4
MATTHEW
Writer
Who ever heard of an internal revenue agent writing a best seller? That is exactly what happened in the composition of this first Gospel. From human standards, Matthew would have been considered an unlikely candidate for the apostolic band, much less a biographer of Christ’s life. But God’s ways are not man’s ways.
Matthew was a publican or customs-house officer (Matt. 9:9; Mark 2:14; Luke 5:27). His responsibility was to collect tolls levied on merchandise carried by caravans through his district with its center at Capernaum, a town on the northern tip of the Sea of Galilee. His position alienated him from the great majority of Jewish people who regarded publicans as apostate traitors and who treated them as sinful outcasts. Yet Jesus drafted Matthew to become a disciple, and the latter immediately obeyed. No doubt as a testimony to his new faith, Matthew hosted a supper for Jesus, His disciples, and a great company of friends, including both publicans and sinners (Luke 5:29–30). Shortly thereafter, from among the multitude of His disciples, Jesus chose twelve to form His inner circle of apostles (Matt. 10:1–4; Mark 3:13–19; Luke 6:12–16). Matthew was one of those twelve, listed as the seventh or eighth. From this point on, although not mentioned directly in the Gospels, Matthew walked with the Lord, sharing in the same privileges and responsibilities as the other apostles. After Christ’s death, resurrection, and ascension, he was still numbered with the apostles, waiting for the descent of the Holy Spirit (Acts 1:13). His name again disappears from the Scriptural record. Since the apostolic band continues to be mentioned in Acts, it must be implied that Matthew had an active ministry in the early church. Tradition states that he preached in Judea for about fifteen years, and then went as a missionary to foreign countries, including Ethiopia, Persia, and Parthia. Nothing certain is known about his death.
Like the other Gospel writers, Matthew does not mention himself as the writer of this book; these men hid behind their message. Several of the early Church Fathers (Justin Martyr, Papias, Irenaeus, Origen) regarded him as the author. Since Matthew was a rather obscure apostle, it would be strange for tradition to ascribe the book to him if he, in fact, had not written it. Certainly a forger would have used a more prominent name.
There are some indications within the book that point to Matthew as the real author. Both Mark and Luke refer to his surname, Levi, as well as to his apostolic name, Matthew (Mark 2:14; Luke 5:27). Matthew did not include this double identification, probably because his readers doubtless knew it. According to Mark, the testimonial dinner was held in "his house" (Mark 2:15); Luke said that Levi prepared the feast in "his own house" (Luke 5:29). Matthew, however, simply says that "Jesus sat at meat in the house" (9:10). The omission of the possessive pronoun "his" would argue that the readers knew that it was Matthew’s house because he had told them about that personal experience. His inclusion and use of monetary terms (three words for money not found elsewhere in Scripture) definitely reflect his secular background as a tax collector. Interestingly, this is the only Gospel to contain the account of Jesus’ payment of the temple tax (17:24–27). All of these little details add up to a strong internal confirmation of the traditional view that Matthew, the publican turned apostle, composed this book.
Original Language
A related problem that also sheds some light on the authorship question deals with the original language of the Gospel. It revolves around this statement allegedly made by Papias, an early Church Father: "Matthew composed [some read "collected"] the oracles in the Hebrew language, and each one interpreted them as he was able." No matter how this statement is explained, it does suggest that Matthew wrote something. This cannot be disputed, but what did Matthew write? The problem centers in the meaning of "oracles" (logia in the Greek text). Some scholars believe that the logia or the sayings of Christ were written in Aramaic (probable meaning of "Hebrew") by Matthew and that a later writer (or writers) used this document plus other sources to compose the Greek Gospel of Matthew. This view naturally denies the Matthaean authorship of the entire book. Some believe that Matthew wrote the entire Gospel in Greek with the exceptions of Christ’s discourses; these were in Aramaic. Still others think that Papias meant that Matthew wrote the book in Greek but according to Hebrew literary style. Another explanation has Matthew writing two Gospels, one in Aramaic and the other in Greek, with only the Greek text being preserved in the manuscripts. Salmon thinks that Papias was right in saying that Matthew wrote it, but wrong in the language used. Everett F. Harrison even suggests that Papias, like Jerome, confused the Gospel According to the Hebrews, a noncanonical book, with Matthew’s Gospel. A popular view, expounded by Zahn, states that Matthew was originally written in Aramaic, that someone later translated the entire Gospel into Greek, and that only the Greek translation has survived down through the centuries. Although this view seems plausible, there are some apparent difficulties with it. First of all, there are no Aramaisms in the book. Second, the author clarifies customs which would not need explanation if the book had been originally written in Aramaic and if it had been sent to Palestinian, Aramaic readers (27:7–8, 15). Furthermore, why should the author give the Aramaic word and its corresponding Greek translation in some cases if the entire Gospel was actually a translation (cf. 1:23)? As someone has pointed out, the Greek text of Matthew reads more like an original edition than like a translation. Harrison correctly observes: "Despite this tradition of a Semitic original, the Fathers have no information on the translation of it into Greek. What they knew and used for themselves was a Greek Gospel." The statement by Papias is intriguing, but until more objective evidence is forthcoming, the position that Matthew wrote the entire book in Greek must stand.
Latin inscription on one of the columns of the synagogue at Capernaum. This synagogue, built in the second century A.D., likely stands on the same site of the earlier synagogue building where Jesus worshiped and spoke.
Time and Place
No one can be dogmatic here. There is no clear Scriptural solution to the geographical and chronological background of the book. Speculation over the place of origin generally centers in either Syrian Antioch or Judea. In all fairness, the place of writing must be listed as unknown.
