Matthew

Introduction

The Gospel of Matthew opens the New Testament as a magnificent bridge between the Old and New Covenants, presenting Jesus as the promised Messiah-King who fulfills every prophecy and expectation of Israel while inaugurating a kingdom that transcends ethnic boundaries. Written primarily for a Jewish audience, Matthew's Gospel is saturated with Old Testament quotations and allusions, demonstrating beyond doubt that Jesus is the long-awaited descendant of Abraham and David who brings the covenant story to its climactic fulfillment.

Matthew structures his narrative with extraordinary care, organizing Jesus' teaching into five major discourses that parallel the five books of Moses, thereby presenting Jesus as the new and greater Moses who authoritatively interprets God's law and establishes the righteousness of the kingdom of heaven. The recurring formula "that it might be fulfilled" appears throughout the Gospel, underscoring Matthew's central thesis: Jesus is not an innovation but the culmination of God's redemptive plan revealed in Scripture. From the genealogy tracing Jesus' royal lineage to the Great Commission extending His authority to all nations, Matthew presents a comprehensive portrait of messianic kingship.

Yet this is no mere political manifesto. Matthew reveals that the kingdom Jesus announces comes in unexpected ways—through servanthood rather than military conquest, through suffering rather than immediate glory, through a cross rather than a throne (at least initially). The religious establishment that should have recognized their Messiah instead rejects Him, leading to Jesus' profound redirection of the kingdom from ethnic Israel to a new community, the church, built on the confession of Jesus as "the Christ, the Son of the living God." This community, empowered by Jesus' ongoing presence, receives the commission to disciple all nations.

The Gospel concludes not with despair over Jewish rejection but with triumph: the resurrected King declares that "all power is given unto me in heaven and in earth," and promises to be with His followers "alway, even unto the end of the world." Matthew thus provides both a theological foundation for understanding Jesus' messianic identity and a practical charter for the church's life and mission until His return.

Book Outline

• Birth and Preparation of the King (1-4) — Genealogy tracing Jesus to Abraham and David; virgin birth fulfilling Isaiah 7:14; visit of magi (Gentiles seeking the King); escape to Egypt fulfilling Hosea 11:1; John the Baptist preparing the way; Jesus' baptism (divine approval) and temptation (victory where Israel failed); beginning of Galilean ministry proclaiming the kingdom
• First Discourse: The Sermon on the Mount (5-7) — Kingdom ethics and righteousness: Beatitudes describing kingdom citizens; kingdom influence (salt and light); relationship to the law (fulfillment not abolition); deeper righteousness in anger, lust, divorce, oaths, retaliation, and love of enemies; authentic piety in giving, prayer, and fasting; undivided loyalty to God; trust over anxiety; judgment and discernment; doing versus merely hearing
• Narrative: Authority in Mighty Works (8-9) — Ten miracles demonstrating Jesus' authority: cleansing leprosy, healing paralysis, calming storms, casting out demons, forgiving sins, raising the dead. These mighty works vindicate Jesus' claims and fulfill messianic expectations (Isaiah 35:5-6). Jesus' authority extends over disease, nature, demons, and death itself.
• Second Discourse: Mission Instructions (10) — Jesus commissions the twelve apostles for ministry to Israel: authority to heal and cast out demons; instructions for mission (travel light, depend on hospitality); warnings of persecution; exhortations to fearless confession; the cost of discipleship (taking up the cross, losing life to find it); rewards for receiving Christ's messengers
• Narrative: Opposition and Response (11-12) — Growing rejection by Israel's leaders: John the Baptist's question and Jesus' testimony; woes on unrepentant cities; Jesus' invitation to the weary; Sabbath controversies; accusation of demonic power (the unforgivable sin); demand for signs; Jesus' true family defined by doing God's will
• Third Discourse: Parables of the Kingdom (13) — Seven parables revealing kingdom mysteries: sower (varied responses to the word); wheat and tares (mixture of true and false until judgment); mustard seed and leaven (surprising growth); hidden treasure and pearl (kingdom's supreme worth); dragnet (final separation). Parables conceal truth from hard hearts while revealing it to receptive disciples.
• Narrative: Private Ministry and Revelation (14-17) — Intensified focus on disciples: feeding 5,000 (Messianic provision); walking on water (revealing divine identity); conflict with Pharisees over tradition; faith of the Canaanite woman (foreshadowing Gentile inclusion); feeding 4,000; Peter's confession of Jesus as Christ and Son of God; first passion prediction; Transfiguration (preview of glory, confirmation of identity)
• Fourth Discourse: Life in the Community (18) — Church relationships and discipline: humility and childlikeness; seriousness of causing others to stumble; seeking lost sheep; process of church discipline; binding and loosing; agreement in prayer; parable of the unforgiving servant (forgive as you have been forgiven)
• Narrative: Journey to Jerusalem (19-23) — Final journey and intensified conflict: teaching on marriage and divorce; blessing children; rich young ruler (danger of wealth); laborers in vineyard (grace not merit); passion predictions; request for places of honor (kingdom greatness through service); healing blind men; triumphal entry (King coming to His city); temple cleansing; authority challenged; parables against religious leaders (two sons, wicked tenants, wedding feast); controversies (taxes, resurrection, greatest commandment); Jesus' question about Messiah as David's Lord; seven woes against scribes and Pharisees; lament over Jerusalem
• Fifth Discourse: The Olivet Discourse (24-25) — Prophecy and eschatology: destruction of the temple; signs of the end (birth pains); great tribulation; coming of the Son of Man; parable of the fig tree; exhortations to watchfulness; parables of readiness (faithful servant, ten virgins, talents); judgment of the nations (sheep and goats—care for "these my brethren")
• Narrative: Passion and Resurrection (26-28) — Suffering, death, and victory: plot to kill Jesus; anointing at Bethany; Judas's betrayal; Last Supper (institution of the Lord's Supper); prediction of denial; Gethsemane (submission to Father's will); arrest; trial before Caiaphas and Sanhedrin; Peter's denial; Judas's remorse and suicide; trial before Pilate; crucifixion ("My God, my God, why hast thou forsaken me?"); death (veil torn, centurion's confession); burial; guard at tomb; resurrection (empty tomb, angel's announcement); appearance to women; guards bribed; Great Commission (all authority, make disciples of all nations, perpetual presence)

