Introduction

I wanted to write this commentary for two reasons...

First, because our Lord's own words about "the last days", found in chapters 24 and 25, are crucial to the study of the end-times (eschatology). In fact, his pronouncements there fit hand in glove with the Bible's two great apocalyptic books, Daniel in the Old Testament, and Revelation in the New. The definition of apocalyptic is ... that which predicts the total destruction of the world.

Second, because the Gospels are so frequently misunderstood and misinterpreted. This happens because:

1. First, people fail to recognize that the events and words of the Gospels (Matthew, Mark, Luke and John), occurred almost exclusively under the Old Testament Law. The Bible clearly tell us that Christ Jesus came into our world made under the law ... and was sent by his Father to God's covenant Jewish people, who were under the law. As we have it in Galatians 4:4-5,

But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons.

Because of this fundamental truth, it is very easy for a 21st century Christian to get Law and Grace "mixed up" in their mind. When we don't recognize the When was it said? of what we are reading ... there is a high probability we will misinterpret the Scripture. Until the cross, the words spoken in the Gospels were spoken under the Law to a people under the Law. After the cross, the words are spoken under the New Covenant (praise God!) ... words under Grace ... and no longer, Law.

2. Second, the Gospels are frequently misunderstood because the Church did not exist yet. Christ's Church was not yet instituted. Therefore, although the words of Christ in the Gospels have many wonderful applications for the Church, we must remember that they were not spoken to the Church. Rather, they were directed to his covenant people, Israel.

The key to sound interpretation lies in taking care to observe basic rules of hermeneutics (the art of correctly interpreting written language). Wanting to correctly interpret Scripture then, a reader should ask themselves at least three basic questions: Who said it? To whom was it said? When did they say it? I hope to be able flesh these principles out as we go through Matthew. Sound hermeneutics are vital in order for a child of God to correctly interpret the word of truth. As we have it in II Timothy 2:15,

Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth. (NIV)

So, a fundamental understanding of the differences and times between the Old Covenant and the New Covenant is indispensible to correctly interpret the Gospels. The Old Covenant, instituted under Moses, was abolished at the cross (2 Corinthians 3; Hebrews 7-11) and, in its place, the New Covenant was instituted by the blood of our Lord Jesus Christ at the cross. Both of these covenants were between God and his people, the Jews, by the way. When the Jewish people rejected their Messiah and the New Covenant he had provided for them ... bought and instituted by his own blood ... the book of Romans tells us that we who are non-Jews (Gentiles), were grafted into the Jew's New Covenant, like a wild olive branch grafted into a natural olive tree (Romans 11). Those who do not take into account these foundational and fundamental truths (or do not understand them) will invariably misinterpret many of the words and teachings of Jesus in the Gospels. If this is all a bit foggy or you are unsure about these things, please take the time to study the passages cited above and ask the Lord to reveal them to you. He is our teacher and he delights to illumine his Word to those who ask and are willing to sit hunbly at his feet.

Matthew is the first of three Gospels in the New Testament that are called the synoptics (Matthew, Mark and Luke). Synoptic means to see together. The synoptic Gospels have resemblances and they have differences. The problems raised are how to account for these similarities and differences. The answers, when discovered under the guidance of the Holy Spirit, are both exciting and eye-opening. Sometimes the differences can be explained merely by the fact that Jesus preached the same sermon over and over again to many different audiences. So, one gospel writer may be relating Jesus' words to one audience ... while another gospel writer may be quoting the same sermon but to a different audience at another place. Also, keep in mind that each individual writer of the synoptic Gospels had a different emphasis or theme he chose for his book. So, each individual writer relates the things that Jesus did and said which would best illustrate or advance his theme. The writers of the Gospels had a lot to choose from, by the way. As you have it in John 21:25,

And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.

Matthew was converted to Christ during the time he was collecting taxes for the Romans (Mark 2:14; Luke 5:27). And, by the way, his was a very despised profession in that day. Then, out of the blue ... one life-changing day ... Jesus crossed his path. When he went to work that day, his name was Levi but, before the day was out, Jesus changed his name to Matthew which means gift of God. And, true to his new name, Matthew became God's gift to his people ... even you and me ... a way down here 20+ centuries later! How about that dear saint? Aye!?

Matthew identifies himself as the writer of his Gospel in chapter 10, verse 13. There, he calls himself, Matthew the tax-gatherer. Interestingly, Matthew's first written work was one which he wrote in Hebrew to the Jewish people. In it, he attempting to prove that Jesus was their Messiah. Papias, leader of the church in Hierapolis in the first half of the second century, spoke of this work saying, Matthew comprised the Logia in the Hebrew tongue; and each one interpreted them as he was able. Irenaeus, Bishop of the church in Gaul (AD 202) also referred to this original writing by Matthew saying, Matthew also issued a written Gospel ... written almost exclusively in the Hebrew language. What became of Matthew's work, we do not know. Obviously, it was not the inspired Word of God so it was not preserved.

Around AD 45 or so, Matthew wrote the Gospel that now bears his name.The Lord chose a much more exacting language for Matthew to use though. Koine Greek. Did you know that Koine Greek has 9 tenses for its verbs? As opposed to our English language that only has 3 tenses (past, present and future). When God speaks, you see, he wants you and me to know exactly what he means! Matthew's Gospel was and is the inspired Word of God and is recognized as such to this day. The early church fathers strongly testify to the fact that Matthew wrote it. Origen and others said that Matthew was its author and, in the second century, almost everyone recognized it as such.

