Gospel of Matthew

Book of the New Testament

For the film, see The Gospel According to St. Matthew (film).

Matthew 21:34–37 on Papyrus 104 (recto; c. AD 150)[1] Part of a series on

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Papyrus 46, one of the oldest New Testament papyri, showing 2 Cor 11:33–12:9

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The Gospel of Matthew[a] is the first book of the New Testament of the Bible and one of the three synoptic Gospels. It tells the story of who the author believes is Israel's messiah (Christ), Jesus, his resurrection, and his mission to the world.[4] Matthew wishes to emphasize that the Jewish tradition should not be lost in a church that was increasingly becoming gentile.[5][6] The gospel reflects the struggles and conflicts between the evangelist's community and the other Jews, particularly with its sharp criticism of the scribes, chief priests and Pharisees[7] with the position that the Kingdom of Heaven has been taken away from them and given instead to the church.[8]

Scholars find numerous problems with the traditional attribution to the Apostle Matthew, though it is possible the gospel incorporates a source written by the disciple.[9][10][11] The predominant scholarly view is that it was written in the last quarter of the first century by an anonymous Jew familiar with technical legal aspects of scripture.[12][11] Most scholars think Matthew used the Gospel of Mark and the hypothetical sayings Gospel Q (which consists of the material Matthew shares in common with Luke)[13][14] and is the product of the second generation of the Christian movement, though it draws on the memory of the first generation of the disciples of Jesus.[15][16] Alternative hypotheses that posit direct use of Matthew by Luke or vice versa without Q are increasing in popularity within scholarship.[17][18]

## Composition

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### Author and date

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Papyrus 𝔓4, fragment of a flyleaf with the title of the Gospel of Matthew, ευαγγελιον κ̣ατ̣α μαθ᾽θαιον, euangelion kata Maththaion. Dated to late 2nd or early 3rd century, it is the earliest manuscript title for Matthew.

The gospel is anonymous.[12] According to church tradition originating with Papias of Hierapolis (c. 60–130 AD),[19] it was written by Matthew, the companion of Jesus, but this presents numerous problems,[11] and most scholars reject Matthean authorship of the final gospel, though it is possible that the gospel incorporates a prior source attributed to Matthew.[10][20][21] Most modern scholars hold that it was written in the last quarter of the first century by a male Jew who stood on the margin between traditional and nontraditional Jewish values and who was familiar with technical legal aspects of scripture being debated in his time.[22][23][b] However, scholars such as N. T. Wright[24] and John Wenham[25] hold there are problems with dating Matthew late in the first century, and argue that it was written in the 40s–50s AD.[c] Whether the Gospels were composed before or after 70 AD, according to Bas van Os, the lifetime of various eyewitnesses that includes Jesus's own family through the end of the First Century is very likely statistically.[26] Markus Bockmuehl finds this structure of lifetime memory in various early Christian traditions.[27]

The majority of scholars believe that Mark was the first gospel to be composed and that Matthew and Luke both drew upon it as a major source for their works.[14][28] The author did not simply copy Mark but used it as a base, emphasizing Jesus's place in the Jewish tradition and including details not found in Mark.[29] This does not necessarily show a linear approach of continual development and addition only, as some of what Paul the Apostle says is more similar to Matthew's details.[30][31] Writing in a polished Semitic "synagogue Greek", he drew on the Gospel of Mark as a source, and many scholars posit a hypothetical collection of sayings known as the Q source (material shared with Luke but not with Mark) and hypothetical material unique to his own community, called the M source or "Special Matthew“ as well.[32] [33] [13] Matthew could have depended on Mark through oral tradition or used memorization rather than simply copying.[34][35] Alan Kirk praises Matthew for his "scribal memory competence" and "his high esteem for and careful handling of both Mark and Q", which makes claims the latter two works are significantly different in terms of theology or historical reliability dubious.[36][37]

Matthew has 600 verses in common with Mark, which is a book of only 661 verses. There are approximately an additional 220 verses shared by Matthew and Luke but not found in Mark. The Two-source hypothesis considers this a second source, a hypothetical collection of sayings to which scholars give the name Quelle ('source' in the German language), or the Q source.[38] This view allows for a further body of tradition known as "Special Matthew", or the M source, meaning material unique to Matthew. This may represent a separate source, or it may come from the author's church, or he may have composed these verses himself.[28] A growing number of scholars support alternative hypotheses, such as the Farrer hypothesis and the Matthean Posteriority hypothesis, which argue for Luke's direct usage of Matthew and Matthew's dependence on Luke, respectively, and dispense with Q.[33][39] The author also had the Greek scriptures at his disposal, both as book-scrolls (Greek translations of Isaiah, the Psalms etc.) and in the form of "testimony collections" (collections of excerpts), and the oral stories of his community.[40] Many of the quotations of the scriptures in Matthew are more closely matched with the Masoretic,[41] leading many scholars to believe that the author could understand Hebrew.[42]

### Setting

[edit]

Most scholars view the gospel of Matthew as a work of the second generation of Christians, though it draws on the memory of the first generation of Jesus's disciples.[43] For these early Christians the defining event was the destruction of Jerusalem and the Temple by the Romans in 70 AD in the course of the First Jewish–Roman War (66–73 AD); from this point on, what had begun with Jesus of Nazareth as a Jewish messianic movement became an increasingly gentile phenomenon which would evolve in time into a separate religion.[16] The author appears to have written for a community of Greek-speaking Jewish Christians located probably in Syria; Antioch, the largest city in Roman Syria and the third largest city in the empire, is often proposed.[44] Other scholars hold that the historical Jesus had already predicted that the Jerusalem Temple would be destroyed.[45]

The community to which Matthew belonged, like many 1st-century Christians, was still part of the larger Jewish community.[46] The relationship of Matthew to this wider world of Judaism remains a subject of study and contention, the principal question being to what extent, if any, Matthew's community had cut itself off from its Jewish roots.[47] It is evident from the gospel that there was conflict between Matthew's group and other Jewish groups, and it is generally agreed that the root of the conflict was the Matthew community's belief in Jesus as the Messiah and authoritative interpreter of the law, as one risen from the dead and uniquely endowed with divine authority.[48]

The divine nature of Jesus was a major issue for the Matthaean community, the crucial element separating the early Christians from their Jewish neighbors; while Mark begins with Jesus's baptism and temptations, Matthew goes back to Jesus's origins, showing him as the Son of God from his birth, the fulfillment of messianic prophecies of the Old Testament.[49] The title Son of David, used exclusively in relation to miracles, identifies Jesus as the healing and miracle-working Messiah of Israel sent to Israel alone.[50] As Son of Man he will return to judge the world, an expectation which his disciples recognize but of which his enemies are unaware.[51] As Son of God, God is revealing himself through his son, and Jesus proving his sonship through his obedience and example.[52]

