In the literature of the church that remains from the first three centuries the Gospel most often referred to is Matthew's.在文献中的教会仍然是从第一三个世纪福音最经常被提及的是，马修的。 Its place in the order of the canon as the first Gospel probably reflects the church's estimation of its priority theologically rather than chronologically.它在常规的佳能作为第一福音大概反映了教会的估计，其优先theologically而非时序上。
In order to understand the theology of Matthew's Gospel it is helpful to begin at the ending.为了了解神学的马太福音是有帮助的，开始在结尾。 Its climatic conclusion, the Great Commission (28:16-20), has been called the key to the Gospel's theology.其气候结论，伟大委员会（ 28:16-20 ） ，也被称为关键福音的神学。 Several important themes are brought together in these verses.几个重要的主题是聚集在这些小诗。
First is the focus on the resurrected Christ.首先是着眼于基督的复活。 Each of the Gospel writers portrays a facet of Jesus' life and ministry.每一项福音作家描绘一个方面的耶稣的生活和财政部。 Prominent in Matthew's Gospel is the picture of Jesus as the Christ, the messianic Son of God who was also the suffering servant.突出在马太福音，是一幅耶稣是基督，是救世主上帝的儿子，他也是痛苦的仆人。
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Another aspect of Matthean Christology is the affirmation of Christ's spiritual presence with the disciples.另一个方面matthean christology是肯定基督的精神风貌，与弟子。 Jesus assured the disciples, "I will be with you" (28:20).耶稣向门徒， "我将与你" （ 28:20 ） 。 The first of a series of OT texts cited by Matthew is Isaiah's prophecy of Immanuel (Isa. 7:14).该系列的第一个城市旅游局的案文所列举的马修是以赛亚书的预言的伊曼纽（以赛亚7时14分） 。 Its significance is made clear in the phrase "God with us" (1:23; Isa. 8:10).它的意义在于表明了这句话： "上帝与我们" （ 1:23 ;伊萨。 8:10 ） 。 Christ's presence continues.基督的存在继续进行。 Jesus' promise to the disciples, "Where two or three come together in my name, there am I with them" (18:20), was additional confirmation of his presence.耶稣的承诺，向弟子" ，因为那里有两个或三个走到一起，在我的名字，还有我与他们" （ 18时20分） ，是额外的确认他的存在。 Matthew wanted his readers to know that the regal ascended Christ was also spiritually present with his disciples (cf. Eph. 1:22-23).马修让他的读者都知道，富豪跻身基督也是精神上的，目前与他的弟子们（参见以弗所书1:22-23 ） 。
This relates also to the Gospel's ecclesiology, the doctrine of the church.这也涉及到福音的教会，这个学说的教会。 Alone among the Gospels Matthew used the word "church" (Gr. ekklesia, 16:18; 18:17).单间马太福音用"教会" （ gr. ekklesia ， 16:18 ; 18时17分） 。 Not without reason has this been called "a pastoral Gospel."并非没有道理，这被称为"牧灵福音" 。 Matthew saw that much of what Jesus had taught the disciples was applicable to the church of his own day.马修看到那么多的是什么，耶稣教导门徒适用于教会他自己的一天。 Of great importance in this regard was the commission to make disciples of all nations (28:19).具有重要意义，在这方面，委员会作出的门徒所有国家（ 28:19 ） 。
Jesus preached the good news (4:23) to Jews (Galilee and Judea, 4:25) and Gentiles (Decapolis, 4:25).耶稣所宣扬的好消息（ 4点23分） ，犹太人（以色列加利利和朱迪亚，四时二十五分）和外邦人（ decapolis ，四时二十五分） 。 His disciples and the church which they founded (16:18) were to do the same.他的门徒和教会他们成立（ 16:18 ） ，也能这样做。 John's Gospel records Jesus' self-confession, "I am the light of the world" (John 8:12).约翰福音记录耶稣的自我招供， "我是世界的光" （约翰8时12分） 。 Matthew, on the other hand, underscored the disciples' missionary responsibility by recording Jesus' statement, "You are the light of the world" (5:14).马修，在另一方面，强调弟子'传教士的责任，通过记录耶稣的声明， "你们是世上的光" （ 5时14分） 。
