Author of Matthew: Eyewitness to Jesus or Gentile Pretender?

Jews in Jerusalem

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In this post I conclude my case for the traditional view that the author of the Gospel according to Matthew (“Matthew,” or the “first Gospel”) was one of the original Jewish disciples of Jesus, namely “Levi” or “Matthew,” the tax collector, mentioned in Matthew 9:9 and 10:3Mark 3:18, Luke 6:15, and Acts 1:13.

The aim of my case is to respond to Bart Ehrman’s claim in How Jesus Became God that the Gospels were composed by Christians “of a later generation” who wrote after (or almost after) Jesus’s original disciples had died, thereby casting doubt on the link between the Gospel accounts and the historical Jesus.

In my last post, I laid out internal and external evidence for the traditional view of the authorship of Matthew. In this post, I will respond to some popular objections to that view.

Would Matthew Rely on Mark?

As I recently described in this post, the most widely held view of how the three synoptic Gospels were composed—the Four-Source theory—claims that the author of Matthew used Mark as his most significant source in composing the first Gospel. To some scholars, this fact suggests an objection to the traditional view that Matthew was composed by one of Jesus’s original Jewish disciples.

According to this objection, if the author of the first Gospel were really Jesus’s original disciple, Matthew, it seems he would not have chosen to rely on the Gospel of Mark since, according to the traditional view, the author of Mark was not an eyewitness to Jesus’s ministry while the disciple Matthew was. Wouldn’t Matthew prefer his own eyewitness account to the account of a non-eyewitness? Continue reading

Who Wrote the Gospel according to Matthew?

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Last time, I looked at the going theory of how the three Synoptic Gospels (Matthew, Mark, and Luke) were composed. I did this to lay some groundwork for my continuing multi-post response to some of the skeptical claims Bart Erhman makes in How Jesus Became God. Specifically, in this series I aim to answer his skepticism about traditional views of the authorship of the four Gospels of the New Testament.

Ehrman thinks the Gospels were composed by Christians “of a later generation” who wrote after (or almost after) Jesus’s original disciples had died, thereby casting doubt on the connection between the Gospel accounts and the historical Jesus.

In contrast, I think there are good reasons to believe traditional accounts according to which the Gospels were composed by original disciples of Jesus or those close to them. I’ve already argued this point for Mark. Today, I’ll begin to argue it for Matthew. (It will take me two posts to complete the argument.)

As for my examination of Mark’s authorship, I won’t try to definitively settle the question of who wrote Matthew; given the nature of the evidence, I’m not sure that’s even possible. Rather, I’ll just try to show the plausibility of the traditional view.

Internal Evidence

The Gospel according to Matthew was written anonymously—the author nowhere references himself or herself in the document. However, the style and content of the Gospel give us some clues about the author. Continue reading

How to Write a Gospel: Borrow + Edit = Scripture

Woman Four Fingers

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Do the four Gospels of the New Testament accurately represent the historical ministry of Jesus? The case that they do would seem more plausible if the Gospels were authored by eyewitnesses of Jesus’s ministry, or at least by those closely connected to them.

The traditional view is that, in fact, the Gospels’ were authored by such people. As I suggested in my last post, it seems plausible to attribute the Gospel according to Mark (“Mark”) to a close associate of the Apostle Peter. Similarly, traditionalists hold that the Gospel according to Matthew (“Matthew”, or the “first Gospel”) was composed by one of Jesus’s original disciples, Matthew the tax collector, mentioned in Matthew 9:9 and 10:3Mark 3:18, Luke 6:15, and Acts 1:13.

In chapter 3 of How Jesus Became God, Bart Ehrman rejects this traditional view. He claims that the authors of the Gospels were Christians “of a later generation” who wrote after (or almost after) Jesus’s original disciples had died, thereby casting doubt on the connection between the Gospel accounts and the historical Jesus.

In this post, I continue a series in which I respond to Ehrman’s skeptical claims. (If you’d like to read from the beginning, the series starts here.) In my next post, I plan to defend the traditional view of the authorship of Matthew.

However, first I need to lay a little groundwork by explaining the dominant view of the literary relationships between the canonical Gospels, which I will do in this post. The Gospels are very similar in many ways, and yet they are so different…How should we explain those facts? Continue reading