In the literature of the church that remains from the first three centuries the Gospel most often referred to is Matthew's.在文獻中的教會仍然是從第一三個世紀福音最經常被提及的是，馬修的。 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.它在常規的佳能作為第一福音大概反映了教會的估計，其優先theologically而非時序上。
In order to understand the theology of Matthew's Gospel it is helpful to begin at the ending.為了了解神學的馬太福音是有幫助的，開始在結尾。 Its climatic conclusion, the Great Commission (28:16-20), has been called the key to the Gospel's theology.其氣候結論，偉大委員會（ 28:16-20 ） ，也被稱為關鍵福音的神學。 Several important themes are brought together in these verses.幾個重要的主題是聚集在這些小詩。
First is the focus on the resurrected Christ.首先是著眼於基督的復活。 Each of the Gospel writers portrays a facet of Jesus' life and ministry.每一項福音作家描繪一個方面的耶穌的生活和財政部。 Prominent in Matthew's Gospel is the picture of Jesus as the Christ, the messianic Son of God who was also the suffering servant.突出在馬太福音，是一幅耶穌是基督，是救世主上帝的兒子，他也是痛苦的僕人。
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Another aspect of Matthean Christology is the affirmation of Christ's spiritual presence with the disciples.另一個方面matthean christology是肯定基督的精神風貌，與弟子。 Jesus assured the disciples, "I will be with you" (28:20).耶穌向門徒， "我將與你" （ 28:20 ） 。 The first of a series of OT texts cited by Matthew is Isaiah's prophecy of Immanuel (Isa. 7:14).該系列的第一個城市旅遊局的案文所列舉的馬修是以賽亞書的預言的伊曼紐（以賽亞7時14分） 。 Its significance is made clear in the phrase "God with us" (1:23; Isa. 8:10).它的意義在於表明了這句話： "上帝與我們" （ 1:23 ;伊薩。 8:10 ） 。 Christ's presence continues.基督的存在繼續進行。 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.耶穌的承諾，向弟子" ，因為那裡有兩個或三個走到一起，在我的名字，還有我與他們" （ 18時20分） ，是額外的確認他的存在。 Matthew wanted his readers to know that the regal ascended Christ was also spiritually present with his disciples (cf. Eph. 1:22-23).馬修讓他的讀者都知道，富豪躋身基督也是精神上的，目前與他的弟子們（參見以弗所書1:22-23 ） 。
This relates also to the Gospel's ecclesiology, the doctrine of the church.這也涉及到福音的教會，這個學說的教會。 Alone among the Gospels Matthew used the word "church" (Gr. ekklesia, 16:18; 18:17).單間馬太福音用"教會" （ gr. ekklesia ， 16:18 ; 18時17分） 。 Not without reason has this been called "a pastoral Gospel."並非沒有道理，這被稱為"牧靈福音" 。 Matthew saw that much of what Jesus had taught the disciples was applicable to the church of his own day.馬修看到那麼多的是什麼，耶穌教導門徒適用於教會他自己的一天。 Of great importance in this regard was the commission to make disciples of all nations (28:19).具有重要意義，在這方面，委員會作出的門徒所有國家（ 28:19 ） 。
Jesus preached the good news (4:23) to Jews (Galilee and Judea, 4:25) and Gentiles (Decapolis, 4:25).耶穌所宣揚的好消息（ 4點23分） ，猶太人（以色列加利利和朱迪亞，四時二十五分）和外邦人（ decapolis ，四時二十五分） 。 His disciples and the church which they founded (16:18) were to do the same.他的門徒和教會他們成立（ 16:18 ） ，也能這樣做。 John's Gospel records Jesus' self-confession, "I am the light of the world" (John 8:12).約翰福音記錄耶穌的自我招供， "我是世界的光" （約翰8時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).馬修，在另一方面，強調弟子'傳教士的責任，通過記錄耶穌的聲明， "你們是世上的光" （ 5時14分） 。
The disciples, and the church, were to continue the ministry of Christ.門徒，教堂裡，要繼續教育部的喊聲。
They were to make disciples of all nations.他們分別作出弟子的所有國家。 Israel, indeed, had been temporarily displaced as God's chosen instrument of ministry (21:43).以色列，而事實上，已經暫時流離失所的，因為神的選擇工具部（ 21時43分） 。 But this displacement was not permanent (19:28; 23:39).但這種位移是不是永久的（ 19時28分; 23時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).不過硬的心大部分猶太人，可能是福音，代表團向以色列將繼續並肩使命外邦人直到基督回來在去年底的年齡（ 10時23分; 28:20 ;比照光盤。 11:11 -12 ， 25-26 ） 。
