Commentaries on Matthew by Origen, Jerome, Chrysostom, Melanchthon (1523), Fritzsche, De
Wette, Alford, Wordsworth, Schegg (R. Cath., 1856–58, 3 vols.), J. A. Alexander, Lange (trsl.
and enlarged by Schaff, N. Y., 1864, etc.), James Morison (of Glasgow, Lond., 1870), Meyer,
(6th ed., 1876), Wichelhaus (Halle, 1876), Keil (Leipz., 1877), Plumptre (Lond., 1878), Carr
(Cambr., 1879), Nicholson (Lond., 1881), Schaff (N. Y., 1882).
Life of Matthew.
Matthew,^902 formerly called Levi, one of the twelve apostles, was originally a publican or
taxgatherer^903 at Capernaum, and hence well acquainted with Greek and Hebrew in bilingual Galilee,
and accustomed to keep accounts. This occupation prepared him for writing a Gospel in topical
order in both languages. In the three Synoptic lists of the apostles he is associated with Thomas,
and forms with him the fourth pair; in Mark and Luke he precedes Thomas, in his own Gospel he
is placed after him (perhaps from modesty).^904 Hence the conjecture that he was a twin brother of
Thomas (Didymus, i.e., Twin), or associated with him in work. Thomas was an honest and earnest
doubter, of a melancholy disposition, yet fully convinced at last when he saw the risen Lord;
Matthew was a strong and resolute believer.
Of his apostolic labors we have no certain information. Palestine, Ethiopia, Macedonia, the
country of the Euphrates, Persia, and Media are variously assigned to him as missionary fields. He
died a natural death according to the oldest tradition, while later accounts make him a martyr.^905
The first Gospel is his imperishable work, well worthy a long life, yea many lives. Matthew
the publican occupies as to time the first place in the order of the Evangelists, as Mary Magdalene,
from whom Christ expelled many demons, first proclaimed the glad tidings of the resurrection. Not
that it is on that account the best or most important—the best comes last,—but it naturally precedes
the other, as the basis precedes the superstructure.^906
In his written Gospel he still fulfils the great commission to bring all nations to the school
of Christ (Matt. 28:19).
The scanty information of the person and life of Matthew in connection with his Gospel
suggests the following probable inferences:(^902) Μαθθαῖος,Matt. 9:9 (according to the spelling of א B* D, adopted by Lachmann, Tischendorf, Tregelles, Westcott and
Hort), or Ματθαῖος(as spelled in the text. rec.), like Matthias and Mattathias, means Gift Jehovah ( יתַּמַ ,יאתִָּמַ ,היָנְתַּמַ , היָּתִּמַ
), and corresponds to the Greek Theodore. He perhaps took this name after his call; his former name being Levi,Λευίς, Λευείς
( ויִלִִ , a joining), according to Mark 2:12; Luke 5:27, 29. The new name overshadowed the old, as the names of Peter and Paul
replaced Simon and Saul. The identity is evident from the fact that the call of Matthew or Levi is related by the three Synoptists
in the same terms and followed by the same discourse. Nicholson (Com. on Matt. 9:9) disputes the identity, as Grotius and
Sieffert did before, but on insufficient grounds. Before Mark 3:16 Peter is called by his former name Simon (Mark 1:16, 29, 30,
36), and thereby shows his historical tact.
(^903) Hence called Μαθθαῖος ὁ τελώνης ,Matt. 10:3. He inserts his previous employment to intimate the power of divine grace
in his conversion.
(^904) Matt. 10:3, compared with Mark 3:18; Luke 6:15. But in the list in Acts 1:13 he is associated with Bartholomew, and
Thomas with Philip.
(^905) Clement of Alexandria represents him as a strict Jewish Christian who abstained from the use of flesh. This would make
him one of the weak brethren whom Paul (Rom. 14:1sqq.) charitably judges. But there is nothing in the first Gospel to justify
this tradition.
(^906) The priority and relative superiority of Matthew are maintained not only by Augustin and the catholic tradition, but also
by moderately liberal critics from Griesbach to Bleek, and even by the radical critics of the Tübingen school (Baur, Strauss,
Schwegler, Zeller, Hilgenfeld, Davidson), and especially by Keim..
A.D. 1-100.