|
Introduction
It is always interesting to learn the skeptics view of the Bible or any
book in it. Renan the French philosopher (1823-1892) in his book “Life
of Jesus” wrote concerning the Lord. “There is no one greater than
Jesus” “a truly remarkable person but not the Son of God”. Yet this man
said concerning Matthew, “The most important book of Christendom, the
most important book that has ever been written”. As a believer I would
disagree and say, “Matthew is one of the most important books ever
written”
The Grace of God
If we were to learn nothing else from the gospels beyond the fact that
God used various men to write specialized summaries
⃰
of the Lord, it would be a manifestation of His infinite grace. For
God, who is perfect in all His ways (Deut. 32:4), to deign to take a man
such as Mark, a servant who failed, and use him to record the life of
one who never failed, was gracious. Add to this Matthew, a despised tax
collector, yet God used Him. In the words of another context: “Not many
mighty . . . are called” (1 Cor. 1:26).
⃰
So called because each gospel was written for a
particular reason and was a gathering together of truths that focused in
on their purpose.
The Author
Matthew is a man of whom we know almost nothing about. There is no
record of a single word he spoke, yet he records in detail seven major
sermons of the Lord.
|
Matthew was: |
|
1) |
Known by two names, Matthew and Levi. (Mk. 2:14; Lk. 5:27)
|
| |
|
|
2) |
Religiously he was a Jew and a Levite
⃰.
Being a Levite He ought to have been, to some extent, in
priestly service, but had lost out to the things of this world.
Yet, God used him to record the life of the man who always had
the
right perspectives, and fulfilled his role for the glory of God.
⃰
These people are mentioned twice in the Gospels (Lk.
10:32; Jn. 1:19). They were from the tribe of Levi and had the
responsibility of the Tabernacle and its services. They were
not numbered with Israel (Num. 3),
having been given the place of the first born in Egypt and paid
to Aaron their redemptive price. |
| |
|
|
3) |
Being a publican by vocation, (a hated tax collector (Matt.
10:3) who was converted (Matt. 9:9)) and two truths come into
focus here: |
| |
|
a) |
He
was accountable to Rome for collecting taxes, thus he had to be
a very careful record keeper of all the financial dealings.
|
| |
|
b) |
The Lord chose a man who was despised and rejected by the
community, as He Himself would be, to follow Him.
|
| |
|
|
i)
ii)
iii) |
To the Jewish community he was a traitor to Israel, working with
the despised Romans.
He was also seen as a thief. The tax collectors were able to
charge that which they wanted and keep the extras.
Since tax collectors were associated with the Gentiles, they
were seen as being unclean. |
| |
|
|
|
|
|
4) |
He came from Capernaum, a city that had rejected the Lord (Matt.
11:23), but when the Lord called him he immediately followed,
not just outwardly, but he was a changed man. |
| |
|
|
|
|
|
5) |
Matthew opened his heart and opened his house, making a great
feast (Lk. 5:29), inviting all his associates and those who were
despised to come (Lk. 5:32). It seems that he was not only a
man of means but also humility, for he makes no reference to
this in his gospel. |
Matthew means “Gift of God” and surely that was what he was.
Considering Eph. 4:11, this man was a gift given to the church.
When Written
We cannot determine exactly when the book was written but the
expression: “Unto this day” (Matt. 27:8; 28:15), indicates a duration of
time had passed since the events mentioned. However, the expression:
“there shall not be left here one stone upon another” (ch 24:2),
indicates a time before AD 70 when Jerusalem was destroyed. It is not
known if Matthew wrote before or after Mark, but there are major
similarities between the two books.
To Whom Was The Book Written
There can be no doubt that the Holy Spirit used
this Levite to write principally for the Jews (ch 10:56). His knowledge
of the Old Testament is very evident in the number of quotations⃰
and concepts from the ancient scriptures. Like Saul of Tarsus, Matthew
was an exceedingly well taught man (Acts 22:3). While he writes for the
Jew, his writing is not exclusively for them, but is for all humanity;
Jew, Gentile, man and woman. The following table makes this clear.