The disciples, and the church, were to continue the ministry of Christ.门徒，教堂里，要继续教育部的喊声。
They were to make disciples of all nations.他们分别作出弟子的所有国家。 Israel, indeed, had been temporarily displaced as God's chosen instrument of ministry (21:43).以色列，而事实上，已经暂时流离失所的，因为神的选择工具部（ 21时43分） 。 But this displacement was not permanent (19:28; 23:39).但这种位移是不是永久的（ 19时28分; 23时39分） 。 However hard of heart most Jews might be to the gospel, the mission to Israel was to continue alongside the mission to the Gentiles until Christ returned at the end of the age (10:23; 28:20; cf. Rom. 11:11-12, 25-26).不过硬的心大部分犹太人，可能是福音，代表团向以色列将继续并肩使命外邦人直到基督回来在去年底的年龄（ 10时23分; 28:20 ;比照光盘。 11:11 -12 ， 25-26 ） 。
Making disciples involved more than preaching the gospel, however.决策弟子，参与人数超过宣扬福音，然而。 Matthew recorded Jesus' commission to make disciples by "teaching them to obey everything I have commanded you" (28:20).马修记录耶稣的佣金，使弟子"的教学他们绝对服从我所拥有的一切，指挥若你" （ 28:20 ） 。 A disciple was to be righteous, to be obedient to God.弟子是为了正义，必须服从上帝。
The model for the disciple was Jesus, the perfect Son who fulfilled all righteousness by rendering complete obedience to the Father's will (4:4, 10).该模式为门徒是耶稣，完美的儿子，圆满地完成了各项义所绘制完成服从父亲的意志（ 4时04分， 10 ） 。 That same righteousness was to characterize the disciple (5:20).这同样是正义的表征弟子（ 5时20分） 。 Obedience to God was to be a priority in the disciple's life (6:33).以敬畏上帝，是一个摆在弟子的生活（ 6时33分） 。 Complete devotion to the Father was the goal (5:48).完全奉献给父亲的目标（ 5时48分） 。
The will of the Father was made known in the teaching of Jesus.该会的父亲是众所周知的，在基督的教导。 Matthew devoted a considerable portion of his Gospel to the record of Jesus' teaching.马修倾注了相当一部分他的福音，以记录耶稣的教学。 In addition to five distinct units (5-7, 10, 13, 18, 23-25), Jesus' instruction is repeatedly featured in the Gospel elsewhere (eg, 9:12-17).除了五个不同单位（ 5-7 ， 10 ， 13 ， 18 ， 23-25 ） ，耶稣的指示是反复精选，在福音其他地方（如9:12-17 ） 。
But Matthew was under no illusion that knowledge alone would lead to righteousness.但马修是不抱任何幻想知识，仅会导致正气。 Teaching was essential, but it had to be met with faith.教学是必不可少的，但它必须得到满足与信仰。 Despite their scrupulous observance of the law, Jesus had excoriated the Pharisees for lack of faith (23:23).尽管他们严格遵守有关法律，耶稣曾痛斥法利赛因缺乏信仰（ 23时23分） 。 The righteousness recognized by God was first of all inward and spiritual (6:4, 6, 18; cf. Rom. 2:28-29).该义承认上帝是第一的所有入口和精神（ 6:4 6 ， 18岁;比照光盘。 2:28-29 ） 。 Those who believed in Jesus had their lives transformed (8:10; 9:2, 22, 29).那些认为在耶稣自己的生命转化（ 8:10 ; 9时02分，第22 ，第29条） 。 Not so much the greatness but the presence of faith was important (17:20).没有那么多优秀的，但在场的信仰是很重要的（ 17:20 ） 。
