Matthew¶

• Table of contents
• Matthew
  • 1.1-17
  • 1.18-25
  • 2.1-12
  • 2.13-23
  • 3.1-12
  • 3.13-17
  • 4.1-11
  • 4.12-17
  • 4.18-25
  • 5.1-12
  • 5.13-20
  • 5.21-32
  • 5.33-48
  • 6.1-15
  • 6.16-24
  • 6.25-34
  • 7.1-14
  • 7.15-29

1.1-17¶

• Matthew writes primarily to the Jews, and there is internal evidence that his gospel was first written in Aramaic, and then translated into Greek, e.g. Matthew 1.21

• He traces the genealogy from Abraham to David to Christ, thus highlighting the Messianic covenants made to Abraham and David, which are now fulfilled in Christ (Gen. 12.3, et al., 2 Samuel 7.13)

• Besides Abraham and David, Zerubbabel is prominent. cf. Hag. 2.23, Zech. 4.6-9

• Why does Matthew make mention of Rahab and Ruth if he is writing to Jews?

k: perhaps to emphasis that "the far are near, and the near are far," (see below), that Sodom would be judged more leniently that Capernaum, because they refused to be gathered under the wings of the Christ (Matthew 23:37)?

• What is the numerological import of Matthew 1.17?

1.18-25¶

• Matt 1.21 make sense if we understand the text as being in Aramaic, "You shall call His name YESHU (Yahweh saves)"

2.1-12¶

• "The far are near, and the near are far" - in the gospel written to the Jews, the first people who come to worship the Messiah are Gentiles! And so it was written in the prophets.

• It is likely that the gifts of the Magi at least partially provide the means of living for Joseph, Mary and Jesus while in Egypt

2.13-23¶

• k: The Lord speaks to Joseph in a dream, saying "do not be afraid to take to you Mary, your wife." Here again, an angel appears to Joseph in his sleep, warning him concerning the plot of Herod. In the same passage, Joseph is warned in the same medium which leads to him going to Nazareth. Later, the magicians are also warned by God concerning the same thing, so that they turn and go a different way. What do you believe concerning the continuity of divine revelation?

a: The canon is closed. There will be nothing more added to Scripture. That said, God has not changed (Hebrews 13.8). God can speak to his people however He chooses to. When he spoke to Joseph in dreams, that was not normative, but exceptional. i.e. God did not speak to Joseph in dreams all through his life, but in that particular time and circumstance. He can do so now as well, but we should not consider it normative now, just as it was not normative then.

a: See also my Non-cessationist affirmation

k: on what is that doctrine based, i.e. that "the canon is closed" ?

a: One could argue that it is not explicitly stated in Scripture, but is reasonably deduced from it. So one question is: What makes Scripture Scripture?

k: well, the obvious protestant answer is "not the Church," which merely acknowledges what God ordains, et cetera. But this to an observer could seem the same as saying "we don't have a rationale..."

3.1-12¶

• John is "Elijah who is to come" (Matthew 11.14) and his physical appearance bears witness to that (2 Kings 1.8)

• John comes in fulfillment of the words of the prophets, which is a recurring theme in Matthew's gospel to the Jews, and addresses those Jews as a brood of vipers.

• We should apply the R.C. Sproul Jr. principle of hermeneutics here, i.e. we are the Pharisees.

k: This is exactly what I was mentioning in the Psalm study (re. Lewis' book); oddly enough, the parallels between us and the wicked are much stronger than we would otherwise assume.

• Repentance must have visible evidence, or it is not repentance. (Matthew 3.8-9)

3.13-17¶

• John "fulfills all righteousness" at Jesus' word. Being 30 years of age, Jesus is ordained for public office a prophet and priest, following the Old Testament norms.

• But here the authorization, ratification and testimony come directly from God in Heaven: "This is my beloved Son, with whom I am well pleased."

4.1-11¶

• In the temptation in the wilderness, Jesus the 2nd Adam succeeds at every point (and more) at which the 1st Adam failed.

4.12-17¶

• Matthew points out that our Lord lived for a season by sea in order to fulfill the words of the prophets. Everything written concerning him has its fulfillment.

4.18-25¶

• Note the response of those whom Jesus calls. It is immediate and radical.

• He now begins His conquest of the tyranny of Satan. "The Kingdom of God is at hand."

5.1-12¶

• THE BEATITUDES - the portrait of the redeemed Christian man. The ideal for all believers. This is who Christ is, and who He is making us to become.

• Books could be written on these 12 verses, and have been. Lloyd-Jones's is among the best of these.

5.13-20¶

• The man portrayed by the beatitudes is the "salt of the earth" and the "light of world." If we are not, then we serve no purpose in this life. We are "no longer good for anything."

• The Law of God is not removed but fulfilled by those who are in Christ. Romans 8.3-4

5.21-32¶

• In the prominent sins of anger and lust, the Lord focuses on the internal condition, the heart, out of which proceeds all sorts of evil. (Matthew 15.19) cf. 1 Samuel 16.7

5.33-48¶

• "Love your enemies" and other commands impossible apart from the work of the Holy Spirit. What underlies all of it is that we are to like our Heavenly Father.

6.1-15¶

• Prayer must sincere, before God, and not before men.

• Our receiving of forgiveness from God is contingent upon our forgiving others, no matter how great or small the offense.

6.16-24¶

• The Lord's words on serving money or God are an application of the 1st commandment, "You shall have no other gods before me," and of the 1st and greatest commandment (Deut. 6.4-5)

6.25-34¶

• So simple, and yet we have such difficulty doing it. "seek first othe kingdom of God and his righteousness, pand all these things will be added to you."

7.1-14¶

• Perseverance and importunity in seeking God. As Jacob wrestled. (Matt. 7.7)

7.15-29¶

• it is not the profession of faith that ultimately determines our standing, but the evidence of faith. "By their fruits you shall know them."

• Both men in the parable heard the Word. But it was the man who practiced it who did not come to grief.