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    Matthew: The Coming of the King
    Matthew: The Coming of the King
    Matthew: The Coming of the King
    Ebook221 pages3 hours

    Matthew: The Coming of the King

    By John F. MacArthur

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    • Kingdom of Heaven

    • Jesus' Teachings

    • Faith

    • John the Baptist

    • Repentance

    • Chosen One

    • Hero's Journey

    • Prophecies

    • Mentor

    • Prophecy

    • Power of Faith

    • Power of Love

    • Mentorship

    • Reluctant Hero

    • Mentor Figure

    • Parables

    • Discipleship

    • Judgment

    • Spiritual Growth

    About this ebook

    The New Testament launches with an eyewitness account of the events of Jesus' life from Matthew, a former tax collector who experienced a radical conversion and became one of Jesus' own disciples.

    John MacArthur will take you through the book of Matthew, passage by passage, so that you can better understand everything from the cultural context to the implications of the coming of King Jesus.

    Matthew's unique view interweaves his strong Jewish knowledge of the expected Messiah with his personal recollections of the flesh-and-blood Savior. In the process, he reveals the qualifications that prove Jesus was the promised Messiah:

    • His miraculous birth.
    • His response to the test of His kingliness
    • His inauguration
    • His miracles.
    • His teachings and public ministry.

    Every detail of the book of Matthew confirms Jesus' deity and proves He is the Messiah of Israel and the Savior of the world.

    —ABOUT THE SERIES—

    The MacArthur Bible Study series is designed to help you study the Word of God with guidance from widely respected pastor and author John MacArthur. Each guide provides intriguing examinations of the whole of Scripture by examining its parts and incorporates:

    • Extensive, but straight-forward commentary on the text.
    • Detailed observations on overriding themes, timelines, history, and context.
    • Word and phrase studies to help you unlock the broader meaning and apply it to your life.
    • Probing, interactive questions with plenty of space to write down your response and thoughts.
    LanguageEnglish
    PublisherThomas Nelson
    Release dateNov 3, 2015
    ISBN9780718035204
    Matthew: The Coming of the King
    Author

    John F. MacArthur

    Widely known for his thorough, candid approach to teaching God's Word, John MacArthur is a popular author and conference speaker. He has served as pastor-teacher of Grace Community Church in Sun Valley, California, since 1969. John and his wife, Patricia, have four married children and fifteen grandchildren. John's pulpit ministry has been extended around the globe through his media ministry, Grace to You, and its satellite offices in seven countries. In addition to producing daily radio programs for nearly two thousand English and Spanish radio outlets worldwide, Grace to You distributes books, software, and digital recordings by John MacArthur. John is chancellor of The Master's University and Seminary and has written hundreds of books and study guides, each one biblical and practical. Bestselling titles include The Gospel According to Jesus, Twelve Ordinary Men, Twelve Extraordinary Women, Slave, and The MacArthur Study Bible, a 1998 ECPA Gold Medallion recipient.

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      Book preview

      Matthew - John F. MacArthur

      INTRODUCTION TO MATTHEW

      Matthew, meaning gift of the Lord, was the other name of Levi (9:9), the tax collector who left everything to follow Christ (Luke 5:27, 28). Matthew was one of the twelve apostles (10:3; Mark 3:18; Luke 6:15; Acts 1:13). In his own list of the twelve disciples, he explicitly calls himself a tax collector (10:3). Nowhere else in Scripture is the name Matthew associated with tax collector; the other evangelists always employ his former name, Levi, when speaking of his sinful past. This is evidence of humility on Matthew’s part. As with the other three Gospels, this work is known by the name of its author.

      AUTHOR AND DATE

      The canonicity and Matthean authorship of this gospel were unchallenged in the early church. Eusebius (ca. AD 265–339) quotes Origen (ca. AD 185–254): Among the four Gospels, which are the only indisputable ones in the church of God under heaven, I have learned by tradition that the first was written by Matthew, who was once a publican, but afterwards an apostle of Jesus Christ, and it was prepared for the converts from Judaism (Ecclesiastical History, 6:25). It is clear that this Gospel was written at a relatively early date—prior to the destruction of the temple in AD 70. Some scholars have proposed a date as early as AD 50.