Key Themes

• Jesus as the Promised Messiah and King: Matthew presents overwhelming evidence that Jesus fulfills Old Testament messianic prophecies, from His Davidic lineage to His virgin birth, from His Galilean ministry to His triumphal entry. Jesus is the King of the Jews who rightfully claims the throne of David, though His kingdom comes in unexpected ways through suffering and service before ultimate glory.
• Fulfillment of Old Testament Prophecy: The repeated formula "that it might be fulfilled which was spoken" demonstrates that Jesus' entire life—birth, ministry, rejection, death, and resurrection—accomplishes God's redemptive plan revealed in Scripture. Matthew shows that the Old Testament finds its meaning and completion in Christ, who is the true Israel.
• The Kingdom of Heaven: Central to Jesus' message is the proclamation that "the kingdom of heaven is at hand." This kingdom represents God's rule breaking into history through Jesus' person and work. The Sermon on the Mount reveals the kingdom's ethics, the parables explain its surprising nature, and Jesus' mighty works demonstrate its power. Though inaugurated in Jesus' first coming, the kingdom awaits final consummation at His return.
• Jesus as the New Moses: Matthew structures Jesus' teaching into five discourses paralleling the Pentateuch, presents Jesus ascending a mountain to deliver the law of the kingdom (like Moses on Sinai), and shows Jesus as the prophet like Moses whom God promised. Yet Jesus is greater than Moses—He speaks with inherent authority ("But I say unto you"), authoritatively interprets the law, and perfectly embodies the righteousness He requires.
• The Church Founded by Jesus: When Israel's leaders reject Jesus, He announces His intention to build "my church" on the confession that He is the Christ, the Son of God. This new community, composed of both Jews and Gentiles who acknowledge Jesus as King, becomes the people through whom God's purposes continue in history. The church possesses the keys of the kingdom and exercises discipline under Christ's authority.
• The Great Commission and Universal Mission: Matthew's Gospel moves from Jesus' initial focus on "the lost sheep of the house of Israel" to the Great Commission's command to "teach all nations." The inclusion of Gentile figures (the magi, the centurion, the Canaanite woman) foreshadows this expansion. The resurrected Christ's final words commission the church to make disciples of all peoples, baptizing and teaching them, with the promise of His perpetual presence.
• Righteousness Exceeding that of the Scribes and Pharisees: Jesus demands a righteousness that exceeds mere external conformity to regulations. The Sermon on the Mount penetrates beneath behavior to heart attitudes—the kingdom requires transformation of desires, not just actions. True righteousness flows from loving God and neighbor, fulfilling the law's intent rather than evading it through casuistry.
• Judgment and Accountability: Matthew emphasizes that kingdom citizens will give account for their response to Jesus and their treatment of others. Parables of judgment (wheat and tares, dragnet, sheep and goats, talents) warn that profession without practice, hearing without doing, proves worthless. The King will return to separate the righteous from the wicked, rewarding faithful servants and judging those who reject Him.

