I. Introducing the Gospel of Matthew

Among the gospels, Matthew has been the most used and most influential in the history of the church.  It alone has the account of the wise men, of the slaughter of the innocents, of the flight into Egypt.  It alone records the Sermon on the Mount, a number of the parables (e.g. wheat and tares, yeast, hidden treasure, fine pearl, dragnet, unmerciful servant, workers in the vineyard, two sons, king’s servant, ten virgins, ten talents - 13:24-51; 18:23-25; 20:1-16; 21:28-32; 22:1-14; 25:1-46) and His teaching on the church.  One commentator claims that “mainstream Christianity was, from the early second century on, to a great extent Matthean Christianity” (R.T. France, Matthew: Evangelist and Teacher, 20).  It was more quoted in early Christian writings than any other of the gospels.  Its emphasis upon the ethical requirements of the Christian life, particularly the demands of discipleship, made it popular in the new churches of the early centuries.  Over the years I found it to be particularly useful in presenting the life and teaching of Jesus to new or aspiring converts.  Once I asked a “seeker” to read aloud with me the Sermon on the Mount, and was astonished at the power of the words of Christ.  Many prefer John’s gospel as an evangelistic tool.  I prefer Matthew.  Nowhere do we have a fuller account of his words and teaching.  Our study cannot but be fruitful, whether we come to it as a disciple of Christ, or as an inquirer.

Prolegomena
Let us first look at some of the details surrounding the writing of this gospel.

1.  Date 
The unanimous testimony of the early church is that Matthew the apostle was the author of the first gospel.  If this is the case, then it was written “not later than the early sixties,” says Morris (8).  Modern scholars have argued back and forth on the issue, some arguing for a much later date, between the 70's and 90's, others for the early period between the late 50's and early 60's.  For a number of reasons, it seems better to understand it to have been written before the flight of the Christians from Jerusalem in 64 and the destruction of Jerusalem in 70.  

2.  Place
Nothing is known about the place of writing, except that if it is true that it is mainly targeting a Jewish audience, then it is likely to have been written in Palestine or one of the cities in Syria which had a large Jewish population (e.g. Antioch).  

3.  Author
As mentioned above, the early extra-biblical authors all attribute authorship to Matthew (e.g. Irenaeus, Origin, Eusebius).  Most modern scholars doubt that this is the case, but for reasons that are unpersuasive.  The text of Matthew itself does not name an author, though the oldest existing manuscripts are missing the title page on which the name of the author would normally have appeared.  The oldest manuscripts which have the title-page intact attribute authorship to Matthew.  There are no compelling  reasons not to accept the tradition that Matthew wrote Matthew.  Matthew was a tax gatherer, a class of people hated by the Jews and regarded by them as collaborators with the Romans or even traitors. His call by Jesus to be a disciple is recorded in Mt 9:9, where we read,

And as Jesus passed on from there, He saw a man, called Matthew, sitting in the tax office; and He said to him, ‘Follow Me!’ And he rose, and followed Him. (Matthew 9:9)

As a tax gatherer Matthew would have had one skill likely to be lacked by fishermen such as Peter and James, that of recording events on paper.  He was equipped, in other words, to perform the task of compiling this gospel.

Themes
Why was this gospel written?  What are the important themes or characteristics that we can discover?

1. This is a biblical gospel.  Repeatedly Matthew uses the formula, “that it might be fulfilled which was spoken by the Lord through the prophet.”  One source counts 61 quotations from the Old Testament in this Gospel, compared with 31 in Mark, 26 in Luke, and 16 in John. Consequently it is also a Jewish gospel.  The Jewish theme is so strong that most commentators have concluded that the author must be a Jew, well acquainted with Jewish customs, which he often doesn’t find necessary to explain (compare 15:1-9 with Mark 7:1-13).  The point of his Old Testament citations is to prove that Christianity is the fulfillment of Old Testament religion.  All that God promised in the Old Testament, and all that Israel experienced is fulfilled in Jesus.  He is the true Israel, who like the old Israel goes down into Egypt, and is called out again; who spends forty days in the wilderness paralleling the nation’s forty years; who climbs the mountain to deliver to his people the law.  Who calls twelve disciples to follow him even as Israel had its twelve patriarchs and tribes (2:13ff; 4:1ff; 5:1ff).  Barclay summarizes:

