Commentary on the Gospel of Matthew: Jesus as the Messiah and King

By Charles A. Estridge

Today with so many changes in society, stress in our daily lives, and mistrusts among nations it is important to look to the Bible for guidance and inspiration. God still speaks to men through His Word. Matthew focuses on Jesus as the Messiah and the King. He demonstrates that Jesus was the fulfillment of Old Testament prophecies and the promise God had made to Israel. Although Matthew does not have the universal appeal of Luke, he does show how Gentiles were a part of Jesus’ ministry in spite of His desire to focus on the people of Israel. They are represented in the genealogy, in the visit of the Magi, in the healing of the centurion’s servant, the deliverance of the daughter of the Syrophoenician woman, the centralization of His ministry in “Galilee of the Gentiles,” and in the Great Commission.

The commentary is an exposition of the Gospel of Matthew, which considers the context, historical background, parallel passages of Scripture, in addition to theological principles. It includes a bibliography, charts, maps, and other helps. Its contents are designed to help pastors, teachers, and Bible students to read the Gospel of Matthew with greater clarity and understanding, and helps them proclaim God’s Word with power and conviction.

This new commentary on the Gospel of Matthew provides the scholar, student, and ministry practitioner with access to the Gospel. It opens Matthew’s message of Jesus as the Messiah and King with clarity and emphasis. One comes away from the commentary encouraged to proclaim that same message—Jesus is the Messiah and King!
James Railey, Jr., PhD, Former Academic Dean A/G Theological Seminary

Dr. Charles Estridge has given students and preachers of Scripture a great gift in this new Gospel commentary. His study of Matthew is wide-ranging in its sources, faithful to the plain meaning of Scripture, concise in structure, warmly pastoral in application, and irenic in its discussion of varying viewpoints. Best of all, the serious student of God’s Word will find spiritual bread here which he or she can feed to others who hunger for the Word of God. Enjoy this exposition of Matthew’s five discourses on the teachings and life of the Messiah—the One who inherited the Kingdom of David and fulfilled the world-changing promises made to Abraham!
Paul York, PhD, Chi Alpha Missions Training and Mobilization

Dr. Charles Estridge is a capable scholar and a ministry practitioner with years of experience in pastoral ministry and theological training in bible schools in America and Africa. Moreover, he is a man who loves Jesus Christ and who has spent his life in service for the Church. Pastors, teachers, and students of the Bible will find his commentary full of insight into the message of the Gospel of Matthew. It demonstrates careful exegesis and practical reflection on the meaning of the text. It is a valuable tool that will help those called by God to preach and teach His word. I highly recommend it.
Mark Turney, President West Africa School of Theology

• Language: English
• Publisher: WestBow Press
• Release date: Dec 20, 2022
• ISBN: 9781664284531

Charles A. Estridge

Charles Estridge, PhD. is professor of WASST in Lomé, Togo. He served as NT professor at Southeastern University, the VP of Academics at CBC, and the President of Valor Christian College. He holds a B.A from Southeastern University, M. Div. from New Orleans Baptist Theological Seminary, and PhD. in New Testament from Baylor University. He has written two books and a number of articles and loves to travel.

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CONTENTS

Foreword

Acknowledgment

Introduction

Background Material For Matthew

•Matthew’s Position In The Canon

•Authorship Of Matthew

•Dating Of Matthew

•Audience And Place Of Origin

•Purposes For Which Matthew Was Written

•Distinctive Characteristics Of Matthew

•Literary Genre

•Greek As The Original Language Of Matthew

•About The Apostle Matthew And His Gospel

Biblical Text, Exposition, And Endnotes

Introduction

I.The Genealogy And Birth (Matthew 1–25)

A.The Genealogy Of The Messiah (Matt. 1:1–17)

B.The Birth Of The Messiah (Matt. 1:18–25)

II.The Messiah’s Early Years (Matthew 2:1–23)

A.The Magi’s Visit (Matt. 2:1–12)

B.The Flight Into Egypt And Herod’s Massacre (Matt. 2:13–18)

C.Relocating To Nazareth (Matt. 2:19–23)

III.The Announcement Of The Messiah (Matthew 3:1–17)

A.Announcement By John The Baptist (Matt. 3:1–12)

B.Announcement At His Baptism (Matt. 3:13–17)

IV.The Temptations And Ministry Of The Messiah (Matthew 4:1–25)

A.Jesus’ Temptations (Matt. 4:1–11)

1.First Temptation (Matt. 4:1–4)

2.Second Temptation (Matt. 4:5–7)

3.Third Temptation (Matt. 4:8–11)

B.Jesus’ Ministry (Matt. 4:12–25)

1.Jesus Begins His Ministry in Galilee (Matt. 4:12–17)

2.Jesus Calls the First Disciples (Matt. 4:18-22)

3.Jesus Heals a Great Multitude (Matt. 4:23–25)

V.The Teachings Of The King (Matthew 5:1–7:29)

A.The King’s Beatitudes (Matt. 5:1–12)

B.The King’s Expectations Of His Disciples (Matt. 5:13–16)

C.The King’s Fulfillment Of The Law (Matt. 5:17–20)

D.The King’s Clarification Of The Law (Matt. 5:21–48)

E.The King’s Reproach For Hypocrisy (Matt. 6:1–7:6)

1.Approach to Giving and Praying (Matt. 6:1–8)

2.The Lord’s Prayer (Matt. 6:9–15)

3.Approach to Fasting, Wealth, and Worry (Matt. 6:16–34)

4.Approach to Judging (Matt. 7:1–6)

F.The King’s Promises And Ideal Principles (Matt. 7:7–29)

1.Promises of Prayer (7:7–12)

2.The Two Paths and Judging a Tree by Its Fruit (Matt. 7:13–23)

3.The Two Types of Foundations (Matt. 7:24–29)

VI.The Authority And Power Of The Messiah (Matthew 8:1–10:42)

A.Authority And Power Over Disease (Matt. 8:1–17)

B.Authority And Power Over Nature (Matt. 8:18–27)

C.Authority And Power Over Demons (Matt. 8:28–34)

D.Authority And Power Over The Forgiveness Of Sin (Matt. 9:1–8)

E.Authority Over The Call And Association With Others (Matt. 9:9–13)

F.Authority Over His Followers’ Fasting, And The Coming Of The New (Matt. 9:14–26)

G.Authority And Power Over Death And Infirmities (Matt. 9:27–34)

H.Authority And Power Over The Harvest And The Harvesters (Matt. 9:35–10:42)

1.Jesus Models Ministry (Matt. 9:35–38)

2.The Commission of the Disciples (Matt. 10:1–4)

3.The Lord’s Instructions to His Disciples (Matt. 10:5–15)

4.Warning of Hardship and Persecution and the Lord’s Coming (Matt. 10:16–23)

5.General Encouragement (Matt. 10: 24–42)

VII.The Resistance To The Messiah (Matthew 11:1–12:50)

A.John The Baptist’s Question Of Uncertainty (Matt. 11:1–15)

B.Resistance Of The Cities (Matt. 11:16–30)

C.Resistance Of The Pharisees (Matt. 12:1–24)

1.Questions about the Sabbath (Matt. 12:1–7)

2.Lord over the Sabbath (Matt. 12:8–24)

