In the Gospel of Matthew, every speech quoted from Îsâ ‘alaihis-salâm’ is so long that it is impossible to say any one of them at one sitting, at one time. In fact, the advice and the directions that he gave to the apostles in the tenth chapter, his continuous words in the fifth, sixth and seventh chapters, his scolding of the Persians in the twenty-third chapter, his continuous exemplifications in the eighth chapter are absolutely not short enough to occur within one sitting. A proof of this is that these same speeches and exemplifications of his are divided into various sittings in the other Gospels. This means to say that the author of this Gospel is not Matthew, the customs officer, the faithful companion of Îsâ ‘alaihis-salâm’.
In the Gospel of Matthew, miracles (mu’jiza) of Îsâ ‘alaihis-salâm’ such as his curing the poor people who were blind, leprous or paralyzed, his feeding large numbers of poor people, are mentioned at two different places each. The Gospels of Mark and Luke, on the other hand, mention each of these events at one place. Hence, the author of the Gospel attributed to Matthew probably consulted two sources when writing the book and saw the same event in both sources. Then, perhaps, thinking the two events were different, he wrote them as such in his book.
It is written in the fifth verse of the tenth chapter of the Gospel of Matthew that hadrat Îsâ commanded his messengers, i.e. the Apostles, not to go to [call] the Gentiles [to their religion] and not to enter the city of Samaria. Further ahead it is said that he cured a pagan captain’s servant and Canaanite woman’s daughter.
On the one hand, the sixth verse of the seventh chapter says, “Give not that which is holy unto the dogs, neither cast ye your pearls before swine, ...” (Matt: 7-6) The nineteenth verse of the twenty-eighth chapter, on the other hand, enjoins, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost;” (ibid: 28-19)
While the fifth verse of the tenth chapter prohibits, “..., Go not into the way of the Gentiles, and into any city of the Sa-mar’i-tans enter ye not:” (ibid: 10-5), the fourteenth verse of the twenty-fourth chapter commands, “And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.” (ibid: 24-14) [This and the preceeding verses are completely contradictory of each other.]
Countless contradictions and oppositions of this sort are repeated in this Gospel. These additions leave no doubt as to the fact that the Gospel of Matthew was interpolated. Some important episodes contained by the other Gospels do not exist in the Gospel of Matthew. For example, the episodes such as the selection of seventy pupils by Îsâ ‘alaihis-salâm’, his ascension in the Mala-i-hawâriyyûn, his coming to Jerusalem twice for celebrating the Bayram (Holy Day), and Luazer’s resurrection from his grave do not exist in this Gospel. Therefore, it is doubtful that the Gospel of Matthew was written by Matthew the Apostle.