Key Verses

And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.

Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.

And Simon Peter answered and said, Thou art the Christ, the Son of the living God... And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.

And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world.

Historical Context

The Gospel of Matthew was written primarily for Jewish Christians and interested Jews, evident from its extensive Old Testament quotations (approximately 60 direct citations and many more allusions), its concern with Jewish customs and controversies, and its emphasis on Jesus as fulfillment of messianic prophecy. Early church tradition unanimously attributes this Gospel to Matthew (also called Levi), the tax collector whom Jesus called to be one of the twelve apostles (9:9; 10:3). As a tax collector, Matthew would have been literate, skilled in record-keeping, and familiar with both Jewish and Greco-Roman culture—excellent preparation for writing this Gospel.

The date of composition is debated, with scholars proposing dates ranging from AD 50 to 70. The earlier date places Matthew as possibly the first written Gospel (though many scholars favor Markan priority), while a date before AD 70 is suggested by the Gospel's silence about the temple's destruction—an event that, had it already occurred, would have provided powerful evidence for Jesus' prophetic warnings. The Gospel addresses a critical question facing first-century Jewish Christians: How do we understand Jesus' rejection by Israel's leaders and the inclusion of Gentiles in God's people? Matthew answers by showing that this development was neither accident nor afterthought but the fulfillment of Scripture and the plan of God.

The Gospel reflects tensions between the emerging church and synagogue Judaism, particularly in Jesus' controversies with Pharisees and His pronouncement of woes against scribes and Pharisees (chapter 23). Yet Matthew maintains that Jesus came to fulfill, not abolish, the law and prophets. The church is not a replacement for Israel but the community of Jews and Gentiles who acknowledge Jesus as Messiah, inheriting the promises made to Abraham. Matthew's Gospel thus provides theological grounding for the church's identity as it navigates its relationship to Judaism and extends to the Gentile world.

Literary Style

Matthew demonstrates sophisticated literary craftsmanship and careful theological organization. Most distinctively, the Gospel arranges Jesus' teaching into five major discourses, each concluded with a formula like "when Jesus had finished these sayings" (7:28; 11:1; 13:53; 19:1; 26:1). These five discourses—the Sermon on the Mount, Mission Instructions, Parables of the Kingdom, Community Life, and the Olivet Discourse—may deliberately parallel the five books of Moses (the Pentateuch), presenting Jesus as the new and greater Moses who authoritatively reveals God's will.

The structure alternates between narrative and discourse, with narrative sections providing the context and demonstration of Jesus' authority, while discourse sections present His authoritative teaching. The Gospel as a whole moves geographically from Galilee (chapters 4-18) to Jerusalem (chapters 19-28), and thematically from presentation to Israel (Jesus initially focuses on "the lost sheep of the house of Israel") to the founding of the church and the commission to "all nations." This movement from particular to universal, from Jewish to Gentile inclusion, structures the entire narrative.

Matthew's use of the formula "that it might be fulfilled" (or similar expressions) appears at crucial junctures, explicitly connecting Jesus' life to Old Testament prophecy: His virgin birth (1:22-23), birth in Bethlehem (2:5-6), return from Egypt (2:15), residence in Nazareth (2:23), Galilean ministry (4:14-16), healing ministry (8:17), gentle manner (12:17-21), teaching in parables (13:35), and triumphal entry (21:4-5), among others. This technique demonstrates that Jesus' entire life—not just isolated events—fulfills Scripture.

The Gospel employs numerical patterns and symbolic organization. The genealogy is structured in three sets of fourteen generations (1:17). There are ten miracles in chapters 8-9, seven parables in chapter 13, seven woes in chapter 23. Matthew groups teaching thematically (like the six antitheses in the Sermon on the Mount: "You have heard... but I say") for memorable presentation. The Gospel begins and ends with the theme of God's presence: Jesus is "Emmanuel, God with us" at His birth (1:23) and promises "I am with you alway" at the conclusion (28:20), providing an inclusio that frames the entire work.

Theological Significance

Matthew presents the most systematic case in the New Testament for Jesus as the Jewish Messiah who fulfills Old Testament expectations while transcending them. The genealogy establishes Jesus' legal right to David's throne through Joseph's line, while the virgin birth explains how Jesus is David's son yet greater than David, conceived by the Holy Spirit. Jesus fulfills not just isolated predictions but the entire pattern of Israel's history: like Israel, He is called out of Egypt; like Moses, He delivers God's law; like David, He is the anointed King; like the prophets, He speaks God's word with authority; like the temple, He is the place of God's presence.

