Matthew.
Each Gospel was written with a view to creating a definite result and
written to a particular people and they differ accordingly. In this
book, therefore, each Gospel is discussed with the hope of so
outlining its purpose and consequent peculiarities as to stimulate a
thorough study of the questions raised.
Date. Written about 60 A. D., but after Mark.
The Author. The Author always speaks of himself as "the publican,"
which may indicate his sense of humility, felt in having been exalted
from so low an estate to that of an apostle. He was the son of Alpheus
(Mar. 2:14; Lu. 5:27), and was called Levi until Jesus called him and
gave him the name Matthew, which means "Gift of God." We know nothing
of his work except his call and farewell feast (9:9-10), and that he
was with the apostles on the day of Pentecost. Thus silent and
observant and qualified by former occupation, he could well undertake
the writing of this book. It might be possible that he was chosen by
the others for this great task. We know nothing of his death.
Characteristics and Purpose.
1. It is not a Chronological but a Systematic and Topical Gospel.
There is order in the arrangement of materials so that a definite
result may be produced. Materials are treated in groups, as the
miracles in chapters eight and nine and the parables of chapter
thirteen. There is order and purpose also in the arrangement of these
groups of miracles and parables. The first miracle is the cure of
leprosy, and is a type of sin; while the last one is the withering of
the fig tree, which is a symbol of judgment. The first parable is that
of the seed of the kingdom, which is a symbol of the beginning or
planting of the kingdom; the last is that of the talents and
prophesies the final adjudication at the last day. This same orderly
arrangement is also observed in the two great sections of the book.
The first great section 4:17-16:20, especially sets forth the person
and nature of Jesus, while the second section, 16:20 end, narrates his
great work for others as seen in his death and resurrection.
2. It Is a Didactic or Teaching Gospel. While giving the account of a
number of miracles, the book is marked by several discourses of
considerable length, as The sermon on the Mount, chapters 3-7, the
denunciation of the Pharisees, chapter 23, the prophecy of the
destruction of Jerusalem and the end of the world, chapters 24-25, the
address to the apostles, chapter 10; and the doctrines of the
kingdom, 17:24-20:16. These portions and the parables noted above will
indicate how large a portion of the book is taken up in discourses.
The student can make lists of other and shorter sections of teaching.
3. It Is a Gospel of Gloom and Despondency. There are no songs of joy
like those of Zacharias, Elizabeth, Mary, Simeon, Anna and the Angels,
recorded in Luke. Nor do we see him popular and wise at the age of
twelve. Instead, we have his mother almost repudiated and left in
disgrace by Joseph and only saved by divine intervention. Jerusalem is
in trouble, the male children are killed and mothers are weeping for
them. The child Jesus is saved only by the flight into Egypt, his
whole life after the return from Egypt is covered in oblivion and he
is a despised Nazarite. The cross is one of desolation with no
penitent thief nor sympathy from any one, with his enemies reviling,
smiting their breasts and passing by. Nor is there much optimism or
expectation of success. The disciples are to be rejected and
persecuted even as their Lord; many are to be called and but few are
chosen; only a few are to find the narrow way; many are to claim
entrance into the Kingdom because they have prophesied in His name and
be denied. Even Matthew himself is a despised and rejected publican.
4. It Is a Kingly Gospel. The genealogy shows the royal descent of
Jesus. The Magi came seeking him that was "born king of the Jews," and
John the Baptist preaches that the "Kingdom of heaven is at hand."
Here we have the parables of the kingdom, beginning with "the Kingdom
of heaven," etc. In Luke a certain man made a great supper and had two
sons, while in Matthew it was a certain king. In the other evangelists
we always have the term gospel while, with one exception, Matthew
always puts it "the gospel of the Kingdom". The "keys of the kingdom"
are given to Peter. All the nations shall gather before him as he sits
on the throne and "the king say" unto them, and the "king shall
answer," etc. (Matt. 25:34, 40).
5. It Is an Official and an Organic Gospel. This is suggested in that
Matthew represents Satan as head of a kingdom; also, in that those
connected with Jesus' birth are official persons and most of the acts
are official in their nature. Pilate, the judge, washed his hands of
the blood of Jesus, the Roman guard pronounces him the Christ, and the
guards say he could not be kept in the tomb, Jesus denounces the
officials and calls his own disciples by official names. It is Peter,
not Simon, and Matthew, the apostolic name, and not Levi as in Luke.
Jesus indicates his official capacity in his rejection of the Jews,
telling them that the kingdom is taken away from them (21:43). He
makes ready for the establishing of his own kingdom and tells them who
is to wield the keys of the kingdom which is not to be bound by time
or national relations as was the former kingdom. In Matthew alone do
we find full instructions as to the membership, discipline and
ordinances of the church. Here alone are we given in the gospels the
command to baptize to administer the communion and the beautiful
formula for baptism in the name of the Father, Son and Holy Ghost, and
here we have his official command to "Go" backed by all the authority
of heaven and earth.
In the further pursuit of this official work, we find Jesus giving
especial recognition to the Gentile believers-giving them full place
in his kingdom. The genealogy through grace and faith includes
Gentiles; the second chapter shows how the Gentile Magi do him honor;
the Roman centurion displays a faith superior to any Israelite; the
great faith of the Canaanite woman led him to heal her daughter, and
the Gentile wife of Pilate because of her dreams sends a warning that
he have "nothing to do" with him. All this tended to show the official
and organic way in which Jesus worked.