Unlike Mark, Matthew never bothers to explain Jewish customs, since his intended audience was a Jewish one; unlike Luke, who traces Jesus's ancestry back to Adam, father of the human race, he traces it only to Abraham, father of the Jews. Of his three presumed sources only "M", the material from his own community, refers to a "church" (ecclesia), an organized group with rules for keeping order; and the content of "M" suggests that this community was strict in keeping the Jewish law, holding that they must exceed the scribes and the Pharisees in "righteousness" (adherence to Jewish law).[53] Writing from within a Jewish-Christian community growing increasingly distant from other Jews and becoming increasingly gentile in its membership and outlook, Matthew put down in his gospel his vision "of an assembly or church in which both Jew and Gentile would flourish together".[54]

## Structure and content

[edit]

### Structure: narrative and discourses

[edit]

Matthew, alone among the gospels, alternates five blocks of narrative with five of discourse, marking each off with the phrase "When Jesus had finished"[55] (see Five Discourses of Matthew). Some scholars see in this a deliberate plan to create a parallel to the first five books of the Old Testament; others see a three-part structure based around the idea of Jesus as Messiah, a set of weekly readings spread out over the year, or no plan at all.[56] Davies and Allison, in their widely used commentary, draw attention to the use of "triads" (the gospel groups things in threes),[57] and R. T. France, in another influential commentary, notes the geographic movement from Galilee to Jerusalem and back, with the post-resurrection appearances in Galilee as the culmination of the whole story.[58] An 'eleven' sectioned structure is also recognized, where the sections alternate between narrative and teachings in a 1,2,3,4,5,C,5',4',3',2',1' arrangement (and the parables of the Kingdom take central place). In this reading, the sections comprise 'fourteens' of units of text, where in the first and last units of the gospel the writer provides these numbers, 'threes', 'fourteens' and 'eleven', as a reading check.[59]

### Prologue: genealogy, Nativity and infancy (Matthew 1–2)

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Main articles: Genealogy of Jesus and Nativity of Jesus

The Gospel of Matthew begins with the words "The Book of Genealogy [in Greek, 'Genesis'] of Jesus Christ", deliberately echoing the words of Genesis 2:4[60] in the Septuagint.[d] The genealogy tells of Jesus's descent from Abraham and King David and the miraculous events surrounding his virgin birth,[e] and the infancy narrative tells of the massacre of the innocents, the flight into Egypt, and eventual journey to Nazareth.

### First narrative and Sermon on the Mount (Matthew 3:1–8:1)

[edit]

Main articles: Baptism of Jesus and Sermon on the Mount

Following the genealogy, birth and infancy of Jesus, the first narrative section begins. John the Baptist baptizes Jesus, and the Holy Spirit descends upon him. Jesus prays and meditates in the wilderness for forty days, and is tempted by Satan. His early ministry by word and deed in Galilee meets with much success, and leads to the Sermon on the Mount, the first of the discourses. The sermon presents the ethics of the kingdom of God, introduced by the Beatitudes ("Blessed are..."). It concludes with a reminder that the response to the kingdom will have eternal consequences, and the crowd's amazed response leads into the next narrative block.[61]

### Second narrative and discourse (Matthew 8:2–11:1)

[edit]

From the authoritative words of Jesus, the gospel turns to three sets of three miracles interwoven with two sets of two discipleship stories (the second narrative), followed by a discourse on mission and suffering.[62] Jesus commissions the Twelve Disciples and sends them to preach to the Jews, perform miracles, and prophesy the imminent coming of the Kingdom, commanding them to travel lightly, without staff or sandals.[63]

### Third narrative and discourse (Matthew 11:2–13:53)

[edit]

Opposition to Jesus comes to a head with an accusation put forward by the Pharisees that his deeds are done through the power of Satan.[64] Jesus in turn accuses his opponents of blaspheming the Holy Spirit. The discourse is a set of parables emphasizing the sovereignty of God, and concluding with a challenge to the disciples to understand the teachings as scribes of the Kingdom of Heaven.[65] (Matthew avoids using the holy word God in the expression "Kingdom of God"; instead he prefers the term "Kingdom of Heaven", reflecting the Jewish tradition of not speaking the name of God).[66]

### Fourth narrative and discourse (Matthew 13:54–19:1)

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See also: Confession of Peter

The fourth narrative section reveals that the increasing opposition to Jesus will result in his crucifixion in Jerusalem, and that his disciples must therefore prepare for his absence.[67] The instructions for the post-crucifixion church emphasize responsibility and humility. This section contains the two feedings of the multitude (Matthew 14:13–21[68] and 15:32–39)[69] along with the narrative in which Simon, newly renamed Peter (Πέτρος, Petros, 'stone'), calls Jesus "the Christ, the son of the living God", and Jesus states that on this "bedrock" (πέτρα, petra) he will build his church (Matthew 16:13–19).[70]

Matthew 16:13–19 forms the foundation for the papacy's claim of authority.[citation needed]

### Fifth narrative and discourse (Matthew 19:2–26:1)

[edit]

Main article: Second Coming

Jesus travels toward Jerusalem, and the opposition intensifies: he is tested by the Pharisees as soon as he begins to move toward the city, and when he arrives he is soon in conflict with the Temple's traders and religious leaders. He teaches in the Temple, debating with the chief priests and religious leaders and speaking in parables about the Kingdom of God and the failings of the chief priests and the Pharisees. The Herodian caucus also become involved in a scheme to entangle Jesus,[71] but Jesus's careful response to their enquiry, "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's", leaves them marveling at his words.[72]

The disciples ask about the future, and in his final discourse (the Olivet Discourse) Jesus speaks of the coming end.[73] There will be false Messiahs, earthquakes, and persecutions, the sun, moon, and stars will fail, but "this generation" will not pass away before all the prophecies are fulfilled.[63] The disciples must steel themselves for ministry to all the nations. At the end of the discourse, Matthew notes that Jesus has finished all his words, and attention turns to the crucifixion.[73]

### Conclusion: Passion, Resurrection and Great Commission (Matthew 26:2–28:20)

[edit]

The events of Jesus's last week occupy a third of the content of all four gospels.[74] Jesus enters Jerusalem in triumph and drives the money changers from the Temple, holds a Last Supper, prays to be spared the coming agony (but concludes "if this cup may not pass away from me, except I drink it, thy will be done"), and is betrayed. He is tried by the Jewish leaders (the Sanhedrin) and before Pontius Pilate, and Pilate washes his hands to indicate that he does not assume responsibility. Jesus is crucified as king of the Jews, mocked by all. On his death there is an earthquake, the veil of the Temple is rent, and saints rise from their tombs. Mary Magdalene and another Mary discover the empty tomb, guarded by an angel, and Jesus himself tells them to tell the disciples to meet him in Galilee.