Making disciples involved more than preaching the gospel, however.決策弟子，參與人數超過宣揚福音，然而。 Matthew recorded Jesus' commission to make disciples by "teaching them to obey everything I have commanded you" (28:20).馬修記錄耶穌的佣金，使弟子"的教學他們絕對服從我所擁有的一切，指揮若你" （ 28:20 ） 。 A disciple was to be righteous, to be obedient to God.弟子是為了正義，必須服從上帝。
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).該模式為門徒是耶穌，完美的兒子，圓滿地完成了各項義所繪製完成服從父親的意志（ 4時04分， 10 ） 。 That same righteousness was to characterize the disciple (5:20).這同樣是正義的表徵弟子（ 5時20分） 。 Obedience to God was to be a priority in the disciple's life (6:33).以敬畏上帝，是一個擺在弟子的生活（ 6時33分） 。 Complete devotion to the Father was the goal (5:48).完全奉獻給父親的目標（ 5時48分） 。
The will of the Father was made known in the teaching of Jesus.該會的父親是眾所周知的，在基督的教導。 Matthew devoted a considerable portion of his Gospel to the record of Jesus' teaching.馬修傾注了相當一部分他的福音，以記錄耶穌的教學。 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).除了五個不同單位（ 5-7 ， 10 ， 13 ， 18 ， 23-25 ） ，耶穌的指示是反复精選，在福音其他地方（如9:12-17 ） 。
But Matthew was under no illusion that knowledge alone would lead to righteousness.但馬修是不抱任何幻想知識，僅會導致正氣。 Teaching was essential, but it had to be met with faith.教學是必不可少的，但它必須得到滿足與信仰。 Despite their scrupulous observance of the law, Jesus had excoriated the Pharisees for lack of faith (23:23).儘管他們嚴格遵守有關法律，耶穌曾痛斥法利賽因缺乏信仰（ 23時23分） 。 The righteousness recognized by God was first of all inward and spiritual (6:4, 6, 18; cf. Rom. 2:28-29).該義承認上帝是第一的所有入口和精神（ 6:4 6 ， 18歲;比照光盤。 2:28-29 ） 。 Those who believed in Jesus had their lives transformed (8:10; 9:2, 22, 29).那些認為在耶穌自己的生命轉化（ 8:10 ; 9時02分，第22 ，第29條） 。 Not so much the greatness but the presence of faith was important (17:20).沒有那麼多優秀的，但在場的信仰是很重要的（ 17:20 ） 。
Where faith existed, however, it might be weak and wavering.凡信仰存在的，但是，也許是軟弱和搖擺不定。 Matthew reminded his readers that even in the presence of the resurrected Christ, some of the disciples doubted (28:17).馬修提醒他的讀者，甚至存在復活基督的，其中有些門徒質疑（ 28:17 ） 。 Frequently Jesus addressed the disciples as ones of "little faith" (6:30; 8:26; 16:8).經常處理耶穌的門徒們，有的"小信" （ 6:30 ; 8時26分; 16時08分） 。 This was exemplified in Peter's experience.這是體現在彼得的經驗。 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).他大膽地回應了耶穌的電話來，他對水，但當時動搖他的信心，因為害怕的情況下（ 14:30 ） 。 Without the intervention of Jesus he might have perished.未經干預的耶穌，他可能已經滅亡了。
Matthew likely saw an application in this for his readers.馬修可能看到一種應用在這為他的讀者。 Jesus had warned his disciples of the persecution facing those who proclaimed the gospel (5:11-12; 10:24-25).耶穌曾警告他的弟子們的迫害，面對那些宣布福音（ 5:11-12 ; 10:24-25 ） 。 They would be opposed by Jew and Gentile (10:17-18).他們會反對，猶太人和gentile （ 10:17-18 ） 。 The natural response in the face of such opposition was fear (10:26-31).自然反應，在面對這種反對是怕（ 10:26-31 ） 。 Self-preservation led to denial of Christ (10:32-33).自我保全，導致否定基督（ 10:32-33 ） 。 This was what Peter had done at Jesus' trial (26:69-74).這是彼得做了，在耶穌的審判（ 26:69-74 ） 。
