The opening book of the New Testament which appropriately begins with the declaration, “the book ... of Jesus Christ.” When we begin reading this book today, we should, however, have in mind its ending (28:18-20). Matthew’s purpose was to show that Jesus had the power to command His disciples to spread His gospel throughout all the world.
Matthew 28:16-20 is the scene of the resurrected Jesus meeting His disciples on a hill in Galilee. Jesus immediately declared his absolute authority: “All authority in heaven and on earth has been given to me” (NIV). The disciples would be reminded of many experiences during Jesus’ ministry that proved His authority. Now with this knowledge of the resurrection, it was evident to them that He had received His authority from God. Jesus then gave the disciples a Commission to “make disciples of all nations” (NIV). A disciple is (1) one who willingly becomes a learner of the Master’s teaching and seeks to follow His example by implementing His teaching, and (2) who passes on to others what one has learned. Hearing Jesus’ command, the disciples recalled His teaching and fellowship. Now they were called on to carry forward His mission. Jesus said they would make disciples as they went away from their meeting with Him. Their activities would include baptizing new disciples into the lordship of Jesus. This is the original commitment. The disciples would pass on to others all that Jesus taught them. In telling this story, Matthew emphasized that Jesus (1) has total authority, (2) His teachings must be transmitted, (3) and His message is for all people. If we, the modern readers, will keep these three themes in mind as we read the Gospel from the beginning, we will discover that the author shows us how Jesus demonstrated His authority, the teachings He employed, and His concern for all nations.
The Gospel is easily divided into seven sections: a beginning and an end with five teaching sections between. Because of this, Matthew has been recognized for its emphasis on the teachings of Jesus.
Matthew 1:1-4:25 opens the Gospel with the royal genealogy and builds to the proclamation of God in 3:17: “This is my beloved Son.” The genealogies confirm Jesus’ authoritative, kingly lineage and remind the reader of His relation to all nations by mentioning Tamar, Rahab, Ruth, and the wife of a Hittite. The wise men (Gentiles) came seeking the King of the Jews (2:2). The angel affirmed Jesus’ divine nature to Joseph. The child received a messianic name (1:18-23). Joseph took the holy family to Gentile territory (Egypt) to escape the threats of Herod. When Jesus came to John for baptism, the voice from heaven proclaimed Him as God’s Son. As God’s Son, Jesus had the authority and power to confront Satan and overcome. Jesus then went to Galilee of the Gentiles (4:15) to begin His public ministry. This opening section makes it obvious that Jesus is designated by God to be the Messiah with authority—for all nations.
Matthew 5:1-7:29 is commonly called the Sermon on the Mount. It should be called the Teaching from the Mount since that is what the text calls it (5:2). While teaching and preaching overlap, teaching emphasizes the essential principles which must be passed on to maintain the discipline or movement at hand. Jesus gave His essential doctrine in this teaching. He stressed the importance of His commandments in 5:19; emphasized the authoritative nature of His teachings by declaring: “But I say unto you” (5:22, 28, 32, 39, 44); and was recognized by the crowds as a Teacher with authority (7:28-29). Matthew presented Jesus as an authoritative Teacher. When the disciples went out to teach, they knew what to teach. When a believer goes out to teach today, he can refer to Matthew’s Gospel.
Matthew 8:1-10:42 opens with a series of ten miracles demonstrating Jesus’ authority over disease, natural catastrophes, demons, and death. What He had demonstrated verbally in the teachings on the Mount, Jesus acted in displays of power. His disciples wondered “that even the winds and sea obey him!” (8:27), and the crowds stood amazed that He had the authority to forgive sins (9:8). Ministry to a Gentile centurion is in this section also. After demonstrating His power, Jesus gave authority to His disciples to go out and heal and teach as He had done (10:1), thus preparing them for their final Commission in 28:18-20. By continuing the emphasis on authority, teaching, and Gentiles, Jesus prepared His immediate disciples for their task after His death. Matthew continues to teach later generations of believers about Jesus’ power and concern for all mankind.
Matthew 11:1-13:52 shows various people reacting to Jesus’ authority. Various responses are noted in chapter 11, including Jesus’ thanksgiving that the “babes” understand (vv. 25-30). When the leaders rejected Jesus’ authority in chapter 12, Matthew implied that Jesus would go to the Gentiles by quoting Isaiah the prophet (12:18-21). Jesus continued His teaching in parables to those who were willing to listen (13:10-13). So when Jesus commissioned His disciples to go into all the world and teach, they were aware that he had already begun the movement by His example in His earthly ministry.
