When Was Matthew Written? (A First Pass)

The date of the Gospel of Matthew is commonly estimated by scholars to be in the late first century.

Raymond Brown, SJ, who places it “80-90, give or take a decade” (An Introduction to the New Testament, 172), states:

The majority view dates Matt to the period 70–100; but some significant conservative scholars argue for a pre-70 dating (p. 216).

Let’s look at what the evidence suggests . . .

 

Latest Possible Date

Scholars refer to the latest possible date that a document could have been written as its terminus ante quem (Latin, “limit before which”), and today scholars are agreed that Matthew was written before the beginning of the new century.

We will not review the evidence for this in detail, but it is generally held that St. Ignatius of Antioch, who wrote around A.D. 108, displays awareness of Matthew’s Gospel.

For example, he says that Jesus was “baptized by John in order that all righteousness might be fulfilled by him” (Ig.Smyr. 1:1). This specific motive for Jesus’ baptism is found in Matthew 3:15 and nowhere else in the New Testament.

Similarly, Ignatius warns against false brethren who “are not the Father’s planting” (Ig.Phil. 3:1). This appears to echo Matthew 15:13, where Jesus warns against “Every plant which my heavenly Father has not planted”—a statement found only in his Gospel.

It is, of course, unlikely that Matthew would have been written and then immediately be referred to by Ignatius, making it likely that the Gospel would have been at least several years earlier, putting its composition sometime in the first century. (For additional factors pointing in this direction, see Brown, 216).

 

Earliest Possible Date

Scholars refer to the earliest possible date that a document could have been written as its terminus post quem (“limit after which”).

Since Matthew describes the death and resurrection of Jesus, this would put its composition after the events of A.D. 30 or 33, but we can show it was later than that.

 

Gentile Interest

Matthew is famous for being the most Jewish of the canonical Gospels, and it appears to have been written for an audience of Jewish Christians.

However, it displays a keen awareness of the mission to the Gentiles and the role they have in God’s plan. This awareness becomes apparent in its opening verses, when Matthew breaks the normal practice of biblical genealogies and includes Gentile women in Jesus’ genealogy (Matt. 1:3, 5, and possibly 6).

Interest in Gentiles is continued in the next chapter, when Matthew records the visit of the magi to honor the newborn king (Matt. 2:1-12).

We will not recount every passage in which Matthew displays interest in Gentiles and their role in God’s plan, but a number of passages are striking, as when Jesus declares:

Not even in Israel have I found such faith. I tell you, many will come from east and west and sit at table with Abraham, Isaac, and Jacob in the kingdom of heaven, while the sons of the kingdom will be thrown into the outer darkness (Matt. 8:10-12).

I tell you, the kingdom of God will be taken away from you and given to a nation producing the fruits of it (Matt. 21:43).

And this gospel of the kingdom will be preached throughout the whole world, as a testimony to all nations (Matt. 24:14).

The theme of Gentile mission comes to a climax at the very end of the Gospel, in the Great Commission, where Jesus declares:

Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matt. 28:19).

The full significance of the last passage is often lost in translation, because English speakers are generally unaware that the word used for nations—ethnê—is the same word translated “Gentiles” in other contexts.

It is difficult not to conclude that—from the beginning of his Gospel to its end—Matthew is carefully building a case for his Jewish audience that it is appropriate to evangelize Gentiles and include them in the Christian community.

This case needed to be laid because this issue was controversial in first century Jewish Christian circles, and many held that Gentiles needed to be circumcised and become Jews to be saved as Christians (see Acts 10-11, 15, Galatians 1-2).

The controversy started when the Gospel began to be preached to Gentiles at Antioch (Acts 11:19-21), and it accelerated following the Gentile conversions that occurred during Paul’s First Missionary Journey (Acts 13-14), leading to the council in Acts 15.

Despite the council, the controversy continued for some years, as Paul continues to address it in Galatians, Romans, and Ephesians.

The council of Jerusalem took place in A.D. 49, so it would not have been appropriate for Matthew to quote from it in a biography of Jesus, but it appears that he did reach back into Jesus’ life and ministry for the facts needed to address the controversy.

That Matthew would feel the need to address the controversy—and to have so carefully built his case and made it so integral to the structure of his Gospel—suggests that he was writing after A.D. 49.

 

After Mark

For many centuries, it was commonly held that Matthew was the first Gospel to be written and that Mark then abbreviated it. This proposal, which was entertained by St. Augustine, is thus known as the Augustinian Hypothesis.

However, this view has fallen out of favor in recent centuries.

Although I’ve been sympathetic to the idea that Matthew wrote first, a detailed study of the evidence convinced me that the reverse was true, and that Matthew not only wrote after Mark, he used Mark as one of his principal sources.

This would place the composition of Matthew’s Gospel after that of Mark’s—and we can reasonably date that to the A.D. 50s. Two lines of evidence support this:

• Luke also used Mark as one of his sources, and Luke appears to have been written around A.D. 59, just before he composed the book of Acts, whose narrative cuts off suddenly in A.D. 60, when Paul is awaiting his first trial in Rome.
• Various factors indicate that Mark based his Gospel on the reminiscences of Peter, whose traveling companion he had become. However, Mark did not become Peter’s companion until after his partnership with Paul was severed following the Jerusalem Council of A.D. 49 (see Acts 15:36-39). Therefore, Mark became Peter’s companion sometime in the 50s.

For Mark to have time to write his Gospel, and for it to have come into Luke’s possession, it is thus likely that Mark wrote sometime in the mid-50s, say A.D. 55.

We can thus infer that Matthew wrote sometime between about 55 and 100.

But we can narrow this down further, as we will see next time.