Where faith existed, however, it might be weak and wavering.凡信仰存在的，但是，也许是软弱和摇摆不定。 Matthew reminded his readers that even in the presence of the resurrected Christ, some of the disciples doubted (28:17).马修提醒他的读者，甚至存在复活基督的，其中有些门徒质疑（ 28:17 ） 。 Frequently Jesus addressed the disciples as ones of "little faith" (6:30; 8:26; 16:8).经常处理耶稣的门徒们，有的"小信" （ 6:30 ; 8时26分; 16时08分） 。 This was exemplified in Peter's experience.这是体现在彼得的经验。 He boldly responded to Jesus' call to come to him on the water but then wavered in his faith because of the fearful circumstances (14:30).他大胆地回应了耶稣的电话来，他对水，但当时动摇他的信心，因为害怕的情况下（ 14:30 ） 。 Without the intervention of Jesus he might have perished.未经干预的耶稣，他可能已经灭亡了。
Matthew likely saw an application in this for his readers.马修可能看到一种应用在这为他的读者。 Jesus had warned his disciples of the persecution facing those who proclaimed the gospel (5:11-12; 10:24-25).耶稣曾警告他的弟子们的迫害，面对那些宣布福音（ 5:11-12 ; 10:24-25 ） 。 They would be opposed by Jew and Gentile (10:17-18).他们会反对，犹太人和gentile （ 10:17-18 ） 。 The natural response in the face of such opposition was fear (10:26-31).自然反应，在面对这种反对是怕（ 10:26-31 ） 。 Self-preservation led to denial of Christ (10:32-33).自我保全，导致否定基督（ 10:32-33 ） 。 This was what Peter had done at Jesus' trial (26:69-74).这是彼得做了，在耶稣的审判（ 26:69-74 ） 。
Jesus responded to Peter's failure on the sea by rescuing him.耶稣回答彼得的失败就海上救他。 In the same way, failures of faith among the disciples and the sin that resulted should be met not with condemnation but with forgiveness and restoration (18:10-14).在以同样的方式，失败的信念之中弟子和单仲偕认为，导致应该得到满足而不是谴责，但与宽恕和恢复（ 18:10-14 ） 。
The designation "little ones" in 18:6, 10, 14 may refer to disciples like Peter whose faith was weak in the midst of difficult circumstances.指定"小孩子" ，在18时06分， 10日， 5月14日，是指弟子如彼得的信仰是弱者在一片困难的情况下。 In 10:41-42 Matthew recorded Jesus' description of prophets and righteous men as "little ones."在10:41-42马太记录耶稣的描述先知和正义感的男人，因为"小孩子" 。 The next verses relate the imprisonment of John the Baptist and his question about Jesus as Messiah (11:2-3).未来小诗与监禁施洗约翰和他的问题关于耶稣作为弥赛亚（ 11:2-3 ） 。 Jesus met John's doubts with assuring words (11:4-6) and went on to commend him (11:7-19).耶稣会见了约翰的疑虑与安心的话（ 11:4-6 ） ，并接着就赞扬他（ 11:7-19 ） 。 That was the model for ministry to those in need (cf. 10:42; 25:34-40) and the spirit in which the Great Commission could be carried out.这是模型部向有需要的人士（参见10:42 ; 25:34-40 ）和精神，其中很大委员会可同时进行。
This mission was to continue until the "end of the age" (28:20).这个任务是继续进行，直至世界末日"的时代报" （ 28:20 ） 。 When the gospel had been preached to all nations, then the end would come (24:14) and Christ would reign as king (25:31-34).当福音已传福音给所有国家，然后年底会（ 24:14 ）和基督教会统治作为国王（ 25:31-34 ） 。 Reference to a kingdom recurs throughout the Gospel.参考了英国复发，在整个福音。 The beginning verses link Jesus to David the king (1:1, 6).年初小诗连耶稣以大卫国王（ 1:1 ， 6 ） 。 Unlike the other Gospels, Matthew uses the phrase "kingdom of heaven" far more frequently (thirty-three times) than the phrase "kingdom of God" (four times).不像其他福音，马太用这句话的"天国"来得频繁（ 33倍） ，比"神的国度" （ 4次） 。 The expressions are probably equivalent with a possible difference in emphasis only.该意向书，大概相当于一个可能的重点不同而已。 The "kingdom of heaven" may stress the spiritual nature of the kingdom. "天国王朝"可能会强调精神文明的性质以及英国。