The Gospel's Christology is remarkably high: Jesus is Emmanuel (God with us), the Son of God uniquely related to the Father, the Son of Man who will come in glory to judge the world, the Lord who possesses all authority in heaven and earth. Yet He is also the Servant who came not to be served but to serve and give His life as a ransom for many (20:28). Matthew presents a Christology that holds together full deity and true humanity, sovereignty and servanthood, present humiliation and future exaltation.

Matthew's ecclesiology is foundational. Only Matthew records Jesus' explicit promise to build His "church" (16:18; 18:17), presenting it as the community founded on confession of Jesus as the Christ, the Son of God. The church possesses the "keys of the kingdom" (16:19)—the authority to proclaim the gospel that opens the kingdom to believers and binds the impenitent. The church exercises discipline (18:15-20) with Jesus' authority and presence. This community transcends ethnic boundaries, incorporating "all nations" through baptism and discipleship (28:19-20).

The Gospel's eschatology balances present inauguration and future consummation. The kingdom of heaven has drawn near in Jesus' person and work; it is already breaking into history. Yet it awaits full manifestation when the Son of Man returns in glory. The parables reveal that the kingdom comes in unexpected ways—beginning small (mustard seed), working quietly (leaven), mixed with opposition (wheat and tares), requiring sacrifice (hidden treasure, pearl). Disciples live between the ages, experiencing kingdom blessings now while awaiting the King's return for judgment and reward.

Matthew's soteriology emphasizes that Jesus came to "save his people from their sins" (1:21). His death is a ransom that liberates from sin's bondage (20:28), and His blood establishes the new covenant for the forgiveness of sins (26:28). Salvation comes through faith in Jesus as the Christ, the Son of God (16:16), producing obedience to His teaching. Matthew emphasizes that true faith issues in doing what Jesus commands—profession without practice is worthless (7:21-23). The Gospel's final scene commissions the church to make disciples who observe all that Jesus commanded (28:20).

Christ in Matthew

Matthew presents Jesus wearing multiple messianic crowns, fulfilling diverse Old Testament expectations in one person. He is the Son of David, the rightful King who will sit on David's throne forever (1:1; 21:9). He is the Son of Abraham, in whom all nations will be blessed (1:1; 8:11). He is Emmanuel, God with us (1:23), the divine presence dwelling among His people. He is the Son of God, uniquely related to the Father, doing His will, revealing His character (3:17; 11:27; 16:16).

Jesus is the new Moses, ascending the mountain to deliver the law of the kingdom (chapters 5-7), yet speaking with inherent authority rather than derived authority ("But I say unto you"). He is the Suffering Servant of Isaiah who takes our infirmities and bears our diseases (8:17), who will not break a bruised reed nor quench a smoking flax (12:20), who gives His life as a ransom for many (20:28). He is the Son of Man who has authority on earth to forgive sins (9:6) and who will come on the clouds of heaven with power and great glory to judge the world (24:30; 25:31-46).

Matthew presents Jesus as the perfect Prophet who speaks God's word authoritatively, the ultimate Priest who gives His life as a sacrifice for sin and whose blood establishes the new covenant (26:28), and the eternal King who possesses all authority in heaven and earth (28:18). His kingdom comes through an unexpected path—through rejection, suffering, and death—before ultimate vindication in resurrection and exaltation. Yet even in humiliation, Jesus exercises divine authority: forgiving sins, calming storms, raising the dead, claiming equality with the Father.

The Gospel emphasizes that Jesus is the fulfillment of Israel's story. He recapitulates Israel's history but succeeds where Israel failed: He is the true Son called out of Egypt who remains obedient, the faithful Israel who does not test God in the wilderness, the obedient Son who perfectly keeps the law. As such, He is not only Israel's Messiah but the true Israel in whom God's purposes for His people are accomplished. The kingdom promised to Israel is now mediated through Jesus and extended to all who acknowledge Him as Christ and Lord.

Relationship to the New Testament

As the opening book of the New Testament, Matthew functions as a bridge from the Old Testament to the new covenant era. Its position is strategic: it connects the Old Testament promises to their fulfillment in Jesus, explains how the church relates to Israel, and provides foundation for understanding Jesus' identity and mission. Matthew's emphasis on Jesus as the Jewish Messiah who fulfills the law and prophets makes it the ideal introduction to the New Testament canon.

