At a very early time, however, books which had the gospel as their subject came themselves to be designated as "Gospels." The usage is convenient, and will be freely adopted in these textbooks. We may speak indiscriminately of the "Gospel according to Matthew" and of the "Gospel of Matthew."
2. AUTHORSHIP OF THE FIRST GOSPEL
(1) Not Indicated in the Gospel Itself.—The Gospel of Matthew should be sharply distinguished from those books which themselves make definite claims as to their authorship. The Epistle to the Romans, for example, claims to have been written by the apostle Paul. If it was not written by Paul, it is a forgery. The book of The Acts, also, though it does not mention the name of the author, claims at least—through the use of the first person plural—to have been written by some companion of the apostle Paul. Even the Gospel of John, as we shall see, really affords clear indications about its own authorship. The Gospel of Matthew, on the other hand, lays no claim to any particular authorship. We might believe that it was written by some other person than Matthew and yet be perfectly loyal to the book itself. The self-witness of the book is confined merely to a claim of truthfulness. If we believe that the record which the book contains is true, then we might, in perfect loyalty to the Gospel, believe that it was written by some one like Luke or Mark, outside of the company of the apostles. Such a view, however, would display an unreasonable distrust of Christian tradition.
(2) Papias on the First Gospel.—The earliest extant information about the authorship of the First Gospel is to be found in a fragment which Eusebius, the church historian of the fourth century, has preserved from a lost work of Papias. Papias was bishop of Hierapolis in Asia Minor in the former half of the second century.
The fragment from Papias, which is found in Eusebius, Church History, iii, 39, 16, may be translated as follows:
"Matthew accordingly wrote [or compiled] the oracles in the Hebrew dialect, and everyone translated them as he was able."
It seems pretty evident that Papias is here referring to the First Gospel. Some, indeed, have supposed that he means by "the oracles" a writing composed almost exclusively of sayings of Jesus, which formed merely one of the sources of our First Gospel. This view is probably incorrect. Papias could designate the Gospel of Matthew as "the oracles" either because of the large place which sayings of Jesus have in this Gospel, as compared, for example, with the Gospel of Mark, or else because the whole Gospel, both speeches and narrative, was of divine, oracular authority. The view that "according to Matthew" in the ancient title and in Christian tradition means not that Matthew wrote the book, but that it is based in some way ultimately on his authority, is opposed by the analogy of Mark. As we shall see, the Gospel of Mark, in early tradition, was referred ultimately to the authority of Peter; if, therefore, "according to" was used in the sense indicated above, the Second Gospel would have been called the Gospel "according to Peter" instead of the Gospel "according to Mark."
The testimony of Papias involves two principal assertions: in the first place, that Matthew wrote the First Gospel; and in the second place, that he wrote it in the "Hebrew" language.
The former assertion, which is supported by a striking consensus of early writers, has already been considered. The latter is much more puzzling.