Matthew begins the New Testament.
Along with the other Gospel writers, he tells us the story of Jesus – the central figure of the Christian story. Immediately, we know that we have reached a turning point in the story of God’s work on earth. Jesus is introduced in the very first verse, and yet, he is given a past:
‘This is the genealogy of Jesus the Messiah the son of David, the son of Abraham’ (Matthew 1:1).
By associating Jesus with the two great figures of the Old Testament, Matthew is immediately linking him into the story of the Hebrew nation, and the saga of God’s covenant. Here is fulfilment of the prophecy of Samuel, ‘I will establish the throne of his kingdom for ever’. (2 Sam 7:13). Matthew gives us Jesus’ genealogy all the way back to Abraham – a passage that seems quite meaningless to us, but which was making an important point for his first readers. It authenticates Jesus. He is the direct descendant, and by implication the rightful King, to succeed David, and, as son of Abraham, he is assuming his rightful place in the company of God’s people.
Who is Matthew?
Despite the name given to this gospel, there is no actual evidence that Matthew the disciple wrote it in its present form. However, the author was clearly an evangelist. His aim is to call his readers to follow Jesus. The commentator A.M Hunter describes him as:
‘A Greek speaking Jewish Christian with something of the Law still clinging to him’.
Most likely, Matthew the disciple collected together some of the great sayings of Jesus. This, the first handbook of Christian teaching, was incorporated into the gospel, and it was thus given Matthew’s name.
Why did Matthew write his Gospel?
Even the briefest inspection of the text will quickly demonstrate that there are enormous similarities between the gospels of Matthew, Mark, and Luke. Both Matthew and Luke are expansions of the original work of Mark. So we must consider, why did Matthew write his gospel?
William Barclay, a great Bible commentator describes it as follows:
‘To Mark we owe our knowledge of the events of Jesus’ life, to Matthew we owe our knowledge of the substance of Jesus’ teaching.’
The suggestion in Matthew 28:15 that the Roman soldiers had accepted a bribe from the Jewish authorities and that the report had been circulating ‘to this very day’ suggests that the gospel was written some considerable time after the life of Jesus. Some scholars suggest that the reference to Jerusalem (23:37-39) implies a date after the sack of Jerusalem in AD70. It was probably written about AD85, using St. Mark’s gospel, and another document, containing the teachings of Jesus, as source documents.
Matthew is a revised and enlarged edition of Mark’s gospel. Mark contains 661 verses. Matthew reproduces 606 of them. (In fact there are only 24 verses in Mark that are not reproduced in either Matthew or Luke). As a general rule, Matthew and Luke follow the same order as Mark.
Matthew sought to improve upon Mark’s writing, in the following ways:
• he improves the rough style (Mk 1:41,43 = Mt. 8:3,4)
• he modifies statements about Jesus (Mt. 13:58; 19:17; cf. Mk 3:21)
• he modifies statements about the disciples (Mt. 13:18; 14:33; 17:4)
• he shortens narratives (Mt. 14:3-12; 17:14-21)
• he re-arranges Mark’s order in certain cases.
Matthew enlarged Mark by:
• adding extra narratives at the beginning and end.
• including five great discourses (see below).
• offering eleven proof texts from the Old Testament.
Characteristics
Central to Matthew’s teaching on the kingdom is the reality of Emmanuel: God with Us. Matthew make explicit in his writings - through his theology, his Christology and his ecclesiology precisely what it means for God to enter world history.
• Theology - Who is God?
• Christology - Who is Jesus?
• Ecclesiology - What is the Church?
Matthew has been called “The Christian rabbi” and the “Jewish Churchman”. He is writing for both Jewish and Gentile Christians. More than any other Gospel writer, he seeks to depict Jesus as the fulfilment of OT prophecy. Therefore, he stresses the continuity between Old and New Covenants.
The Gospel for the Jews.
Jesus is the long-awaited Messiah, so there is no ‘Messianic secret’ (see the Guide to Mark). By contrast, he is the fulfilment of OT prophecy (8:16-17; 12:15-21). He also brings out the attitude of Jesus to the Jewish law: ‘I have not come to destroy the law, but to fulfil it.’ (5:17-48). He assumes knowledge of Jewish customs, and is acquainted with rabbinic thought and the tradition of the elders. (7:3,5; 15:2,3,6.)
One of the great objectives of Matthew is to demonstrate that all the prophecies of the Old Testament are fulfilled in Jesus, and that therefore, he must be the Messiah. A recurring phrase is: ‘All this was done to fulfil that which was spoken of by the prophets.’ (16 occurrences).
Prophecy is fulfilled in the following ways:
• Jesus’ birth, and his name (1:21-23)
• The flight to Egypt (2:14-15)
• The slaughter of the innocents (2:16-18)
• Jesus upbringing in Nazareth (2:23)
• Jesus’ use of parables (13:34,35)
• The triumphal entry (21:3-5)
• The betrayal for thirty pieces of silver (27:9)
• The casting of lots for Jesus garments (27:35)
In Matthew’s account we see how, in every detail, Jesus life was foreshadowed by the prophets. He is seeking to compel the Jews to admit that Jesus is the Messiah.
The Gospel for all the world.
Christian universalism is evident within the text. Although he has a wide grasp of the Jewish tradition, Matthew is not attempting to force his readers to become Jews in order to be Christians. He includes a Trinitarian baptismal formula, and a command to world mission. The wise men represent the coming of Gentiles to worship the Christ.
‘Many will come from the east and the west, and will take their places at the feast with Abraham, Isaac and Jacob in the kingdom of heaven.’ Matthew 8:11 (The story of the healing of the centurion’s servant).
