Matthew the Apostle
Saint Matthew the Apostle
Matthew the Evangelist, miniature from the Grandes Heures of Anne of Brittany, Queen consort of France (1477–1514).
|Apostle, Evangelist, and Martyr|
|Born||1st century AD|
|Died||1st century AD|
near Hierapolis or Ethiopia, relics in Salerno, Italy
|Venerated in||Eastern Orthodox Church|
Eastern Catholic Churches
Church of the East
|Major shrine||relics in Salerno, Italy|
|Feast||21 September (Western Christianity)|
22 October (Coptic Orthodox)
16 November (Eastern Christianity)
|Patronage||Accountants; Salerno, Italy; bankers; tax collectors; perfumers; civil servants|
|Major works||Gospel of Matthew|
Matthew the Apostle,[a] also known as Saint Matthew and as Levi, was, according to the New Testament, one of the twelve apostles of Jesus. According to Christian tradition, he was also one of the four Evangelists and thus is also known as Matthew the Evangelist.
In the New Testament
Among the early followers and apostles of Jesus, Matthew is mentioned in Matthew 9:9 and Matthew 10:3 as a publican (KJV) or tax collector (NIV) who, while sitting at the "receipt of custom" in Capernaum, was called to follow Jesus. He is also listed among the twelve, but without identification of his background, in Mark 3:18, Luke 6:15 and Acts 1:13. In passages parallel to Matthew 9:9, both Mark 2:14 and Luke 5:27 describe Jesus' calling of the tax collector Levi, the son of Alphaeus, but Mark and Luke never explicitly equate this Levi with the Matthew named as one of the twelve.
According to the Gospels, Matthew was a 1st-century Galilean (presumably born in Galilee, which was not part of Judea or the Roman Iudaea province), the son of Alphaeus. As a tax collector he would have been literate in Aramaic and Greek. His fellow Jews would have despised him for what was seen as collaborating with the Roman occupation force.
After his call, Matthew invited Jesus home for a feast. On seeing this, the Scribes and the Pharisees criticized Jesus for eating with tax collectors and sinners. This prompted Jesus to answer, "I came not to call the righteous, but sinners to repentance."
The New Testament records that as a disciple, he followed Jesus, and was one of the witnesses of the Ascension of Jesus. Afterwards, the disciples withdrew to an upper room (Acts 1:10–14) (traditionally the Cenacle) in Jerusalem. The disciples remained in and about Jerusalem and proclaimed that Jesus was the promised Messiah.
Later Church fathers such as Irenaeus (Against Heresies 3.1.1) and Clement of Alexandria claim that Matthew preached the Gospel to the Jewish community in Judea, before going to other countries. Ancient writers are not in agreement as to which these other countries are. The Roman Catholic Church and the Orthodox Church each hold the tradition that Matthew died as a martyr, although this was rejected by Heracleon, a Gnostic Christian viewed as a heretic, as early as the second century.
The Gospel of Matthew is anonymous: the author is not named within the text, and the superscription "according to Matthew" was added some time in the second century. The tradition that the author was the disciple Matthew begins with the early Christian bishop Papias of Hierapolis (c. AD 60–163), who is cited by the Church historian Eusebius (AD 260–340), as follows: "Matthew collected the oracles (logia: sayings of or about Jesus) in the Hebrew language (Hebraïdi dialektōi), and each one interpreted (hērmēneusen – perhaps "translated") them as best he could."
On the surface, this has been taken to imply that Matthew's Gospel itself was written in Hebrew or Aramaic by the apostle Matthew and later translated into Greek, but nowhere does the author claim to have been an eyewitness to events, and Matthew's Greek "reveals none of the telltale marks of a translation". Scholars have put forward several theories to explain Papias: perhaps Matthew wrote two gospels, one, now lost, in Hebrew, the other our Greek version; or perhaps the logia was a collection of sayings rather than the gospel; or by dialektōi Papias may have meant that Matthew wrote in the Jewish style rather than in the Hebrew language. The consensus is that Papias does not describe the Gospel of Matthew as we know it, and it is generally accepted that Matthew was written in Greek, not in Aramaic or Hebrew.