The term "kingdom" seems to have a spiritual and a physical aspect to its meaning.任期的"王国" ，似乎有一种精神和身体方面，以它的含义。 The spiritual aspect was present in the ministry of Jesus (12:28) but the physical consummation is anticipated at his return (19:28).精神方面，目前在财政部，耶稣（ 12:28 ） ，但体力消耗预计于他的回报率（ 19时28分） 。 The kingdom of heaven about which Jesus preached was entered by repentance (4:17).天国的约耶稣所宣扬的是进入忏悔（ 4时17分） 。 Forgiveness was based ultimately on Christ's death (26:28).宽恕是基于最终对基督的死（ 26:28 ） 。
Opposed to the kingdom of heaven is the kingdom of Satan (4:8-9; 12:26), from whom those with faith in Christ are delivered (12:27-28).反对天国的是英国的撒旦（ 4:8-9 ; 12时26分） ，从其中那些在基督里的信仰是交付（ 12:27-28 ） 。 While Satan is powerless before the Spirit of God (12:28), nonetheless he will actively hinder and counterfeit the work of God until the consummation (13:38-39).而撒旦是面前无能为力上帝的精神（ 12:28 ） ，但他会积极阻挠和伪造的工作，上帝，直到圆满（ 13:38-39 ） 。
The ministry of the kingdom carried on by Christ is continued by the church (16:18).内政部对英国进行的，由基督是继续由教会（ 16:18 ） 。 The Spirit who enabled Christ to carry out his work (12:28) will enable the disciples to continue it (10:20).精神的人，使基督进行他的工作（ 12:28 ）将使弟子继续它（ 10:20 ） 。 The ministry of the church is thus a phase of the kingdom program of God.财政部教会是一个阶段的英国节目的上帝。 Ultimately God's program with Israel would also be compelted with a positive response to the gospel of the kingdom (19:28; 23:39; cf. Rom. 9:4-6; 11:25-27).最终上帝的计画与以色列也将compelted与正面回应福音的英国（ 19时28分; 23时39分;比照光盘。 9:4-6 ; 11:25-27 ） 。 Then the "end of the age" (28:20) will come.那么， "年底的时代报" （ 28:20 ）就会来。 The king will separate the righteous from the unrighteous (7:21-23), the sheep from the goats (25:31-46), the wheat from the tares (13:37-43).国王将单独站在正义从义（ 7:21-23 ） ，绵羊和山羊（ 25:31-46 ） ，小麦从tares （ 13:37-43 ） 。 Those who have not done the Father's will (7:21), who have not believed in Christ (18:6), will merit eternal punishment (13:42; 25:46).那些没有做父亲的意志（ 7时21分） ，他一直不相信在基督里（ 18时06分） ，将值得永恒处罚（ 13时42分; 25:46 ） 。 The righteous will enter into eternal life (13:43; 25:46).正义将进入永恒的生命（ 13时43分; 25:46 ） 。 Until then, the followers of Christ were to "make disciples of all nations" (28:19).在那之前，曾经追随基督的人要"弟子各民族的" （ 28:19 ） 。
DK
Lowery星期日洛维利
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
EP Blair, Jesus
in the Gospel of Matthew; PF Ellis, Matthew: His Mind and His Message; RH
Gundry, Matthew: A Commentary on His Literary and Theological Art; D. Hill, The
Gospel of Matthew; JD Kingsbury, Matthew: Structure, Christology, Kingdom; JP
Meier, The Vision of Matthew; E. Schweizer, The Good News According to Matthew;
REO White, The Mind of Matthew.布莱尔的EP
，耶稣在福音的马修;酚醛埃利斯，马修：他的心和他的讯息;铑冈德里，马修：评论，对他的文学和神学艺术;四山，福音的马修;第纳尔kingsbury ，马修：结构，
christology ，英国太平绅士德梅尔的远景马修;体育schweizer ，好消息据马修;选举事务处的白，心中的马修。
This subject presentation in the original English language这一主题演讲，在原有的英语
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