After the resurrection the remaining disciples return to Galilee, "to the mountain that Jesus had appointed", where he comes to them and tells them that he has been given "all authority in heaven and on Earth." He gives the Great Commission: "Therefore go and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to obey everything that I have commanded you". Jesus will be with them "to the very end of the age".[75]

## Theology

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### Christology

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Christology is the theological doctrine of Christ, "the affirmations and definitions of Christ's humanity and deity".[76] There are a variety of Christologies in the New Testament, albeit with a single centre—Jesus is the figure in whom God has acted for mankind's salvation.[77]

According to Christopher Tuckett, Matthew has taken key Christological texts from Mark, but has sometimes changed the stories found in Mark, giving evidence of his own concerns.[78] James Barker argues that older scholarship has exaggerated the importance of the evangelists’ theological aims, with ancient rhetoric explaining many differences in the gospels instead.[79] The title Son of David identifies Jesus as the healing and miracle-working Messiah of Israel (it is used exclusively in relation to miracles), and the Jewish messiah is sent to Israel alone.[50] As Son of Man he will return to judge the world, a fact his disciples recognize but of which his enemies are unaware.[51] As Son of God he is named Immanuel ('God with us'),[80] God revealing himself through his son, and Jesus proving his sonship through his obedience and example.[52]

### Relationship with the Jews

[edit]

Matthew's prime concern was that the Jewish tradition should not be lost in a church that was increasingly becoming gentile.[5] This concern lies behind the frequent citations of Jewish scripture, the evocation of Jesus as the new Moses along with other events from Jewish history, and the concern to present Jesus as fulfilling, not destroying, the Law.[81] Matthew must have been aware of the tendency to distort Paul's teaching of the law no longer having power over the New Testament Christian into antinomianism, and addressed Christ's fulfilling of what the Israelites expected from the "Law and the Prophets" in an eschatological sense, in that he was all that the Old Testament had predicted in the Messiah.[82]

The gospel has been interpreted as reflecting the struggles and conflicts between the evangelist's community and the other Jews, particularly with its sharp criticism of the scribes and Pharisees.[7] It tells how Israel's Messiah, rejected and executed in Israel, pronounces judgment on Israel and its leaders and becomes the salvation of the gentiles.[83] Prior to the crucifixion of Jesus, the Jews are referred to as Israelites—the honorific title of God's chosen people. After it, they are called Ioudaios (Jews), a sign that—due to their rejection of the Christ—the "Kingdom of Heaven" has been taken away from them and given instead to the church.[8]

## Comparison with other writings

[edit]

See also: Gospel of Pseudo-Matthew

### Christological development

[edit]

The divine nature of Jesus was a major issue for the community of Matthew, the crucial element marking them from their Jewish neighbors. Early understandings of this nature grew as the gospels were being written. Before the gospels, that understanding was focused on the revelation of Jesus as God in his resurrection, but the gospels reflect a broadened focus extended backwards in time.[49]

### Mark

[edit]

According to Beaton, Matthew is a creative reinterpretation of Mark.[84] Mark Goodacre writes that Matthew does not “vanquish or supplant” Mark but understands his predecessor correctly in key ways.[85] Michael Barber argues that Matthew provides a plausible portrayal of Jesus, while Dale Allison finds Matthean interpretation and redaction of Mark as a path instead of an obscurement of the Historical Jesus.[86] Matthew stresses Jesus's teachings as much as his acts,[87] and makes subtle changes in order to stress his divine nature: for example, Mark's "young man" who appears at Jesus's tomb becomes "a radiant angel" in Matthew.[88] The miracle stories in Mark do not demonstrate the divinity of Jesus, but rather confirm his status as an emissary of God (which was Mark's understanding of the Messiah).[89]

### Chronology

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There is a disagreement over chronology between the Synoptics and John: Matthew, Mark and Luke feature one trip to Jerusalem at the end of Jesus’ ministry, where there is an incident in the Temple, climaxing with the crucifixion on the day of the Passover holiday. John puts the Temple incident early in Jesus's ministry, has several trips to Jerusalem, and puts the crucifixion before the Passover, on the day when the lambs for the Passover meal were being sacrificed.[90][91] Dale Allison is inclined to favor John’s chronology, though with caution,[91] while Sanders defends the shorter Synoptic timeline.[92] However, there are also verses such as Mark 14:49 and Matthew 23:37 that are often viewed as hints of a longer ministry.[91] Ancient writing practices involved such chronological displacement and changes, with even reliable biographers including Plutarch displaying them.[93]

### Canonical positioning

[edit]

The early patristic scholars regarded Matthew as the earliest of the gospels and placed it first in the canon, and the early Church mostly quoted from Matthew, secondarily from John, and only distantly from Mark.[94]

## See also

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* Authorship of the Bible
* Gospel of the Ebionites
* Gospel of the Hebrews
* Gospel of the Nazarenes
* Hebrew Gospel hypothesis
* The Visual Bible: Matthew
* Il vangelo secondo Matteo, a film by Pier Paolo Pasolini
* Jewish–Christian gospels
* List of omitted Bible verses
* List of Gospels
* Sermon on the Mount
* St Matthew Passion – an oratorio by J. S. Bach
* Textual variants in the Gospel of Matthew
* Shem Tob's Hebrew Gospel of Matthew

## Notes

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1. ^ The book is sometimes called the Gospel according to Matthew (Greek: Κατὰ Ματθαῖον/Μαθθαῖον Εὐαγγέλιον, romanized: Katà Mat(h)thaîon Euangélion), or simply Matthew.[2] It is most commonly abbreviated as "Matt."[3]
2. ^ This view is based on three arguments: (a) the setting reflects the final separation of Church and Synagogue, about 85 AD; (b) it reflects the capture of Jerusalem and destruction of the Temple by the Romans in 70 AD; (c) it uses Mark, usually dated around 70 AD, as a source. (See R. T. France (2007), The Gospel of Matthew, p. 18.) France himself is not convinced by the majority—see his Commentary, pp. 18–19. Allison adds that "Ignatius of Antioch, the Didache, and Papias—all from the first part of the second century—show knowledge of Matthew, which accordingly must have been composed before 100 CE. (See e.g. Ign., Smyrn. 1; Did. 8.2.)" See Dale Allison, "Matthew" in Muddiman and Barton's The Gospels (Oxford Bible Commentary), Oxford 2010, p. 27.
3. ^ Wenham holds that later dates are based on (a) a belief that the apocalyptic passages in the Synoptics refer to past events rather than future; and (b) a misreading of Irenaeus as claiming that Matthew wrote after Peter and Paul preached in Rome.
4. ^ France, p. 26 note 1, and p. 28: "The first two words of Matthew's gospel are literally "book of genesis".
5. ^ France, p. 28 note 7: "All MSS and versions agree in making it explicit that Joseph was not Jesus' father, with the one exception of sys, which reads "Joseph, to whom was betrothed Mary the virgin, begot Jesus."