The time of writing is even more controversial. Liberal critics, who deny the concept of predictive prophecy, naturally date the book late in the first century. Since Jesus predicted the destruction of Jerusalem (accomplished in a.d. 70 by the Romans), they date the book after that event, generally in the eighties or nineties. They see in the parable of the marriage feast a subtle inference of a post-a.d. 70 date: "But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city" (22:7). Jesus told this story, however, to illustrate the future judgment that would fall upon Jerusalem and Israel’s leaders for their willful rejection of Him. The predictive element within the parable must be seen as divine revelation, later verified by history.
Most evangelicals set the date of writing in the middle of the first century (between 50 and 70), setting as the limits the first dispersion of Jewish Christians (Acts 8:4) and the destruction of Jerusalem (predicted, but not described in ch. 24). They feel that the book was basically designed for Jewish readers living in Palestine and that this purpose could only be fulfilled if the book had been written before a.d. 70.
The question as to the earliest written Gospel also bears on Matthew’s date. If the Gospel of Mark were written first and possibly used by Matthew, then the latter’s book must necessarily have been written later (closer to 70). However, if Matthew’s Gospel was the first, then the date must be pushed forward, possibly into the fifties. Some Church Fathers even dated the book in the late thirties and forties. Irenaeus placed its writing in the reign of Nero when Paul and Peter, in his opinion, were in Rome.
Harrison, arguing for a 70–80 date, believes that the book itself suggests that a considerable interval had elapsed between the events surrounding Christ’s death and resurrection and the time of writing. He refers to the purchase and use of the potter’s field for the burial of strangers (27:7–8) and to the widespread report that the disciples had stolen Christ’s body (28:13, 15). However, how much time is needed to accomplish these two facts? Certainly, within a space of twenty to thirty years (leaving a date of 50–60), the reputation of the burial ground would have been established and the rumor would have had ample time to become fixed within the Jewish community. The 50–70 date must still be considered as the most plausible of the several options.
Purposes
The content and organization of each canonical book reflect some definite purposes behind its writing. These books were not aimless; the authors developed certain themes and goals. So it is with Matthew.
The opening verse of the book clearly points out his first purpose: "The book of the generation of Jesus Christ, the son of David, the son of Abraham" (1:1). He wants to demonstrate that Christ is the rightful heir to the promises of the Abrahamic and Davidic covenants. God promised Abraham a great nation, material prosperity, personal greatness, divine protection, and the land of Palestine (Gen. 12:1–3; 13:14–18; 15:18–21; 17:1–8). He also added that in Abraham "shall all families of the earth be blessed." Paul argued that these promises were given not only to Abraham, but also to his seed, namely Jesus Christ (Gal. 3:16). The Davidic covenant included the blessings of an eternal house, kingdom, and throne (2 Sam. 7:11–16). Gabriel told Mary that her child, Jesus, would be the recipient of these special promises (Luke 1:32–33). Matthew demonstrates how all of this can be possible. Throughout the book he establishes the fact that only Christ could fulfill the requirements of this messianic office.
Another purpose, akin to the first, was to present Jesus Christ as the King of Israel in exact fulfillment of Old Testament prophecies. Although Matthew does portray Christ as a teacher of men and the savior of sinners, he puts great emphasis upon Jesus’ royalty and upon His relationship to the kingdom. The message: "Repent ye: for the kingdom of heaven is at hand," rings throughout the book. The "kingdom of heaven" is mentioned thirty-three times; the "kingdom of God" is mentioned five times. The royal, messianic title "Son of David" is found nine times. Matthew must have written for the Jewish reader because of his frequent quotations of and allusions to the Old Testament (cf. 1:22; 2:5, 15, 17, 23). He definitely paints the life of Christ against a historic, prophetic background. Fulfilled prophecy was one of the proofs he used to establish his purpose. Christ, as the messianic king, had to be born of a virgin (1:23) in Bethlehem (2:6), to go into Egypt (2:15), to reside in Nazareth (2:23), to be announced by John the Baptist, His forerunner (3:3), to minister basically in Galilee (4:15–16), to perform miracles of healing (8:17), to be humble (12:18–21), to speak in parables (13:35), to offer Himself to Israel as the lowly king (21:5), to be arrested (26:56), and to be crucified (27:35). Such frequent mention of the Old Testament is not coincidental nor incidental; it was specifically planned.
The earthly teaching ministry of Christ had a double thrust. Matthew indicates this twofold emphasis with two key verses that both begin with these words: "From that time.…" Shortly after Jesus’ baptism and temptation, He withdrew into Galilee because John the Baptist had been imprisoned by Herod Antipas. Matthew then recorded: "From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand" (4:17). Our Lord then began an active, public ministry to Israel. He supported His offer of Himself to Israel as the rightful Jewish king with His sinless life, His miraculous works, and His authoritative words. When He sent His apostles out on their first preaching mission, He limited their audiences to Jews, excluding both the Samaritans and the Gentiles (10:5–7). In spite of all the proofs for His claims, the official Jewish leadership rejected Him, claiming that He was satanically controlled (12:24). This verdict caused Jesus to announce that the next public sign-miracle for that Jewish generation would be the sign of the prophet Jonah, a disguised allusion to His coming death and resurrection (12:38–39). Hereafter Jesus began an intense private ministry to His disciples. For the first time, He announced a new program: "I will build my church" (16:18). Then Matthew observed: "From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day" (16:21). From this point Jesus was carefully preparing His disciples for the events surrounding His death and for the new responsibilities that would befall them in the new church age. His preparation culminated in the Great Commission to preach the gospel throughout the world to all peoples.
Distinctive Features
Just as each member of the human body has some appointed function to perform, so each canonical book makes a distinctive contribution to God’s written revelation. The Biblical books were not needlessly duplicated; each one contains spiritual truth and perspective not found elsewhere. In studying, one should always ask this question: What is found in this book that is not expounded elsewhere?
