Charles Quarles has written an informed and accessible introduction to the theology of Matthew’s gospel that he hopes will help cure the doctrinal anemia he finds rampant today. One of the statistics he lists in the introduction is that 32% of incoming freshmen he surveyed at an evangelical college—90% of whom claim to be Christians—do not know that Christianity teaches the deity of Jesus. Quarles thus hopes to help the current generation rediscover the teaching of Christianity by explaining anew the identity and claims of Jesus Christ. In this light it makes sense that one of the main Matthean themes Quarles highlights is the divinity of Jesus.

The first two chapters set the foundation. The apostle Matthew is understood to be the author, the original audience largely comprised Jewish Christians, and Quarles leaves open the possibility that the gospel was originally written in Hebrew. The date of writing is pre-A.D. 70, and Quarles takes to task those that a priori posit a late date for the gospel due to their view that Jesus could not have predicted the destruction of Jerusalem. I agree that a pre-70 date for Matthew is the most probable option, though not all the reasons he provides are equally persuasive. For example, the quotations of Matthew in the Apostolic Fathers and the reference to swearing by the gold of the Temple (Matt 23:16–22) do not necessarily require an early date. On a related note, the author’s comment that Vaticanus and Sinaiticus are the earliest manuscripts available of Matthew could be nuanced in light of the papyri that most likely predate these codices (e.g., 𝔓¹, 𝔓⁴⁵, 𝔓⁶⁴, 𝔓¹⁰⁴, et al.). If his point is these codices are the earliest attributions of Matthean authorship, one might particularly note a possible fragment of 𝔓⁴ for earlier attestation. Several options for the provenance of Matthew are given, with Palestine being slightly preferred. Given the intended audience of this volume, it would help to include more explicit reasons why this information is relevant since Quarles acknowledges it plays little role in interpretation. The second chapter includes some helpful reflections on how to read the gospels, including identifying Matthew’s theme verse (Matt 1:21) and the differences between vertical and horizontal readings of the Gospels.

The discussion in the next four sections (nine chapters in total) is organized around Jesus as the New Moses, New David, New Abraham, and New Creator. After highlighting the parallels between Jesus and Moses in chapter 3, chapter 4 highlights the implications of this theme by focusing on Jesus as the leader of a New Exodus, the one who establishes a new covenant, and the Servant of Yahweh. Chapter 5 considers the emphasis on David in Matthew’s gospel, and chapter 6 explores the implications of Jesus as the one who fulfills the Davidic covenant, the ruler over the Kingdom of Heaven, and the royal Son of Man.

Chapters 7–8 focus on the Abrahamic themes in Matthew. Here Quarles devotes quite a bit of space to Jesus as the leader of the church as New Israel (comprising Jews and Gentiles) that replaces old covenant Israel. He distances his interpretation from dispensationalism, stating that God has removed his favor from Israel because of their sin, especially their rejection of the Messiah. Quarles argues that the gracious election of New Israel is personal and eternal, and the New Israel will fulfill its mission to the nations. He addresses the presence of the four women in the genealogy of Jesus, rejecting the view that all four are highlighted because of sexual scandal, and instead opting for the view that they are all Gentiles who were part of God’s redemptive plan.

Part 5 (chapters 9–11) addresses Jesus as the New Creator and is among the most distinctive aspects of this volume. Here Quarles highlights the nature and implications of Jesus’s divinity in Matthew. Chapter 9 focuses on Jesus as divine Son of Man, Wisdom, Lord, Son of God, and Immanuel. Quarles maintains that when Jesus is addressed as “Lord” in Matthew, it is an indication of Jesus’s deity. It would help Quarles’s argument here to provide more of his hermeneutical rationale for interpreting the vocative “Lord” as a divine title when the characters in the narrative may not be aware of the full implications of their statements.

This volume fits well with the aims of the Explorations in Biblical Theology series. Though Quarles does interact with a variety of ancient literature, those who are not familiar with, for example, the Dead Sea scrolls, Targums, the Septuagint, and biblical languages, should not have a difficult time reading this book. Quarles’s contribution will also prove useful as an unintimidating introduction to Matthean scholarship for pastors and teachers. One of the recurring themes of this volume is that Jesus is Yahweh and is therefore divine. This is a welcome emphasis, though more clarity could be given to how Jesus does not merely replace Yahweh, but is distinctly filial as Son of God. Additionally, though it may be intentional, at least a couple of passages seem to repeat points (and sometimes entire sentences) stated previously (e.g., the discussions of Immanuel on pp. 152–53, 160–61).

All told, Quarles does an admirable job laying out some of the key aspects of Matthew’s theology, and he does so in an original way that does not neglect the practical implications of the gospel. Indeed, the book concludes with a clarion call to worship Jesus. I join with Quarles in hoping this volume will make an impact where it may be needed to counteract the doctrinal (and christological) anemia that is all too common today.