It is my privilege to write this review in recognition of a former professor, my mentor, and friend, David R. Bauer.Bauer structures his work in three main parts: first, orientation—the historical background of the Gospel of Matthew. Second, interpretation—a literary and structural analysis of the Gospel. Third, reflection—theological issues germane to Matthew’s Gospel. Bauer states, “It is my contention that, in terms of form, the Gospel of Matthew is literary; in terms of content, it is theological; and in terms of context, it is historical” (p. 4).In ch. 1, Bauer discusses the form and genre of the Gospel. He contends that Matthew’s genre is ancient biography through an analysis of Richard A. Burridge’s 18 categories of ancient biography from his book, What Are the Gospels? A Comparison with Greco-Roman Biography. In Bauer’s estimation, the Gospel of Matthew clearly fits into 15 of the 18 categories (pp. 13‒20). He concludes that “identifying the Gospel of Matthew as ancient biography alerts us to the absolute centrality of Jesus in it—Christology, then, is Matthew’s central concern” (p. 21). Therefore, Bauer clearly identifies the aim of his book: Christology.In ch. 2, Bauer addresses his methodology in studying the Gospel. He begins by providing a brief description of the various methods of biblical interpretation and why the Gospel should not be read primarily through these avenues. In his view, the preferred method of interpretation needs to be centered on the text of Matthew itself, treating it as a holistic composition. Thus, Bauer studies the Gospel according to an inductive approach that is concerned with the following: (1) the final form of the text, (2) attention to the literary structure, (3) historical considerations, (4) employment of narrative critical categories, (5) a commitment to interpret every passage in light of its function in the entire book, (6) identifying the differences and similarities with other Gospels, and (7) attention to matters of intertextuality.In ch. 3, Bauer reviews scholarly views on authorship, audience, date, location, and sources of composition of Matthew. Bauer supports the 2/4 source hypothesis; however, he rightly cautions that one cannot think of sources as the “assured result” of NT criticism (p. 47). Bauer comments on a newer redactional-critical study of Matthew that adopts “a processes that examines the Gospel on its own terms, while considering its differences from Mark and Luke as indications of Matthean emphasis rather than necessarily expression of deliberate editorial decisions” (p. 48), sometimes called “new redaction criticism.”1 However, Bauer has some reservations with it, especially when compared to his preference for a solely inductive methodology.In ch. 4, Bauer outlines his literary structure of the Gospel of Matthew, which provides the map for his inductive approach. He begins with a brief history of various ways scholars have structured the Gospel. Bauer concurs with Jack Dean Kingsbury that there are two major divisions in Matthew, namely, 1:1–4:16 and 4:17–16:20. According to Bauer, Peter’s confession that Jesus is the “Son of the living God” provides the climax to the issue of Jesus’s identity in 4:17–16:20 (while 3:16 provides the climax of Jesus identity as God’s Son in 1:1–4:16). Bauer is convinced that Jesus is primarily understood as the Son of God in Matthew’s Gospel; all other Christological titles are subordinate to it. Matthew 16:21 begins the Gospel’s focus on Jesus’s suffering, death, and resurrection. Bauer then presents the main structural relationships resident in Matthew. According to Bauer, 1:1–4:16 prepares the reader for 4:17–16:20, while 4:17–16:20 provides the cause (basis) for 16:21–28:20, as the disciples learn who Jesus really is: the Son of the living God (16:16‒20). Finally, in 16:21–28:20, Jesus demonstrates for his disciples what it means to be the Son of God through perfect obedience to his Father’s will in his suffering and death. Bauer notes that the centurion’s affirmation in Matt 22:54 is the climax of Jesus’s revelation as the Son of God. Throughout Matthew, Bauer views a repeated comparison between Jesus and his expectations of his disciples: Jesus’s destiny, mission, experience of persecution, and behavior are to be emulated by them. He stresses the repeated contrast between Jesus and his opponents (especially the Pharisees and other religious leaders), notes the repetition of major themes and motifs (e.g., King/Kingdom, fulfill/fulfillment, Son of David, Son of Man, and Christ), and posits that the Gospel reaches its climax in Jesus’s passion and resurrection narratives and the missionary commission in 28:16‒20. Bauer believes Jesus’s instruction “teach them to obey all I have commanded you,” points to his five great speeches in the Gospel, as they are centered on the theme of discipleship.In the second section of his book (pp 136‒234), Bauer provides a brief commentary on the Gospel of Matthew. He dedicates three substantial chapters to his exegetical work: Matthew 1:1-4:16 (ch. 5); 4:17-16:20 (ch. 6); and 16:21-28:20 (ch. 7). In each chapter, Bauer highlights a structural (literary) analysis of the Gospel material, demonstrating a close reading of the text. Due to space limitations (each chapter is approximately 20‒30 pages), he focuses primarily on themes related to Christology and discipleship. Although a more extensive treatment of some textual units might be preferred, Bauer includes very helpful insights into the understanding of the Gospel, demonstrating his skillful expertise with the Matthean material. In his discussion on Matt 21:1–25:46, Bauer rightly states: “every command of God in Scripture is an expression of love to God and love to neighbor (Mt 22:34‒40), which provides the basic structure to Matthean ethics” (p. 208).In the final section of Bauer’s book (pp. 235‒327), he presents theological reflections on some main themes in Matthew. In chs. 8–9, Bauer synthesizes how each Christological title of Jesus functions in terms of his role and identity. Not surprisingly, Bauer believes Son of God is the primary designation of Jesus’s identity in the Gospel: “Of all the christological titles Matthew employs, Son of God is the most central” (p. 237).In ch. 10, Bauer highlights God’s transcendence by the use of the “divine passive,” and the reality of God-with-us through the power and work of the Holy Spirit in Jesus. God’s purposes and will are centered in the double command to love God with one’s whole being and to love one’s neighbor as self (Matt 22:27‒40), and his involvement in history is demonstrated in OT fulfillment quotations in the Gospel.In ch. 11, Bauer primarily discusses the twin themes of inaugurated and consummated eschatology. He highlights Matthew’s emphasis on OT texts, and stresses the importance of God/Jesus’s kingdom and the need for righteous living (especially the evangelization of Jews and Gentiles). Finally, he addresses the prominence of the parousia and the notion that “Jesus the Judge is one with the compassionate mercy of Christ, who represents the God of love” (p. 308).In ch. 12, Bauer rightly describes Jesus as the model the disciples must emulate. He argues that discipleship must be initiated by Jesus and involves submitting to Jesus’s authority, counting the cost, following Jesus, creating a community around the person of Jesus, and embarking in a compassion-motivated, universalistic mission (Matt 28:18‒20).Bauer’s volume is a welcome contribution to the field of Matthean studies. He addresses the main issues surrounding the first Gospel and demonstrates a keen awareness of the theological and literary issues essential for an informed study.