D.Rejection Of The Nation By The Messiah (12:25–50)

1.Jesus Rebukes the Pharisees and an Excursus the Unpardonable Sin (Matt. 12:25–37)

2.Scribes and Pharisees Want a Sign and Jesus Forewarns of Judgment (Matt. 12:38–45)

3.Familial and Spiritual Relationships (Matt. 12:46–50)

VIII.The Messiah’s Parables Of The Kingdom (Matthew 13:1–58)

A.Introduction To The Parables

B.The Longer Parables (Matt. 13:1–30)

1.The Seed, Soil, and Sower (Matt. 13:3–9)

2.The Reason Jesus Taught in Parables (Matt. 13:10–17)

3.The Seed, Soil, and Sower Interpreted (Matt. 13:18–23)

4.The Tares and the Wheat (Matt. 13:24–30)

C.The Shorter Parables (Matt. 13:31–52)

1.The Mustard Seed (Matt. 13:31–32)

2.The Leaven (Matt. 13:33–35)

3.The Interpretation of the Tares and the Wheat (Matt. 13:36–43; see the parable in Matt. 13:24–30)

4.The Hidden Treasure (Matt. 13:44)

5.The Pearl (Matt. 13:45–46)

6.Catching All Kinds of Fish in a Dragnet (Matt. 13:47–50)

7.Scribes’ Storehouse Treasures—the Old and the New (Matt. 13:51–52)

D.Jesus’ Trip To Nazareth (Matt. 13:53–58)

IX.The Messiah Prepares His Disciples (Matthew 14:1–20:34)

A.Reassuring The Disciples (Matt. 14:1–16:12)

1.The Execution of John the Baptist (Matt. 14:1–12)

2.Feeding the Five Thousand (Matt. 14:13–21)

3.Jesus Walks on Water (Matt. 14:22–33)

4.Ministry and Healing at Gennesaret (Matt. 14:34–36)

5.The King’s Conflict with the Pharisees over Tradition (Matt. 15:1–20)

6.The Syrophoenician Woman’s Faith (Matt. 15:21–28)

7.Healing the Multitudes at Decapolis (Matt. 15:29–31)

8.Feeding of the Four Thousand (Matt. 15:32–39)

9.Warning about the Leaven of the Pharisees and Sadducees (Matt. 16:1–12)

B.Predictions Of The Building Of The Church (Matt. 16:13–20)

1.Peter’s Confession: The Messiah, the Son of the Living God (Matt. 16:13–16)

2.Jesus’ Response to Peter’s Confession (Matt. 16:17–20)

C.His First Announcement Of His Death, And The Cost Of Discipleship (Matt. 16:21–28)

D.The Transfiguration (Matt. 17:1–13)

1.Jesus Is Transfigured; Moses and Elijah Appear (Matt. 17:1–4)

2.The Voice of Affirmation (Matt. 17:5–8)

3.Jesus’ Conversation with Peter, James, and John (Matt. 17:9–13)

4.Jesus’ Healing of the Epileptic Boy (Matt. 17:14–21)

5.The Messiah’s Second Announcement of his Death and the Temple Tax (Matt. 17:22–27)

E.The King’s Instructions On Relationships And Disciplines (Matt. 18:1–20:16)

1.The Greatest in the Kingdom Dispute and Childlike Humility (Matt. 18:1–6)

2.Avoid Stumbling Blocks and Offending Little Ones (Matt. 18:7–11)

3.Parable of the Importance of One Sheep (Matt. 18:12–14)

4.Jesus’ Teaching on the Process of Disciplining (Matt. 18:15–20)

5.Peter’s Question and the Parable about Forgiveness (Matt. 18:21–35)

6.The Pharisees’ and Disciples’ Questions about Divorce (Matt. 19:1–12)

7.Jesus Blesses the Children (Matt. 19:13–15)

8.The Young Ruler and His Wealth (Matt. 19:16–26)

9.Disciples’ Sacrifices to Be Rewarded (Matt. 19:27–30)

10.Jesus’ Parable about the Vineyard Workers (Matt. 20:1–16)

F.The Messiah’s Third Announcement Of His Death (Matt. 20:17–34)

1.Jesus Foretells his Death and Resurrection (Matt. 20:17–19)

2.The Twelve and the Issue of Kingdom Greatness (Matt. 20:20–28)

3.Jesus Heals the Two Blind Men (Matt 20:29–34)

X.The King’s Final Presentation (Matthew 21:1–22)

A.The King’s Triumphal Entry (Matt. 21:1–11)

B.Driving Out The Merchants And Cleansing The Temple (Matt. 21:12–17)

C.The Cursing Of The Fig Tree (Matt. 21:18–22)

XI.The Denunciations (Matthew 21:23–23:39)

A.The Nation Denounces Their Messiah And King (Matt. 21:23–22:46)

1.Elders and the Chief Priest Question Jesus’ Authority (Matt. 21:23–27)

2.Jesus’ Parable of the Two Sons (Matt. 21:28–32)

3.Parable of the Wicked Vinedressers and an OT Prophecy (Matt. 21:33–46)

4.Jesus’ Parable of the Wedding Feast (Matt. 22:1–14)

5.Paying Caesar’s Poll Tax (Matt. 22:15–22)

6.The Sadducees’ Question on the Resurrection (Matt. 22:23–33)

7.Jesus Quizzed on the Greatest Commandment in the Law (Matt. 22:34–40)

8.The Messiah (Christ): Whose Son Is He? (Matt. 22:41–46)

B.The Messiah Denounces The Nation Of Israel (Matt. 23:1–39)

1.Jesus Exposes the Motives of the Religious Leaders (Matt. 23:1–12)

2.Jesus Denounces the Religious Leaders’ Actions (Matt. 23:13–36)

3.Jesus Laments over Jerusalem (Matt. 23:37–39)

XII.The Messiah’s Mount Of Olives Discourse (Matthew 24:1–25:46)

A.Signs Preceding The End Of The Age (Matt. 24:1–2)

B.Signs And Distress Which Precede Christ’s Return (Matt. 24:3–14)

C.Events Occurring At The End Of The Age (Matt. 24:15–51)

1.Terrifying Times Will Come (Matt. 24:15–28)

2.Son of Man Coming in the Clouds (Matt. 24:29–31)

3.Parable of the Fig Tree (Matt. 24:32–35)

4.Only the Father Knows When Jesus Will Return (Matt. 24:36–41)

5.Be Ready for the Lord’s Return, and the Parable about Faithful and Unfaithful Servants (Matt. 24:42–51)

6.Parable about Wise vs. Foolish Virgins (Matt. 25:1–13)

7.Parable of the Talents (Matt. 25:14–30)

D.The Coming Judgment Of The Nations (Matt. 25:31–46)

XIII.The Passion Week Of The Messiah (Matthew 26:1–27:66)

A.The Religious Leaders’ Plot To Kill Jesus (Matt. 26:1–5)

B.The Anointing For His Burial (Matt. 26:6–13)

C.Jesus’ Final Passover Meal With His Disciples (Matt. 26:14–30)

1.Judas Bargains for Jesus’ Betrayal (Matt. 26:14–16)

2.The Lord’s Last Passover with His Disciples (Matt. 26:17–25)

3.The Institution of the Lord’s Supper (Matt. 26:26–29)