Matthew's theme echoes what was posted on Jesus' cross: This is Jesus of Nazareth, the King of the Jews. Matthew wrote his Gospel to prove that Jesus Christ was and is indeed the King of Israel. Mark, on the other hand, presents Christ as God's Servant. Luke presents him as a Man and John presents him as God of very God. These over-riding themes determine the individual stories and words that each writer selected when they wrote their Gospels. For example, Matthew and Luke give us the genealogy of Jesus along with detailed accounts of his birth. Matthew was concerned about this because the lineage and birth of a king is important. Luke's gospel, highlighting Jesus' humanity, was also very concerned with Jesus' lineage and birth. That's why Luke traces Jesus' lineage all the way back to Adam ... proving Jesus was truly one of us, a man among men, flesh and blood, just as you and I are. Mark and John, on the other hand, give us no genealogies or birth details at all. Why? Because, Mark's theme is to prove Jesus was and is God's Servant that the Old Testament said would one day come into the world. And who cares about the lineage or birth of a Servant? John's theme presents Christ Jesus as God. Therefore, he had no need to relate the genealogy of Christ either. As God of very God, Christ Jesus had no beginning. You can read a bit further about these themes, if you like, at: Revelation. You will find it fascinating there to discover that these great thematic truths about Christ are openly displayed in the actual physical faces of the living creatures that surround He and his Father's throne in Heaven (Revelation 4:6-7).

Last, for general orientation, content, locations and dates of the events in the synoptic gospels ... let me share a chart with you that I received as a student at Western Conservative Baptist Seminary from Dr. Stanley A. Ellisen, Th.D., Professor of Biblical Theology and author of The Life of Christ in Sterio. I have modified it only slightly for purposes of clarity. Dr. Ellisen was a dear man of God and scholar who loved the Word of God. In addition to teaching, he read his Bible through at least twice a year. His chart below is quite helpful as it shows us the three major stages of our Lord's ministry on earth and also correlates where each of the same events are related in the three different synoptic gospels.

The Synoptic Gospels Related by 20 Crucial Events

Matthew Mark Luke

1. Genealogies and Announcements 1 1 & 3

2. Jesus' Birth and Growth 1-2 2

Jan. A.D. 27 3. Baptism and Temptation 3-4 1 3-4

Jesus' Early Judean Ministry ... John 1 - 4

Jan. A.D. 28 Jesus' Extensive Galilean Ministry

4. Imprisonment of John the Baptist 4 1 3

5. Sermon on the Mount and the Healing of the Leper 5-8 0/1 6 & 5

6. Palsied Man's Sins Forgiven (beginning of conflict) 9 2 5

7. Healing of the Man with the Withered Hand (council to destroy Jesus) 12 3 6

8. The Call of the Twelve Disciples 10 3 6

9. The Blasphemy of the Leaders of Israel 12 3 11

10. The Kingdom Program Given in Parables 13 4 8 & 13

11. The Preaching Mission of the Twelve 10 6 9

12. The Feeding of the 5000 14 6 9

13. Peter's Confession and Christ's Transfiguration 16/17 8/9 9

14. Jesus' Departure Back to the South (Judea) 19 10 9:51...

April A.D. 30 Jesus' Late Judean Ministry

15. The Triumphal Entry into Jerusalem 21 11 19

16. Jesus' Cleansing of the Temple 21 11 19

17. The Conflict with the Leaders in the Temple 21-23 11-12 20

18. The Prophecies of the Olivet Discourse 24-25 13 21

19. Jesus' Trials and Passion on the Cross 26-27 14-15 22-23

20. The Resurrection of Christ 28 16 24

Throughout King's Work, Matthew's text, along with any other scriptures that are referred to are printed out for you. Everything is right there at your finger tips. You will not need to look anything up or necessarily even have a Bible in your hand. Mostly, I use the New King James Version of the Bible here in King's Work and I have taken the liberty to underline and bold print it for added emphasis. For what it is worth, I have also consulted the NIV but, it being an equivalent translation rather than a literal one, I concluded that the NKJV was the better text to use for our study. When interpreting prophecy, each and every word is of vital importance. As much as possible, we need to know exactly what God says in a passage, not roughly what he said, as would be the case if we were using the NIV or other equivalent versions.

Also, throughout King's Work, where the latest Greek scholarship throws new light on the biblical text, the reader will find the designation "NU" which refers to two classic updated works on the original language and manuscripts of the New Testament. The N stands for the twenty-sixth edition of the Nestle-Aland Greek New Testament and the U stands for the third edition of the United Bible Societies' Greek New Testament, The New Testament Text. So, the reader of King's Work will be able to see where the latest Greek scholarship has clarified or improved on the translation of the New King James Version. This is in accordance with another sound principle of hermeneutics, by the way. It's the rule that the priority of the original languages TRUMPS ALL This rule states that when one is handling a translation from one language to another and doubt or questions arise, the only reliable way to discover the author's true meaning is to look to the original language he was writing in to find the answer. That would be Koine Greek in the New Testament and Hebrew and a smattering of Aramaic in the Old Testament.

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Proceed to Chapter One