Non-canonical or Apocryphal Gospels
In the 3rd-century Jewish–Christian gospels attributed to Matthew were used by Jewish–Christian groups such as the Nazarenes and Ebionites. Fragments of these gospels survive in quotations by Jerome, Epiphanius and others. Most academic study follows the distinction of Gospel of the Nazarenes (26 fragments), Gospel of the Ebionites (7 fragments), and Gospel of the Hebrews (7 fragments) found in Schneemelcher's New Testament Apocrypha. Critical commentators generally regard these texts as having been composed in Greek and related to Greek Matthew. A minority of commentators consider them to be fragments of a lost Aramaic- or Hebrew-language original.
The Infancy Gospel of Matthew is a 7th-century compilation of three other texts: the Protevangelium of James, the Flight into Egypt, and the Infancy Gospel of Thomas.
Origen said the first Gospel was written by Matthew. This Gospel was composed in Hebrew near Jerusalem for Hebrew Christians and translated into Greek, but the Greek copy was lost. The Hebrew original was kept at the Library of Caesarea. The Nazarene Community transcribed a copy for Jerome which he used in his work. Matthew's Gospel was called the Gospel according to the Hebrews or sometimes the Gospel of the Apostles and it was once believed that it was the original to the Greek Matthew found in the Bible. However, this has been challenged by modern biblical scholars such as Bart Ehrman and James R. Edwards.
Jerome relates that Matthew was supposed by the Nazarenes to have composed their Gospel of the Hebrews though Irenaeus and Epiphanius of Salamis consider this simply a revised version of the canonical Gospel. This Gospel has been partially preserved in the writings of the Church Fathers, said to have been written by Matthew. Epiphanius does not make his own the claim about a Gospel of the Hebrews written by Matthew, a claim that he merely attributes to the heretical Ebionites.
Matthew is recognized as a saint in the Roman Catholic, Eastern Orthodox, Lutheran and Anglican churches. (See St. Matthew's Church.) His feast day is celebrated on 21 September in the West and 16 November in the East. (For those churches which follow the traditional Julian Calendar, 16 November currently falls on 29 November of the modern Gregorian Calendar). He is also commemorated by the Orthodox, together with the other Apostles, on 30 June (13 July), the Synaxis of the Holy Apostles. His tomb is located in the crypt of Salerno Cathedral in southern Italy.
Like the other evangelists, Matthew is often depicted in Christian art with one of the four living creatures of Revelation 4:7. The one that accompanies him is in the form of a winged man. The three paintings of Matthew by Caravaggio in the church of San Luigi dei Francesi in Rome, where he is depicted as called by Christ from his profession as tax gatherer, are among the landmarks of Western art.
The Quran speaks of Jesus' disciples but does not mention their names, instead referring to them as "helpers to the work of God". Muslim exegesis and Qur'an commentary, however, name them and include Matthew amongst the disciples. Muslim exegesis preserves the tradition that Matthew and Andrew were the two disciples who went to Ethiopia (not the African country, but a region called 'Ethiopia' south of the Caspian Sea) to preach the message of God.
Base of a pillar at Sacred Heart Church, Puducherry, India
Stained-glass depiction of Saint Matthew at St. Matthew's German Evangelical Lutheran Church in Charleston, South Carolina
A terracotta sculptural model, Giuseppe Bernardi
The Crypt at Salerno Cathedral
Saint Matthew and the Angel by Guido Reni
Saint Matthew in the Ebbo Gospels
- Mark the Evangelist
- Luke the Evangelist
- John the Apostle
- Saint Matthew the Apostle, patron saint archive
- Easton, Matthew George (1897). . Easton's Bible Dictionary (New and revised ed.). T. Nelson and Sons.
