The Gospels: Matthew

Matthew is the first book we come to when we turn forward from the last page of the Old Testament to the beginning of the New Testament.  There could be no better bridge between the two Testaments, for Matthew commences with the words: 'A record of the genealogy of Jesus Christ, son of David, son of Abraham.' (Matthew 1.1 NIV) In this introductory sentence he names two of the greatest Jewish characters with whom God made personal 'covenants of promise'.

He also names their illustrious descendant and the heir upon whom these covenants are focused.  It is Jesus, who is both the promised 'seed of Abraham' in whom all nations will be blessed (Genesis 22.18; Galatians 3.16), and the rightful heir to David's throne in Jerusalem, from which he will rule all nations with justice and equity.  (2 Samuel 7.12-16; Psalms 2 and 72; Luke 1.31-33)

1. Some of the language and details in this gospel are typically Jewish.
2. Further, Matthew by inspiration shows that Jesus' life runs parallel with the experiences of both Israel and Moses at the Exodus.
3. It seems clear therefore that this gospel was especially written to convince Jewish readers that Jesus of Nazareth was their long-promised Messiah (i.e.  'Anointed' to be king) as well as 'the prophet like Moses.' (Deuteronomy 18.15-19; Acts 3.22-24)

Matthew himself (Mark and Luke use his other name 'Levi') was a Jewish tax collector.  Under Roman rule custom posts were set up at interchange points between Roman provinces, and duty was then charged on goods passing from one province to another.  The Jews objected to foreign rule and they despised the tax collectors, who earned their living by working for the Romans.

Jesus however, took a different view and saw more promise of reformation in tax collectors and 'sinners' than in the self-righteous Pharisees, the Jewish religious leaders.  This is clear from Matthew's own account of his call to be one of Jesus' disciples.  The same attitude is apparent in the comments Jesus made at the feast which Matthew provided, immediately after he was called.  (Matthew 9.9-13; cp.  the call of Zaccheus, Luke 19.1-10)

This gospel contains six major discourses of Jesus, as the following analysis shows:

Each of these discourses, except the fifth (which immediately precedes the sixth) ends with the statement: 'And it came to pass, when Jesus had ended these sayings…'

In addition, the reader should note two stages in Christ's ministry which Matthew marks specifically:
(1) 'From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand' (Matthew 4.17), and
(2) 'From that time forth began Jesus to shew unto his disciples, how that he must ...  suffer ...  be killed, and be raised again the third day.' (Matthew 16.21)
These statements form the 'backcloth' to the events and teaching which follow them.

Matthew gives the genealogy of Joseph, the legal (but not the real) father of Jesus, in three groups of fourteen generations each.  These are from Abraham to David inclusive, then from Solomon to the Exile (i.e.  of the Jews to Babylon; this exile was a generation after Josiah), and finally from Jeconiah (Jehoiachin) to Jesus.  The 'number' of David's name is fourteen and this gospel frequently refers to Jesus as 'Son of David' in view of his right to David's throne.

Although Joseph was Jesus' legal father and guardian, the rest of chapter one makes clear that Jesus himself was begotten by the Holy Spirit, the power of the Most High, and conceived by Mary in strict conformity with the prediction of the prophet Isaiah eight centuries earlier, that:

'a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us'

'Jesus' is the Greek form of 'Joshua', which means 'Yahweh [Jehovah] is salvation.' Paul explains that 'God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them.' (2 Corinthians 5.19) Matthew likewise records the angel's words to Joseph:

'Thou shalt call his name JESUS: for he shall save his people from their sins.' (Matthew 1.21)

Also confined to Matthew's gospel is the account of the visit of the wise men from the East, bringing their gifts to present to the royal Saviour.  (Matthew 2.2-12) The star which led them first to Jerusalem and then to the infant Jesus in his birthplace at Bethlehem was predicted eight centuries earlier by Micah 5.2.  Its identity has provoked speculation amongst Bible scholars for many years, as well as being an item for incredulity by unbelievers.

An article in a highly respected scientific journal identified the celestial phenomenon with a remarkable triple conjunction of the planets Saturn and Jupiter in the year 7 B.C.  It has long been recognised of course, that the traditional dating of Jesus' birth is several years too late.  Likewise the return of Jesus to the earth will be accompanied by great signs in the heavens.

If there is a basic guide to true Christian behaviour anywhere, it is to be found here in chapters 5-7.10 Matthew now presents Jesus as the 'prophet like Moses'.  He proclaims the divine law from the mountainside but commences with eight 'beatitudes' or blessings instead of the original ten commandments.

The Law given through Moses was intended for regulating the daily life of a whole nation.  It included sanctions for disobedience extending to capital punishment for defiant transgressions, but it could not control the inner motives from which human actions flow.  The commands of Christ, in contrast, are laid down here for believers as individuals.  They must be willing to submit themselves to godly discipline and conduct.

The eight 'beatitudes' (Matthew 5.3-12) focus on God's promised reward for a life of obedience and discipleship.  'Happy' (so it is literally) are 'the poor in spirit,' (the contrite) 'the meek,' 'the merciful,' 'the pure in heart,' 'the peacemakers' and the other categories listed here, for 'great is your reward in heaven.'  Many readers today, if they are familiar with church teaching, assume this to be a promise of heaven going at death.