## References

[edit]

### Citations

[edit]

1. ^ Jongkind, Dirk (13 January 2015). "What is the Oldest Manuscript of the New Testament?". Evangelical Textual Criticism. Archived from the original on 17 May 2025. Retrieved 17 May 2025.
2. ^ ESV Pew Bible. Wheaton, IL: Crossway. 2018. p. 807\. ISBN 978-1-4335-6343-0. Archived from the original on 3 June 2021.
3. ^ "Bible Book Abbreviations". Logos Bible Software. Archived from the original on 21 April 2022. Retrieved 21 April 2022.
4. ^ Luz 2005b, pp. 233–34.
5. ^ a b Davies & Allison 1997, p. 722.
6. ^ Storkey 2022, p. 84.
7. ^ a b Burkett 2002, p. 182.
8. ^ a b Strecker 2000, pp. 369–70.
9. ^ Allison, Dale (2010). The Gospels. Oxford University Press. p. 27\. ISBN 978-0199580255.
10. ^ a b Theissen, Gerd; Maloney, Linda M. (2011). The New Testament: A Literary History. G - Reference, Information and Interdisciplinary Subjects Series. Fortress Press. p. unpaginated. ISBN 978-0-8006-9785-3.
11. ^ a b c Duling 2010, pp. 301–02.
12. ^ a b Burkett 2002, p. 174.
13. ^ a b Duling 2010, p. 306.
14. ^ a b Turner 2008, pp. 6–7.
15. ^ Dunn, James (2017). Who Was Jesus?. Church Publishing. p. 4\. ISBN 978-0898692488.
16. ^ a b Scholtz 2009, pp. 34–35.
17. ^ Runesson, Anders (2021). Jesus, New Testament, Christian Origins. Eerdmans. ISBN 9780802868923.
18. ^ The Synoptic Problem 2022: Proceedings of the Loyola University Conference. Peeters Pub and Booksellers. 2023. ISBN 9789042950344.
19. ^ Keith 2016, p. 92.
20. ^ Koester, Helmut (1990). Ancient Christian Gospels. ScM Press. pp. 166–67\. ISBN 978-0334024590.
21. ^ Allison, Dale (2010). The Gospels. Oxford University Press. p. 27\. ISBN 978-0199580255.
22. ^ Davies & Allison 1988, p. 128.
23. ^ Duling 2010, p. 302.
24. ^ Wright, N. T.; Bird, Michael F. (2019). The New Testament in its world: an introduction to the history, literature, and theology of the first Christians. London : Grand Rapids, Michigan: SPCK; Zondervan Academic. pp. 582–584\. ISBN 978-0310499329. OCLC 1128988591.
25. ^ Wenham, John (2020) [1992]. Redating Matthew, Mark, and Luke: A Fresh Assault on the Synoptic Problem (Reprinted ed.). Wipf and Stock Publishers. pp. 223–247\. ISBN 9781725276659.
26. ^ van Os, Bas (2011). Psychological Analyses and the Historical Jesus: New Ways to Explore Christian Origins. T&T Clark. pp. 57, 83. ISBN 978-0567269515.
27. ^ Bockmuehl, Markus (2006). Seeing the Word: Refocusing New Testament Study. Baker Academic. pp. 178–184\. ISBN 978-0801027611.
28. ^ a b Senior 1996, p. 22.
29. ^ Harrington 1991, pp. 5–6.
30. ^ Hurtado, Larry (2013). "Interactive Diversity: A Proposed Model of Christian Origins". The Journal of Theological Studies. 64 (2): 445–462\. doi:10.1093/jts/flt063.
31. ^ Ferda, Tucker (2024). Jesus and His Promised Second Coming: Jewish Eschatology and Christian Origins. Eerdmans. pp. 521–522\. ISBN 9780802879905.
32. ^ Burkett 2002, p. 175-176.
33. ^ a b Runesson, Anders (2021). Jesus, New Testament, Christian Origins. Eerdmans. ISBN 9780802868923.
34. ^ Derico, Travis (2018). Oral Tradition and Synoptic Verbal Agreement: Evaluating the Empirical Evidence for Literary Dependence. Pickwick Publications, an Imprint of Wipf and Stock Publishers. pp. 368–369\. ISBN 978-1620320907.
35. ^ Kirk, Alan (2019). Q in Matthew: Ancient Media, Memory, and Early Scribal Transmission of the Jesus Tradition. T&T Clark. pp. 148–183\. ISBN 978-0567686541.
36. ^ Kirk, Alan (2019). Q in Matthew: Ancient Media, Memory, and Early Scribal Transmission of the Jesus Tradition. T&T Clark. pp. 298–306\. ISBN 978-0567686541.
37. ^ Rodriguez, Rafael (2017). "Matthew as Performer, Tradent, Scribe". Journal for the Study of the Historical Jesus. 15 (2–3): 203. doi:10.1163/17455197-01502003.2–3&rft.pages=203&rft.date=2017&rft_id=info:doi/10.1163/17455197-01502003&rft.aulast=Rodriguez&rft.aufirst=Rafael&rfr_id=info:sid/en.wikipedia.org:Gospel+of+Matthew" class="Z3988">
38. ^ McMahon 2008, p. 57.
39. ^ The Synoptic Problem 2022: Proceedings of the Loyola University Conference. Peeters Pub and Booksellers. 2023. ISBN 9789042950344.
40. ^ Beaton 2005, p. 116.
41. ^ Barber 2023, p. 243.
42. ^ Ferda, Tucker (2020). "Doubling Down: Zechariah's Oracle, Judah's Blessing, and the Triumphal Entry in Matthew". The Journal of Theological Studies. New Series. 71 (2): 466–512\. doi:10.1093/jts/flaa088.
43. ^ Dunn, James (2017). Who Was Jesus? (Little Books of Guidance). Church Publishing. p. 4\. ISBN 978-0898692488.
44. ^ Nolland 2005, p. 18.
45. ^ Barber 2023, p. 84.
46. ^ Saldarini 1994, p. 4.
47. ^ Senior 2001, pp. 7–8, 72.
48. ^ Senior 2001, p. 11.
49. ^ a b Peppard 2011, p. 133.
50. ^ a b Luz 1995, pp. 86, 111.
51. ^ a b Luz 1995, pp. 91, 97.
52. ^ a b Luz 1995, p. 93.
53. ^ Burkett 2002, pp. 180–81.
54. ^ Senior 2001, p. 19.
55. ^ Turner 2008, p. 9.
56. ^ Davies & Allison 1988, pp. 59–61.
57. ^ Davies & Allison 1988, pp. 62ff.
58. ^ France 2007, pp. 2ff.
59. ^ Palmer, David G, 2023, Challenging New Testament Scholarship: The Texts in Full and in Detail, Ceridwen Press, Church Gresley, ISBN 978-1-9161068-5-7
60. ^ Genesis 2:4
61. ^ Turner 2008, p. 101.
62. ^ Turner 2008, p. 226.
63. ^ a b Harris 1985.
64. ^ Matthew 12:22–28
65. ^ Turner 2008, p. 285.
66. ^ Browning 2004, p. 248.
67. ^ Turner 2008, p. 265.
68. ^ Matthew 14:13–21
69. ^ Matthew 15:32–39
70. ^ Matthew 16:13–19
71. ^ Matthew 22:15–16
72. ^ Matthew 22:21–22
73. ^ a b Turner 2008, p. 445.
74. ^ Turner 2008, p. 613.
75. ^ Turner 2008, pp. 687–88.
76. ^ Levison & Pope-Levison 2009, p. 167.
77. ^ Fuller 2001, pp. 68–69.
78. ^ Tuckett 2001, p. 119.
79. ^ Barker, James (2025). Writing and Rewriting the Gospels. Eerdmans. p. 46\. ISBN 978-0802874528.
80. ^ Matthew 1:23
81. ^ Senior 2001, pp. 17–18.
82. ^ France 2007, pp. 179–81, 185–86.
83. ^ Luz 2005b, pp. 17.
84. ^ Beaton 2005, p. 117.
85. ^ Goodacre, Mark (2008). Biblical Interpretation in Early Christian Gospels. T&T Clark. pp. 74, 84. ISBN 978-0567041944.
86. ^ Allison, Dale C. Jr. (2023). Foreword. The Historical Jesus and the Temple: Memory, Methodology and the Gospel of Matthew. By Barber, Michael Patrick. Cambridge University Press. pp. x, 238. ISBN 978-1-009-21085-0.
87. ^ Morris 1986, p. 114.
88. ^ Beaton 2005, p. 123.
89. ^ Aune 1987, p. 59.
90. ^ Levine 2001, p. 373.
91. ^ a b c Allison, Dale (2019). The Gospel of John in Historical Inquiry. T&T Clark. p. 277\. ISBN 978-0567681348.
92. ^ Sanders, EP (1996). The Historical Figure of Jesus. Penguin. p. 68-69. ISBN 0140144994.
93. ^ Vytlačilová, Magdalena. "Jesus, the Gospels, and the Galilean Crisis by Tucker S. Ferda (review)". Neotestamentica. 57 (1): 197–202 - via Project MUSE.
94. ^ Edwards 2002, p. 2.