Jesus’ birth and Jesus’ name are the fulfillment of prophecy (1:21-23); so are the flight to Egypt (2:14,15); the slaughter of the children (2:16-18); Joseph’s settlement in Nazareth and Jesus’ upbringing there (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 as He hung on the Cross (27:35).  It is Matthew’s primary and deliberate purpose to show how the Old Testament prophecies received their fulfillment in Jesus; how every detail of Jesus’ life was foreshadowed in the prophets; and thus to compel the Jews to admit that Jesus was the Messiah.(p. xxii)

He is frequently and directly called by Old Testament titles such as the Messiah, or “Christ” (referred to as such 17 times; cf. Mark 7 times, Luke 12, John 19 times).  He is the king of Israel, the “Son of David,” a title with what Morris calls “overtones of royalty” (8 times).  He refers to the kingdom of heaven, of God, of the Son of Man, or simply the “kingdom” 46 times.  The meaning is “that the divine kingdom has drawn near in the person of Jesus,” in fulfillment of God’s purpose, and is, as Morris points out, “a Jewish way,” or Biblical way of looking at it (4).  Those who wish to chop-up the Bible and make it say different things in different places will have a hard time in Matthew.  He will help us to understand the essential unity of the Bible, as Jesus fulfills all that was promised and all that was foreshadowed in the Old Testament.

2.  It is a gospel for the church.  By the time that Matthew was written the church was an identifiable group, distinct from Judaism (which it was not during the lifetime of Jesus).  He alone of the Evangelists records Jesus as using the word “church.”  He alone records Jesus’ promise to build His church on the occasion of Peter’s confession of Jesus as the Christ. He alone records Jesus’ instructions on solving problems in the church and of the power of binding and loosing (16:18; 18:17).  In addition, Matthew places a special emphasis on the teaching of Jesus, which of course has in mind the instruction of the church.  This may be seen over against narrative sections, which Matthew shortens when compared with Mark or Luke.  Matthew’s emphasis on teaching can even be seen in the clarity of his Greek prose, which one scholar has said in comparison to Plato’s prose is like the difference between a well-written newspaper column and Shakespeare.  He puts a good deal of it into a form which might be easily memorized, arranging things, for example, in threes (three messages to Joseph, three denials of Peter, three questions of Pilate), sevens (groupings of fourteen in the genealogy, seven parables in ch 13, seven woes in ch. 23), as well as other numerical groups.  

Some scholars identify five major sections devoted exclusively to teaching:

chs. 5-7 - The Sermon on the Mount
ch. 10 - Discipleship
ch. 13 - Parables
ch. 18 - Greatness and forgiveness in the Kingdom
chs. 23-25 - Eschatology

Other scholars see seven sections, pointing for example to the importance of ch. 11.  The differences between the scholars serves to point out that Matthew is rich in teaching, both in the narrative and sections of teaching.  

Thus for those of us who long to hear the direct teaching of Jesus, this is a gold mine.  Of course we don’t contrast the words of Jesus with any other words in the Bible.  They are all the word of God and of equal authority and weight.  We don’t adhere to a “red letter” Christianity where Jesus’ words are more precious than other words in the Bible.  The words of Jesus that we have come to us indirectly anyway, through Matthew.  Matthew wrote in Greek, Jesus spoke Aramaic.  Thus even Matthew interprets the words of Jesus to us.  Having said this, still it is helpful for apologetic purposes, for example, to show that there is complete harmony between Jesus and the rest of Scripture, to know what exactly Jesus is recorded as saying since so many skeptics wish to contrast the words of Jesus with those of the Old Testament or even Paul and the apostles.  Matthew presents us the words of Jesus in their fullness.  We will hear him deliver his incomparable beatitudes:

Blessed are the poor in spirit, for theirs is the kingdom of heaven.  Blessed are those who mourn, for they shall be comforted.  Blessed are the gentle, for they shall inherit the earth.  Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.  Blessed are the merciful, for they shall receive mercy.  Blessed are the pure in heart, for they shall see God.  Blessed are the peacemakers, for they shall be called sons of God.  (Matthew 5:3-9)

We will hear Him say of the Old Testament law,

Do not think that I came to abolish the Law or the Prophets; I did not come to abolish, but to fulfill.  For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass away from the Law, until all is accomplished. (Matthew 5:17,18)

We will hear Him teach His disciples to pray saying

Our Father who art in heaven, hallowed be Thy name.  Thy kingdom come.  Thy will be done, on earth as it is in heaven.  Give us this day our daily bread.  And forgive us our debts, as we also have forgiven our debtors.  And do not lead us into temptation, but deliver us from evil.  For Thine is the kingdom, and the power, and the glory, forever.  Amen. (Matthew 6:9-13)

He will challenge our priorities in life by saying,

Do not lay up for yourselves treasures upon earth, where moth and rust destroy, and where thieves break in and steal.  But lay up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal. (Matthew 6:19-21)

He will call us to trust our Father in heaven as he exhorts us,

For this reason I say to you, do not be anxious for your life, as to what you shall eat, or what you shall drink; nor for your body, as to what you shall put on.  Is not life more than food, and the body than clothing?...And why are you anxious about clothing?  Observe how the lilies of the field grow; they do not toil nor do they spin, yet I say to you that even Solomon in all his glory did not clothe himself like one of these.  But if God so arrays the grass of the field, which is alive today and tomorrow is thrown into the furnace, will He not much more do so for you, O men of little faith? (Matthew 6:25, 28-30)

He will warn us in Matthew to “judge not lest we be judged” (7:1).  We will hear him invite us to Himself saying,

Come to Me, all who are weary and heavy-laden, and I will give you rest.  Take My yoke upon you, and learn from Me, for I am gentle and humble in heart; and you shall find rest for your souls.  For My yoke is easy, and My load is light. (Matthew 11:28-30)

We will study His many parables (especially chapter 13), His warnings about tradition (15:1-13), and His exposing the heart of man (15:15-20).  He will call us to discipleship saying,

If anyone wishes to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever wishes to save his life shall lose it; but whoever loses his life for My sake shall find it.  For what will a man be profited, if he gains the whole world, and forfeits his soul?  Or what will a man give in exchange for his soul? (Matthew 16:24-26)

He will teach us about the church, promising us that He will “build” His church, and that “the gates of hell will not prevail against it” (chapters 16 and 18).  He will teach us about marriage and divorce solemnly warning us that “what God has joined together, let no man break asunder” (19:6).  He will teach us about ministry to children as he says,

Let the children alone, and do not hinder them from coming to Me; for the kingdom of heaven belongs to such as these. (Matthew 19:14)

We will also hear Him speak the harshest words ever recorded from His lips as He will condemn the Pharisees saying,

Woe to you, scribes and Pharisees, hypocrites!  For you are like whitewashed tombs which on the outside appear beautiful, but inside they are full of dead men’s bones and all uncleanness. (Matthew 23:27)

We will hear him lament,

O Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her!  How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling. (Matthew 23:37)

We will hear him warn of things to come:

Truly I say to you, this generation will not pass away until all these things take place. (Matthew 24:34)

We will hear him divide the sheep and goats, bless the former and curse the latter saying,

Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels, (Matthew 25:41)

Finally we will study Matthew’s full account of Jesus’ words on the occasion of His death, burial and resurrection (chapters 26-28).  

If you are the sort of person who wants your “religion” to leave you alone, and leave your lifestyle and prejudices untouched, don’t join us for these studies of Matthew’s gospel!  We are going to find ourselves continually challenged by the most profound words ever spoken.  My challenge to those who are not yet believers is this: read this gospel and see if by the end you are not compelled to acknowledge that this Jesus is One who is worthy of your unreserved worship and service.  Let me also challenge our members to bring your neighbors and friends, and let them hear Jesus ask the great questions, and let them struggle along with the rest of us to reevaluate the direction and purpose of our times.