      BACKGROUND AND SETTING

      The Jewish flavor of Matthew’s gospel is remarkable. This is evident even in the opening genealogy, which Matthew traces back only as far as Abraham. In contrast, Luke, aiming to show Christ as the Redeemer of humanity, goes all the way back to Adam. Matthew’s purpose is somewhat narrower: to demonstrate that Christ is the King and Messiah of Israel. This Gospel quotes more than sixty times from Old Testament prophetic passages, emphasizing how Christ is the fulfillment of all those promises.

      The probability that Matthew’s audience was predominantly Jewish is further evident from several facts. Matthew usually cites Jewish custom without explaining it, in contrast to the other Gospels (see Mark 7:3; John 19:40). He constantly refers to Christ as the Son of David (1:1; 9:27; 12:23; 15:22; 20:30; 21:9, 15; 22:42, 45). Matthew even guards Jewish sensibilities regarding the name of God, referring to the kingdom of heaven where the other evangelists speak of the kingdom of God. All the book’s major themes are rooted in the Old Testament and set in light of Israel’s messianic expectations.

      Matthew’s use of Greek may suggest that he was writing as a Palestinian Jew to Hellenistic Jews elsewhere. He wrote as an eyewitness of many of the events he described, giving firsthand testimony about the words and works of Jesus of Nazareth.

      His purpose is clear: to demonstrate that Jesus is the Jewish nation’s long-awaited Messiah. His voluminous quoting of the Old Testament is specifically designed to show the tie between the Messiah of promise and the Christ of history. This purpose is never out of focus for Matthew, and he even adduces many incidental details from the Old Testament prophecies as proof of Jesus’ messianic claims (e.g., 2:17, 18; 4:13–15; 13:35; 21:4–5; 27:9–10).

      HISTORICAL AND THEOLOGICAL THEMES

      Since Matthew is concerned with setting forth Jesus as Messiah, the King of the Jews, a recurring theme throughout this Gospel is an interest in the Old Testament kingdom promises. Matthew’s signature phrase, the kingdom of heaven, occurs thirty-two times in this book (and nowhere else in all of Scripture).

      The opening genealogy is designed to document Christ’s credentials as Israel’s king, and the rest of the book completes this theme. Matthew shows that Christ is the heir of the kingly line. He demonstrates that He is the fulfillment of dozens of Old Testament prophecies regarding the king who would come. He offers evidence after evidence to establish Christ’s kingly prerogative. All other historical and theological themes in the book revolve around this one.

      Matthew records five major discourses: the Sermon on the Mount (chs. 5–7); the commissioning of the apostles (ch. 10); the parables about the kingdom (ch. 13); a discourse about the childlikeness of the believer (ch. 18); and the discourse on His second coming (chs. 24, 25). Each discourse ends with a variation of this phrase: when Jesus had ended these sayings (7:28; 11:1; 13:53; 19:1; 26:1). That becomes a motif signaling a new narrative portion. A long opening section (chs. 1–4) and a short conclusion (28:16–20) bracket the rest of the Gospel, which naturally divides into five sections, each with a discourse and a narrative section. Some have seen a parallel between these five sections and the five books of Moses in the Old Testament.

      The conflict between Christ and Pharisaism is another common theme in Matthew’s Gospel. But Matthew is keen to show the error of the Pharisees for the benefit of his Jewish audience—but not for personal or self-aggrandizing reasons. Matthew omits, for example, the parable of the Pharisee and the tax collector, even though that parable would have put him in a favorable light.

      Matthew also mentions the Sadducees more than any of the other Gospels. Both Pharisees and Sadducees are regularly portrayed negatively, and held up as warning beacons. Their doctrine is a leaven that must be avoided (16:11–12). Although these groups were doctrinally at odds with each other, they were united in their hatred of Christ. To Matthew, they epitomized all in Israel who rejected Christ as King.

      The rejection of Israel’s Messiah is another constant theme in this Gospel. In no other Gospel are the attacks against Jesus portrayed as strongly as here. From the flight into Egypt to the scene at the cross, Matthew paints a more vivid portrayal of Christ’s rejection than any of the other evangelists. In Matthew’s account of the crucifixion, for example, no thief repents, and no friends or loved ones are seen at the foot of the cross. In His death, He is forsaken even by God (27:46). The shadow of rejection is never lifted from the story.