There are some events found only in Matthew: the explanation of Mary’s pregnancy to Joseph by an angel in a dream (1:18–25), the journey of the Magi to Palestine (2:1–12), the flight into Egypt by Joseph, Mary, and the baby Jesus to avoid Herod’s decree to slay all Jewish male infants (2:13–15), the killing of those infants (2:16–18), the suicidal death of Judas by hanging (27:3–10), the dream of Pilate’s wife concerning the innocence of Jesus (27:19), the resurrection of the bodies at the time of Christ’s death and resurrection (27:51–53), and the bribery of the Roman guard to spread the rumor that Christ’s body was stolen by the disciples (28:12–15).
The classic chapter on the parables of the kingdom is located in this book (ch. 13). Certain parables are recorded only here: the wheat and the tares (13:24–30, 36–43), the treasure hidden in the earth (13:44), the merchant and the pearl (13:45–46), the net and the fish (13:47–50), the unmerciful servant (18:23–35), the vineyard workers (20:1–16), the two sons (21:28–32), the marriage feast of the king’s son (22:1–14), the wise and the foolish virgins (25:1–13), the talents (25:14–30), and the sheep and the goats (25:31–46).
There are three miracles performed by Jesus that are mentioned only in this book: the healing of two blind men (9:27–31), the deliverance of the dumb demoniac (9:32–33), and the coin found by Peter in the fish’s mouth (17:24–27).
Although the New Testament is basically a Christian-church document, the word "church" nowhere occurs in the Gospels except for two references in Matthew (16:18; 18:17). The first refers to the Church as that universal body of believers who have a common faith in the deity and redemptive work of Jesus Christ; the second refers to the discipline of a professing believer by the local assembly.
Christ preached many sermons during His earthly ministry. Most of these, although in condensed form, are found throughout the four Gospels. However, seven found in Matthew are treated in detailed depth and scope. On their respective subjects they are the key Scriptural passages. These are the famous Sermon on the Mount (5:1–7:29), the commission to the twelve apostles preceding their first preaching journey (10:1–42), the parables on the kingdom of heaven (13:1–52), the spiritual necessity of humility and forgiveness (18:1–35), the condemnation of religious hypocrisy (23:1–36), the Olivet Discourse describing the signs of the second advent of Christ (24:3–25:46), and the Great Commission given by the resurrected Christ (28:16–20). All Christians should know the content and the location of these discourses.
Matthew selected these sermons and arranged them at strategic intervals for the benefit of his readers. For five, he carefully notes their conclusion with words similar to these: "… when Jesus had ended these sayings …" (7:28; 11:1; 13:53; 19:1; 26:1). The content of the book must therefore be related to the literary placement of these discourses.
Outline
I. The Birth of the King (ch. 1)
A. His genealogy (1:1–17)
B. His birth (1:18–25)
II. The Reception of the King (ch. 2)
A. By the wise men (2:1–12)
B. By Herod the Great (2:13–23)
III. The Dedication of the King (ch. 3)
A. His forerunner (3:1–12)
B. His baptism (3:13–17)
IV. The Temptation of the King (ch. 4)
A. His test (4:1–11)
B. His ministry (4:12–25)
V. The Message of the King (chs. 5–7)
A. His beatitudes (5:1–16)
B. His relationship to the law (5:17–20)
C. His interpretation of the law (5:21–48)
D. His rebuke of hypocrisy (6:1–7:6)
E. His invitation (7:7–29)
VI. The Power of the King (chs. 8–10)
A. Authority over disease (8:1–17)
B. Authority over nature (8:18–27)
C. Authority over demons (8:28–34)
D. Authority to forgive sin (9:1–8)
E. Authority over the will of man (9:9–13)
F. Authority over death (9:14–26)
G. Authority over blindness and dumbness (9:27–34)
H. Authority to delegate authority (9:35–10:42)
VII. The Opposition of the King (chs. 11–12)
A. Doubt of John the Baptist (11:1–15)
B. Opposition of the cities (11:16–30)
C. Opposition of the Pharisees (12:1–24)
D. Rejection of the nation by Christ (12:25–50)
VIII. The Parables of the King (ch. 13)
IX. The Instruction of His Disciples (chs. 14–20)
A. Reassurance of the disciples (14:1–16:12)
B. Prediction of the church (16:13–20)
C. First announcement of His death (16:21–27)
D. His transfiguration (16:28–17:21)
E. Second announcement of His death (17:22–23)
F. Teachings on offenses, humility, and forgiveness (17:24–20:16)
G. Third announcement of His death (20:17–34)
X. The Formal Presentation of the King (21:1–22)
A. The triumphal entry (21:1–11)
B. The cleansing of the temple (21:12–17)
C. The cursing of the fig tree (21:18–22)
XI. The Rejection of the King (21:23–23:39)
A. The rejection of Christ by the nation (21:23–22:46)
B. The rejection of the nation by Christ (23:1–39)
XII. The Prophecy of the King (chs. 24–25)
A. Signs of His coming (24:1–44)
B. Parable of the wise servant (24:45–51)
C. Parable of the virgins (25:1–13)
D. Parable of the talents (25:14–30)
E. Judgment of the sheep and goats (25:31–46)
XIII. The Passion of the King (chs. 26–27)
A. His anointing (26:1–13)
B. His passover (26:14–30)
C. His agony in Gethsemane (26:31–46)
D. His arrest (26:47–56)
E. His trials (26:57–27:26)
F. His crucifixion (27:27–56)
G. His burial (27:57–66)
XIV. The Resurrection of the King (ch. 28)
A. His resurrection (28:1–15)
B. His commission (28:16–20)
Survey
1:1–17
For an understanding of Matthew’s genealogy, a comparison with that recorded by Luke is necessary (3:23–38). Luke traces the line of Christ back to Adam, whereas Matthew begins with Abraham and comes forward to Christ. Luke goes from son to father; Matthew from father to son. Women are mentioned only in Matthew. Matthew gives the royal family of David through Solomon and the kings of Judah; Luke traces the Davidic family through a nonruling son, Nathan. Some see contradictions in these two lists, but close scrutiny will reveal beautiful harmony. Actually, Matthew is giving the physical ancestry of Joseph, whereas Luke records Mary’s descent. These two lists were absolutely necessary to demonstrate that only Christ could be the rightful Jewish king and messiah. God had placed a curse upon the descendants of Jehoiachin, prohibiting any of them from ever ruling over Israel (1:11; cf. Jer. 22:24–30). The dilemma of Israel was this: How could she have a Jewish king, even if permitted by the Roman empire, if a divine curse rested upon the royal line? The only way that this difficulty could be solved was through the virgin conception. Jesus gained His physical rights to the throne of David through Mary. As the legal, but not actual, firstborn son of Joseph, He received the legal, royal rights without being involved in the curse.