- "Cathedral of St. Matthew the Apostle, Washington, D.C". Stmatthewscathedral.org. 21 September 2013. Retrieved 10 July 2014.
- Matthew 9:9 Mark 2:15–17 Luke 5:29
- Herbermann, Charles, ed. (1913). Catholic Encyclopedia. New York: Robert Appleton Company. .
- Werner G. Marx, Money Matters in Matthew, Bibliotheca Sacra 136:542 (April–June 1979):148- 57
- James Orr, ed. (1915). "The International Standard Bible Encyclopedia: Matthew". Studylight.org. Retrieved 22 February 2010.
- Catherine Hezser (2001), Jewish Literacy in Roman Palestine, Mohr Siebeck, p. 172, ISBN 978-3161475467, retrieved 10 September 2014,
Even if they were pious and able to read the Hebrew Bible and/or literate in Greek poetry and prose, the writing they had to do in every day life ... 24 For the evidence of tax receipts amongst the Judaean Desert papyri see section II.
- The Cambridge history of Judaism: 2 p192 ed. William David Davies, Louis Finkelstein "We are now touching upon that milieu in which Greek language and civilization were readily accepted in order to ... A great number of tax receipts on ostraca mainly from the 2nd century BCE show how Jews, Egyptians and Greeks.. "
- Encyclopædia Britannica. "Encyclopædia Britannica: Saint Matthew the Evangelist". Britannica.com. Retrieved 22 February 2010.
- "Saint Matthew". 21 September 2016.
- (Mark 2:17, Luke 5:32)
- Anchor Bible Reference Library, Doubleday, 2001 pp. 130–133, 201
- Wilhelm Schneemelcher New Testament Apocrypha: Writings Relating to the Apostles revised edition translated R. McL. Wilson – 2003 Page 17 "in the Babylonian Talmud five disciples of Jesus are mentioned by name: 'Matthai, Nagai, Nezer, Buni, Thoda' (Sanhedrin 43a)."
- Nathaniel Lardner, Andrew Kippis (1838), "Eusebius, Church History 3.24.6", The Works of Nathaniel Lardner, Volume 5, W. Ball, p. 299, retrieved 22 February 2010CS1 maint: uses authors parameter (link)
- Darrell L. Bock – Studying the Historical Jesus: A Guide to Sources and Methods – Page 164 2002 "The early church tradition is consistent in claiming that Matthew wrote his Gospel in Hebrew for the Jews (Irenaeus, Against Heresies 3.1.1)."
- Harrington 1991, p. 8.
- Nolland 2005, p. 16.
- Turner 2008, p. 15–16.
- Eusebius, "History of the Church" 3.39.14–17, c. 325 CE, Greek text 16: "ταῦτα μὲν οὖν ἱστόρηται τῷ Παπίᾳ περὶ τοῦ Μάρκου· περὶ δὲ τοῦ Ματθαῖου ταῦτ’ εἴρηται· Ματθαῖος μὲν οὖν Ἑβραΐδι διαλέκτῳ τὰ λόγια συνετάξατο, ἡρμήνευσεν δ’ αὐτὰ ὡς ἧν δυνατὸς ἕκαστος. Various English translations published, standard reference translation by Philip Schaff at CCEL: "[C]oncerning Matthew he [Papias] writes as follows: 'So then(963) Matthew wrote the oracles in the Hebrew language, and every one interpreted them as he was able.'(964)" Online version includes footnotes 963 and 964 by Schaff.
Irenaeus of Lyons (died c. 202 CE) makes a similar comment, possibly also drawing on Papias, in his Against Heresies, Book III, Chapter 1, "Matthew also issued a written Gospel among the Hebrews in their own dialect" (see Dwight Jeffrey Bingham (1998), Irenaeus' Use of Matthew's Gospel in Adversus Haereses, Peeters, p. 64 ff).
- Hagner 1986, p. 281.
- Ehrman 1999, p. 43.