Matthew shares extensive material with Mark and Luke (the "Synoptic Gospels"), but with distinct emphases. While Mark presents Jesus as the Suffering Servant and Luke as the Savior of all humanity, Matthew focuses on Jesus as the Davidic King and the authoritative Teacher. Matthew includes Mark's action-focused narrative but adds extensive teaching material, particularly the five great discourses. Compared to Luke's Gentile orientation, Matthew maintains stronger Jewish connections while still opening to universal mission.

Matthew's Gospel parallels John's high Christology in presenting Jesus' divine identity, though with different emphasis. Where John explicitly declares Jesus' pre-existence and deity in the Prologue (John 1:1-18), Matthew demonstrates Jesus' divine Sonship through His miraculous conception, His exercise of divine authority, and His claim to possess all power in heaven and earth. Both Gospels present Jesus as uniquely revealing the Father.

The Gospel's emphasis on Jesus' teaching provides foundation for apostolic instruction in the epistles. The Sermon on the Mount's ethical teaching informs New Testament ethics. Jesus' words about the church (16:18; 18:15-20) provide framework for church order discussed in the Pastoral Epistles. The Great Commission (28:18-20) explains the apostolic mission described in Acts and the epistles. Matthew's emphasis on Jesus as fulfillment of the law connects to Paul's arguments in Romans and Galatians about the law's role and Christ's relationship to it.

Matthew's eschatological teaching, especially the Olivet Discourse (chapters 24-25), provides crucial background for understanding the eschatology of the epistles and Revelation. The parables of judgment inform the New Testament's teaching on final accountability. The promise of Jesus' return in glory to judge the world and establish His kingdom fully undergirds Christian hope throughout the New Testament.

Practical Application

Matthew confronts readers with the kingship of Jesus and calls for total allegiance. If Jesus possesses all authority in heaven and earth, then every area of life comes under His lordship. The Gospel challenges partial commitment and convenient Christianity. To confess Jesus as "the Christ, the Son of the living God" means submitting to His teaching, obeying His commands, and joining His mission. Matthew's Jesus demands and deserves complete devotion.

The Sermon on the Mount (chapters 5-7) presents kingdom ethics that penetrate beneath external behavior to heart attitudes. Jesus calls for righteousness that exceeds mere rule-keeping—a transformation of desires that makes us pure in heart, merciful, peacemaking, and hungry for righteousness. This teaching confronts superficial religion that manages external appearances while harboring anger, lust, greed, and pride. True discipleship requires heart transformation that only the King can accomplish through His Spirit.

Matthew's emphasis on doing what Jesus commands (7:21-27; 28:20) challenges the dichotomy between faith and works. Saving faith produces obedience; profession without practice proves worthless. Hearing Jesus' words without doing them is like building on sand—the foundation will not hold when storms come. Yet the Gospel avoids legalism by grounding obedience in relationship with Jesus and dependence on His grace. We obey because we know Him, love Him, and have been forgiven by Him.

The Great Commission (28:18-20) remains the church's marching orders. Making disciples of all nations—teaching them to observe all Jesus commanded and baptizing them in the Triune name—is not optional for Christians but the mandate of our risen King. This mission is possible because "all power is given unto me" and hopeful because "I am with you alway." The same authority and presence that commissioned the first disciples empowers the church today.

Matthew's teaching on prayer, trust, and the Father's care (6:5-15, 25-34; 7:7-11) addresses the anxiety and materialism that plague modern life. Jesus calls us to seek first God's kingdom and righteousness, trusting that our heavenly Father knows our needs and will provide. This requires training ourselves to pray for God's name to be hallowed, His kingdom to come, His will to be done—prioritizing His glory over our comfort.

The Gospel's warnings about judgment and accountability (7:21-23; 13:40-43, 47-50; 25:31-46) remind us that profession of faith will be tested. How we respond to Jesus' teaching, how we treat "these my brethren," how we use our talents and opportunities—all matter eternally. These warnings are not meant to create paralyzing fear but to motivate faithful service and genuine transformation. The King will return; we must be ready.

Matthew teaches the importance of church community. We are not isolated individuals but members of the body Christ is building. The church provides context for growth, accountability through discipline, corporate prayer, and mutual care. Matthew 18 describes a community marked by humility, concern for the weak, restoration of the erring, and mutual forgiveness—"seventy times seven." This vision challenges both individualism and institutional nominalism.

Finally, Matthew offers hope in Jesus' perpetual presence: "I am with you alway, even unto the end of the world." Whether facing opposition, uncertainty, or the challenges of mission, we serve a King who has not abandoned us. His presence transforms our circumstances, strengthens our witness, and guarantees our final victory. Until He returns in glory, we live as citizens of His kingdom, demonstrating its reality and proclaiming its King to all nations.