‘This gospel must be preached to the whole world.’ Matthew: 24:14
‘Go and make disciples of all nations....’ Matthew 28:19:
The gospel of the church.
Matthew’s gospel was probably written in Antioch, for the benefit of the church there. His gospel is a teaching aid for the believers. The word ‘church’ occurs twice (16:18; 18:17). It does not appear in any other gospel. He shows an interest in the life, growth, and witness of the Christian fellowship. The authority of the leaders is stressed (16:19; 18:18). The Lord’s Prayer is given as a model prayer for the Christian congregation. We see the risen Christ in the midst of his church (18:20). He gives us a Trinitarian baptismal formula (28:19).
The Titles of Jesus.
Son of God
e.g. 16:16 By calling him ‘Son of God’, Matthew is granting Jesus divine
status. This is vindicated by the virgin birth (1:18). Jesus’ origin is divine.
The Messiah (the Christ)
1:18 How the Messiah came about.
2:4 Where is the Messiah to be born?
11:2 The deeds of the Messiah.
16:16 You are the Messiah, the Son of the Living God.
22:42 What do you think of the Messiah?
Lord - an auxiliary Christological title used by Matthew
8:25 Save, Lord, we are perishing.
12:8 Lord of the Sabbath
14:30 Lord, save me.
17:4 Lord, it is well that we are here
21:3 The Lord has need of them
27:63 Lord, remember me
The Structure of Matthew
Prologue 1:1- 4:16 A link passage, from the Old to the New Testament.
The Genealogy of Jesus
The stories of Joseph and John the Baptist.
Jesus, the fulfilment of the Old Testament.
Part 1 4:17-9:34 The Kingdom of heaven is at hand.
The Sermon on the Mount
Various miracles.
Part 2 9:35 - 12:50 Lost sheep of the house of Israel.
Missionary Discourse
Rejection by the Jews.
Part 3 13:1- 17:27 I will build my church.
Parable Discourse
Nature miracles
Rejection by Jews.
Part 4 18:1 - 23:39 The true Israel
Community Discourse
Life in the church
Part 5 24:1 - 28:20 Final Victory
Apocalyptic Discourse
The passion and resurrection of Jesus.
The Five Great Discourses.
Much of Matthew’s teaching can be found in five lengthy discourses, which punctuate the action.
1. The laws of the Kingdom of God 5:1 - 7:29
The Sermon on the Mount is an important passage, (see Pilgrim’s Guide 55) which stands in comparison and contrast with the Mosaic Law, given on Mount Sinai. ‘I have not come to abolish, but to fulfil.’ Jesus gives the law a new emphasis, beginning with the heart, and working outwards. The root of this law is kindness ‘Do unto others what you would have them do unto you’. (7:12) - God’s love for us, and our love for one another, must fall within the context of ‘seek first the kingdom of God and His righteousness, and everything else will be added to you as well.’ We must consider not just our actions, but our motives.
2. The extension of the Kingdom. 10:5 – 42
This concerns the mission of the twelve, warnings of persecution, and words of encouragement. The disciples are to function as an extension of Christ’s own ministry, speaking and acting in his name. “As you go, preach this message: The kingdom of heaven is near.'” (10:7)
3. The parables of the Kingdom 13:1-52
We see some overlap with Mark, and Luke, although four of these parables are unique to Matthew. The context in which Jesus speaks here is his rejection from the synagogue (12:15ff), so we can deduce that he is not addressing the religious leaders. His message is ‘he who has ears to hear, let him hear.’ (13:9).
4. Fellowship of the Kingdom 18:1-35
A series of sayings, dealing with various aspects of fellowship in the kingdom of heaven. 18:14: “In the same way your Father in heaven is not willing that any of these little ones should be lost.”
We see the issue of greatness, ‘Who ever humbles himself like this child is the greatest in the kingdom of heaven.’; God’s desire is that none should lose the opportunity to enter the Kingdom; the importance of forgiveness, and sorting out problems; a reminder that the way we treat others will become a benchmark by which God will treat us. "This is how my heavenly Father will treat each of you unless you forgive your brother from your heart." (18:35)
5. Consummation of the Kingdom 24:1 - 25:46
This begins with the prophecy about the destruction of the Temple. Jesus offers warnings about the end times. ‘Watch that no-one deceives you,’ as we wait for the coming of the Son of Man. The warning of the fig tree, ‘When you see these things, you know that it is near.’ The three parables: the Ten Virgins, the Talents, the Sheep and Goats, - reinforce the lessons of vigilance, faithfulness and kindness.
So what does Matthew say to us?
Matthew ends with the great commission:
Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. (28:19-20)
This is a gospel that calls us to faith, but also tells us how we should live as disciples of Jesus Christ. It offers guidelines on how we should behave as members of God’s kingdom. Faith is more than just a private concern; there is a corporate element to being a Christian. We have a mission to share our faith, and must work out how to live as members of God’s family, recognising that we are family. If we call God our Father, it follows that other believers in Jesus are our sisters and brothers.
Finally, Matthew offers us a guideline to show us where we fit into God’s grand schemes. Just as Jesus is the fulfilment of prophecy, so too, we, as the church, are the new Israel, called to belong to the Kingdom of God, and urged to be prepared for that day when God’s kingdom will come in its totality. Jesus’ great commission offers us a clear statement of how God intends us to spend our time!
But we are left with the absolute assurance from Jesus himself that we have nothing to be afraid of:
‘Surely I will be with you always, to the very end of the age’ (28:2.)
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