Unfortunately they do not take into account the many other Scriptures which explicitly tell us that when Jesus returns to the earth he will bring with him the reward of eternal life.  (Matthew 16.27; 19.28-30; Philippians 3.20,21; Colossians 3.1-4; Revelation 22.12) Thus these 'blessings' will be enjoyed on earth, as indeed the one pronounced on the meek expressly states.  (Matthew 5.5)

'The kingdom of heaven' is a phrase used six times in the Sermon, and elsewhere only in Matthew's gospel.  It is identical with 'the kingdom of God' used both by this evangelist and the others, as a comparison with parallel passages quickly proves.  This probably reflects Jewish inhibitions about pronouncing God's name.  Jesus was not referring to a kingdom in heaven (although of course God's rule extends through heaven and earth), but rather a heavenly kingdom on earth, which will be realised when God's will is done there.  Jesus taught his disciples to pray for this very consummation in the model prayer ('the Lord's prayer') included in this discourse.  (Matthew 6.9-13)

It should be noted that from the outset the Sermon was addressed not to the world at large but to the disciples (Matthew 5.1) whom Jesus styles 'the salt of the earth' (Matthew 5.13).  They should manifest humility and faithfulness within God's covenant and 'the light of the world' (Matthew 5.14-16), and should commend Jesus' teaching by persevering in acts of kindness and compassion.  Christ goes on to emphasize that his teaching by no means cancels the Mosaic Law but rather fulfils it by underlining its basic principles (Matthew 5.17,18).

For example, Moses' Law forbade not only theft but also the coveting which prompted it (Exodus 20.15-17).  Jesus extends this principle by concentrating on the heart as the source of evil within man (cp.  Matthew 15.16-20).  He stresses the need to control anger because it is the root cause of murder (Matthew 5.21,22), and to suppress lust because it prompts sexual immorality (Matthew 5.27-30).  How many professing Christians today persevere in subduing these inner thoughts, and in shunning divorce, oath taking and retaliation for wrongs perpetrated on them by others (See Matthew 5.31-48)?

Next, the Lord warns his disciples against 'showing off' their good deeds in public - alms giving, prayer and fasting (to which deeds the sect of the Pharisees attached great importance (Matthew 6.1-38).  Believers must not hoard up earthly treasures, nor must they worship money (AV = 'mammon').  They are not to worry about food or clothing, for God has promised to provide all necessities.

Confronted with this uncompromising and unpopular self-discipline, it is not surprising that the majority excuse themselves from obeying these commandments, and choose the broad road - but the end is destruction! (Matthew 7.13,14).  The true Christian, with God's help, obeys all these commands to the best of his ability, and thereby builds on solid rock; all other structures, being built on sand, collapse when the storms of life blow (Matthew 7.24-27).

Matthew's gospel contains a large number of passing references to Jesus' return and the establishment of the kingdom of heaven on earth.  In addition, many of Christ's parables are also based on this teaching - a testimony, incidentally, to the importance of this subject, otherwise called 'the gospel of the kingdom.'  The parable of the wheat and tares (Matthew 13.24-30; 36-43) looks forward to 'the end of the age' (Matthew 13.39,40 NIV) when the angels will separate the righteous from the wicked.  The latter will be burned up as noxious weeds but the righteous will shine like the sun in the kingdom of the Father (cp. Daniel 12.3).

The ensuing parable of the drag net (Matthew 13.47-54) underlines this teaching of the wheat and tares.  Later the parable of the marriage of the king's son (Matthew 22.1-14) likens the kingdom of heaven to a joyful wedding banquet.  Jesus gives a stern warning to those who (like the Jewish rulers of his day) insult the king by turning down his gracious invitation to attend the festivities (cp.  Luke 14.16-24), or who arrive without the appropriate wedding attire, 'the garments of righteousness.' (see Revelation 19.8)

Jesus' extended prophecy spoken on the Mount of Olives (Matthew 24 and 25) focuses on two major events, one in the then immediate future.  This was the destruction of Jerusalem and the 'great distress' on Israel, both of which took place within forty years of this prophecy.  Jesus deals with the other in substantial detail because of the disciples' initial question: 'What shall be the sign of thy coming, and of the end of the age?'  The second, then, was the events of 'the last day' leading up to Christ's return.  Jesus repeatedly exhorted his hearers to prepare themselves for that great day which will decide their eternal future.

They must not, he told them, be misled by the claims of false Christs and false prophets.  His return would arrive like the dawn, silently stealing over a world asleep except for the few earnestly scanning the eastern sky for the first hints of sunrise.  Most versions here have 'lightning' rather than 'dawning', but the Greek word covers both (it is translated 'bright shining' in Luke 11.36).  Note Matthew's expression 'from east to west' which is not a special characteristic of lightning flashes but universally true of the dawn!  Thus there will be no possible room for doubt in the observers' minds when that day does finally arrive!