D.Jesus’ Agony In Gethsemane (Matt. 26:31–46)

E.Jesus’ Betrayal And Arrest (Matt. 26:47–56)

F.Jesus’ Trial Before The Religious Leaders (Matt. 26:57–27:10)

1.Jesus before Caiaphas and the Whole Council (Matt. 26:57–68)

2.Peter’s Denials and Remorse (Matt. 26:69–75)

3.Chief Priest and Elder’s Judgment, and Judas’ Remorse and Demise (Matt. 27:1–10)

G.Jesus’ Trial Before Pontius Pilate (27:11–26)

1.Pilate Interrogates Jesus (Matt. 27:11–14)

2.Pilate’s Attempt to Acquit Jesus (Matt. 27:15–23)

3.Pilate’s Attempt to Absolve Himself of Jesus’ Execution (Matt. 27:24–26)

4.Jesus Mocked, Abused, and Led Away to Golgotha (Matt. 27:27–31)

H.The King’s Crucifixion And Death (Matt. 27:32–56)

1.Jesus’ Crucifixion (Matt. 27:32–44)

2.Darkness over the Land, and the Veil Torn (Matt. 27:45–54)

3.The Women from Galilee Who Followed Jesus (Matt. 27:55–56)

I.The Messiah’s Burial (Matt. 27:57–66)

1.Pilate Gives Permission for Joseph to Take the Body (Matt. 27:57–58)

2.Buried in Joseph of Arimathea’s Tomb (Matt. 27:59–61)

3.Pilate Grants the Request to Post Guards at the Tomb (Matt. 27:62–66)

XIV.The Resurrection Of The Messiah (Matthew 28:1–10)

A.The Risen Savior And The Empty Tomb (Matt. 28:1–7)

1.At Dawn Mary Magdalene and the Other Mary Arrive at the Tomb (Matt. 28:1)

2.There Is a Severe Earthquake and the Angel Removed the Stone (Matt. 28:2)

3.Angel’s Appearance, His Message, and the Falling of the Guards (Matt. 28:3–7)

4.The Two Women Are Met by Jesus (Matt. 28:8–10)

B.The Jewish Leaders’ Attempt To Deny The Resurrection (28:11–15)

1.Soldiers Report the Resurrection Events to the Chief Priest (Matt. 28:11)

2.The Soldiers Are Paid to Lie (Matt. 28:12–15)

XV.The Messiah’s Great Commission (Matt. 28:16–20)

Appendix A

Appendix B

Appendix C

Appendix D

Appendix E

Appendix F

End Notes

Bibliography

About The Author

FOREWORD

When selecting a commentary on the gospel of Matthew, there are several important considerations. Scholarship, readability, focus, historical context, theological perspective, and integrity of the author help guide one in the selection. This commentary, The Gospel of Matthew: Jesus as Messiah and King, by Dr. Charles Estridge, provides a welcome opportunity to gain an accurate understanding of this important gospel. It is a commentary that honors God, encourages personal devotion, and focuses ministry perspective.

There is ease of readability and welcome clarity in both the interpretation and application of Matthew’s text. His exposition is not bogged down with complex technical and cumbersome theological jargon. Nor does it short-change the reader in matters of historical background, context, parallel passages, original language, and theological nuances. One finds a wealth of information relevant for clear and meaningful study of the biblical text.

Prior to exposition of the text, the commentary provides an excellent section dealing with such matters as authorship, dating, audience, purpose, importance, and distinctives of the gospel of Matthew. Throughout the commentary, the author gives attention to the original Greek language and the gospel’s link to the Old Testament and other Synoptic Gospels. Where significant Greek words are highlighted, the Greek is transliterated or translated, which makes it helpful even to those not proficient in the language. Variations in different Greek manuscripts are addressed, and related translations are provided, such as the Textus Vaticanus, Sinaiticus and Majority Text. These investigations seek to help the reader uncover Matthew’s original text. Carefully, Matthew’s revelation of Jesus as the Messiah and King of Israel portrayed in the Old Testament is deeply explored by Dr. Estridge. In addition, Matthew’s unique aspects, including being extensively quoted by the church fathers and being directly written by an apostle, are used to bolster this gospel’s position among the Synoptics. A detailed outline, map, charts, and an extensive bibliography aid in understanding and encourage further study.

Most importantly, Dr. Estridge emphasizes the divine value of the text itself. The text is the inspired and infallible Word of God. It does not need to be altered or enhanced, but understood and applied. Where pertinent, alternative viewpoints are fairly presented and evaluated. Even opposing or contrary views may at times be alluded to and dealt with, but they are not the focus of the commentary. The reader can be confident that a thoroughly evangelical interpretation of Matthew’s gospel is expressed throughout this commentary. Dr. Estridge wants the reader to know accurately what God has communicated through the disciple Matthew. It remains a life-changing message for today!

I have had the privilege of knowing Dr. Estridge as a friend as well as a colleague; we worked together for a decade when I was vice president of Academic Affairs and he was professor of New Testament studies at Southeastern University in Lakeland, Florida. Dr. Estridge exhibited a unique blend of academic scholarship and pastoral concern for his students. He wanted the knowledge of God’s Word that he shared to impact their lives and provide a foundation for future ministry. This dual emphasis carries through in this commentary on Matthew. It is also a reflection of his own life and ministry.

Dr. Estridge is an academic whose credentials include an MDiv from New Orleans Baptist Theological Seminary, a DMin from Reformed Theological Seminary, and a PhD in New Testament and religion from Baylor University. His scholarship has served as both an impetus and foundation for a lifetime of extensive and varied ministry. He has served as a pastor, evangelist, college professor, vice president of Academic Affairs, and president, as well as a missionary in six countries. In addition, he has served on many ministry boards and committees, and has authored several scholarly ministry-related articles. This academic background and extensive ministerial experience maximizes the value of his Matthew commentary.

John R. Higgins, ThD

Former vice president of Academic Affairs,

Southeastern University

ACKNOWLEDGMENT

I am truly thankful to God for his many blessings and for his divine providence, which have allowed me to serve in his kingdom. We sometimes forget that all we know about God is what he allows us to know from the general revelation of his creation and from his Word, which has been revealed in scripture. I thank God for all of those who have taught me to be a follower of our Messiah and King revealed in the pages of the gospel of Matthew.

A special thanks to Dr. Edgar Lee, who not only taught me at Southeastern University but also later hired me as a professor when he was the vice president of Academic Affairs. I know of no one for whom I have a higher regard both for academic excellence and for being a Christian gentleman. His example has influenced students literally around the world. Without Dr. Lee’s encouragement and support, I would not have completed this project.

I acknowledge my professors and mentors who have greatly influenced me. There have been many outstanding people who have poured into my life: Ruth Breusch, James Brown, Robert Elliott, Henry Flanders, Edgar Lee, Bruce Metzger, R.C. Sproul, Royce Shelton, Robert Sloan, Richard Watson, Carlton Winberry, and many others. In a sense, we all stand on the shoulders of those who have gone before us.

I thank Richard Dunn for his help and encouragement. He has been a dear friend since we met during my first week in college. I printed my first dissertation on his daisy wheel printer, he proofed the manuscript for this book, and he has always been a source of strength. May God bless him for his friendship and his many years of missionary service.

