MATTANAH

(Matʹta·nah) [a gift].

One of Israel’s encampments between the Arnon torrent valley and the territory of Sihon the Amorite. (Num. 21:13-21) Khirbet el-Medeiyineh, about twenty-two miles (35 kilometers) E of the Dead Sea, is generally thought to occupy the ancient site.

MATTANIAH

(Mat·ta·niʹah) [gift of Jehovah].

1. A Levite, a son of Heman, of Asaph’s family. He was selected by lot to head the ninth service group of Levitical musicians as arranged by David.—1 Chron. 25:1, 4, 8, 9, 16.

2. A Levite of the sons of Asaph living in the time of King Jehoshaphat. (2 Chron. 20:14) He may be the Mattaniah mentioned in 1 Chronicles 9:15 and Nehemiah 13:13. It may be another Mattaniah or the representative of that house that is mentioned in Nehemiah 12:8; compare Nehemiah 11:17, 22; 12:25.

3. A Levite descendant of Asaph who assisted in cleansing the house of Jehovah in King Hezekiah’s time.—2 Chron. 29:12-16.

4. A son of King Josiah and the uncle of King Jehoiachin. He was put on the throne of Judah by Nebuchadnezzar king of Babylon, who changed his name to Zedekiah.—2 Ki. 24:15-17; see ZEDEKIAH.

5. An Israelite among the “sons of Elam” who sent away foreign wives.—Ezra 10:25, 26, 44.

6. An Israelite among the “sons of Zattu” who sent away foreign wives.—Ezra 10:25, 27, 44.

7. An Israelite among the “sons of Pahath-moab” who sent away foreign wives.—Ezra 10:25, 30, 44.

8. An Israelite among the “sons of Bani” who sent away foreign wives.—Ezra 10:25, 34, 37, 44.

MATTATHA

(Matʹta·tha) [gift of Jehovah].

A man of the tribe of Judah who was a son of Nathan and grandson of David. He was an ancestor of Jesus, according to Christ’s maternal genealogy recorded by Luke.—Luke 3:23, 31.

MATTATHIAS

(Mat·ta·thiʹas) [Gr. form of Mattithiah, meaning gift of Jehovah].

1. The Greek name applied in the Septuagint to the Korahite Levite Mattithiah, Shallum’s firstborn.—1 Chron. 9:31; see MATTITHIAH No. 2.

2. Greek form used in the Septuagint for “Mattithiah,” one of the “sons of Jeduthun.”—1 Chron. 25:3; see MATTITHIAH No. 1.

3. A man of the tribe of Judah who is called “the son of Amos” in the maternal genealogy of Jesus.—Luke 3:23, 25.

4. Another man of Judah, called “the son of Semein,” who lived after the days of Zerubbabel and who is mentioned in Jesus’ genealogy recorded by Luke.—Luke 3:23, 26, 27.

MATTATTAH

(Matʹtat·tah) [gift (of Jehovah)].

An Israelite “of the sons of Hashum” who married foreign wives but dismissed them in the days of Ezra.—Ezra 10:25, 33, 44.

MATTENAI

(Mat·teʹnai) [gift of Jehovah].

1. An Israelite “of the sons of Hashum” who had taken foreign wives but sent them away in Ezra’s time.—Ezra 10:25, 33, 44.

2. An Israelite “of the sons of Bani” who sent away their foreign wives in Ezra’s day.—Ezra 10:25, 34, 37, 44.

3. A priest of the days of Joiakim who was the head of the paternal house of Joiarib.—Neh. 12:12, 19.

MATTHAN

(Matʹthan) [gift of God].

An ancestor of Joseph, the foster father of Jesus Christ. Matthan may have been Joseph’s grandfather.—Matt. 1:15, 16.

MATTHAT

(Matʹthat) [gift of God].

1. A distant ancestor of Jesus Christ through Mary. He is called “the son of Levi” and was one of the persons listed in Jesus’ maternal genealogy of the period between Zerubbabel and David.—Luke 3:29.

2. A closer ancestor of Jesus through Mary. Her father Heli is referred to as the “son” of this Matthat, who was probably Mary’s grandfather.—Luke 3:23, 24.