The parable of the wise and foolish virgins (Matthew 25.1-13) repeats in a very practical way the exhortation to be ready for Christ's return.  Believers are to prepare themselves for the bridegroom's coming by ensuring, in good time, that they have enough oil in their lamps.  'Oil for the light,' as used in tabernacle and temple, signifies here a store of scriptural wisdom acquired by diligent and persistent study of God's Word.  Such study is essential for lighting every disciple's path (Psalm 119.104,130; Proverbs 6.23).

Next comes the parable of the talents (Matthew 25.14-30).  Like the parable of the pounds (Luke 19.11-27) it insists that the believer must make good use of the 'talents' or abilities entrusted to him by the Master.  'After a long time' (nearly 2,000 years, as it now appears) the Master returns and calls each servant to give an account of his stewardship.  Good stewards are invited to share the Lord's joy, but lazy and disobedient ones are consigned to the outer darkness.

The final picture (Matthew 25.31-46) is perhaps more literal than appears on the surface.  The Son of Man will certainly return with angelic retinue and sit on his glorious throne, the throne of David (cp. Matthew 19.28; Luke 1.32,33).  Then comes a 'sorting out' of all nations, the 'sheep' who had cared for Christ's brothers being separated from the 'goats' who had failed to do so.  Who, in this national context, are Christ's brothers?  The blessing and curse on the contrasting categories (Matthew 25.34,41) hark back to God's promise to Abraham.  Those who blessed his 'seed' (descendants) would themselves be blessed, and those that cursed the 'seed' would themselves be cursed (Genesis 12.3).

In short, it is the treatment of the Jews by the Gentile nations that is the yardstick of Christ's judgement.  People too often forget that Jesus was a Jew, and, although the nation as such rejected him at his first coming, they will repent of this terrible deed when he reappears as their saviour (Zechariah 12.10-14).  The story of Joseph and his brothers who hated him has yet to reach its dramatic anti-typical fulfilment! (Genesis 37.4,8; 45.3-5; 50.19-21)

However, there is a lesson here for all disciples.  It is each Christian's duty to serve others in love, for what is done to a fellow Christian is regarded by Jesus as having been done personally to him (cp. 1 Corinthians 8.12).  However, many expositors regard this last to be the basic teaching here.

Matthew's crucifixion narrative broadly follows that afforded by the other evangelists, but it includes otherwise unnoted matters, such as the tearing of the temple veil from top to bottom while Jesus was hanging on the cross (Matthew 27.51).  At that same time an earthquake split open many tombs nearby and their occupants rose from the dead (Matthew 27.52,53).  The exposing to priestly view of the hitherto partitioned-off Most Holy Place (the inner sanctuary), together with the resurrecting of many contemporary Jewish believers, all powerfully foreshadowed the ultimate benefits of Jesus' great sacrifice.  These were the ending of the Mosaic ritual and the assurance of eternal life for all who trust in Christ's saving work.

By appointment, Jesus, after his resurrection, met the eleven disciples (Judas having defected and taken his own life - Matthew 27.3-5) on a mountain in Galilee, and gave them a charge to:

'... go and make disciples of all nations, baptising them into the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you.' (Matthew 28.19,20 see NIV margin)

Orthodoxy has seized on this passage as positive proof of the Trinity, ignoring the many statements expressly inconsistent with this doctrine.  In proof of the Trinity being false doctrine, for example, Jesus had just affirmed that all authority had been given him in heaven and on earth (Matthew 28.18) - by whom, if not by one greater than he?  Earlier he had stated that One alone was good, even God, but, in the context, not himself, therefore (Matthew 19.17; cp.Mark 10.18; Luke 18.18,19).  He also acknowledged that it was his Father's prerogative to decide who would be allotted the most honourable places beside him in the Kingdom (Matthew 20.23).

Only the Father knew the day and the hour of the Son's return to the earth (Matthew 24.36 RV Mark 13.32).  In the extremity of his suffering on the cross he cried to the Father as his God! (Matthew 27.46; see Psalm 22.1,2,10)  These are but a few clues, drawn only from this gospel.  The evidence can be greatly multiplied from the other gospels, notably John's, and from the rest of the New Testament.  (See the entry: 'Trinity refuted' in the index to this volume).

This gospel concludes with Jesus' promise:

'...surely I will be with you, to the very end of the age.' (Matthew 28.20 NIV)

This was an assurance with a double fulfilment.  Spoken primarily to the eleven faithful disciples (soon then to be restored to twelve - Acts 1.21-26), it was a special encouragement to them that in the turbulent years ahead.   During these early times, in which the gospel would be preached to the Jewish nation, Jesus would give them direct guidance and support as they bore witness to his Messiahship (cp. Matthew 24.9-13 with Luke 21.12-19).

But the prophecy also looks forward to the world-wide dissemination of the gospel at 'the time of the end' (Matthew 24.14), also under Christ's direct control.  There can be no doubt that the revival of the true gospel of the Kingdom in these last days of Gentile times, and its spread to virtually all lands, is another important and encouraging sign that the Lord's coming is very near indeed.  It is also a warning to all of us to be ready for that awesome and world-shaking event.