A special thanks to Dale Grinstead, Richard Estridge, and Ann Estridge for their help with the pictures and JEPG files. I also want to express my gratitude to Glenna Rakes for her advice, suggestions, and proofreading. She has a servant’s heart, and she is always helping others. I appreciate her assistance with this project. Glenna has been my friend for almost forty years. She and her husband, Elwood, were my pastors when I taught at Southeastern University–Lakeland, Florida. Both of them hold a special place in my heart.

A special thanks to Dr. John R. Higgins for writing the foreword to this book. John is my friend, and he is a Christian gentleman and a scholar. I would be remiss if I did not mention my wife, Patricia. She has stood by me, encouraged me, and worked by my side. Thanks for proofing the manuscript, providing advice, and helping me to keep a sense of humor—although my humor could never match hers. She continues to be the love of my life and my source of inspiration.

INTRODUCTION

This book is a labor of love and a culmination of my years teaching on the Biblical Studies faculty. I believe in divine revelation, miracles, futuristic prophecy, and the transforming power of the gospel. The Bible, as the Word of God, does not change but has remained the same over the years (I realize that the methodology in biblical studies is always changing). I believe I am being honest in stating my beliefs. Everyone has certain presuppositions even if he or she will not admit them. To me true scholarship means being willing to present your research to others and being honest enough to allow others within the church and the scholarly community to provide both positive and negative criticism and correction. As teachers, it is not easy to admit when we are wrong or that what we teach has eternal ramifications both for us and for those we teach (James 3:1ff.). The Master Teacher, our Messiah and future King, will provide the final critique. Having said that, I believe open and honest dialogue is important to the church we serve and the scholarly community. Matthew and Paul would question any theology that does not have a practical application to Christian living and further the cause of Christ’s kingdom on earth.

In biblical interpretation, we know the world today is vastly different from the world of the New Testament. The church needs to interpret and apply the Word of God for each new generation. This is particularly true of the gospel of Matthew, which for centuries has given direction, guidance, and structure to the church. I trust this commentary will rekindle discipleship, dedication, and missions in the heart of my students and readers.

In modern scholarship, however, Matthew has not been given priority. Mark has been viewed as being the oldest gospel and, therefore, is considered by many scholars to have more accurate information regarding Jesus. However, numerous articles and several books have recently been published on Matthew.¹ No one can afford to underestimate Matthew’s contribution to understanding Jesus and his message or to discard its important link to Old Testament prophecies.

Matthew focuses on Jesus as the Messiah and the King of Israel but also demonstrates how Gentiles were drawn to Jesus. For example, in Matthew, the Gentiles are represented in the genealogy, the visit of the magi, the healing of the centurion’s servant, the deliverance of the daughter of the Syrophoenician woman, the centralization of Jesus’ ministry in Galilee of the Gentiles, and in the Great Commission.²

Some scholars are more concerned with the sources of the gospel writers and how the writers edited their materials than they are with the meaning of the text. While this focus can be engaging and stimulating, it is not the purpose of this present commentary. Some interpreters maintain that one cannot understand the evangelist’s message and meaning until one sees how he has utilized his sources. They believe it is the changes found in these sources that provide essential insights in the message. Bornkamm, Conzelmann, and others teach redaction criticism, or that what happened in the final stage of a gospel’s composition is necessary to interpret the text properly. In spite of the self-assurance of a scholar’s hypotheses, no one has solved the Synoptic problem, and many work hard at a type of criticism that produces few results. While many well-meaning hypotheses and methodologies have been proposed, the ultimate solution is still elusive.³

Scholars have never agreed on all of the sources of Matthew. While most hold that Matthew used Mark and Q, some do not. In addition, those who accept the use of these two sources often do not agree.⁴ Therefore, I believe it is best to focus on the message in the gospel of Matthew.

The development of this expository commentary pays attention to the context, historical background, parallel passages of scripture, and theological principles. It is designed to help one read the gospel of Matthew with greater clarity and understanding and to be able to proclaim it with power and conviction. I have included the extensive endnotes at the end for checking sources and for comments on various views among scholars. I have also included a broad bibliography, a map, charts, and an outline of Matthew. These resources will aid in the study of Matthew’s gospel. I have written this commentary primarily for my Bible college students in Africa. However, it will aid pastors, teachers, and laypeople as they learn the lengthy discourses and narratives found in Jesus’ teachings and ministry in this gospel.

All Bible quotes, unless otherwise noted, are from the World English Bible (WEB). The complete Bible was published in 2000 and is based on the Greek Majority Text of the New Testament (NT), the Biblia Hebraica Stuttgartensia of the Old Testament (OT), and the American Standard Version (NAS, not the NASB). WEB is a good version and is faithful to the original text; sometimes it is slavishly committed to the original language, which makes the English translation awkward at times. There are places where I have bracketed words that I believe elucidate the text. The commentary will briefly note major variations of the text with the Codex Vaticanus and Codex Sinaiticus. You will note that the WEB also makes use of quotation marks and contractions—contractions that are often used in today’s English. It consistently translates YHWH in the Old Testament as Yahweh in the American version and Lord in the British version.

It is my prayer that all who read this commentary will have a greater knowledge of the Gospel of Matthew and an increased desire to share Christ with others. As you go to your jobs, interact with your families, and work with associates may the Holy Spirit use you to share this message of hope and salvation. Only then can we make disciples and fulfill the Great Commission.

BACKGROUND MATERIAL

FOR MATTHEW

INTRODUCTION

The Bible is God’s revelation to man and a record of his interaction with his people. God called Abraham, and he promised that through him and his offspring all the world would be blessed. God’s leaders and his anointed prophets gave direction and promises to his people. Those prophets promised that God would send a Messiah. What was prophesied in the Old Testament (OT) is fulfilled in the New Testament (NT).

The gospel of Matthew tells us the story of this Messiah and King of Israel. The word gospel relates to the good news of salvation. More specifically, this gospel is about the life, death, and resurrection of Jesus Christ, the divine Son of God.⁵ Matthew uses Old Testament quotes to prove Jesus is the Messiah, the long-awaited descendant of David who was to become the king of Israel. Matthew’s genealogy traces the linage to David and Abraham. Both men figure into the Jewish concept of the coming Messiah. God promised Abraham that he would be the father of nations and that kings would come from him. He swore to David, I will set the fruit of your body [one of your descendants] on your throne (Psalm 132:11b).

The apostle Paul says he was "… called to be an apostle, set apart for the gospel of God, which he promised before through his prophets in the holy Scriptures, concerning his Son, who was born of the seed of David according to the flesh, who was declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord" (Romans 1:1–4; emphasis added).⁶

Early in the life of the church, it seemed evident the word gospel came to relate to the four Gospels (i.e., Matthew, Mark, Luke, John) and, more specifically, to the life and ministry of Jesus Christ. The first three gospels are referred to as the Synoptic Gospels. Synoptic means to see together. Often these writers saw the same things about the life and ministry of Jesus. By the second century, the writings of the church fathers indicated that the church had already accepted the four Gospels as the testimony of Jesus and as being inspired and authoritative.

