Introduction to Matthew

Each of the four Gospels (Matthew, Mark, Luke, and John) tells the story of Jesus from its own perspective. Matthew emphasizes that Jesus is the long-awaited Jewish Messiah and King, who fulfills God’s promises in the Old Testament. Jesus is not just a wise teacher; He is the one God has chosen to usher in the kingdom of heaven. He has come to save and to restore humanity into right relationship with God—starting first with Israel and then moving to the wider world.

Background

The text of Matthew doesn’t identify its author, but ever since the second century ad, Christian tradition has ascribed this Gospel to Matthew the tax collector—called Levi in Mark and Luke’s accounts—who became one of Jesus’ 12 disciples (Matt 9:9; 10:3; Mark 2:14; Luke 5:27–29). Various features in Matthew reflect a writing style that is more Jewish than the other three Gospels, although John’s Gospel is also steeped in Judaism. Matthew seems to have been intended for a community of Jewish people who believed that Jesus was the Messiah. Based on Matthew’s focus on the negative elements of the Judaism of Jerusalem and Judaea, it seems that the Gospel’s audience probably lived outside of the Israel region. It was probably written in the late first-century ad.

Structure

One way to organize the Gospel of Matthew is by the five major blocks of Jesus’ teaching. Each block ends with a phrase noting what happened when Jesus was finished speaking (for example, Matt 7:28). These five blocks are: the Sermon on the Mount (5:1–7:29); the missionary discourse (9:35–10:42); Jesus’ parables (13:1–52); Jesus’ teaching on discipleship (ch. 18); and Jesus’ teaching about His return and the day of judgment (23:1–25:46). This five-part division could serve as an echo of the Pentateuch (the first five books of the Old Testament). Matthew is presenting Jesus as a new Moses. Like Moses, Jesus is leading God’s people in an exodus—this new exodus involves breaking the bonds of sin. And just as Moses delivered God’s law, Jesus fulfills it (5:17–20).

Another way to organize Matthew’s Gospel is to structure it around significant turning points in Jesus’ ministry. These turning points are marked by a transition in the aspect or location of Jesus’ ministry (4:17; 16:21). The first section describes the time before Jesus’ public ministry, including His family history and early childhood, His baptism, and His temptation by the devil (1:1–4:16). The second section, which details Jesus’ public ministry in Galilee, particularly focuses on His miracles, teachings, and conflicts with religious leaders (4:17–16:20). The last section tells of the rejection and suffering of Jesus in Jerusalem and concludes with His crucifixion, resurrection, and ascension (16:21–28:20).

Outline

• Prelude to Jesus’ ministry (1:1–4:16)

• Jesus’ ministry in Galilee (4:17–16:20)

• Jesus in Jerusalem (16:21–28:20)

Themes

One of Matthew’s primary goals is to show that Jesus is the Messiah—the fulfillment of Jewish hopes for salvation (1:18–25). The book is filled with references to the Old Testament—most of which are quoted by Jesus Himself. While some passages, such as 10:5–6 and 15:24, seem to indicate that Jesus was sent only to the Jews, the Gospel as a whole portrays Him as the Savior of the entire world (e.g., 8:5–13; 12:21). Matthew emphasizes that the kingdom of heaven has arrived with Jesus—but at the same time, the kingdom has not yet come in its fullness (compare 4:17; 26:29). That will happen with Jesus’ return (24:3–31).

Matthew uses the designation Son of David to point to Jesus’ human lineage from King David in the Old Testament, showing Jesus’ legitimate right to the throne (1:1–17). In addition, Matthew emphasizes Jesus’ identity as the divine Son of God (3:14–17), who has authority to control nature, heal disease, and forgive sin. The theme of authority runs just below the surface of the entire Gospel—in the miracle stories, in Jesus’ teachings and parables, and in His confrontations with the religious leaders. In everything He does, Jesus is acting in the name and power of God Himself.

By the end of Matthew’s Gospel, some of Jesus’ disciples are worshiping Him—and it is here that it becomes apparent that the people realize what we have also found to be true: Jesus is God Himself (28:17). Today, we proclaim Jesus as our Jewish Messiah, who is also our King and God! He is all we ever hoped for and far more. And this savior, Jesus, inspires us to both praise Him and take action—He motivates us to make disciples of all nations, a work that is far from done (28:18–20).

Further Reading

Matthew, Gospel of CLBD

Matthew the Apostle CLBD