### Sources

[edit]

* Adamczewski, Bartosz (2010). Q or not Q? The So-Called Triple, Double, and Single Traditions in the Synoptic Gospels. Internationaler Verlag der Wissenschaften. ISBN 978-3-631-60492-2.
* Allison, D.C. (2004). Matthew: A Shorter Commentary. T&T Clark. ISBN 978-0-567-08249-7.
* Aune, David E., ed. (2001). The Gospel of Matthew in current study. Eerdmans. ISBN 978-0-8028-4673-0.
* 
- (1987). Meeks, Wayne A. (ed.). The New Testament in its literary environment. Westminster John Knox Press. ISBN 978-0-664-25018-8.
* Barber, Michael Patrick (2023). The Historical Jesus and the Temple: Memory, Methodology, and the Gospel of Matthew. Cambridge University Press. ISBN 978-1-009-21085-0.
* Beaton, Richard C. (2005). "How Matthew Writes". In Bockmuehl, Markus; Hagner, Donald A. (eds.). The Written Gospel. Oxford University Press. ISBN 978-0-521-83285-4.
* Browning, W.R.F (2004). Oxford Dictionary of the Bible. Oxford University Press. ISBN 978-0-19-860890-5.
* Burkett, Delbert (2002). An introduction to the New Testament and the origins of Christianity. Cambridge University Press. ISBN 978-0-521-00720-7.
* Casey, Maurice (2010). Jesus of Nazareth: An Independent Historian's Account of His Life and Teaching. Continuum. ISBN 978-0-567-64517-3.
* Clarke, Howard W. (2003). The Gospel of Matthew and Its Readers. Indiana University Press. ISBN 978-0-253-34235-5.
* Cross, Frank L.; Livingstone, Elizabeth A., eds. (2005) [1997]. "Matthew, Gospel acc. to St.". The Oxford Dictionary of the Christian Church (3 ed.). Oxford University Press. p. 1064\. ISBN 978-0-19-280290-3. Archived from the original on 23 September 2015. Retrieved 14 November 2015.
* Davies, William David; Allison, Dale C. (1988). A Critical and Exegetical Commentary on the Gospel According to Saint Matthew. Vol. I: Introduction and Commentary on Matthew I–VII. T&T Clark Ltd. ISBN 978-0-567-09481-0.
* 
-; 
- (1999) [1991]. A Critical and Exegetical Commentary on the Gospel According to Saint Matthew. Vol. II: Commentary on Matthew VIII–XVIII. T&T Clark Ltd. ISBN 978-0-567-09545-9.
* 
-; 
- (1997). A Critical and Exegetical Commentary on the Gospel According to Saint Matthew. Vol. III: Commentary on Matthew XIX–XXVIII. T&T Clark Ltd. ISBN 978-0-567-08518-4.
* Duling, Dennis C. (2010). "The Gospel of Matthew". In Aune, David E. (ed.). The Blackwell Companion to the New Testament. Wiley-Blackwell. ISBN 978-1-4051-0825-6.
* Dunn, James D.G. (2003). Jesus Remembered. Eerdmans. ISBN 978-0-8028-3931-2.
* Edwards, James (2002). The Gospel According to Mark. Wm. B. Eerdmans Publishing. ISBN 978-0-85111-778-2.
* Ehrman, Bart D. (1999). Jesus: Apocalyptic Prophet of the New Millennium. Oxford University Press. ISBN 978-0-19-512474-3.
* 
- (2009). Misquoting Jesus: The Story Behind Who Changed the Bible and Why. Harper Collins. ISBN 978-0-06-197702-2.
* 
- (2012). Did Jesus Exist?: The Historical Argument for Jesus of Nazareth. HarperCollins. ISBN 978-0-06-220460-8.
* Farrer, Austin M. (1955). "On Dispensing With Q". In Nineham, Dennis E. (ed.). Studies in the Gospels: Essays in Memory of R. H. Lightfoot. Oxford. pp. 55–88.
* France, R.T (2007). The Gospel of Matthew. Eerdmans. ISBN 978-0-8028-2501-8.
* Fuller, Reginald H. (2001). "Biblical Theology". In Metzger, Bruce M.; Coogan, Michael D. (eds.). The Oxford Guide to Ideas & Issues of the Bible. Oxford University Press. ISBN 978-0-19-514917-3.
* Goodacre, Mark (2002). The Case Against Q: Studies in Markan Priority and the Synoptic Problem. Trinity Press International. ISBN 1-56338-334-9.
* Hagner, D.A. (1986). "Matthew, Gospel According to Matthew". In Bromiley, Geoffrey W. (ed.). International Standard Bible Encyclopedia, Vol. 3: K–P. Wm. B. Eerdmans. ISBN 978-0-8028-8163-2.
* Harrington, Daniel J. (1991). The Gospel of Matthew. Liturgical Press. ISBN 978-0-8146-5803-1.
* Harris, Stephen L. (1985). Understanding the Bible. Palo Alto: Mayfield.
* Keener, Craig S. (1999). A commentary on the Gospel of Matthew. Eerdmans. ISBN 978-0-8028-3821-6.
* Keith, Chris (2016). "The Pericope Adulterae: A theory of attentive insertion". In Black, David Alan; Cerone, Jacob N. (eds.). The Pericope of the Adulteress in Contemporary Research. The Library of New Testament Studies. Bloomsbury Publishing. p. 92\. ISBN 978-0-567-66580-5.