MATTHEW’S POSITION IN THE CANON

The gospel of Matthew has been popular and powerful throughout church history. Since it is the first book in the New Testament, its position may have given it prominence. The church fathers believe Matthew was the earliest gospel and it was therefore given the first place in the canon.⁷ The fact that Matthew was an apostle added to the status of this gospel in the early church.⁸ By linking the life of Christ with Old Testament promises and noting the fulfilment of OT prophecies, the author makes the Gospel of Matthew a good bridge between the Old and New Testaments. The number of Matthean quotes by the church fathers indicate the book was widely used. The Epistle of Barnabas quotes from Matthew 20:6 and 22:14; Justin, in his Dialogue with Trypho, quotes Matthew 2; 7:15; 17:12; and 24:5. Matthew is also quoted in the Old Syriac and Latin versions, and Tatian integrated Matthew in his Diatessaron, which dates to around AD 170–175.⁹

AUTHORSHIP OF MATTHEW

INTERNAL EVIDENCE

Matthew was a tax collector and, as such, would have been despised by the Jews. Tax collectors must be literate and fluent in Greek. The book’s organization and structure reflect the logical mind of one who could have worked with figures. Matthew refers to coins and money, which would have been familiar to a tax collector.

Brian Chilton has posited that Matthew was accustomed to taking notes as a tax collector. His knowledge and experience would have served him as a recorder of the words of Jesus. Ryan Nelson has suggested Levi may be a tribal name; thus, if Matthew were a Levite ostracized for being a tax collector, the Pharisees and religious leaders would have scorned him. This could account for certain conflicts with Orthodox Judaism noted in the gospel.¹⁰

EXTERNAL EVIDENCE

The early church fathers (e.g., Justin Martyr, Papias, Irenaeus, Tertullian, Clement of Alexandria, Dionysius, Origen, and Victorinus) are unanimous in regarding Matthew as the author.¹¹ Eusebius quotes Papias, who provided the earliest reference to Matthew as the author, and the early church fathers agreed with him.¹²

Martin Hengel says the superscript is itself a witness to Matthean authorship. He rejects the idea that the four Gospels originally circulated without the authors’ names until the second century. He demonstrates the fact that ancient custom frequently identified their authors in a superscription or in another way. Thus, using a superscription to identify Matthew as the author was a normal practice.¹³

Keener also believes it is unlikely that Matthew circulated without at least an oral knowledge of its author. An anonymous work could not have commanded such wide acceptance. Keener maintains that even in oral tradition, authorship would have been among the last points forgotten. The text of the gospel, however, does not tell us who wrote the book. For most scholars, the debate continues.¹⁴

DATING OF MATTHEW

Blomberg, Carson, Gundry, and Maier are evangelical scholars that date Matthew between AD 50–70.¹⁵ They cite the dispersion of the Jewish Christians from Jerusalem around AD 50 and that Matthew was written before the destruction of Jerusalem in AD 70. There would have been little need of a written gospel in Jerusalem before this time, since the apostles and eyewitnesses of Jesus were still alive, and the church was expecting Christ’s imminent return. Matthew 24 speaks of the destruction of Jerusalem as being in the future. Mark and Luke also speak of this event as future; and in Acts, the temple is still being visited by the disciples.¹⁶. However, several modern scholars date Matthew around AD 80–90 or beyond. The following two sections address, first, these scholars’ arguments for this later date and, second, the conservative scholars’ arguments for an earlier date.¹⁷

ARGUMENTS FOR A LATER DATE

•The priority of Mark is important to this argument if Mark was written around AD 65–70. If Matthew quoted from Mark, then one would have to date Matthew later.¹⁸

•The conflict between rabbinic Judaism and the church in Matthew reflects a period in the AD 80s and 90s. This would have been after the destruction of Jerusalem and the Birkat ha-Minim—a curse on heretics that many modern scholars believe was mainly against Christians. The Birkat ha-Minim, which was said at the end of synagogue liturgy, is credited to Shmuel ha-Katan and is usually dated around AD 85–90.¹⁹

•This school of scholars believes Matthew’s theological themes are too well developed for the middle of the first century. For these scholars, the gospel’s use of the potter’s field, the Trinitarian formula for baptism, Christology, and the circulation of stories of Jesus’ body being stolen by the disciples indicate a later date.

•Lastly, they also hold that Mark was written after the destruction of Jerusalem in AD 70. This is because they believe Matthew 24 is not prophecy, but recorded history cloaked in prophetic language (an interpolation). They also read into Jesus’ parable of the marriage feast (Matt. 22:7ff.) a historical reality. Scholars believe the king sending his army to destroy and burn the city (Jerusalem) must be an addition to the text. They also read Jesus’ weeping over Jerusalem as a reference to Jerusalem’s destruction, for he says, Behold your house is [being] left to you desolate (Matt. 23:38).²⁰

ARGUMENTS AGAINST A LATER DATE

•It is not universally accepted to date Mark after the death of Peter. Clement, for example, said Mark was issued during the time Peter was alive and living in Rome. The church fathers not only dated Matthew much earlier but also held that it was written before Mark. Thus, modern scholars’ belief in the priority of Mark cannot always be used to argue for a late date for Matthew.²¹

•There were conflicts between Jews and Christians not long after the death of Jesus. The healing of the lame man in Acts 3 resulted in the threats, following the arrests of James and John in Acts 4. All the apostles were arrested and beaten in Acts 5; and there was the martyrdom of Stephen and the great persecution in Acts 7–8. In addition, various scholars give a much earlier date of the Birkat ha-Minim (see Petry and Tomson).²²

•While certain scholars believe the level of Christology and the Trinitarian formula are too advanced for dating Matthew around the middle of the first century, one cannot ignore what Jesus said about being the Son (Matt. 11:27; 16:27; 24:36), about God being his Father (Matt. 11:27; 24:36), and about blaspheming the Holy Spirit (Matt. 12:28). Peter and Paul both taught that Jesus was divine. Gordon Fee argues convincingly that Paul’s belief in the divinity of Christ presents a strong Christology.²³ As to the Trinitarian formula, it was quoted in the Didache, which is dated by many to the first century.²⁴ Regarding the potter’s field and the rumor of the Roman soldiers, these stories could have developed within months after Christ’s death, not years.

•Lastly, because modern scholars reject futuristic prophecy, for them Jesus could not have foretold the destruction of Jerusalem or the other events in Matthew 24. They believe either the book was written later than AD 70 or a redactor (editor) later added the account of Jerusalem’s destruction. According to Robert Gundry and Bo Reicke, the Old Testament provides the background of Matthew’s thoughts and not the historical account of Jerusalem’s destruction. For Gundry, Matthew 22:7 is reflecting Isaiah’s prophecy about the burning of Jerusalem for Israel’s failure to keep the law.²⁵

AUDIENCE AND PLACE OF ORIGIN

Matthew wrote for the Jewish-Christian community and emphasized many Jewish traditions. It is the most Jewish of all the Gospels. Matthew presents Jesus as Messiah and King. He repeatedly views Christ as the fulfillment of Old Testament prophecies and heir to the promises God made to Abraham and David. Jesus fulfilled the law, proclaimed the coming of the kingdom of heaven, and laid down the principles of kingdom living for his disciples.