1:18–25
When Joseph discovered Mary’s pregnancy, he faced a moral paradox. He did not want to disgrace Mary because of his great love toward her; however, he could not marry her because of her supposed infidelity. Mary could not logically explain her condition; therefore, the angel explained to Joseph the cause and the purpose of this virgin birth. The explanation clearly shows that the Messiah had to be more than the son of Adam, the son of Abraham, and the son of David; he also had to be divine, the Son of God. By naming the child, Joseph was claiming before his peers, legal paternity. Since Joseph was called "the son of David" (a messianic title), the royal right inherent in that title was included in the birthright passed on to Jesus.
2:1–23
Only the wise men recognized the significance of the unusual star. They knew that it signaled the advent of God’s Son (cf. Num. 24:17; Dan. 9:24–27). They knew that the Messiah had to be both human and divine; this is why they came to worship one who had been born. We do not know their names, number, or native land. Contrary to tradition, they did not follow a star for weeks from their country to Palestine. They saw the star; it disappeared; they traveled by faith to Jerusalem, making an obvious inquiry at Herod’s palace; the star then reappeared and led them to the house (not the manger) where Jesus and Mary were. The star probably first appeared at the moment of the conception or birth; their visit may have occurred almost two years later.
Bethlehem from the area today referred to as Shepherds’ Fields.
The worship of the Magi is offset by the hatred of Herod. This double reception was to be seen throughout Christ’s ministry; some would believe, but others would reject. Herod, established as the Jewish king by the Roman leaders Antony and Octavian, would naturally feel threatened by the announcement of the birth of the Jewish Messiah-King. A highly suspicious man, he had earlier killed many relatives because of imagined conspiracy against him. His decree to murder all male children under two years of age was designed to destroy the Christ child; however, Joseph took Jesus and Mary to Egypt to escape the decree. After the death of Herod, the family settled in Nazareth.
3:1–12
There is a time interval of almost thirty years between chapters 2 and 3. Almost no attention is given to Christ’s human development years. The silence is broken by the ministry of John the Baptist. As the forerunner (Isa. 40:1–5; Mal. 4:5–6), John had the responsibility of calling out from Israel a believing remnant who would be spiritually prepared for the coming of the Messiah-King. The earthly kingdom to be established by the Messiah could only be entered by those who were first members of the spiritual kingdom through repentance and faith. This inner experience had to be manifested publicly through baptism. Although many responded to his invitation, the Jewish officials refused.
3:13–17
The baptism of Jesus marks His official identification as the divine-human Messiah by the Father and His initial introduction to the believing remnant (John 1:31–34). It ended His period of obscurity and thrust Him into His public ministry. At this time He was anointed by the Holy Spirit for His messianic tasks (Isa. 61:1–2; Acts 10:38). His baptism was much different than others because He had no sins to confess.
4:1–11
Theologians have argued for years over the nature of Christ’s temptation. Was He not able to sin or was He able not to sin? The former rests upon His divine essence; the latter is based upon His yielded human will. In either case, the temptation demonstrated that Christ neither possessed a sinful nature nor that He did or thought any evil thing. It further shows His moral right to be the Jewish king. Satan tempted Christ as to the lust of the flesh, the pride of life, and the lust of the eyes (1 John 2:16), but in each instance, Jesus was completely submissive to the Holy Spirit and totally obedient to the will of God revealed in the Scriptures.
4:12–25
Jesus’ active ministry began after the imprisonment of John the Baptist by Herod Antipas. His message was the same as that of John. He appealed for men to repent before the kingdom was established. His ministry had a triple impact: teaching, preaching, and healing. Not only did the converts of John begin to follow Him, but also new crowds were attracted to Him.
5–7
The Sermon on the Mount has been approached in several ways. Some see it as the gospel message to the unbelieving world. Others view it as the rule of life for the Christian today. Many dispensationalists identify it as the law of the future, messianic, earthly kingdom. Jesus Himself explained its significance: "For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven" (5:20). He was laying down the spiritual requirements for entrance into His kingdom, both in its spiritual and physical aspects. The sermon is just as applicable and relevant today as in Christ’s day. To enter the spiritual kingdom today and the eternal kingdom in the future, one must not have a Pharisaical type of righteousness; rather, one must be clothed with the imputed righteousness of God.
This sermon demonstrates Christ’s legislative, judicial, and administrative rights to the Jewish throne. As the King, He had the rights to make up the laws of His kingdom, to interpret those laws, and to execute them. He embodied within Himself the threefold aspects of the democratic process.