* Kupp, David D. (1996). Matthew's Emmanuel: Divine Presence and God's People in the First Gospel. Cambridge University Press. ISBN 978-0-521-57007-7.
* Levine, Amy-Jill (2001). "Visions of kingdoms: From Pompey to the first Jewish revolt". In Coogan, Michael D. (ed.). The Oxford History of the Biblical World. Oxford University Press. ISBN 978-0-19-513937-2.
* Levison, J.; Pope-Levison, P. (2009). "Christology". In Dyrness, William A.; Kärkkäinen, Veli-Matti (eds.). Global Dictionary of Theology. InterVarsity Press. ISBN 978-0-8308-7811-6.
* Luz, Ulrich (1989). Matthew 1–7. Matthew: A Commentary. Vol. 1\. Translated by Linss, Wilhelm C. Minneapolis: Fortress Press. ISBN 978-0-8066-2402-0.
* 
- (1995). The Theology of the Gospel of Matthew. Cambridge University Press. ISBN 978-0-521-43576-5.
* 
- (2001). Matthew 8–20. Matthew: A Commentary. Vol. 2\. Minneapolis: Fortress Press. ISBN 978-0-8006-6034-5.
* 
- (2005a). Matthew 21–28. Matthew: A Commentary. Vol. 3\. Minneapolis: Fortress Press. ISBN 978-0-8006-3770-5.
* 
- (2005b). Studies in Matthew. Eerdmans. ISBN 978-0-8028-3964-0.
* McMahon, Christopher (2008). "Introduction to the Gospels and Acts of the Apostles". In Ruff, Jerry (ed.). Understanding the Bible: A Guide to Reading the Scriptures. Cambridge University Press. ISBN 978-0-88489-852-8.
* Morris, Leon (1986). New Testament Theology. Zondervan. ISBN 978-0-310-45571-4.
* Morris, Leon (1992). The Gospel according to Matthew. Eerdmans. ISBN 978-0-85111-338-8.
* Nolland, John (2005). The Gospel of Matthew: A Commentary on the Greek Text. Eerdmans. ISBN 978-0-8028-2389-2.
* Peppard, Michael (2011). The Son of God in the Roman World: Divine Sonship in Its Social and Political Context. Oxford University Press. ISBN 978-0-19-975370-3.
* Perkins, Pheme (1997). "The Synoptic Gospels and the Acts of the Apostles: Telling the Christian Story". In Kee, Howard Clark (ed.). The Cambridge Companion to Biblical Interpretation. Cambridge University Press. ISBN 0-521-48593-2.
* Saldarini, Anthony (1994). Matthew's Christian-Jewish Community. University of Chicago Press. ISBN 978-0-226-73421-7.
* Saldarini, Anthony (2003). Dunn, James D.G.; Rogerson, John William (eds.). Eerdmans Commentary on the Bible. Eerdmans. ISBN 9780802837110.
* Saunders, Stanley P. (2009). "Matthew". In O'Day, Gail (ed.). Theological Bible Commentary. Westminster John Knox Press. ISBN 978-0-664-22711-1.
* Scholtz, Donald (2009). Jesus in the Gospels and Acts: Introducing the New Testament. Saint Mary's Press. ISBN 978-0-88489-955-6.
* Senior, Donald (2001). "Directions in Matthean Studies". In Aune, David E. (ed.). The Gospel of Matthew in Current Study: Studies in Memory of William G. Thompson, S.J. Eerdmans. ISBN 0-8028-4673-4.
* Senior, Donald (1996). What are they saying about Matthew?. PaulistPress. ISBN 978-0-8091-3624-7.
* Stanton, Graham (1993). A gospel for a new people: studies in Matthew. Westminster John Knox Press. ISBN 978-0-664-25499-5.
* Storkey, Elaine (2022). Meeting God in Matthew. SPCK. ISBN 978-0281081950.
* Strecker, Georg (2000) [1996]. Theology of the New Testament. Walter de Gruyter. ISBN 978-0-664-22336-6.
* Tuckett, Christopher Mark (2001). Christology and the New Testament: Jesus and His Earliest Followers. Westminster John Knox Press. ISBN 9780664224318.
* Turner, David L. (2008). Matthew. Baker. ISBN 978-0-8010-2684-3.
* Van de Sandt, H.W.M. (2005). "Introduction". Matthew and the Didache: Two Documents from the Same Jewish-Christian Milieu ?. Royal Van Gorcum. ISBN 90-232-4077-4., in Van de Sandt, H.W.M., ed. (2005). Matthew and the Didache. Royal Van Gorcum&Fortress Press. ISBN 978-90-232-4077-8.
* Wallace, Daniel B., ed. (2011). Revisiting the Corruption of the New Testament: Manuscript, Patristic, and Apocryphal Evidence. Text and canon of the New Testament. Kregel Academic. ISBN 978-0-8254-8906-8.
* Weren, Wim (2005). "The History and Social Setting of the Matthean Community". Matthew and the Didache: Two Documents from the Same Jewish-Christian Milieu ?. Royal Van Gorcum. ISBN 90-232-4077-4., in Van de Sandt, H.W.M., ed. (2005). Matthew and the Didache. Royal Van Gorcum&Fortress Press. ISBN 978-90-232-4077-8.