⃰
Not all his quotations are exact quotations but it seems he was
using the Septuagint and so there are slight differences from
the wording in the Old Testament.
|
|
Matthew |
|
Gentiles came to worship the Baby. |
2:1-12 |
|
The Lord went into Galilee of the Gentiles. |
4:12, 15 |
|
The Lord commended the Gentiles. |
8:5-13 |
|
The Queen of Sheba, a Gentile, was approved by the Lord. |
12:42 |
|
At a time of crisis, Christ referred to a prophetic
reference to the Gentiles. |
12:14-21 |
|
In some parables the Lord indicated that blessings rejected
by Israel would be received by the Gentiles.
|
22:8-10 |
|
In the Olivet Discourse the gospel would go out to all
nations. |
24:14 |
|
The Great Commission is to all the nations. |
28:19-20 |
Furthermore, His Kingship will be over all people over all the earth:
"And the Lord shall be King over all the earth; in that day shall there
be one Lord, and His name one" (Zech. 14:9). His Kingdom shall be
indestructible by corruption or age, non-defeatable, having a king who
is divine, it is unpreventable because it will be accomplished by divine
power and according to the divine purpose (Dan. 2:44). Not only will
the Lord reign universally but He will be “just, ruling in the fear of
God” (2 Sam. 23:3); and will “reign in righteousness” (Isa. 32:1). It
will not be a return to Edenic idealism for the reigning monarch will
not be subject to Satanic power having already defeated him, therefore,
there is no possibility of failure.
Style
Of Writing
In Matthew’s work it was very important to gather data together. For
instance, if farmer Jacob came to do some business. Matthew would have
to carefully check the animals and the prices , etc. He would gather
the ewes together and the bulls together. His money would have been put
neatly in drawers, the same as we have in cash registers. Therefore, it
is to be expected that he gathered his data and presented everything in
an orderly manner.
|
He records two types of discourses, those which were major messages and
those which, while just as important, are considerably smaller. |
|
1) |
The
major ones are: |
| |
|
a)
b)
c)
d) |
The
sermon on the mount (chs 5-7)
The
sermon of humility and forgiveness (ch 18:15-35)
The
woes of the Pharisees etc. (ch 23)
The
Olivet prophecy (ch 24-25) |
|
2) |
The
smaller ones are: |
| |
|
a)
b)
c) |
The
invitation to: “Come unto me all ye who are weary” (ch 11:28-30)
The
warning against idle words (ch 12:36-37)
The
commission to go into all the world (ch 28:18-20) |
While there are several structures which show his orderliness, the
following gives a structure.
|
Narrative |
Teaching |
Closing comment or conjunction |
|
Chs 1-4 |
Chs 5-7
The sermon on the mount and discipleship. |
Ch 7:29 |
|
Ch 8:1-9:34 |
Ch 9:35 - 10:42
The responsibility on the disciples as apostles. |
Ch 11:1 |
|
Ch 11:2-12:50 |
Ch 13:1-52
The parables of the kingdom, the kingdom in mystery. |
Ch 13:53 |
|
Ch 13:54-17:27 |
Ch 18:1-19
The lessons on forgiveness. |
Ch 19:2 |
|
Ch 19:3-23:39 |
Ch 24:1 - 25:46
The fall of Jerusalem and future events |
Ch 26:1 |
|
Ch 26:2-28:17 |
Ch 28:18
Go ye into all the world |
Ch 28:18-20 |
|
He will gather things together, consequently: |
| |
1) |
He will use the word “gather” 9 times, whereas Mark used it 1
time, Luke and John 3 times each. |
| |
2) |
He will use the word “gathering” once, Mark, Luke and John never
use it. |
| |
3) |
He will use the word “gathered” 14 times, Mark 5 times, Luke 7
times and John twice. |
He gathers the parables, ch 13
He gathers the miracles, ch. 8-9
He alone writes: “Where two or three are gathered” (Matt. 18:20)
The Aspects of God
Matthew underlines the fact of the omniscience of God by the prophecies
He foretold and then in providence caused their fulfillment. It is a
blessed truth that the promises are literal and God means what He says.