Scholars have proposed the writing of Matthew in Palestine and Antioch of Syria. For those who believe Matthew was written in Palestine and was addressed a Jewish audience, they cite the use of Jewish themes like Old Testament quotes and references to the Abrahamic covenant, the Messiah, and the promises to the people of God. ²⁶ Ben Witherington designates specific locations in Palestine. He favors Capernaum, located on the Sea of Galilee, or Sephora, in northern Israel. Scholars have also proposed Caesarea, Judea, and Pella, all of which are located in or near ancient Israel.²⁷

However, scholars like Davies, Allison, and Carter make a strong argument that Matthew was written in Antioch, Syria.²⁸ The reasons for citing this city are that (1) church fathers alluded to Matthew having visited this area early in his ministry, (2) there was a strong Christian and Jewish presence in and around Antioch, and (3) the number of Matthean quotes by Papias and Ignatius, who lived in this area, indicate that this gospel was widely used in the Syro-Jewish church.²⁹ Alexandra, Egypt, is also proposed.³⁰

PURPOSES FOR WHICH

MATTHEW WAS WRITTEN

The contents and themes of each canonical book reflect the writer’s purpose. The major reasons Matthew wrote are found in the gospel itself. One purpose was to inform the Jewish Christians that he was writing The book of the genealogy of Jesus Christ, the son of David, the son of Abraham (Matt. 1:1). From Matthew’s perspective, it was clear that Jesus is the heir of God’s covenant with Abraham. He was the promised seed through whom God would bless (i.e., bring salvation to) the world (Gal. 3:16) through the patriarch.³¹ God promised David, Your house and your kingdom shall be made sure forever before you. Your throne shall be established forever (2 Sam. 7:16, see also 7:11–16); and it was Gabriel who told Mary that Jesus was the fulfillment of these promises (Luke 2:32–33).

Another Matthean purpose was that Jesus is the Messiah and the King of Israel. Matthew quotes from the Old Testament (see Matt. 1:22; 2:5, 15, 17, and 23) reflecting his motif of promise and fulfillment. It puts emphasis upon Jesus’ royal heritage and upon his role in the kingdom. Throughout his book, Matthew repeats the theme repent for the kingdom of heaven is at hand. In fact, the kingdom of heaven is referred to thirty-three times in the Bible, and it is found only in the gospel of Matthew. The apostle, however, only refers five times to it as the kingdom of God.³²

DISTINCTIVE CHARACTERISTICS

OF MATTHEW

JEWISH CONCERNS

Matthew addressed a number of distinctive Jewish concerns, indicating that, in all probability, he wrote primarily to the Jews. His emphasis on Jesus’ teaching, the numerous OT quotes, and the fulfillment of prophecy presented Jesus in a positive light to the Jews. His writings encouraged the Jewish Christians, who may have been thrown out of the synagogues or rejected and persecuted by the Jewish authorities (Acts 4:17; 5:18, 40). The hostility of the Jews toward Christians is noted throughout the book of Acts.³³

Seed of David

Irenaeus affirmed Matthew’s concern for the Jews, saying, The gospel according to Matthew was written to the Jews. For they laid particular stress upon the fact that Christ [should be] of the seed of David.³⁴ He went on to say that Matthew, who had a greater desire [to establish this point], took particular pains to afford them convincing proof that Christ is of the seed of David; and therefore he commences with [an account of] his genealogy.³⁵ Likewise, Origen mentioned that Matthew wrote for a Jewish audience, with the Jewish church likely numbering in the thousands (see Acts 2:41, 47; 4:4; 5:14, 28, and 6:1, 7).³⁶

Messiah and King

Matthew presents Jesus as Messiah and the King of Israel in direct fulfillment of prophecies of the Old Testament (OT). In his gospel, Jesus is the fulfilment of the law and the prophets. Throughout his gospel, he repeatedly says, Now all this has happened that it might be fulfilled which was spoken by the Lord through the prophet, saying… (Matt. 1:22; 2:15, 17, 23; 4:14; 8:17; 12:17; 13:14, 35; 21:4; 26:54, 56; 27:9). Matthew emphasizes that Jesus is a descendant of Abraham and David and hence heir to David’s throne and the realization of God’s promise to Abraham. Thus, the Jewish Christians could be confident that their faith in Jesus was not a repudiation of the Old Testament. In fact, Jesus was the fulfillment of the OT revelation. Moreover, these quotes assisted the Gentile converts in understanding the connection between the OT and the new covenant of God.³⁷ All these factors help us to understand why Matthew was popular in the early church and why it became the opening book in the New Testament, for it provides an essential bridge between the Old Testament and the New.

Demonstration of Authority

When Jesus began his ministry, he demonstrated that he was the rightful King of Israel through his authoritative message, his miracles, his sinless life, and his good deeds. Jesus announced, Repent! For the Kingdom of Heaven is at hand (Matt. 4:17b); however, many of the religious leaders rejected both him and his message.³⁸

The Church

Matthew is the only one of the four Gospels to mention the word ἐκκλησία which means church or assembly.³⁹ This word becomes the word to refer to a local congregation of believers or to the universal Church. In this passage Jesus said to Peter, … and on this rock I will build my assembly [church] and the gates of Hades [hell] shall not prevail against it (Matt. 16:18). The Roman Catholic Church believes Jesus built his church on Peter, but others interpret rock (πέτρᾳ) as the solid rock or bedrock of the confession that Peter made: You are the Christ, the Son of the living God (Matt. 16:16).⁴⁰ Nevertheless, the real focus should be on the Builder—Jesus Christ, our Lord. The church is the body of Christ on earth. It is composed of all true Christians—both Jews and Gentiles. These believers accept Jesus as the Messiah and live by the principle of the kingdom that Jesus taught throughout the gospel (especially in the Sermon on the Mount). The church’s mission is to do the work of the kingdom by including all peoples, ministering to the needy, and evangelizing the lost. She has the empowering presence of the Holy Spirit and derives her authority from Christ.

MATTHEW’S UNIQUE STORIES

It is true that each book of the Bible serves a unique function, each making a distinctive contribution to God’s revelation to humanity and his interaction with his people—and Matthew is no exception. The book includes stories unique to itself. For example, Matthew is the only New Testament writer who recorded Joseph’s dream in which the angel explained Mary’s pregnancy (Matt. 1:18ff.), the visit of the magi (Matt. 1ff.), Jesus’ flight into Egypt (Matt. 2:13), Herod’s slaughter of the infants (Matt. 2:16ff.), the suicide of Judas (Matt. 27:3ff.), the dream of Pilate’s wife (Matt. 27:19), the resurrection of OT saints at the time of Jesus’ resurrection (Matt. 27:51ff.), and the bribe paid to the Roman soldiers to say that Jesus’ disciples had stolen his body (Matt. 28:12ff.).⁴¹

MATTHEW’S UNIQUE PARABLES AND MIRACLES

Matthew 13 contains four parables illustrating the kingdom of God that are unique to Matthew: the parables of the wheat and the tares (Matt. 13:24ff.), the hidden treasure (Matt. 13:44), the pearl of great price (Matt. 13:45ff.), and the net full of fish (Matt. 13:47). There are also parables throughout the book that are likewise found only in Matthew: the parables of the unmerciful servant (Matt. 18:23ff.), the workers in the vineyard (Matt. 20:1ff.), the two sons (Matt. 21:28ff.), the marriage feast (Matt. 22:1ff.), the ten virgins (Matt. 25:1ff.), the talents (Matt. 25:14ff.), and the sheep and the goats (Matt. 25:31ff.). Matthew also records three miracles unique to his gospel: the healing of two blind men (Matt. 9:27ff.), the freeing of the dumb demoniac (Matt. 9:32ff.), and the coin in the fish’s mouth (Matt. 17:24).