## External links

[edit]

* Biblegateway.com (opens at Matt.1:1, NIV)
* 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.
* Bible: Matthew public domain audiobook at LibriVox Various versions

Gospel of Matthew

Synoptic Gospel

Preceded by

Old Testament
Malachi
Minor prophets

|  New Testament
Books of the Bible | Succeeded by

Gospel of
Mark

* v
* t
* e

Jesus

* Outline
* List of topics

Chronology
of Jesus's life|

* Annunciation
* Nativity
* Virgin birth
* Date of birth
* Flight into Egypt
* Infancy (apocryphal)
* Christ Child
* Unknown years
* Baptism
* Temptation
* Apostles
* Selecting
* Ministry
* Disciples
* Sermon on the Mount/Plain
* Beatitudes
* Prayers
* Lord's Prayer
* Parables
* Miracles
* Transfiguration
* Homelessness
* Great Commandment
* Olivet Discourse
* Anointing
* Passion
* instruments
* Entry into Jerusalem
* Last Supper
* Farewell Discourse
* Agony in the Garden
* Betrayal
* Arrest
* Trial
* Crucifixion
* Sayings on the cross
* Instrument used
* True Cross
* Burial
* Tomb
* Resurrection
* Great Commission
* Ascension

New Testament|

* Gospels
* Matthew
* Mark
* Luke
* John
* Five Discourses of Matthew
* Gospel harmony
* Oral gospel traditions
* Historical background of the New Testament
* New Testament places associated with Jesus
* Names and titles of Jesus in the New Testament

Historical Jesus|

* Quest for the historical Jesus
* Historicity
* Sources
* Josephus
* Tacitus
* Mara bar Serapion
* Gospels
* Christ myth theory

Depictions|

* Bibliography
* Life of Christ in art
* Life of Christ Museum
* Statues
* Transfiguration

Christianity|

* Christ
* Christianity
* 1st century
* Christology
* Incarnation
* Person of Christ
* Pre-existence
* "I am"
* Relics
* Second Coming
* Session of Christ
* Son of God
* Cosmic Christ

In other faiths|

* Jesuism
* In comparative mythology
* Judaism
* In the Talmud
* Islam
* Ahmadiyya
* Baháʼí Faith
* Manichaeism
* Jesus the Splendour
* Mandaeism
* Master Jesus

Family|

* Genealogies
* Mary (mother)
* Joseph (legal father)
* Holy Family
* God the Father (alleged father)
* Panthera (alleged father)
* Brothers of Jesus
* Holy Kinship
* Anne (traditional maternal grandmother)
* Joachim (traditional maternal grandfather)
* Heli (paternal grandfather per Luke)
* Jacob (paternal grandfather per Matthew)
* Descendants
* Clopas (traditional uncle)

Related|

* Language of Jesus
* Interactions with women
* Mary Magdalene
* Mary, sister of Martha
* Christmas
* Easter
* Rejection of Jesus
* Criticism
* Mental health
* Race and appearance
* Sexuality and marital status
* Church of the Nativity
* Church of the Holy Sepulchre
* The Garden Tomb
* Shroud of Turin

* Category

* v
* t
* e

Books of the Bible

Old Testament|

| Hebrew Bible
(protocanon)|

* Genesis
* Exodus
* Leviticus
* Numbers
* Deuteronomy
* Joshua
* Judges
* Ruth
* 1–2 Samuel
* 1–2 Kings
* 1–2 Chronicles
* Ezra
* Nehemiah
* Esther
* Job
* Psalms
* Proverbs
* Ecclesiastes
* Song of Songs
* Isaiah
* Jeremiah
* Lamentations
* Ezekiel
* Daniel
* Hosea
* Joel
* Amos
* Obadiah
* Jonah
* Micah
* Nahum
* Habakkuk
* Zephaniah
* Haggai
* Zechariah
* Malachi

|

Deuterocanon
or apocrypha|

| Catholic,
Eastern Orthodox & others|

* Tobit
* Judith
* Additions to Esther
* 1 Maccabees
* 2 Maccabees
* Wisdom
* Sirach
* Baruch / Letter of Jeremiah
* Additions to Daniel
* Susanna
* Song of the Three Children
* Bel and the Dragon

|

Eastern Orthodox & others|

* 1 Esdras
* 2 Esdras
* Prayer of Manasseh
* Psalm 151
* 3 Maccabees
* 4 Maccabees
* Odes

Orthodox Tewahedo|

* Enoch
* Jubilees
* 1, 2, and 3 Meqabyan
* Paralipomena of Baruch
* Broader canon

Syriac Peshitta|

* Psalms 152–155
* 2 Baruch

Beta Israel|

* Testaments of the Three Patriarchs
* Abraham
* Isaac
* Jacob

New Testament|

| Canon|

* Matthew
* Mark
* Luke
* John
* Acts
* Romans
* 1 Corinthians
* 2 Corinthians
* Galatians
* Ephesians
* Philippians
* Colossians
* 1 Thessalonians
* 2 Thessalonians
* 1 Timothy
* 2 Timothy
* Titus
* Philemon
* Hebrews
* James
* 1 Peter
* 2 Peter
* 1 John
* 2 John
* 3 John
* Jude
* Revelation

|

Antilegomena|

* Acts of Paul
* Apocalypse of Peter
* Didache
* Gospel of the Hebrews
* Epistle of Barnabas
* 1 Clement
* 2 Clement
* 3 Corinthians
* Shepherd of Hermas