MATTHEW

(Matʹthew) [Gr., Math·thaiʹos or Mat·thaiʹos, derived from the Hebrew proper name Mat·tith·yahʹ, meaning gift of Jehovah].

A Jew, otherwise known as Levi, who became an apostle of Jesus Christ and the writer of the Gospel bearing his name. He was the son of a certain Alphaeus and was a tax collector (see TAX COLLECTOR) before becoming one of Jesus’ disciples. (Matt. 10:3; Mark 2:14) The Scriptures do not reveal whether Levi also had the name Matthew before becoming a disciple of Jesus, received it at that time, or was given that name by Jesus when he was appointed as an apostle.

It appears that early in his Galilean ministry (30 C.E.) Jesus Christ called Matthew from the tax office in or near Capernaum. (Matt. 9:1, 9; Mark 2:1, 13, 14) ‘Leaving everything behind, Matthew rose up and went following Jesus.’ (Luke 5:27, 28) Perhaps to celebrate the receiving of his call to follow Christ, Matthew “spread a big reception feast,” attended by Jesus and his disciples as well as many tax collectors and sinners. This disturbed the Pharisees and the scribes, causing them to murmur about Christ’s eating and drinking with tax collectors and sinners.—Luke 5:29, 30; Matt. 9:10, 11; Mark 2:15, 16.

Later, after the Passover of 31 C.E., Jesus selected the twelve apostles, and Matthew was one of them. (Mark 3:13-19; Luke 6:12-16) Though the Bible makes various references to the apostles as a group, it does not mention Matthew by name again until after Christ’s ascension to heaven. Matthew saw the resurrected Jesus Christ (1 Cor. 15:3-6), received parting instructions from him and saw him ascend to heaven. After this he and the other apostles returned to Jerusalem. The apostles were staying in an upper chamber there, and Matthew is specifically named as being among them. So he must have been one of the some 120 disciples who received the holy spirit on the day of Pentecost, 33 C.E.—Acts 1:4-15; 2:1-4.

MATTHEW, GOOD NEWS ACCORDING TO

The inspired account of the life of Jesus Christ written, doubtless in Palestine, by the onetime tax collector Matthew or Levi. It is the first book in the Christian Greek Scriptures and has since ancient times been viewed as the first Gospel. Matthew’s account commences with the birth of Jesus and concludes with Christ’s post-resurrection commissioning of his followers to go and “make disciples of people of all the nations.” (Matt. 28:19, 20) Hence, it covers the time between Jesus’ birth in 2 B.C.E. and his meeting with his disciples just before his ascension in 33 C.E.

TIME OF WRITING

Subscriptions, appearing at the end of Matthew’s Gospel in numerous manuscripts (all being later than the tenth century C.E.), say that the account was written about the eighth year after Christ’s ascension (c. 41 C.E.). This would not be at variance with internal evidence. The fact that no reference is made to the fulfillment of Jesus’ prophecy respecting Jerusalem’s destruction would point to a time of composition prior to 70 C.E. (Matt. 5:35; 24:16) And the expression “to this very day” (Matt. 27:8; 28:15) indicates a lapse of some time between the events considered and the time of writing.

ORIGINALLY WRITTEN IN HEBREW

External evidence to the effect that Matthew originally wrote this Gospel in Hebrew reaches as far back as Papias of Hierapolis, who was at least nearly contemporaneous with the apostles. Papias may have been taught by the apostle John, for (according to Eusebius) Irenaeus identified him as “John’s hearer and the associate of Polycarp.” Eusebius quoted Papias as stating: “Matthew composed his history in the Hebrew dialect.” (The Ecclesiastical History of Eusebius Pamphilus, Book III, chap. 39) Early in the third century, Origen made reference to Matthew’s account and, in discussing the Gospels, is quoted by Eusebius as saying: “The first is written according to Matthew, the same that was once a publican, but afterwards an apostle of Jesus Christ, who having published it for the Jewish converts, wrote it in the Hebrew.” (The Ecclesiastical History of Eusebius Pamphilus, Book VI, chap. 25) The scholar Jerome (of the fourth and fifth centuries C.E.) wrote in his Catalogue of Ecclesiastical Writers that Matthew “composed a Gospel of Christ in Judaea in the Hebrew language and characters, for the benefit of those of the circumcision who had believed. . . . Furthermore, the Hebrew itself is preserved to this day in the library at Caesarea which the martyr Pamphilus so diligently collected.”