MATTHEW’S MAJOR DISCOURSES

In 1930, Benjamin W. Bacon published his book Studies in Matthew, in which he compared the gospel with the Torah. Bacon believed Matthew wanted his readers to view his book as the new Torah. He identified five discourses followed by narratives (he also believed Matthew included an introduction and conclusion). The five discourses are the Sermon on the Mount, the Mission Discourse, the Parabolic Discourse, the Discourse on the Church, and the Discourse on the End of Time. Each of the discourses ends with a similar phrase: When Jesus had finished saying these things… (Matt. 7:28; 11:1; 13:53; 19:1; and 26:1). Modern scholars do not agree with Bacon’s argument for the gospel of Matthew being the new Torah, but they generally see the same discourses with a few adaptations.⁴² Craig Blomberg, however, sees three major sections in Matthew that are really stages that portray Jesus’ ministry. In these sections, there are still five discourses.⁴³

Matthew is the only one of the four Gospels to use the word church (Matt. 16:18 and 18:17). Also, while Jesus’ sermons can be found in all the Gospels, Matthew records seven of them in greater detail: the Sermon on the Mount (Matt. 5–7), the message of the Twelve, (Matt. 10:1ff.), the parables of the kingdom (Matt. 13:1ff.), the importance of humility and forgiveness (Matt. 18:21ff.), condemnation of religious hypocrisy (Matt. 23:1ff.), the Mount of Olives Discourse (Matt. 24:3ff.), and the Great Commission (Matt. 28:18ff.). These long sermons are often called Jesus’ discourses. The traditional view of the five discourses is listed in the paragraph above.

A creative way of dividing the gospel of Matthew can be viewed in appendix A: Perceptions of Jesus as Messiah and King. This chart still has five major divisions, but it does not rigidly follow the major discourses. Instead each division is viewed from the perspective of Jesus as Messiah and King. This chart was developed so one can see how to view each section as related to the Messiah and King. Some headings fit the topics more naturally than others did.

This commentary, however, follows the more traditional approach with several modifications. Attempts to force Matthew into a preconceived paradigm or model is very subjective. The apostle, however, through the guidance of the Holy Spirit, chose and arranged these narratives to emphasize a theological message that has emboldened the church to include all the people groups of the world in the Great Commission. Each of us has been chosen to go, to share the gospel, to baptize, and to teach the full gospel of Jesus Christ. Matthew ends his book with the promise of his presence to the end. In Matthew, Jesus is the Messiah and King of all who enter the kingdom of God.

LITERARY GENRE

The type of literature (genre) of the Gospels is unique. Many individuals label the genre as biography, others as historical narrative.⁴⁴ Strictly speaking, Matthew records the birth of Jesus and the last three years of his life, which does not count as a biography. Admittedly, the book does contain elements of biography, leading several scholars to consider this a proper genre.

Matthew, Mark, Luke, and John, in a strict sense, record stories about God’s redemptive history told from a theological perspective in narrative form. Of course, these writings blended with different genres as well. The gospel of Matthew includes various types of subgenres: discourses, miracles, didactic (teaching) materials, historical narrative, and prophecy, which require special hermeneutical principles.

F.F. Bruce says, Each of the Gospels is an individual work of literature, with an ethos and genius all its own.⁴⁵ While all of them share the story of Jesus, each brings its author’s individual experiences and perspective to bear.

Extracanonical books on the life of Jesus have been cited through the centuries; but most of them relate to apocryphal and pseudonymous works and heretical groups.⁴⁶ In recent years, a number of these spurious accounts have been published. The four Gospels of the New Testament, however, are the only canonical and authoritative accounts we have on Jesus’ life and ministry.⁴⁷ As mentioned above, the first three are referred to as Synoptic Gospels, meaning these writers saw the same things about the life and ministry of Jesus.

GREEK AS THE ORIGINAL

LANGUAGE OF MATTHEW

According to most scholars, the original language of the Matthean manuscripts was Greek. The Greek text gives no indication of being a translation. Matthew clarifies Semitic customs in his use of Aramaisms. If the gospel was written only for the Jews, this would not be necessary. Palestinians would have understood the Aramaic expressions without Matthew’s Greek translations. Therefore, Eusebius either misquoted Papias or did not understand exactly what he meant. This has led certain scholars to speculate on how to interpret the Papias quotation Matthew collected the oracles in the Hebrew language, and each one interpreted them as best he could.⁴⁸ Others believe that Papias was mistaken. A few scholars believe that "logia in Hebrew or Aramaic should be translated as sayings. Since logia is translated as oracles in the New Testament, it is probable that Papias would have used another connotation if he had meant sayings."

Everett Harrison says, "Despite this tradition of Semitic original, the Fathers have no information on the translation into Greek. What they knew and used for themselves was a Greek gospel.⁴⁹ Until scholars uncover more evidence, Papias’ statement should not be used to deny Matthean authorship.

ABOUT THE APOSTLE MATTHEW

AND HIS GOSPEL

Matthew, also known as Levi, was a Jewish tax collector under Herod Antipas in Galilee. In the New Testament, he is called a publican because he collected public revenues or taxes. Among the Jews, publicans were social outcasts and considered sinners because of the excessive taxes they collected. Those like Zacchaeus abused their power by collecting more money than required. The publicans were also detested by the Jews because they worked for the Romans and their puppet kingdoms. Augustus, the Roman emperor, appointed Herod Antipas as the tetrarch over Galilee.⁵⁰

The customs house in which Matthew worked was in Capernaum by the Sea of Galilee (see appendix F: Map of Judea and the Surrounding Region).⁵¹ This city was along an important trade route that ran from Mesopotamia and Damascus in the north to Egypt in the south. Probably because of the toll booths, the Romans had soldiers stationed in Capernaum.

A few scholars believe that Matthew was at first a follower of John the Baptist, but this is not likely. It is doubtful that any follower of the Baptist would serve as a tax collector. Regardless, while Matthew was sitting at the tax collector’s booth, Jesus said to him, ‘Follow me.’ He got up and followed him (Matt. 9:9b).⁵² Although the Pharisees and others probably disliked Jesus’ invitation to Matthew, nonetheless, he obeyed the Lord and exhibited his gratitude by providing a feast for him (see Luke 5:29 and Matt. 9:10–11). He willingly gave up a profitable job to become Jesus’ disciple.