5:1–16
The Beatitudes reveal the moral and spiritual qualities of those who would enter His kingdom. Such virtues were never exhibited by the religious hypocrites. As salt and light, His subjects were to have spiritual influence upon others. Their presence in the world should retard moral corruption and point darkened minds to the light of the world, even Christ.
5:17–20
Christ came to fulfill the Old Testament, not to destroy it, as was commonly charged of Him. Christ indicated His acceptance of the total inspiration, authority, and inerrancy of the Scriptures with His reference to the jot and tittle. The jot referred to the smallest letter of the alphabet and the tittle to the stroke of the pen that distinguished one letter from another.
The southern end of the Sea of Galilee, from an elevated site looking eastward to the mountains of Syria.
5:21–48
The Pharisees stressed outward conformity to the demands of God, but Jesus said that true obedience to the law involves the attitudes of the inner self. The attitude produces the action. In a series of six contrasts introduced by the recurring phrases, "Ye have heard that it was said … but I say unto you" (5:21–22, 27–28, 31–32, 33–34, 38–39, 43–44), Jesus contrasted His interpretation with that of the Pharisees concerning murder and hatred, adultery and lust, divorce and remarriage, oaths, personal retaliation, and love and hatred toward enemies. Sin involves the thought as well as the deed.
6:1–7:6
The Pharisees paraded their religiosity. They gave, prayed, and fasted before men, to be seen of men, and to have the glory of men. According to Jesus, such hypocrisy will never be rewarded by God. Genuine righteousness counts not its gifts, regards prayer as a secret devotion, and does not try to impress men with its sacrifices. The Pharisees regarded personal riches as a mark of divine favor, but Jesus said that spiritual wealth is what God desires of men. A genuine believer will not worry about material possessions, but rather will seek to be spiritual. In so doing he has the assurance that his heavenly Father will meet all his needs. The Pharisees were guilty of judging others for petty matters, but were ignorant of their own major spiritual faults.
7:7–29
In the conclusion to His sermon, Jesus set forth the two options open to His listeners. His interpretation of the righteousness that God demands is likened to the strait gate, the narrow way, and the rock foundation; only a few will find eternal life through it. The interpretation of the Pharisees, called false prophets, is seen in the wide gate, the broad way, and the sand foundation; many will experience eternal destruction because of it. Jesus warned against mere profession; a genuine, personal relationship with Christ is absolutely necessary for entrance into His kingdom. The people were amazed because Jesus spoke authoritatively; the scribes often quoted recognized rabbinical authorities, but Jesus said, "I say unto you."
8:1–10:42
To prove that Jesus was the rightful king of Israel, Matthew now presents a group of miracles. Jesus’ miracles were His credentials, proving that He was what He claimed to be (cf. John 10:38; Acts 2:22). In other words, His works support His words. They demonstrate that He has authority in every realm of life. He healed men of all physical problems: leprosy, palsy, fever, death, blood disease, and blindness. He healed both the source and the after-effects; no therapy or recuperation was necessary. He healed both in public and in private. He healed with His touch and with His Word; His physical presence was not always required. He could control nature or the demonic world. As God, He had the authority to forgive sins and to call men from their chosen vocations to His discipleship. A mark of genuine authority is one’s ability to delegate that power to another. When Jesus sent the Twelve out to preach, He gave to them the authority to do exactly what He did (10:7–8). He restricted their itinerary to the Jews because at this time the kingdom offer was not open to the non-Jewish world; He was still offering Himself to Israel as her king (10:5–6). In His ordination address, He anticipated for them the same responses to their ministry as to His; there would be both reception and rejection. In this way they could more fully identify with their master.
In spite of the mounting evidence of His sinless life, His gracious words, and His miracles, Christ encountered opposition from the Jewish people. They wanted a political king who would overthrow the Romans, not a spiritual king who spoke only of repentance and righteousness.
11:1–15
Even John the Baptist began to doubt. "Art thou he that should come, or do we look for another?" (11:3) he asked. Earlier at Christ’s baptism, John had been convinced of His divine messiahship; but why was he wavering now? His problem was simple: How could the kingdom of heaven be established when the forerunner was in prison and when the supposed Messiah was being rejected? John expected the earthly kingdom to be instituted in his own lifetime. To assure John, Christ performed miracles in the presence of John’s messengers and pointed out that these fulfilled messianic prophecy (cf. Isa. 61:1–2). Christ then called upon John to trust Him and the purpose of God even though he could not understand all that was happening. Christ then recognized the positional greatness of John; the Old Testament prophets wrote about the coming Messiah, but John personally introduced Him to Israel. If Israel had received Christ as her king, then John would have fulfilled those prophecies concerning the coming of Elijah (Mal. 4:5–6).
11:16–30
The parable of the children in the marketplace shows that the generation in Jesus’ day resisted both the invitation of John and Jesus. No matter what approach was taken, that generation found excuses to reject the kingdom offer. Because those cities repented not in the face of the presence and power of Christ, their accountability was greater and their judgment would be more severe than those ancient cities who rejected the messages of godly men. In spite of national opposition, however, Jesus continued to give an invitation to individuals to find spiritual rest in Him.
12:1–24
The opposition of the Pharisees centered in alleged violations of the Sabbath both by Christ and His disciples. Actually, they did not break the fourth commandment; they broke the traditional, Pharisaical interpretation of the Sabbath. When the disciples plucked heads of grain, rubbed them in their hands, blew the chaff away, and ate the kernels, the Pharisees accused them of working on the Sabbath (harvesting, threshing, and winnowing). Jesus defended the disciples by appealing to the actions of David and the priests. As the Lord of the Sabbath, He could determine the purpose of that day; it was designed for man’s benefit, not to be a yoke around his neck. Doing good was always permissible on the Sabbath; therefore, healing on the seventh day was not morally wrong. The Pharisees, full of prejudice, plotted to destroy Christ because of His antitradition policies. After Jesus cast a demon out of a blind and dumb man, the people began to wonder: "Is not this the son of David?" (12:23). The Pharisees had seen and heard enough. They now pronounced their official verdict as to their evaluation of the person and work of Christ. To them, He was an insane demoniac. They agreed that Jesus had supernatural power, but that His power was of Satan, not of God’s Spirit.