Matthew 13:53-18:35 opens with the story of Jesus’ teaching in the synagogue in Nazareth. The people had the same response to Jesus’ teaching as the crowds did at the end of the Sermon on the mount. They were astonished (compare 13:54; 7:28). Although Jesus presented His authoritative teaching, His hometown people rejected it (13:57). His disciples accepted Him (14:33), and so did the Gentile woman (15:22). Again, Jesus taught authoritatively and related to Gentiles.
Matthew 19:1-25:46 makes the transition from Galilee to Jerusalem. Jesus dramatically presented His kingly authority by His triumphal entry into Jerusalem (21:1-9) and by cleansing the Temple (21:10-17). Then, while He was teaching, the chief priests and elders challenged Him saying, “By what authority doest thou these things?” (21:23). Jesus answered with parables and other teachings (21:28-22:46). Jesus warned the people about the examples of the Pharisees and Sadducees (23:1-38). He then concentrated His teaching only on His disciples (24:1-25:46). They could recall this when He commanded them to teach what He taught. The modern believer must also hear what Jesus taught and teach it to others.
Matthew 26:1-28:20 has no teaching situations, but it tells of the conspiracy ending in Jesus’ execution. In the midst of the trial scene Jesus was asked if He was the Messiah. Jesus responded by affirming His authority: “Thou hast said” (26:64). Pilate, a Gentile, recognized Jesus’ kingly authority, placarding over the cross: “THIS IS JESUS THE KING OF THE JEWS” (27:37). The Gentile centurion proclaimed: “Truly this was the Son of God” (27:54). As in the birth story, so in the end, the author stressed Jesus’ divine, kingly authority and emphasized the inclusion of the Gentiles.
When the resurrected Lord declared His authority to His disciples in 28:18, they understood because they had seen His authority displayed as they lived with Jesus. When modern readers come to 28:18, they understand because Matthew has shown us Jesus’ authority from the beginning. When Jesus commanded His disciples to make other disciples by teaching all that He taught them, they knew what to teach; and we modern believers know what Jesus intended because we know Matthew’s record of His teaching. When Jesus included baptizing, they realized it was the sign of commitment to discipleship, and so do we. When Jesus assured His disciples that He would be with them even to the ends of the earth, the disciples understood because already Jesus had included all people in His ministry.
As we read through the seven sections summarized above, we should also note that Matthew presented Jesus as the “Son of God,” a term that appears twenty-three times in the Gospel of Matthew. While the virgin birth story affirms Jesus’ sonship, the quotation from Hosea 11:1 (Matt. 2:15) confirms it. Twice God proclaimed Jesus’ sonship: at His baptism (3:17) and at the transfiguration (17:5). Peter confessed it (16:16). Jesus attested to His sonship in the Lord’s prayer (6:9), His thanksgiving to God (11:25-26), and the Garden of Gethsemane (26:39). The author wanted the reader to be aware that Jesus, the Son of God, is the One crucified on the cross; so Jesus called out to “my God” from the cross (27:46), and a Gentile centurion confessed that the dying One is “truly ... the Son of God” (27:54).
Matthew wanted the reader to be aware that forgiveness of sins comes through the death of the divine Son of God. The angel had told Joseph that Jesus would “save his people from their sins” (1:21). Jesus Himself had assured His disciples that His destiny was “to give his life a ransom for many” (20:28). Jesus left behind a continuing reminder of His role in the forgiveness of sins when He instituted the Lord’s Supper. “This is my blood of the new testament, which is shed for many for the remission of sins” (26:28).
It is impossible to know the exact date when the Gospel of Matthew was written. Some contemporary writers date it as early as A.D. 60; some, as late as A.D. 95. The place of writing was probably some place along the coast of Phoenicia or Syria such as Antioch. This is because of Matthew’s several references to Gentiles, a reference to Phoenicia and Syria, and the terms (in the Greek text) used for coins (17:24, 27). Although the Gospel nowhere identifies the author and many modern Bible students point to a complex history of editing and collecting sources, Matthew, the tax collector, the son of Alphaeus has been identified as the author since the second century.
Oscar Brooks
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