Key
Verses
|
1) |
“The book of the generation of Jesus Christ, the Son of David, the Son
of Abraham.” (ch 1:1) |
|
2) |
“Thou art the Christ, the Son of the Living God.” (ch 16:16) |
|
3) |
“Then the eleven disciples went away into Galilee, into a mountain where
Jesus had appointed them. And when they saw Him, they worshipped Him:
but some doubted. 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 commanded you: and, lo, I am with you alway, even unto the
end of the world. Amen.” (ch 28:16-20) |
Key
Words
The key words in Matthew and the
other gospels
|
Expression |
Matthew |
Mark |
Luke |
John |
|
Son of David |
9
(a 10th time refers to Joseph)
|
3 |
3 |
0 |
|
Son of Abraham |
1 |
0 |
2 |
0 |
|
Son of God |
8 |
3 |
7 |
10 |
|
Son of man |
30 |
14 |
25 |
11 |
|
Beloved Son |
2 |
2 |
3 |
0 |
|
Firstborn son |
1 |
0 |
1 |
0 |
Notable Features of
The Book
The Kingdom of Heaven
|
Matthew speaks a great deal about the “kingdom” and mentions it in two
ways, the “kingdom of God” which is mentioned five times, and the
“Kingdom of Heaven” which is mentioned 33 times in 32 verses. The
questions which have been the subject of much debate are:
|
| |
1)
2) |
“Is the kingdom of God the same as the Kingdom of Heaven”?
If there is a difference what is it? |
To these could be added: “the kingdom of Christ and of God” (Eph. 5:5);
“the kingdom of His dear Son” (Col. 1:13); The kingdom of our God” (Rev.
12:10) and “the kingdom of our Lord and Saviour Jesus Christ” (2 Pet.
1:1).
Regarding the two being considered, men who have carefully studied these
questions disagree as to if they are the same, and if there is or is not
a difference between them. Since this is not the theme of this paper, I
simply observe that the word “Kingdom” simply is the “King’s dominion”.
The expression “Kingdom of Heaven” indicates the sphere from which the
King rules, whereas the “Kingdom of God” indicates the character of His
rule. Again, among the Jewish people who were exceedingly hesitant
about taking the name of God in vain, would have substituted “heaven”
for “God”.
At times, it has been suggested that we should not preach the “kingdom
of heaven / God” today because it is Jewish and has nothing to do with
this age. As a young believer, in the North of Ireland I was taught, if
it is presented in the gospels, acted upon in the Acts, and a teaching
connected with it in the epistles, then it is applicable to us today.
If that is so, then
there can be no doubt the Lord preached it (Matt. 4:23; Matt. 21:43);
John preached it (Matt. 3:2; Mk. 1:15); and the apostles were sent to
preach it (Matt. 10:1-7; Lk. 10:11). After Pentecost and before His
ascension, the Lord spoke concerning it (Acts 1:3); Philip preached it
(Acts 8:12); and Paul preached it (Acts 19:8, 28:23). It is also spoken
of in the epistles (Rom. 14:17; Col. 4:11; 2 Thess. 1:5).
When
we preach John 3:3, it is commonly taught that if an individual wants to
go to heaven they must be born again. Yet the passage says nothing
about heaven, but seeing and entering the kingdom. At the moment of
salvation we were: “Translated us into
the kingdom of His dear Son” (Col. 1:13).
There is often a failure to distinguish between the moral and obligatory
aspects of the Kingdom and the literal kingdom. The “gospel of the
Kingdom” was preached by John Baptist and our Lord, and will be again
when the church is gone. It teaches
that the Lord is coming to reign on the earth; the promises to Israel
and David will be literally fulfilled; but all would acknowledge that
salvation will still be by grace. The “gospel of the grace of God” (Acts
20:24) lays emphasis on the benevolence of God, and when one accepts
Christ as Saviour, there is in their life the characteristics of the
kingdom of God (Rom. 14:17).