      Yet Matthew portrays Him as a victorious King who will one day return on the clouds of heaven with power and great glory (24:30).

      INTERPRETIVE CHALLENGES

      As noted above, Matthew groups his narrative material around five great discourses. He makes no attempt to follow a strict chronology, and a comparison of the Gospels reveals that Matthew freely places things out of order. He is dealing with themes and broad concepts, not laying out a timeline.

      The prophetic passages present a particular interpretive challenge. Jesus’ Olivet discourse, for example, contains some details that evoke images of the violent destruction of Jerusalem in AD 70. Jesus’ words in 24:34 have led some to conclude that all these things were fulfilled—albeit not literally—in the Roman conquest of that era. This is the view known as preterism. But this is a serious interpretive blunder, forcing the interpreter to read into these passages spiritualized, allegorical meanings unwarranted by normal exegetical methods. The grammatical-historical hermeneutical approach to these passages is the approach to follow, and it yields a consistently futuristic interpretation of crucial prophecies.

      NOTES

      [Your Response Here]

      1

      THE COMING OF THE KING

      Matthew 1:1–2:23

      DRAWING NEAR

      The Gospel of Matthew opens with the miracle of Jesus’ birth! Describe some of the Christmas activities and traditions you and your family observe.

      [Your Response Here]

      If someone from another culture (unfamiliar with the significance of the holiday) visited you during this time, what would he or she conclude about the meaning of Christmas?

      [Your Response Here]

      THE CONTEXT

      Matthew records the good news about the most significant events in all of history—the birth, life, sacrificial death, and resurrection of Jesus of Nazareth. Each Gospel writer wrote from a unique perspective and for a different audience. As a result, each Gospel contains distinctive elements. Taken together, the four Gospels form a complete testimony about Jesus Christ.

      Matthew wrote primarily to a Jewish audience, presenting Jesus of Nazareth as Israel’s long-awaited Messiah and rightful King. He opens his book with a genealogy which, unlike Luke’s, focuses on Jesus’ royal descent from Israel’s greatest king, David. The primary purpose of chapters one and two is to establish Jesus’ right to Israel’s kingship. To any honest observer, and certainly to Jews who knew and believed their own Scriptures, these two chapters vindicate Jesus’ claim before Pilate: You say rightly that I am a king. For this cause I was born, and for this cause I have come into the world (John 18:37 NKJV).

      Consistent with this purpose of revealing Jesus to be the Christ (Messiah) and the King of the Jews, Matthew begins his Gospel by showing Jesus’ lineage from the royal line of Israel. If Jesus is to be heralded and proclaimed King, there must be proof that He comes from the recognized royal family.

      KEYS TO THE TEXT

      Gospel: The English word gospel derives from the Anglo-Saxon word godspell, which can mean either a story about God or a good story. The latter meaning is in harmony with the Greek word euangellion, which means good news. Matthew and the other Gospels record the good news of Jesus’ life. They are not biographies in the modern sense of the word, since they do not intend to present a complete life of Jesus. Apart from the birth narratives, they give little information about the first thirty years of Jesus’ life. Though they are completely accurate historically and present important biographical details of Jesus’ life, the primary purposes of the Gospels are theological and apologetic. They provide authoritative answers to questions about Jesus’ life and ministry, and they strengthen believers’ assurance regarding the reality of their faith.

      Kingdom of Heaven: This refers to the place where God rules and reigns. Matthew alone uses this phrase, avoiding the parallel phrase kingdom of God because of the unbiblical connotations it had in first-century Jewish thought. Matthew wrote his Gospel, then, to strengthen the faith of Jewish Christians, and it provides a useful apologetic tool for Jewish evangelism.

      UNLEASHING THE TEXT

      Read 1:1–2:23, noting the key words and definitions next to the passage.

      Matthew 1:1–2:23 (NKJV)

      1 The book of the genealogy of Jesus Christ, the Son of David, the Son of Abraham:

      Son of David (v. 1)—a messianic title used as such in only Matthew, Mark, and Luke

      2 Abraham begot Isaac, Isaac begot Jacob, and Jacob begot Judah and his brothers.

      3 Judah begot Perez and Zerah by Tamar, Perez begot Hezron, and Hezron begot Ram.

      4 Ram begot Amminadab, Amminadab begot Nahshon, and Nahshon begot Salmon.

      Tamar (v. 4)—It is unusual for women to be named in genealogies. Tamar, Rahab, and Ruth (v. 5), Bathsheba (Uriah’s wife, v. 6), and Mary (v. 16) are each an object lesson about the workings of divine grace.

