy and sacrifices His life for his people. After his resurrection, He tells His followers to spread the good news. Read Scripture Part II. Keep Reading Matthew. Three pieces of evidence have usually been advanced to demonstrate that Matthew wrote after 70 C.

First, Matthew is dependent upon the Gospel of Mark and Mark is normally dated to the late 60s or early 70s. Secondly, the Gospel of Matthew has a developed Christology, which suggests a late date towards the end of the first century. Thirdly, the reference to the destruction of a city in Matt can and should be taken as a direct reference to the Jewish War and to the destruction of Jerusalem in particular. None of these arguments is entirely persuasive.

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Some scholars date it earlier than the 60s. This leaves the reference to the destruction of the city in the parable of the wedding feast as the final piece of evidence for dating Matthew after the Jewish War. As the question correctly maintains, this is hardly decisive, especially when we take into account the metaphorical nature of the Gospel parables. But even if we assume that this is a direct allusion to the destruction of Jerusalem, the question remains as to why the evangelist referred to this calamitous event in such an indirect way and why there are no further mentions of it in the Gospel.

This is one reason why we should be cautious about locating this Gospel in Galilee.

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  • We would expect a Galilean Matthew who lived through the horrors of the conflict to have referenced it in more detail in his Gospel. The apocalyptic discourse in chapters afforded such an opportunity, but Matthew chose not to take advantage of this. However, if Matthew wrote well away from the war zone and was not directly involved in it, then a post C.