The Christ
The word “Christ” means anointed. Anointed is the Greek translation of
the Hebrew word, “Messiah”, and rather than being a name, it is a title,
“Jesus is the Christ”, the Anointed of God. This was the message Paul
preached to the Jews of Thessalonica (Acts 17:3). He is called
“Messiah” in Dan. 9:24-26, and “Anointed” in Psa. 2:2. In Thessalonica
Paul opened and alleged that Jesus was the Christ. It is fundamental
for John was moved (2 Pet. 1:21) by the Spirit to write the gospel that
bears his name to prove this very point (Jn. 20:31). The character of
antichrist is to deny this (1 Jn. 2:22), and it is the major evidence
that one is born of God (1 Jn. 5:1).
|
To be the Christ is to be the Anointed of God in several avenues: |
| |
1) |
In the Old Testament the Priest,
King and prophet were anointed, thus indicating if Jesus is the
Christ, he must be the anointed of God as Prophet, Priest and
King. |
| |
2) |
There is more, Matthew will do that which was not done in Jewish
genealogies. He included ladies, and not all of them were reputable! |
| |
3) |
Furthermore, immediately after His baptism and temptation, the Lord goes
into Galilee, Galilee of the Gentiles. |
The Genealogy
To most of us we know who our grandparents and possibly our great-grand
parents are or were, and little beyond that. Our genealogy does not
really concern us for we have enough to be concerned about
with the present. However, to the children of Israel it was very
important, as is seen by certain men who had to declare their “pedigree”
(Num. 1:18). Paul saw great importance in his pedigree (Phil. 3:5; Acts
22:25-27). Why was this so important for Matthew and Luke to record?
|
One major reason is because on it depends the legal and fraternal right
of the Lord to the throne of Israel. A person without the right
qualifications would be an impostor therefore, since Christ is presented
as the king from birth, Matthew presents His legal qualifications before
he gives the actual announcement of His birth. Many are the prophecies
concerning the man to be king. Some of these
are: |
| |
1) |
“Unto us a child is born. . .of His government and peace shall be no
end, upon the throne of David, and upon His kingdom. . .The zeal of the
Lord of Hosts will perform this.” (Isa. 9:6-7)
|
| |
2) |
“Behold. . .I will raise unto David a righteous Branch, and a King shall
reign and prosper.” (Jer. 23:5)
|
| |
3) |
“One
like the Son of Man came. . .to the Ancient of Days, and there was given
Him dominion, and glory, and a kingdom, that all people, nations, and
languages, should serve Him.” (Dan. 7:13-14) |
His genealogy also shows Him to be a real human being and not a
theophany, and being a true man, He is able to be the sacrifice for
sins, high priest and advocate.
Another reason His genealogy is vital is found in the words: “The book
of the generation of Jesus Christ, the son of David, the son of Abraham”
(Matt. 1:1). The expression: “The book of the generations” is only
found in one other place, namely Gen. 5:1. This gives the genealogy of
Adam, the head of humanity. By using the same expression, Matthew
indicates that Jesus is the head of a new order of humanity. This is
the theme of which Paul writes about in Rom. 5:12-19. Concerning the
clauses: “Son of David and Son of Abraham”; with Christ as the Son of
David it was prophesied: “There shall not fail thee a man on the Throne
of Israel” (1 Kgs. 2:4; 9:5). With Christ as the Son of Abraham is was
prophesied: “In thee shall all families of the earth be blessed” (Gen.
12:3).
Matthew and
The Old Testament
Matthew knew that to reach his own people, the Jews, he had to show a
very solid relationship between the Old Testament and Jesus. In the
recording of his genealogy there is mention of the children of Israel
being taken into Babylon, but no mention of them returning. It would
seem that in the viewpoint of God, they were still not only in Babylon,
but most definitely in the greater bondage to sin and Satan, therefore,
Christ is manifested as the one who will, “save” and deliver His people
from their sins. By not mentioning the return from Babylon, Matthew
takes his readers back to 2 Chron.; Mark takes them back to Malachi, but
Matthew goes beyond that.
|
With his vast knowledge of the Old Testament, he will repeatedly use the
expressions: |
| |
1) |
“That it might be fulfilled.” (ch 1:22; 2:15; 2:23; 4:14; 8:17; 12:17;
13:35; 21:4; 26:56; 27:35).