3. It is a dominion oriented gospel. As mentioned above, the kingdom is a prominent theme in Matthew.  Barclay calls the idea of Jesus as king as “Matthew’s dominating idea” (xxvi).  Again, Barclay may summarize for us.

Right at the beginning the genealogy is to prove that Jesus is the Son of David (1:1-17).  The title, Son of David, is used more often in Matthew than in any other gospel (15:22; 21:9; 21:15).  The wise men come looking for Him who is King of the Jews (2:2).  The triumphal entry is a deliberately dramatized claim to be King (21:1-11).  Before Pilate, Jesus deliberately accepts the name of King (27:11).  Even on the Cross the title of King is affixed, even if it be in mockery, over his head (27:37)....Matthew’s picture of Jesus is the picture of the man born to be King.  Jesus walks through Matthew’s pages as if in the purple and gold of royalty.  Matthew is concerned to show to men the lordship of Jesus Christ, to show us that indeed His is the Kingdom and the Power and the Glory.(xxvi)

Jesus teaches us what the kingdom is like, introducing His parables ten times with the phrase, “the kingdom of heaven is like - .”  The kingdom is present in the person of Jesus (4:17; 12:28), and it is also future (25:31).  What is the Kingdom of God?  Simply, it is the rule of God.  That rule is present wherever Christ is believed, honored and obeyed, but it will not be consummated until the end of the age.  It is “already” but it is also “not yet.”  The anticipation of this consummation is an important theme for Matthew’s gospel, and for the Christian life.  His account of the Olivet discourse in Matthew 24 is the fullest of all the gospels.  He alone follows it with an entire chapter given to parables which elaborate on the theme of last things and judgment, with the parables of the wise and foolish virgins (25:1-13), of the talents (25:14-30), and the sheep and goats (25:31-46).  

It is in the light of this “apocalyptic” interest that we should understand the emphasis given to mission in Matthew.  The gospel ends with the “Great Commission,” in which Jesus charges His disciples to “go.”

And Jesus came up and spoke to them, saying, ‘All authority has been given to Me in heaven and on earth.  Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.’ (Matthew 28:18-20)

The nations, he says, are to be discipled, baptized, and taught “all things” that Christ has commanded.  This is where the Kingdom is going.  This is the goal toward which history is moving.  This Gentile theme is prominent throughout the gospel, beginning with the adoration of the magi (2:1-12), the ministry in Galilee (4:14-16, 23-25), the healing of the servant of the centurion (8:5-13), the parables of the kingdom (esp. 13:36-52), the healing of and commendation of the Syrophoenician woman (15:21-28), and Jesus’ promises that the gospel must go to the Gentiles before the end will come (24:9,14; cf 10:18).  

In this respect, this is fundamentally an optimistic book.  

Many shall come from east and west, and recline at the table with Abraham, and Isaac, and Jacob, in the kingdom of heaven; (Matthew 8:11)

“Many,” Jesus says.  Not a handful, not a few, but many.  “All authority has been given to Me,” he says to give us hope of success as He charges us to “Go therefore and make disciples.”  “Lo, I am with you always, even to the end of the age,” He adds for further encouragement.  It is a converted world that Matthew’s gospel has in view, of which the Magi are but token representatives, or even the first fruits of adoring nations (Psalm 72).

Such a hopeful, positive book is a delight to read in our times of Christian decline in the West.  Everywhere we see reversal.  Public morals are at an all time low, Christian views are mocked in the media, Christian teaching is blamed for a number of social ills.  But Jesus promises in Matthew “I will build my church, and the gates of hell will not prevail against it” (Matthew 16:18).  Matthew will encourage a mission-minded church such as ours.  It will encourage us to press on in our evangelizing of Savannah, and even to the ends of the earth.