6. It Is a Gospel of Jewish Antagonism and Rejection. On the one hand
the Jews antagonize and reject Jesus. On the other the Jews,
especially the scribes and Pharisees, are exposed and rejected by
Jesus. The Pharisees plotted against Jesus and resented his violation
of their regulations and customs concerning the Sabbath and their
ceremonies about eating and washing and his associations with
publicans and sinners. Their opposition culminated in their putting
him to death. On the other hand Jesus also rejects the Jews. John
calls them a generation of vipers and Jesus designated them with such
terms as hypocrites, blind guides and whited sepulchers, the climax
being reached in chapter 23. It is here that in their wickedness they
are unable to discern between the work of God and of Beelzebub. They
are told of the application of Isaiah's prophecy, that they have ears
and hear not and that on account of their unworthiness, the kingdom is
taken from them. The blasting of the fig tree with which the miracles
of Matthew ends shows what is to be the fate of the Jewish nation.
7. It Is a Jewish Gospel. This is seen in his use of Jewish symbols,
terms and numbers without explanation. He never explained the meaning
of a Jewish word, such as Corban, nor of a custom, such as to say that
the Jews eat not except they wash. The other evangelists do. He calls
Jerusalem by the Jewish terms, "City of the great king," and "Holy
City," and Christ the "Son of David" and the "Son of Abraham." He
speaks of the Jewish temple as the temple of God, the dwelling place
of God and the holy place. The genealogy is traced to Abraham by three
great Jewish events of history. All this would be calculated to win
the Jews, but, much more, the sixty-five quotations from the Old
Testament and the oft repeated attempt to show that deeds and sayings
recorded were that the "Scripture (or saying) might be fulfilled."
And, while not seeing as much in the numbers as Plummer and others,
one can hardly believe that all numbers, so characteristic of Jews,
are accidental here. The genealogy has three fourteens being multiples
of seven. There are fourteen parables, seven in one place and seven in
another. There are seven woes in chapter 23. There are twenty miracles
separated into two tens. The number seven usually, if not always,
divides into four and three, the human and the divine. Of the seven
parables in chapter 13, four touch the human or natural while three
refer to the divine or spiritual side of his kingdom. There are seven
petitions in the Lord's prayer, the first three relating to God and
the last four to man. A like division is perhaps true in the
beatitudes.
Subject. The Kingdom of God or of Heaven.
Analysis.
I. The Beginning of the Kingdom, 1:1-4:16.
1. Jesus, the King, is the Old Testament Messiah, chs. 1-2.
2. Jesus, the King, is prepared for his work, 3:1-4:16.
II. The Proclamation of the Kingdom, 4:17-16:20.
1. The beginning of the proclamation, 4:17 end.
2. By the Sermon on the Mount, chs. 5-7.
3. By the miracles and connected teachings, chs. 8-9.
4. By the sending of the Twelve and subsequent teachings and
miracles, chs. 10-12.
5. By the seven parables and subsequent miracles, chs. 13-14.
6. By the denunciation of the Pharisees with attendant miracles
and teachings, 15:1-16:12.
7. By the Great Confession, 16:12-20.
III. The Passion of the Kingdom, 6:21-27 end.
1. Four predictions of the passion with intervening discourses and
miracles, 16:21-26:2.
(A) At Caesarea Philippi, 16:21-17:21.
(B) In Galilee near Capernaum, 17:22-20:16.
(C) Near Jerusalem, 20:17-22 end.
(D) At Jerusalem, 23:1-26:2.
2. The events of the Passion, 26:3-27 end.
IV. The Triumph of the Kingdom, Ch. 28.
1. The resurrection of the King, 1-15.
2. Provision for the propagation of the Kingdom, 16-20.
For Study and Discussion. (1) Some events of Christ's childhood, (a)
The story of the Magi. (b) The massacre of the infants, (c) The flight
to Egypt, (d) The return to Nazareth. (2) Two miracles, (a) Cure of
the blind man, 9:27-31. (b) Fish with money in its mouth, 17:24-27.
(3) Ten Parables, (a) The Tares, 13:24-30. (b) The draw net, 13:47-50.
(c) The unmerciful servant. 18:23-25. (d) The laborers in the
vineyard, 20:1-16. (e) The two sons, 21:28-32. (f) The marriage of the
king's son, 22:1-14. (g) The hidden treasure. 24:44. (h) The pearl,
24:45-46. (i) The ten virgins. 25:1-13. (j) The talents, 25:14-30. (4)
Ten passages in Christ's discourses: (a) Parts of the Sermon on the
Mount, chs. 5-7. (b) Revelation to babes, 11:25-27. (c) Invitations to
the weary, 11:28-30. (d) About idle words, 12:36-37. (e) Prophecy to
Peter, 16:17-19. (f) Humility and forgiveness, 18:14-35. (g) Rejection
of the Jews, 21:43. (h) The great denunciation, ch. 23. (i) The
judgment scene, 23:31-46. (j) The great commission and promise, 28:16-
20. (5) Some terms by which Jesus is designated in Matthew should be
studied. Let the student make a list of the different places where
each of the following terms are used and from a study of the passages
compared with any others form opinions as to the significance of the
term, (a) Son of Abraham, (b) Son of David, (c) Son of man, (d) Son of
God, (e) Christ, the Christ, (f) Jesus, (g) Lord, (h) Kingdom of
heaven or Kingdom of God. (6) Make a list of all the places where the
expression "That the saying (or scripture) might be fulfilled" and
tabulate all the things fulfilled. (7) Show how many times and where
the phrase "The Kingdom of Heaven" (or of God) occurs and from a study
of these passages tabulate in list the nature, characteristics and
purpose of the Kingdom. (8) Make a list of all the places mentioned
and become familiar with the history and geography of each and
memorize the leading events connected with each.
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