This expression is never used by Mark or Luke and only
seven times in John. |
| |
2) |
“Then was fulfilled.” (ch 2:17-18; 27:9) |
| |
3) |
“It
is written.” (ch 2:5; 4:4, 6, 7, 10; 11:10; 21:13; 26:24; 26:31)
It is used six times in
Mark, eight times in Luke, and three times in John. |
| |
4) |
“Spoken by the prophet.” (ch 3:3; 13:35; 21:4; 27:35) |
| |
5) |
“Fulfilled.” (ch 2:17; 5:18; 13:14; 24:34; 26:54; 27:9) |
He will either use the Old testament by quoting, by allusion, or concept
some 70+ times.
|
Matthew |
Old Testament |
Matthew |
Old Testament |
|
Matt. 1:23 |
Isa. 7:14 |
Matt. 15:4–6 |
Deut. 5:16 |
|
Matt. 2:5, 6 |
Mic. 5:2 |
Matt. 15:8–9 |
Isa. 29:13 |
|
Matt. 2:15 |
Isa. 7:14 |
Matt. 15:8–9 |
Isa. 29:13 |
|
Matt. 2:23 |
Isa. 11:1 |
Matt. 18:16 |
Deut. 19:15 |
|
Matt. 3:3 |
Isa. 40:3 |
Matt. 19:4 |
Gen. 1:26; 5:2 |
|
Matt. 4:4 |
Deut. 8:3 |
Matt. 19:5 |
Gen. 2:24 |
|
Matt. 4:6 |
Psa. 91:11–12 |
Matt. 19:18 |
Ex. 20:14-16 |
|
Matt. 4:7 |
Deut. 6:16 |
Matt. 19:19 |
Ex. 20:12; Lev. 19:18 |
|
Matt. 4:10 |
Deut. 6:13 |
Matt. 21:4–5 |
Zech. 9:9, Isa. 62:11 |
|
Matt. 4:14–16 |
Isa. 9:1–2 |
Matt. 21:9 |
Psa. 118:26 |
|
Matt. 5:5 |
Psa. 37:11 |
Matt. 21:13 |
Isa. 56:7 |
|
Matt. 5:21 |
Ex. 20:13 |
Matt. 21:13 |
Jer. 7:11 |
|
Matt. 5:27 |
Ex. 20:14 |
Matt. 21:16 |
Psa. 8:2 |
|
Matt. 5:31 |
Deut. 24:1 |
Matt. 21:42 |
Psa. 118:22–23 |
|
Matt. 5:33–37 |
Ex. 20:7; Num. 30:2 |
Matt. 22:33–32 |
Ex. 3:6, 15 |
|
Matt. 5:30 |
Ex. 21:24; Lev. 24:20; Deut. 19:21 |
Matt. 22:37 |
Deut. 6:5 |
|
Matt. 5:43 |
Lev. 19:18 |
Matt. 22:39 |
Lev. 19:18 |
|
Matt. 7:23 |
Psa. 6:8 |
Matt. 22:24 |
Deut. 25:5 |
|
Matt. 8:17 |
Isa. 53:4 |
Matt. 22:44 |
Psa. 110:1 |
|
Matt. 9:13 |
Hosea. 6:6 |
Matt. 26:31 |
Jer. 2:30; Zech. 8:7 |
|
Matt. 10:35 |
Mic. 7:6 |
Matt. 27:9–10 |
Zech. 11:13 |
|
Matt. 11:10 |
Mal. 3:1 |
Matt. 27:48 |
Psa. 69:21 |
|
Matt. 12:7 |
Hosea. 6:6
(This is the second time this is quoted (ch 9:13) |
Matt. 27:35 |
Psa. 22:18 |
|
Matt. 12:18–21 |
Isa. 42:1–4 |
Matt. 27:39 |
Psa. 22:7; Psa. 109:25 |
|
Matt. 13:13–15 |
Isa. 6:9–10 |
Matt. 27:43 |
Psa. 22:8 |
|
Matt. 13:35 |
Psa. 78:2 |
Matt. 27:46 |
Psa. 22:1–2 |
References in Matthew come from 29 of the 39 books. 89 of them are made
by Lord. The books referred to are: Genesis, Exodus, Leviticus,
Numbers, Deuteronomy, 1 Samuel, 1 Kings, 2 Chronicles, Ezra, Nehemiah,
Job, Psalms, Proverbs, Isaiah, Jeremiah, Ezekiel, Daniel, Hosea, Joel,
Amos, Jonah, Micah, Zephaniah, Zechariah, and Malachi.