It has been suggested that Matthew, after compiling his account in Hebrew, may have personally translated it into koi·neʹ Greek.

INFORMATION UNIQUE TO MATTHEW’S GOSPEL

An examination of Matthew’s account shows that more than 40 percent of the material contained therein is not found in the other three Gospels. Unique is Matthew’s genealogy of Jesus (1:1-16), which takes an approach different from that set out by Luke (3:23-38). A comparison of the two indicates that Matthew gave the legal genealogy through Jesus’ foster-father Joseph, while Luke apparently gave Jesus’ natural genealogy. Other incidents mentioned only in Matthew’s account are: Joseph’s reaction to Mary’s pregnancy; the appearance of an angel to Joseph in a dream (1:18-25); the visit of the astrologers; the flight to Egypt; the slaughter of the young boys in Bethlehem and its districts (chap. 2); the dream of Pilate’s wife regarding Jesus.—27:19.

At least ten parables or illustrations found in Matthew’s account are not mentioned in the other Gospels. These include four in chapter 13, those of the weeds in the field, the hidden treasure, the “one pearl of high value,” and the dragnet. Others are the illustrations of the unmerciful slave (18:23-35), the workers in the vineyard (20:1-16), the marriage of the king’s son (22:1-14), the ten virgins (25:1-13) and the talents.—25:14-30.

At times Matthew provides supplementary details. Although material from the Sermon on the Mount also appears in Luke’s account (6:17-49), Matthew’s Gospel is far more extensive in this respect. (5:1–7:29) Whereas Mark, Luke and John mention the miraculous feeding of about 5,000 men, Matthew adds “besides women and young children.” (Matt. 14:21; Mark 6:44; Luke 9:14; John 6:10) Matthew mentions two demon-possessed men encountered by Jesus in the country of the Gadarenes, while Mark and Luke refer to only one. (Matt. 8:28; Mark 5:2; Luke 8:27) Matthew also tells of two blind men being healed on an occasion, whereas Mark and Luke mention only one. (Matt. 20:29, 30; Mark 10:46, 47; Luke 18:35, 38) Of course, all the writers were correct in that at least one person was involved in each incident. But Matthew was often more explicit as to number. This perhaps is to be attributed to his former occupation as a tax collector.

MATTHEW’S USE OF THE HEBREW SCRIPTURES

It has been estimated that Matthew’s Gospel contains about a hundred references to the Hebrew Scriptures. These include Christ’s own quotations from and allusions to the Hebrew Scriptures, among which are the following: a man’s enemies to be persons of his own household (Matt. 10:35, 36; Mic. 7:6); John the Baptist identified as the “Elijah” to come (Matt. 11:13, 14; 17:11-13; Mal. 4:5); Jesus’ and Jonah’s experiences compared (Matt. 12:40; Jonah 1:17); commandment on honoring parents (Matt. 15:4; Ex. 20:12; 21:17); rendering lip service to God (Matt. 15:8, 9; Isa. 29:13); need for two or three witnesses (Matt. 18:16; Deut. 19:15); statements on marriage (Matt. 19:4-6; Gen. 1:27; 2:24); various commandments (Matt. 5:21, 27, 38; 19:18, 19; Ex. 20:12-16; 21:24; Lev. 19:18; 24:20; Deut. 19:21); the temple made into a “cave of robbers” (Matt. 21:13; Isa. 56:7; Jer. 7:11); rejection of Jesus, the “stone” that became the “chief cornerstone” (Matt. 21:42; Ps. 118:22, 23); foes of David’s Lord put under his feet (Matt. 22:44; Ps. 110:1); disgusting thing in the holy place (Matt. 24:15; Dan. 9:27); Jesus’ disciples scattered (Matt. 26:31; Zech. 13:7); Christ apparently forsaken by God. (Matt. 27:46; Ps. 22:1) There are also Jesus’ statements used in resisting Satan’s temptations.—Matt. 4:4, 7, 10; Deut. 8:3; 6:16, 13.