12:25–50
Christ charged them with committing the unpardonable sin. To say that Jesus performed miracles by Satan and not by the Holy Spirit is both unforgivable and blasphemous. When the leaders requested a further miracle-sign, Jesus announced that no more miracles would be done as public signs for Israel. The next national sign would be that of Christ’s death and resurrection, alluded to in the metaphor of Jonah and the fish. The parable of the unclean spirit (12:43–45) reveals that Israel was now in a far worse spiritual condition than before the ministries of John and Jesus. Henceforth, natural relationships would hold no significance for Christ; only spiritual ones would be important.
13:1–58
Now that a climax had been reached in the relationship between Christ and the religious leaders, through a series of parables He began to show His disciples the form which the kingdom would take on earth during the rejection of the King Himself by Israel. The parables were designed to reveal truth to believers and to hide truth from prejudiced unbelievers. Although parables are difficult to understand at times, there seems to be a general scheme behind these parables on the mystery form of the kingdom of heaven. During the king’s absence and rejection, there will be a preaching of the word with multiple responses from the hearts of men (sower and seed). It will be very difficult to differentiate between the saved and the unsaved; both will be found within professing Christendom (wheat and tares). Christianity will have a great outward development from small beginnings (mustard seed), but will experience inward corruption (leaven). During this time, spiritual treasures will be gained (earthen treasure and pearl). The period will end with the separation of the saved from the lost and with salvation for the former and judgment for the latter (dragnet of fish).
14:1–16:12
In the midst of national opposition, the disciples needed reassurance, especially after John the Baptist was beheaded by Herod Antipas. The feeding of the five thousand reflected Christ’s compassion upon the hungry, but it also demonstrated His creative ability to His own. He was God even though the nation did not recognize Him. This truth needed to be reinforced in the hearts of the apostles. The walking on the water and the calming of the storm added to their conviction. Jesus’ defense of the disciples’ eating manners must have encouraged them. More miracles were performed by Christ, not as public signs, but as responses to personal faith and as teaching tools for the disciples.
16:13–20
Popular opinion, rejecting the Pharisaical, blasphemous charge, regarded Jesus as a holy spokesman for God, but that evaluation was not even adequate. In reply to Christ’s inquiry, Peter answered: "Thou art the Christ, the Son of the living God" (16:16). The only reason why Peter could recognize the divine-human Person was that God had revealed that spiritual truth to him. Jesus then announced: "Thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it" (16:18). The church was not built upon the person of Peter or upon his confession, but rather upon the person and redemptive work of Jesus Christ. The Church is composed of all believers, both Jew and Gentile, saved since Calvary and Pentecost, united to each other and to Christ by the baptism in the Holy Spirit (cf. 1 Cor. 12:13; Eph. 1:22–23; 2:19–22). The power of hell could not prevent the foundation or the construction of the Church from coming to pass. When Peter preached the gospel at Pentecost and in Cornelius’ house (Acts 2, 10), he opened the door of access into the present expression of the kingdom of heaven (the Church) to the Jew and to the Gentile. Since Israel was to receive no more signs and since her rejection of Christ was now inevitable, the disciples were to remain silent about Christ’s real identity.
16:21–27
Matthew now indicates the second major purpose of Christ’s earthly ministry with these introductory words: "From that time forth began Jesus to shew" (16:21; cf. 4:17). For the first time, Christ clearly declared His intention to die and to be raised. The disciples did not perceive that the cross had to precede the crown, that Christ had to suffer before He could reign. Genuine discipleship also includes such self-denial.
16:28–17:23
Jesus’ transfiguration fulfills His prediction: "There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom" (16:28). Peter, James, and John got a preview of Christ’s coming to the earth to establish His kingdom in glory (2 Peter 1:15–18). This event demonstrated that Christ’s divine glory was veiled in human flesh during His earthly sojourn and that He was, in fact, God’s beloved Son. The thrill of this experience was soon removed by the disciples’ inability to cast out a demon and Jesus’ second announcement of His death and resurrection. Note their sorrow.
17:24–18:35
Since Christ’s death, resurrection, and ascension into heaven were now before Him, He had to instruct His own concerning proper spiritual qualities. Although Christ did not have to pay the tribute money because He was the king, He nevertheless did so in order not to offend; thus believers should be prepared to do for the sake of public testimony that which is not required. Humility and concern for the lost should always mark the Christian. Restoration of sinning brethren should be encouraged. Christians should be quick to forgive one another; after all, if Christ forgave them such a great debt of sin, should they not forgive others for small wrongs?
19:1–15
Christ did not mediate between the Shammai school of Phariseeism which taught that unfaithfulness was the only grounds for divorce and the liberal Hillel school which regarded incompatibility as sufficient grounds. Instead, He went back to the original purpose of marriage. Man and woman were to live together until death separated them. Divorce was simply permitted to prevent greater evils, wife beating or murder, from happening. If Jesus allowed divorce, He may have been referring to fornication committed during the betrothal period (cf. 1:18–19). Problems are inherent in marriage, but marriage is never wrong in the will of God; however, marriage is not necessary for every person.