Subdivisions|

* Chapters and verses
* Pentateuch
* Historical books
* Wisdom books (Poetic Books)
* Prophetic books
* Major prophets
* Minor prophets
* Gospels
* List
* Synoptic
* Epistles
* Pauline
* Johannine
* Pastoral
* Catholic
* Apocalyptic literature

Development|

* Authorship
* Jewish canon
* Intertestamental period
* Christian canon
* Old Testament canon
* New Testament canon
* Antilegomena
* Apocrypha
* Jewish
* Old Testament
* New Testament
* Pseudepigrapha
* Old Testament
* Dating the Bible

Manuscripts|

* Dead Sea Scrolls
* Samaritan Pentateuch
* Septuagint
* Targum
* Diatessaron
* Muratorian fragment
* Peshitta
* Vetus Latina
* Vulgate
* Masoretic Text
* New Testament manuscript categories
* New Testament papyri
* New Testament uncials

Related|

* Bible version debate
* English Bible translations
* Other books referenced in the Bible
* Additional Scriptures
* Studies
* Biblical and Quranic narratives
* Synod of Hippo
* Textual criticism

* Category
* Portal
* WikiProject

* v
* t
* e

Gospel of Matthew

Bible
(New Testament)|

| Chapters|

* Matthew 1
* 2
* 3
* 4
* 5
* 6
* 7
* 8
* 9
* 10
* 11
* 12
* 13
* 14
* 15
* 16
* 17
* 18
* 19
* 20
* 21
* 22
* 23
* 24
* 25
* 26
* 27
* 28

|

Verses|

* Matthew 1
* 2
* 3
* 4
* 5
* 6
* 7
* 8
* 9
* 10
* 11
* 12
* 14
* 15
* 16:2b–3,19
* 27:1–12; 52–66
* 28

Events
and phrases|

* Jesus' birth
* Star of Bethlehem
* Magi
* Flight into Egypt
* Massacre of the Innocents
* Return to Nazareth
* Kingdom of heaven
* Baptism
* Temptation
* Galilean ministry
* Fishers of men
* Behold the bridegroom
* Sermon on the Mount
* Beatitudes
* Lord's Prayer
* Golden Rule
* Jesus preaches in a ship
* Calming the storm
* Feeding the multitude
* Walking on water
* Transfiguration
* Great Commandment
* Olivet Discourse
* Ten Virgins
* Anointing
* Passion of Jesus
* Last Supper
* Crucifixion of Jesus
* Burial
* Empty tomb
* Resurrection
* Great Commission

People|

* Andrew
* Caiaphas
* Herod
* James
* Jeremiah
* Jesus Christ
* John
* John the Baptist
* Joseph
* Judas Iscariot
* Mary
* Mary Magdalene
* Mary, sister of Martha
* Matthew
* Philip
* Pontius Pilate
* Rachel
* Simon Peter
* Thomas
* Zebedee

Groups
Angels
Pharisees
Sadducees
Sanhedrin

Places|

* Bethany
* Bethlehem
* Bethsaida
* Capernaum
* Egypt
* Galilee
* Jerusalem
* Jordan River
* Judea
* Samaria
* Sea of Galilee

Related|

* Q source
* M source
* Gospel of Mark
* Textual variants
* Augustinian hypothesis
* Two-gospel hypothesis
* Matthean Posteriority
* Genealogy of Jesus
* Five Discourses of Matthew
* Calling of Matthew
* Kingdom of heaven
* Immanuel
* Gospel of Pseudo-Matthew
* Rabbinical translations
* Shem Tob
* Joseph Smith–Matthew

In culture|

* St Matthew Passion (Bach, 1727/29)
* Structure
* The Gospel According to St. Matthew (1964 film)
* Godspell (1971 musical)
* Godspell (1973 film)
* The Visual Bible: Matthew (1993 film)

Manuscripts|

* Papyrus 1
* 4
* 19
* 21
* 25
* 35
* 37
* 44
* 45
* 53
* 62
* 70
* 71
* 73
* 77
* 83
* 86
* 96
* 101
* 102
* 103
* 104
* 105
* 110
* Magdalen papyrus

Sources|

* Greek Text
* Latin Vulgate
* Wycliffe Version
* King James Version
* American Standard Version
* World English Version

* v
* t
* e

Nativity of Jesus

People|

| Holy Family|

* Christ Child (Jesus)
* Mary
* Joseph

|

Magi|

* Melchior
* Caspar
* Balthazar

Others|

* Shepherds
* Herod the Great

Place|

* Bethlehem

Gifts of the Magi|

* Gold
* Frankincense
* Myrrh

Narratives|

| Gospel of Matthew|

* Matthew 1
* Matthew 1:18
* Matthew 1:19
* Matthew 1:20
* Matthew 1:21
* Matthew 1:22
* Matthew 1:23
* Matthew 1:24
* Matthew 1:25
* Matthew 2:11
* Adoration of the Magi (In art)

|

Gospel of Luke|

* Luke 2
* Annunciation to the shepherds

Related|

* Date
* Manger
* Star of Bethlehem
* Virgin birth of Jesus
* Saint Joseph's dreams
* Flight into Egypt

In culture|

* In art
* In film
* Batlejka
* Chalking the door
* Christmas village
* Szopka
* Nativity displays
* theft
* Nativity play
* Vertep
* Serbian
* Others

Remembrances|

* Advent
* Christmas
* Church of the Nativity
* Nativity Fast

* v
* t
* e

Sermon on the Mount

* Sermon on the Plain

Attributed to|

* Jesus (Matthew 5, 6, and 7)

Teachings|

* Beatitudes
* Salt and light
* City upon a Hill
* Lamp under a bushel
* Light of the World
* Turning the other cheek
* Love your enemies
* Lord's Prayer
* The Birds of the Air
* Sufficient unto the day is the evil thereof
* The Mote and the Beam
* Golden Rule
* The Tree and its Fruits
* False prophet
* Wolf in sheep's clothing
* The Wise and Foolish Builders

Related|

* Ministry of Jesus
* parables
* Five Discourses of Matthew
* Life of Jesus in the New Testament
* Mount of Beatitudes
* Our Lord's Sermon on the Mount (4th century book)
* The Kingdom of God Is Within You (1894 book)

Portals:

* Christianity
* Bible

Gospel of Matthew at Wikipedia's sister projects:

* Media from Commons
* Quotations from Wikiquote
* Texts from Wikisource
* Textbooks from Wikibooks
* Resources from Wikiversity

Authority control databases

National|

* Germany
* United States
* France
* BnF data
* Czech Republic
* 2
* Norway
* Croatia
* Greece
* Argentina
* Sweden
* Poland

Other|

* IdRef
* MusicBrainz work
* 2

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