According to church tradition, Matthew ministered in Judea for fifteen years before becoming a missionary. While ancient sources have him serving in several countries, most of them speak of him ministering in Ethiopia, which is an area south of the Caspian Sea. (This is not the Ethiopia in Africa and in Persia.) Although we cannot be certain regarding Matthew’s death, according to Roman martyrology, he was martyred in Ethiopia.⁵³

BIBLICAL TEXT,

EXPOSITION, AND

ENDNOTES

INTRODUCTION

The gospel of Matthew demonstrates that Jesus is the Messiah and King who was foretold in Old Testament prophecy. He is the anticipated King of Israel who would fulfill God’s promises to Abraham and had a legal claim to the throne of David. Matthew has fifty-four direct quotes from the Old Testament. He indicates a number of these prophecies were fulfilled in the life of Christ or were related in some way to his life and ministry. The prophecy and fulfillment motif plays a major role in Matthew’s writing.⁵⁴

The gospel of Matthew begins with a genealogy and a promise. He traces Jesus’ family to Abraham and David (Matt. 1:1) to establish that he is the Messiah and King of Israel. Through Jesus, Abraham’s descendant, all the nations of the earth will be blessed (Gen. 22:18), and David will have a son who will sit upon his throne forever (1 Samuel 7:16). The promise … Immanuel, which is being interpreted, ‘God with Us’ (Matt. 1:23) relates to Jesus being the Messiah—the Son of Man and the Son of God. For Matthew, Jesus is the legal heir of David and the one who would deliver God’s people. He is both the Messiah and King who came to bring the kingdom of God to Israel and to the world.

Like all the Gospels, Matthew does not claim to be a complete story of the life of Christ. It begins with the ancestry of Jesus and records his birth in Bethlehem, his family’s flight into Egypt, and their subsequent move to Nazareth (see appendix F: Map of Judea and the Surrounding Region). Then Matthew leaps forward to Jesus’ baptism, his temptations, and the opening of his public ministry, repeatedly showing how he fulfilled the Old Testament prophecies concerning Israel’s Messiah and King.⁵⁵ The structure of the book includes five of Jesus’ long discourses that are followed by narratives. The storyline moves toward the climax (i.e., his arrest, trial, death, and resurrection). Man’s salvation is linked to Jesus and these final events in his life. (See appendix B: The King and His Promised Kingdom, which reveals something of the structure of the gospel.) The gospel of Matthew is the good news of Jesus Christ and describes his sacrificial work, by which the redemption of humanity is made possible.

I

THE GENEALOGY AND

BIRTH (MATTHEW 1–25)

A.THE GENEALOGY OF THE

MESSIAH (MATT. 1:1–17)

1 The book of the genealogy of Jesus Christ, the son of David, the son of Abraham. 2 Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers. 3 Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram. 4 Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon. 5 Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse. 6 Jesse became the father of King David. David the king became the father of Solomon by her who had been Uriah’s wife. 7 Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa. 8 Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah. 9 Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah. 10 Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah. 11 Josiah became the father of Jechoniah and his brothers at the time of the exile to Babylon. 12 After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel. 13 Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor. 14 Azor became the father of Zadok. Zadok became the father of Achim. Achim became the father of Eliud. 15 Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob. 16 Jacob became the father of Joseph, the husband of Mary, 17 So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations. (Matt. 1:1–17)

VERSES 1–15

This genealogical list discloses a theological structure (see Matt. 1:7). It opens thusly: The book of the genealogy of Jesus Christ, the son of David, the son of Abraham (Matt. 1:1). Jesus means Yahweh Savior and Messiah. These words are used for Christ, or the anointed one of God. The gospel identifies Jesus with Abraham, the patriarch of Israel, and recognizes him as a legal descendant of King David. The book builds on the Old Testament promises that God made both to Abraham and to David. It is through Jesus Christ that God fulfills these promises.

Matthew divides his genealogy into three parts: from Abraham to Jesse (Matt. 1:2–6a), from David to Josiah (Matt. 1:6b–11), and from Jeconiah to Joseph (Matt. 1:12–16). This list is representative only of Abraham and David’s descendants and is not meant to be complete. The first part traces the genealogy from Abraham to David, the second section covers the period of the kings, and the third chronicles the royal descendants of David during the exile.⁵⁶ In Matthew’s list, Jesus’ lineage is traced through Solomon, and therefore he is a legal heir to the throne of David.

The list does have distinctive features in the genealogy. For instance, rarely would women be mentioned in a Middle Eastern genealogy; however, Matthew mentions five women. Of those five, two were harlots (Tamar and Rahab), two were Gentiles (Rahab and Ruth), and the fifth was Mary, the mother of Jesus.⁵⁷ Bathsheba’s name does not appear in the Greek, though modern translations often insert her name. Matthew simply says, out of Uriah or by her who had been Uriah’s wife (Matt. 1:6b)—the one who committed adultery with David. Scholars have suggested that the mention of certain sinners in the genealogy reveals humanity’s need for redemption. All individuals listed are sinners whether their sins are known or not. In Matthew, Jesus came to save the sinner, open the door to Gentiles, and break down the barriers of sex and race. Jesus ignored society’s ways to label, oppress, and marginalize people, for he is the Savior of all humanity. In the same manner, the Church should openly accept all people—especially those who are powerless and whom society treats as unimportant.⁵⁸

VERSE 16

Matthew’s genealogical list traces the royal line from David through Solomon and down to Jacob, who became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ (Matt. 1:16b). From whom or of whom in English could relate to either parent or both parents. However, Matthew meticulously uses ἧσ, the feminine form of the relative pronoun, which specifically points to Mary. Furthermore, the passive voice of ἐγεννήθη refers to Mary when it says, from whom was born Jesus, who is called Christ (Matt. 1:16b).

In the Greek, Matthew carefully moves the attention away from Joseph to Mary by using the feminine ἧσ to demonstrate that she is the mother of Jesus. This prepares the way for Matthew to announce Jesus’ miraculous birth, saying, [Mary] was found pregnant by the Holy Spirit (Matt. 1:18).⁵⁹ In Matthew, the genealogy and the angel’s salutation to Joseph in a dream both point to Joseph as a royal descendant of David. Thus Matthew shows Jesus to be a legal heir to the throne of David, which was a Jewish expectation of the Messiah and coming King of Israel. According to tradition, Luke 3 records the genealogy of Mary, which shows that she was a royal descendant of David.

In 2 Samuel 7:16, God promises David that he will establish his house and his throne forever; and in Psalms 89:4 and 36f, he reaffirms to David that his kingdom will not end and that someone from his royal lineage will rule perpetually. It appears Jesus was a legal heir to David’s throne through Joseph’s royal lineage and was of the natural lineage of David through Mary.⁶⁰ Christ is the fulfillment of God’s promise that he will reign forever upon David’s throne as the rightful King of Israel.

VERSE 17

As mentioned above, there are three parts, or sections, to Matthew’s representative genealogy.⁶¹ Therefore or so in this verse introduces a summary of this list, and this verse reveals how each section, which consists of fourteen generation, fits his purpose. In the first section (from Abraham to David), Jesus is a descendant of both, which supports his claim of messiahship and validates the fulfillment of the Old Testament promises. In section two (from David to the exile), Matthew lists people who reveal Israel’s deterioration and sin as she comes under the judgment of God. The last section of the genealogy (from the exile to the Messiah) demonstrates God’s faithfulness in fulfilling his promises to Israel as his people despite their rebellion (see appendix C: Timeline of Matthew).⁶²

B.THE BIRTH OF THE MESSIAH

(MATT. 1:18–25)

18 Now the birth of Jesus Christ was like this: After his mother, Mary, was engaged to Joseph, before they came together, she was found pregnant by the Holy Spirit. 19 Joseph, her husband, being a righteous man and not willing to make her a public example, intended to put her away secretly. 20 But when he thought about these things, behold, an angel of the Lord appeared to him in