19:16–20:16
To show that heaven cannot be gained by human effort, Jesus charged the rich young ruler to sell his possessions, give the sale money to the poor, and follow Christ. The ruler loved himself far more than his neighbor or his God; he had not kept the commandments. His refusal showed that he trusted what his riches could do for him, not what Christ could provide for him. Jesus then announced that the disciples would rule over the twelve tribes of Israel during the kingdom because of their faithful service. The parable of the laborers demonstrates that Christ has a perfect right to reward men as He sees fit, that equal rewards will be given for equal faithful service, and that many called to Christian life and service late in this era will be rewarded before those called earlier.
JERUSALEM IN THE NEW TESTAMENT TIMES
This map is used by permission graciously granted by Dr. G. Frederick Owen and Beacon Hill Press, Kansas City, Missouri. Reproduced from Dr. Owen’s book, Jerusalem, p. 29.
20:17–34
On the way to Jerusalem Jesus again reiterated His intention to die and to be raised. He definitely knew what lay before Him. The request of the mother of James and John to have her sons sit on the choice thrones no doubt was provoked by Christ’s earlier announcement (19:28). In His answer Jesus taught that spiritual greatness is not achieved by pride and self-assertion, but by humility and service to others. Even He "came not to be ministered unto, but to minister, and to give his life a ransom for many" (20:28). It is amazing that the blind men saw the messiahship of Christ when Jerusalem was blinded to that truth. Jesus healed them out of His compassion for their need and in response to their faith.
21:1–22
The Triumphal Entry into Jerusalem marked Christ’s formal and final presentation of Himself to Israel as the king of the Jews (cf. Zech. 9:9). Although many praised Him for being the son of David, the majority opinion of the city was: "This is Jesus the prophet of Nazareth of Galilee" (21:11). They saw Him only as a mere man. His first action within the city was to drive out the money changers and those who sold birds and animals within the temple courts. They had turned His house into a religious racket; therefore, He had the right to purify His temple (cf. Mal. 3:1–3). Jesus cursed the fig tree because it had the outward signs of life but no fruit to offer to its creator. The fig tree symbolized Israel, a nation with outward religiosity, but no spiritual fruit.
21:23–22:14
Christ’s cleansing of the temple brought Him into open conflict with the priests who questioned His authority to do so. Jesus answered their question with a question: Where did John the Baptist get his authority? He had trapped them and unmasked their bias. They had rejected John without reason, and now they were doing the same to Jesus. Jesus then set forth three parables to show the relationships that existed between Israel’s leaders and God. They could be seen in the son who professed obedience with the lip, but who disobeyed with the life. They were like the husbandmen who refused to obey the servants of the householder and who killed the son (Christ) to gain what did not belong to them. Just as the husbandmen were destroyed by the householder, so Israel would be destroyed by God (accomplished a.d. 70). They were like those bidden to the marriage feast of the son who made excuses why they could not come.
22:15–22
In an attempt to pressure Jesus into saying something that could be used against Him, the Pharisees and the Herodians threw three difficult questions at Him. They asked whether taxes should be paid to Rome. They thought that if Jesus answered negatively, they could charge Him with treason and that if He answered positively, the restless Jews would become disenchanted with Him. However, Jesus distinguished between the church (God) and the state. A man is obligated to honor both as long as they operate in their God-given realms; there is no conflict between being a good citizen and a good member of the family of God.
22:23–33
The Sadducees asked a theological question about life after death. Jesus stated that resurrection does not restore natural, earthly relationships. There will be no need for family life in heaven; service and fellowship with God will occupy our attention there. Jesus challenged their denial of the resurrection by appealing to the power of God to do so and to the Scriptural teaching of that fact (Job 19:25–27; Isa. 26:19; Dan. 12:2).
22:34–40
A lawyer asked Jesus to identify God’s greatest commandment. Instead, Jesus condensed all of the commandments into two: Love God and love man with all that you are. These two form the essence of all of God’s precepts.
22:41–23:36
Now that Jesus had adequately answered all of their hardest questions, it was His turn to quiz them: "What think ye of Christ? whose son is he?" (22:42). When this leading question brought the reply, "The son of David," Jesus then asked why David called his son "Lord" under the inspiration of the Holy Spirit. The only logical answer would be that David knew that the Messiah would be both human and divine, that he would be both the son of David and the Son of God. The leaders rejected Christ’s claims to deity, and yet the Old Testament described the two natures of the Messiah. Their sinful prejudice caused Jesus to pronounce a series of woes upon their religious hypocrisy. Because of their unbelief, Israel could only expect the judgment of God. The clash for the moment was over; they had repudiated Him and He had rejected them.
23:37–24:31
Because Israel willfully rejected Him, Christ predicted a time of absence from the nation, a visible return, and a later spiritual acceptance by them. He also announced that the temple would be completely devastated. These disclosures stimulated the disciples to ask these questions: "Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?" (24:3). These are basically two questions. The first deals with the temple, whereas the second deals with a sign that will precede His second advent and end the age (better translation than "world") of His absence and rejection. This famous teaching, called the Olivet Discourse, was thus given to reveal the conditions that would prevail on the earth prior to Christ’s return to establish His kingdom. Dispensationalists believe that these signs will have their ultimate fulfillment in the seven-year tribulation period, although the embryonic beginnings of these events can be seen in the latter days of this church age.
Jesus predicted the presence of war, famine, pestilence, and earthquakes (cf. seal judgments, Rev. 6). Persecution of the saved, treason, and religious deception will mark this period. Some of the positive features are that many righteous will be delivered through the persecutions and that the kingdom message will be heard universally. The event that will signal the great tribulation will be the manifestation of the antichrist (24:15; cf. Dan. 9:24–27). This tragic period will end when Jesus Christ returns to the earth (24:27–30).