      5 Salmon begot Boaz by Rahab, Boaz begot Obed by Ruth, Obed begot Jesse,

      Salmon begot Boaz by Rahab . . . and Jesse begot David the king (vv. 5–6)—Matthew’s genealogy sometimes skips over several generations between well-known characters in order to abbreviate the listing.

      6 and Jesse begot David the king. David the king begot Solomon by her who had been the wife of Uriah.

      7 Solomon begot Rehoboam, Rehoboam begot Abijah, and Abijah begot Asa.

      8 Asa begot Jehoshaphat, Jehoshaphat begot Joram, and Joram begot Uzziah.

      9 Uzziah begot Jotham, Jotham begot Ahaz, and Ahaz begot Hezekiah.

      10 Hezekiah begot Manasseh, Manasseh begot Amon, and Amon begot Josiah.

      11 Josiah begot Jeconiah and his brothers about the time they were carried away to Babylon.

      12 And after they were brought to Babylon, Jeconiah begot Shealtiel, and Shealtiel begot Zerubbabel.

      13 Zerubbabel begot Abiud, Abiud begot Eliakim, and Eliakim begot Azor.

      14 Azor begot Zadok, Zadok begot Achim, and Achim begot Eliud.

      15 Eliud begot Eleazar, Eleazar begot Matthan, and Matthan begot Jacob.

      16 And Jacob begot Joseph the husband of Mary, of whom was born Jesus who is called Christ.

      Joseph the husband of Mary, of whom was born Jesus (v. 16)—The only entry in the entire genealogy where the word begot is not used—underscoring the fact that Jesus was not Joseph’s literal offspring, but nonetheless establishing His claim to the throne of David as Joseph’s legal heir.

      17 So all the generations from Abraham to David are fourteen generations, from David until the captivity in Babylon are fourteen generations, and from the captivity in Babylon until the Christ are fourteen generations.

      18 Now the birth of Jesus Christ was as follows: After His mother Mary was betrothed to Joseph, before they came together, she was found with child of the Holy Spirit.

      betrothed (v. 18)—Jewish betrothal was as binding as modern marriage. A divorce was necessary to terminate the betrothal (v. 19), and the betrothed couple were regarded legally as husband and wife (v. 19), although physical union had not yet taken place.

      19 Then Joseph her husband, being a just man, and not wanting to make her a public example, was minded to put her away secretly.

      Joseph . . . being a just man . . . was minded to put her away secretly (v. 19)—Stoning was the legal prescription for adultery (see Deut. 22:23–24). The phrase a just man is a Hebraism suggesting that Joseph was a true believer in God who carefully obeyed the law (see Gen. 6:9). To put her [Mary] away would be to obtain a legal divorce (19:8–9; Deut. 24:1).

      20 But while he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, do not be afraid to take to you Mary your wife, for that which is conceived in her is of the Holy Spirit.

      an angel of the Lord (v. 20)—one of only a few such angelic visitations in the New Testament, most of which are associated with Christ’s birth

      21 And she will bring forth a Son, and you shall call His name JESUS, for He will save His people from their sins."

      J

      ESUS

      (v. 21)—The name actually means Savior.

      22 So all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying:

      23 Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel, which is translated, God with us.

      virgin (v. 23)—While scholars dispute whether the Hebrew term in Isaiah 7:14 means virgin or maiden, Matthew quotes here from the LXX, which uses the unambiguous Greek term for virgin.

      24 Then Joseph, being aroused from sleep, did as the angel of the Lord commanded him and took to him his wife,

      25 and did not know her till she had brought forth her firstborn Son. And he called His name JESUS.

      know her (v. 25)—a euphemism for sexual intercourse. See Gen. 4:1, 17, 25; 38:26; Judges 11:39.

      2:1 Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem,

      Bethlehem (2:1)—a small village on the southern outskirts of Jerusalem, which Hebrew scholars in Jesus’ day clearly expected to be the birthplace of the Messiah (see Mic. 5:2; John 7:42).

      wise men

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