Interesting, too, is Matthew’s inspired application of Hebrew Scripture prophecies to Jesus, proving him to be the promised Messiah. This aspect would have been of particular concern to the Jews, for whom the account seems to have been originally intended. The prophecies include: Jesus’ being born of a virgin (Matt. 1:23; Isa. 7:14); his birth in Bethlehem (Matt. 2:6; Mic. 5:2); his being called out of Egypt (Matt. 2:15; Hos. 11:1); the lamentation over the death of slaughtered children (Matt. 2:16-18; Jer. 31:15); John the Baptist preparing the way before Jesus (Matt. 3:1-3; Isa. 40:3); Jesus’ ministry bringing light (Matt. 4:13-16; Isa. 9:1, 2); his carrying of illnesses (Matt. 8:14-17; Isa. 53:4); his use of illustrations (Matt. 13:34, 35; Ps. 78:2); Jesus’ entry into Jerusalem on the colt of an ass (Matt. 21:4, 5; Zech. 9:9); the betrayal of Christ for thirty pieces of silver.—Matt. 26:14, 15; Zech. 11:12.

AN ACCURATE, BENEFICIAL RECORD

Matthew, being a close associate of Christ during Jesus’ later life on earth and thus an eyewitness of his ministry, could understandably record a moving and meaningful Gospel. This we possess in the former tax collector’s record of the life of Jesus Christ, he being enabled by God’s spirit to recall what Jesus said and did on earth. (John 14:26) Hence, Matthew accurately portrayed Jesus of Nazareth as the beloved Son of God having divine approval, as the one who came “to minister and to give his soul a ransom in exchange for many” and as the foretold Messianic King who was to arrive in glory. (Matt. 20:28; 3:17; 25:31) When on earth, Jesus pointed to his works and could truthfully say: “The poor are having the good news declared to them.” (Matt. 11:5) And today multitudes, both natural Jews and non-Jews, greatly benefit from such Kingdom good news as recorded in Matthew’s Gospel.

OUTLINE OF CONTENTS

I. Genealogy of Jesus Christ (1:1-17)

II. Events from announcement of Jesus’ birth until his baptism (1:18–3:17)

A. Joseph’s reaction to Mary’s pregnancy (1:18-25)

B. Visit of astrologers; Herod’s plan to kill Jesus frustrated; flight to Egypt and subsequent settling in Nazareth (2:1-23)

C. Ministry of John the Baptist; Jesus’ baptism (3:1-17)

III. Activity of Jesus from time of baptism until work in Perea toward close of his ministry (4:1–18:35)

A. Resists temptation by Devil (4:1-11)

B. Ministry in Galilee and nearby regions (4:12–18:35)

1. Beginning of ministry in Galilee following John’s arrest (4:12-17)

2. Peter, Andrew and sons of Zebedee called to be fishers of men; demon-possessed and other afflicted ones cured (4:18-25)

3. Sermon on Mount (5:1–7:29)

4. Various miracles: leper cured; manservant of army officer healed from a distance; Peter’s mother-in-law and others cured; sea calmed; demons expelled from two men in country of Gadarenes (8:1-34)

5. Scribes, Pharisees and others question Jesus’ action in forgiving sins, associating with tax collectors and sinners, and his disciples’ not fasting (9:1-17)

6. Various miracles: woman healed of flow of blood, dead girl resurrected; two blind men have sight restored; demon-possessed man cured (9:18-38)

7. Twelve sent out and given detailed instructions (10:1–11:1)

8. John’s inquiry from prison prompts Jesus to censure that generation (11:2-30)

a. Jesus points to miracles and preaching of good news in answer to inquiry made in John’s behalf by disciples (11:2-6)

b. Identifies John as promised Elijah and censures generation for inconsistent attitude about John and the Son of man (11:7-19)

c. Reproaches Chorazin, Bethsaida and Capernaum for being unresponsive (11:20-24)

d. Points out that spiritual things, though hidden from wise, revealed to babes; invites others to take on his kindly yoke of discipleship (11:25-30)

9. Issues raised by opposers: disciples’ plucking heads of grain on sabbath; healing man’s withered hand on sabbath; false charge of expelling demons by means of ruler of demons; seek sign (12:1-42)