24:32–25:46
In a series of parables, Jesus revealed what attitudes a believer should have toward this great event. Although he cannot know the exact day and hour, the Christian should be sensitive to world conditions around him and to the possibility of prophetic fulfillment in his lifetime. Some have suggested that the putting forth of leaves by the fig tree represents the establishment of the State of Israel (1948) and that the generation born then will live to see the fulfillment of Jesus’ words. Others see it as a guarantee that the race or generation of Jews will survive until that day. Just as the flood surprised Noah’s generation, so Christ’s return will catch unsaved men unprepared. The believer, on the contrary, should be watching (24:37–44), faithfully doing the master’s will (24:45–51), prepared (25:1–13), and discharging his spiritual responsibilities (25:14–30). When Christ returns to the earth, He will separate all living Gentiles into two groups: the saved (sheep) and the lost (goats). The saved will share in the blessings of His earthly kingdom, whereas the lost will be cast into hell. During the tribulation, men will express their faith in the messiah of Israel by their actions toward the Jews.
26:1–16
The closing events of Christ’s earthly ministry were now upon Him. The plot to crucify Him had intensified and solidified. Of all His followers, it would appear that only Mary understood the full significance of Christ’s frequent references to His death. As an act of love and worship, she anointed Him, anticipating His death and burial. Judas, probably frustrated because the Romans were not overthrown, bargained with the priests to deliver Christ into their hands for thirty pieces of silver.
26:17–56
On the night before His crucifixion, Jesus ate the Passover feast with His disciples secretly in the upper room. On this occasion Jesus revealed His knowledge of Judas’ betrayal. After the feast, Christ instituted the ordinance of the Lord’s Supper, symbolizing His body and blood with the bread and wine. From the house they went to the Mount of Olives where Jesus announced that all of His disciples would forsake Him that night. The denial of Peter was especially stressed. Later, in the Garden of Gethsemane, Christ agonized over the nature of His coming sacrificial death. Three times He prayed: "O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt" (26:39). At the conclusion of His prayer, Judas came with the temple guard to seize Jesus. Instead of resisting, Christ willingly yielded to the demands of the soldiers. The disciples fled as Jesus predicted.
A view southeast over the Old City of Jerusalem, from the Lutheran Tower.
26:57–27:26
A comparison of the four Gospels will reveal that Christ underwent six "trials" during that night and early the next day. The first three occurred before religious authorities: Annas, Caiaphas, and the Sanhedrin. The second three took place before the civil rulers: Pilate, Herod Antipas, and Pilate again. The trials were a mockery of justice. They took place at the wrong time (night), in the wrong place (private homes), without benefit of counsel, before false witnesses, and accompanied by beatings, and He was sentenced to death contrary to the evidence.
The religious leaders convicted Him because of His prediction of the destruction of the temple and His claim to be the Son of God. They saw Christ as a blasphemer and beat Him without mercy. During these trials, Peter denied Christ three times as predicted. Judas tried to reverse the terrible sequence of events by returning the money, but it was too late. Full of remorse, he hanged himself.
Pilate recognized the political innocence of Christ. He did not see Christ’s claim to be the king of the Jews as a threat to the Roman empire. However, under tremendous pressure by the religious leaders, he delivered Christ to be crucified and released Barabbas at their request.
27:27–50
After being mocked by the Roman soldiers, Jesus was taken to Golgotha to be crucified. He was on the cross for about six hours (9 a.m.–3 p.m.). He refused a narcotic drink that would deaden some of the pain; rather He chose to suffer for sins consciously. The soldiers divided His garments and gambled for His coat. The crowd, led by the priests, continued to mock Him. During this experience, Jesus uttered His famous sayings:
1. Father, forgive them; for they know not what they do (Luke 23:34).
2. Verily I say unto thee, To day shalt thou be with me in paradise (Luke 23:43).
3. Woman, behold thy son; Behold thy mother! (John 19:26–27).
4. My God, my God, why hast thou forsaken me? (Matt. 27:46).
5. I thirst (John 19:28).
6. It is finished (John 19:30).
7. Father, into thy hands I commend my spirit (Luke 23:46).
27:51–56
Some strange phenomena accompanied His death. Darkness covered Palestine during the last three hours on the cross (27:45). The inner veil of the temple was ripped from the top to the bottom showing that God was through with the system of animal sacrifices. An earthquake broke rocks and opened graves. The bodies of some believers appeared in Jerusalem, possibly after His resurrection.
27:57–66
The body of Jesus was removed from the cross by Joseph of Arimathaea and Nicodemus (John 19:38–42), anointed and wrapped for burial, and placed into the former’s private tomb. The tomb was sealed and guarded at the request of the Jewish leaders to keep the disciples from stealing the body.
28:1–15
Again, all four Gospels must be studied together for a complete account of Christ’s resurrection appearances. It is impossible to be dogmatic about the exact chronological order of the appearances, but here is a plausible sequence:
1. To Mary Magdalene (John 20:14–18).
2. To the women (Matt. 28:8–10).
3. To Peter (Luke 24:34; 1 Cor. 15:5).
4. To the two disciples on the Emmaus road (Luke 24:13–31).
5. To the ten apostles (Luke 24:36–43; John 20:19–24).
6. To the eleven apostles (John 20:24–29).
7. To seven apostles by the Sea of Galilee (John 21:1–23).
8. To five hundred brethren (1 Cor. 15:6).
9. To James (1 Cor. 15:7).
10. To the eleven, on the day of ascension (Matt. 28:16–20).
These appearances occurred during the forty days between His resurrection and ascension. He was now in a real, physical, immortal, incorruptible body that could be seen, heard, and touched.
28:16–20
On the day of His ascension, Christ commissioned the apostles to make disciples of all nations through evangelization ("Go"), baptism, and teaching. Ten days after Christ went into heaven the Holy Spirit came, and the disciples were enabled to carry out this command (Acts 2).