Matthew and
His Relationship To The Other Gospels
|
|
Matthew |
Mark |
Luke |
John |
|
Christ
presented as: |
Christ the King |
Christ the Servant |
Christ the Man |
Christ is God |
|
Money |
Talent
Ch 25:24 |
Penny
Ch 12:15 |
Pound
Ch 19:16 |
|
|
Commodities |
Gold
Ch 2:11 |
|
Silver
Ch 15:8 |
|
|
Transfiguration |
Ch 17:2 |
Ch 9:2 |
Lk. 9:29 |
|
|
Genealogy |
Genealogy
Ch 1:1-16 |
|
Genealogy
Ch 3:23-38 |
|
|
Ascension |
|
Ascension |
Ascension |
|
|
Joseph of Arimathaea |
He was a rich man Ch 27:57 |
He was an honorable counselor Ch 15:43 |
He was a good man and just
Ch 23:50 |
He was a disciple Ch 19:38
|
|
Deals with |
The past |
The present |
Death |
Eternity |
|
Writer |
Matthew was a Jewish disciple |
Mark was a companion of Paul |
Was a companion of Paul |
John was a disciple of the Lord |
Matthew
Records 26 Miracles:
|
Chapter |
Miracle |
|
8:1-4 |
Cleansing of the leper |
|
8:5-13 |
Healing the centurion’s servant |
|
8:14-15 |
Restoring Peter’s mother-in-law |
|
8:16 |
Healing many possessed with devils |
|
8:23-27 |
Stilling of the tempest |
|
8:28-34 |
Deliverance of the demonic |
|
9:1-8 |
Healing of the paralytic |
|
9:20-22 |
Healing the woman with the issue of blood |
|
9:18, 19, 23-26 |
Raising of the daughter of Jairus |
|
9:27-31 |
Healing the blind men |
|
9:32-33 |
Deliverance of the dumb demonic |
|
12:10-13 |
Restoration of the man with a withered hand |
|
12:15 |
Healing of multitudes |
|
12:22 |
Deliverance of the blind and other demonic |
|
14:14 |
Healed the sick |
|
14:15-21 |
Feeding the five thousand |
|
14:25-33 |
Walking on the sea |
|
15:21-28 |
Deliverance of the Syrophenician’s daughter |
|
15:30 |
Healing of multitudes |
|
15:32-38 |
Feeding the four thousand |
|
17:14-18 |
Deliverance of the lunatic boy |
|
17:24-27 |
Finding of the coin |
|
19:2 |
Healing of multitudes |
|
20:29-34 |
Healing the blind man near Jericho |
|
21:14 |
Healing the blind and lame in the temple |
|
21:18-22 |
Withering of the fig tree |
Outlines
|
1) |
The
person of the Messiah (ch 1:1 - 4:16) |
| |
|
a) |
From
that time Jesus began (ch 4:17) |
|
2) |
The
proclamation of the Messiah (ch 4:18 - 16:20) |
| |
|
a) |
From
that time Jesus began (ch 16:21) |
|
3) |
The
passion of the Messiah (ch 16:21 - 28:20) |
|
4) |
The
person of the King in His presentation, legislative rulings, power and
program (ch 1:1 - 16:20) |
|
5) |
The
rejection of the king in its antagonism (ch 16:21 - 27:66) |
|
6) |
The
supremacy of the King in resurrection power and in commissioning
authority (ch 28) |
| |
|
|
Ch 1 |
The prologue: His genealogy |
|
Ch 1 |
His birth |
|
Ch 5-7 |
The Sermon on the Mount |
|
Ch 10 |
Instructions to the disciples (the mission of the 12) |
|
Ch 13 |
Parables about response and judgment |
|
Ch 18 |
Instructions to the disciples (Christian community) |
|
Ch 24-25 |
Final discourse, the Olivet discourse |
|
Ch 26-28 |
His passion |
|
Ch 28 |
Epilogue, The great commission, His generations |
May God grant us good understanding as He, by His
Holy Spirit, deigns to guide us into all truth.
John 16:13
Copyright © 2011 by Rowan Jennings, Abbotsford,
British Columbia
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