- Vielhauer NTA1
- Edwards, James R. (2009). The Hebrew Gospel and the Development of the Synoptic Tradition. Wm. B. Eerdmans Publishing. p. 18. ISBN 978-0802862341.
- Repschinski, Boris (1998). The Controversy Stories in the Gospel of Matthew:... Vandenhoeck & Ruprecht. p. 14. ISBN 978-3525538739.
- Edward Williams B. Nicholson, ed. (1979). The Gospel according to the Hebrews, its fragments tr. and annotated, with a critical analysis of the evidence relating to it, by E. B. Nicholson. [With] Corrections and suppl. notes. p. 82.
- Saint Jerome (2000). Thomas P. Halton (ed.). On Illustrious Men (The Fathers of the Church, Volume 100). CUA Press. p. 10. ISBN 978-0813201009.
- Arland J. Hultgren; Steven A. Haggmark (1996). The Earliest Christian Heretics: Readings from Their Opponents. Fortress Press. p. 122. ISBN 978-0800629632.
- Edward Williams B. Nicholson, ed. (1979). The Gospel according to the Hebrews, its fragments tr. and annotated, with a critical analysis of the evidence relating to it, by E. B. Nicholson. [With] Corrections and suppl. notes. p. 26.
- John Bovee Dods (1858). Gibson Smith (ed.). The Gospel of Jesus. G. Smith. p. iv.
- Harrison, Everett Falconer (1964). Introduction to the New Testament. Wm. B. Eerdmans Publishing. p. 152. ISBN 9780802847867.
- Edwards, James R. The Hebrew Gospel & the Development of the Synoptic Tradition, Wm. B. Eerdmans Publishing Co, 2009. ISBN 978-0802862341, pp 245–258
- Watson E. Mills, Richard F. Wilson and Roger Aubrey Bullard, Mercer Commentary on the New Testament, Mercer University Press, ISBN 978-0865548640, 2003, p.942
- Saint Epiphanius (Bishop of Constantia in Cyprus) (1987). Frank Williams (ed.). The Panarion of Ephiphanius of Salamis: Book I (sects 1–46). BRILL. p. 129. ISBN 9789004079267.
What they call a Gospel according to Matthew, though it is not entirely complete, but is corrupt and mutilated — and they call this thing 'Hebrew'!
- "On Illustrious Men (The Fathers of the Church, Volume 100)".
- Evangelical Lutheran Church in America: Lesser Festivals, Commemorations, and Occasions, Evangelical Lutheran Worship, page 57. Augsburg Fortress.
- Quran 3:49–53
- Noegel, Scott B.; Wheeler, Brandon M. (2003). Historical Dictionary of Prophets in Islam and Judaism. Lanham, MD: Scarecrow Press (Roman & Littlefield). p. 86. ISBN 978-0810843059.
Muslim exegesis identifies the disciples of Jesus as Peter, Andrew, Matthew, Thomas, Philip, John, James, Bartholomew, and Simon
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- Kowalczyk, A. (2008). The influence of typology and texts of the Old Testament on the redaction of Matthew’s Gospel. Bernardinum. ISBN 978-83-7380-625-2.
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- Van de Sandt, H. W. M. (2005). "Introduction". Matthew and the Didache: Two Documents from the Same Jewish–Christian Milieu?. ISBN 9023240774., in Van de Sandt, H. W. M., ed. (2005). Matthew and the Didache. Royal Van Gorcum&Fortress Press. ISBN 978-90-232-4077-8.CS1 maint: extra text: authors list (link)
- Weren, Wim (2005). "The History and Social Setting of the Matthean Community". Matthew and the Didache: Two Documents from the Same Jewish–Christian Milieu?. ISBN 9023240774., in Van de Sandt, H. W. M., ed. (2005). Matthew and the Didache. Royal Van Gorcum&Fortress Press. ISBN 978-90-232-4077-8.CS1 maint: extra text: authors list (link)
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