10. Jesus teaches crowds (12:43–13:58)

a. Speaks about demon-possession (12:43-45)

b. Equates doers of God’s will with brother, sister and mother (12:46-50)

c. Illustrations: sower; wheat and weeds; mustard grain; leaven; treasure hidden in field; pearl; dragnet (13:1-52)

d. Teaches in home territory but is confronted with lack of faith (13:53-58)

11. Report about Jesus causes Herod to conclude that John, whom he had executed, has been resurrected (14:1-13)

12. Jesus feeds about 5,000 men, besides women and children; later walks on sea and does healing in Gennesaret (14:14-36)

13. Issue over traditional washing of hands (15:1-20)

14. Miracles: demon-possessed daughter of Phoenician woman healed; other cures performed near Sea of Galilee; 4,000 men, besides women and children, fed (15:21-39)

15. Pharisees and Sadducees ask for sign (16:1-4)

16. Jesus’ discussions with disciples (16:5–18:35)

a. Warns about teaching of Pharisees and Sadducees (16:5-12)

b. Building congregation on rock-mass and giving keys of kingdom to Peter (16:13-20)

c. Foretells own sufferings, death and resurrection; reproves Peter for voicing contrary sentiments and outlines requirements for those desiring to be disciples (16:21-28)

d. Peter, James and John, in vision, see Jesus transfigured (17:1-9)

e. John the Baptist identified as promised Elijah (17:10-13)

f. Heals demon-possessed boy and explains why disciples were unable to cure him (17:14-20)

g. Again speaks of future sufferings, death and resurrection (17:22, 23)

h. Arranges for payment of temple tax for himself and Peter by miracle (17:24-27)

i. Teaches disciples about greatness, stumbling others, settling difficulties, and forgiving sins against one’s person (18:1-35)

IV. Ministry in Perea and vicinity of Jericho (19:1–20:34)

A. Leaves Galilee and is confronted by Pharisees with question about divorce; afterward recommends singleness (19:1-12)

B. Shows Kingdom belongs to persons who are like children (19:13-15)

C. Answers question of rich young man about requirements for gaining everlasting life; discusses point further with disciples (19:16-30)

D. Illustration of workers hired to labor in vineyard for a denarius (20:1-16)

E. Jesus again foretells own suffering, death and resurrection (20:17-19)

F. Request for James and John to sit at right and left of Jesus in Kingdom; resultant indignation by other ten apostles prompts Jesus to explain matter of greatness (20:20-28)

G. Healing of two blind men near Jericho (20:29-34)

V. Closing days of Jesus’ public ministry (21:1–27:31)

A. Preparation for and Jesus’ triumphal ride into Jerusalem (21:1-11)

B. Jesus cleanses temple; cures afflicted ones; chief priests and scribes protest Jesus’ being called “son of David” by boys at temple (21:12-17)

C. Curses fig tree (21:18-22)

D. Chief priests and others question Jesus’ authority (21:23-27)

E. Various illustrations in reply: two sons requested to work in vineyard; vineyard and wicked cultivators; marriage feast for king’s son (21:28–22:14)

F. Attempts to trap Jesus on tax question and teaching of resurrection; greatest commandment in Law (22:15-46)

G. Jesus denounces scribes and Pharisees (23:1-39)

H. Prophecy about sign of presence, including illustrations of five discreet and five foolish virgins, talents, sheep and goats (24:1–25:46)

I. Immediate events leading up to Judas’ betrayal of Jesus (26:1-16)

J. Preparation for and celebration of Passover by Jesus and apostles; institution of Lord’s Evening Meal (26:17-30)

K. Jesus foretells that all to be stumbled; Peter to disown him three times (26:31-35)

L. Events in garden of Gethsemane (26:36-56)

M. Jesus brought to trial; held guilty of blasphemy; taken to Pilate (26:57–27:2)

N. Judas Iscariot feels remorse and hangs himself (27:3-10)

O. Pilate questions Jesus and finally yields to demand of crowd to have Jesus impaled (27:11-31)

VI. Jesus’ impalement, death, burial, resurrection and post-resurrection appearances (27:32–28:20)

See the book “All Scripture Is Inspired of God and Beneficial,” pp. 175-181.