Jesus responded to Peter's failure on the sea by rescuing him.耶穌回答彼得的失敗就海上救他。 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).在以同樣的方式，失敗的信念之中弟子和單仲偕認為，導致應該得到滿足而不是譴責，但與寬恕和恢復（ 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時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難的情況下。 In 10:41-42 Matthew recorded Jesus' description of prophets and righteous men as "little ones."在10:41-42馬太記錄耶穌的描述先知和正義感的男人，因為"小孩子" 。 The next verses relate the imprisonment of John the Baptist and his question about Jesus as Messiah (11:2-3).未來小詩與監禁施洗約翰和他的問題關於耶穌作為彌賽亞（ 11:2-3 ） 。 Jesus met John's doubts with assuring words (11:4-6) and went on to commend him (11:7-19).耶穌會見了約翰的疑慮與安心的話（ 11:4-6 ） ，並接著就讚揚他（ 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.這是模型部向有需要的人士（參見10:42 ; 25:34-40 ）和精神，其中很大委員會可同時進行。
This mission was to continue until the "end of the age" (28:20).這個任務是繼續進行，直至世界末日"的時代報" （ 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).當福音已傳福音給所有國家，然後年底會（ 24:14 ）和基督教會統治作為國王（ 25:31-34 ） 。 Reference to a kingdom recurs throughout the Gospel.參考了英國復發，在整個福音。 The beginning verses link Jesus to David the king (1:1, 6).年初小詩連耶穌以大衛國王（ 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，馬太用這句話的"天國"來得頻繁（ 33倍） ，比"神的國度" （ 4次） 。 The expressions are probably equivalent with a possible difference in emphasis only.該意向書，大概相當於一個可能的重點不同而已。 The "kingdom of heaven" may stress the spiritual nature of the kingdom. "天國王朝"可能會強調精神文明的性質以及英國。
The term "kingdom" seems to have a spiritual and a physical aspect to its meaning.任期的"王國" ，似乎有一種精神和身體方面，以它的含義。 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，目前在財政部，耶穌（ 12:28 ） ，但體力消耗預計於他的回報率（ 19時28分） 。 The kingdom of heaven about which Jesus preached was entered by repentance (4:17).天國的約耶穌所宣揚的是進入懺悔（ 4時17分） 。 Forgiveness was based ultimately on Christ's death (26:28).寬恕是基於最終對基督的死（ 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).反對天國的是英國的撒旦（ 4:8-9 ; 12時26分） ，從其中那些在基督裡的信仰是交付（ 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).而撒旦是面前無能為力上帝的精神（ 12:28 ） ，但他會積極阻撓和偽造的工作，上帝，直到圓滿（ 13:38-39 ） 。
The ministry of the kingdom carried on by Christ is continued by the church (16:18).內政部對英國進行的，由基督是繼續由教會（ 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，使基督進行他的工作（ 12:28 ）將使弟子繼續它（ 10:20 ） 。 The ministry of the church is thus a phase of the kingdom program of God.財政部教會是一個階段的英國節目的上帝。 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).最終上帝的計畫與以色列也將compelted與正面回應福音的英國（ 19時28分; 23時39分;比照光盤。 9:4-6 ; 11:25-27 ） 。 Then the "end of the age" (28:20) will come.那麼， "年底的時代報" （ 28:20 ）就會來。 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).國王將單獨站在正義從義（ 7:21-23 ） ，綿羊和山羊（ 25:31-46 ） ，小麥從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).那些沒有做父親的意志（ 7時21分） ，他一直不相信在基督裡（ 18時06分） ，將值得永恆處罰（ 13時42分; 25:46 ） 。 The righteous will enter into eternal life (13:43; 25:46).正義將進入永恆的生命（ 13時43分; 25:46 ） 。 Until then, the followers of Christ were to "make disciples of all nations" (28:19).在那之前，曾經追隨基督的人要"弟子各民族的" （ 28:19 ） 。
DK
Lowery星期日洛維利
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
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.布萊爾的EP
，耶穌在福音的馬修;酚醛埃利斯，馬修：他的心和他的訊息;銠岡德里，馬修：評論，對他的文學和神學藝術;四山，福音的馬修;第納爾kingsbury ，馬修：結構，
christology ，英國太平紳士德梅爾的遠景馬修;體育schweizer ，好消息據馬修;選舉事務處的白，心中的馬修。
This subject presentation in the original English language這一主題演講，在原有的英語
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