So [the book of Matthew] is not a congregational letter, not a comprehensive biography, and not chronologically history. Above all, this is a Gospel—a carefully arranged account of good news of the life, death, resurrection of Christ. 

—David Platt 

Source: David Platt, quoted from his message, “The King and His Kingdom,” published at Radical.net on December 4, 2011.

A list of names. It’s an odd way to begin [the book of Matthew]. But the list shows readers this isn’t a fairytale, but a true story. The New Testament doesn’t begin with “once upon a time,” but with a family tree… Matthew shows us his story is no myth—this is the narrative of the historical Jesus Christ, who has a family lineage and was born in the line of David. 

—Patrick Schreiner 

Source: Patrick Schreiner, quoted from his article, “5 Reasons Matthew Begins with a Genealogy.” This article originally appeared here at The Gospel Coalition. 

Chapter one [of Matthew] starts with the genealogy of Jesus. The very first words, in Greek, are “biblos geneseos Iesou Christou”—a book of the beginning of Jesus Christ. Now why is that significant? Well, because that word geneseos is a form of the word genesis, as in the first book the Bible. I don’t think Matthew is trying to be tricky here, but surely he knew the first book of the Bible and realized that when he begins his gospel with “a book of the genesis of Jesus” he is, at least, strongly suggesting that this story of Jesus Christ marks a new beginning for the people of God. The story is starting over. This suggestion is supported by another parallel with the first book of the Bible. Genesis is broken up into ten toledoth sections. Ten times in the book of Genesis, we read “these are the generations (toledoth) of…” Interestingly enough, these toledoth sections are, in a couple of places, translated into the Greek Septuagint with biblos geneseos (Genesis 2:4; 5:1), which further points in the direction that Matthew understood Jesus to be a new generation, a new genealogy, a new beginning for the nation of Israel. 

—Kevin DeYoung  

Source: Kevin DeYoung, quoted from his article, “Out of Egypt I Called My Son.” This article originally appeared here at The Gospel Coalition. 

The opening two chapters of Matthew announce the arrival in world history of Jesus Christ. This was a long-anticipated moment in an ongoing story. Through various Old Testament references, allusions, and quotations Matthew shows us that Jesus came as the climax of the Old Testament storyline. He is the long awaited Messiah, the King who will bring to fulfillment God’s promises to rescue his people and restore this broken world… At the heart of Matthew’s account is the identification of Jesus Christ as the true King of the universe who ushers in the kingdom of heaven.

—Drew Hunter

Source: Content taken from Matthew: A 12-Week Study by Drew Hunter, ©2014. Used by permission of Crossway, a publishing ministry of Good News Publishers. 

The book of Matthew follows after the Old Testament and is the beginning of the New. It is the connecting link between the two parts of the Bible. It is written for the Jews and it is fittingly placed. It takes for granted that the course of events up to this point is known to its readers. The Old Testament had closed with the chosen nation looking for their long-promised King, their Messiah. Now the silence is broken and the coming of the Messiah declared. Matthew’s Gospel shows that Jesus was that King. It is the Gospel of fulfillment. 

—Henrietta Mears 

Source: This content is from What the Bible Is All About, written by Henrietta Mears. Copyright © 1953, 2011 by Gospel Light. Copyright assigned to Tyndale House Publishers, 2015. Used by permission of Tyndale House Publishers, a division of Tyndale House Ministries, Carol Stream, Illinois 60188. All rights reserved.

The Old Testament story ends with longing for a King to come establish God’s kingdom. This kingdom will bring reconciliation to God for sinners and restoration to flourishing for creation. Matthew announces the arrival of this King and the dawn of this kingdom through Jesus’ message and ministry. Jesus’ words declare how his people will be ethically transformed (Matthew 5­–7) and his works display how his creation will be physically healed (Matthew 8–9). This is a glimpse of the kingdom of heaven on earth.

Yet Matthew shows us, especially in chapter 13, that this kingdom does not arrive all at once. The mystery of the kingdom is that while it has already dawned in Jesus’ life, death, and resurrection, it will not arrive in its fullness until Jesus returns.

—Drew Hunter

Source: Content adapted from Matthew: A 12-Week Study by Drew Hunter. This article first appeared on Crossway.org; used with permission. 

Here in this Gospel is the dramatic change of covenant—when the old covenant gave way to the new, when the sacrifices of the Temple were replaced by the sacrifice of the cross, when the law of Moses was outstripped by the teaching of Jesus. Matthew’s Gospel is the account of these fundamental changes. It tells us not only who Jesus was, why he came, and how he was related to the Old Testament Scriptures God had already provided, but also how the first disciples came to understanding and faith. 

In short, the book we are about to study concerns Christian origins; and it is hard to imagine a Christian who is uninterested in such a theme. Moreover, because this Gospel ends with a commission (Matthew 28:18-20), it refuses to be taken as a sourcebook for history buffs but no more. Rather, it lays the framework for Christian mission throughout the ages, and cries out to be studied and obeyed so that the purpose of Christ’s coming may be accomplished in us. 

—D.A. Carson 

Source: Carson, D.A. God With Us: Themes from Matthew. Eugene, Oregon: Wipf & Stock, 1995. Used by permission of Wipf and Stock Publishers, www.wipfandstock.com

Jesus will be that Davidic King who will reign over that eternal kingdom that will be a blessing to all peoples of the earth. 

—Douglas Sean O’Donnell

Content taken from Matthew: All Authority in Heaven and Earth by Douglas Sean O’Donnell, ©2013. Used by permission of Crossway, a publishing ministry of Good News Publishers.

I don’t have enough space to explain how, for Matthew, Jesus is the new Abraham (who has many children from the East and West), the new David (who is the true king), the new Solomon (who delivers wisdom in his teaching), and the new Jeremiah (who laments the fate of Jerusalem). Judas is the typological betrayer of the nation (the new Jezebel, Ahithophel, and Absalom). The disciples are the new 12 tribes of Israel, and the Jewish leaders are the new rulers from Egypt, Assyria, and Babylon. The mountains in Matthew are the new Sinais. The deserts are the new wilderness of Israel, and the rivers are the new crossings into and with the people of God. The best way for Matthew to disciple and teach future generations—to fulfill the Great Commission—is through these stories of Jesus that echo, complete, and advance the narrative of Israel. Matthew’s inspired wisdom is embedded in his literary form. 

So look at the stories of Matthew in their larger context. You might be surprised at what you begin to see.

—Patrick Schreiner

Source: Patrick Schreiner, quoted from his article, “Matthew’s Gospel as You’ve Never Read It Before. This article originally appeared here at The Gospel Coalition. 

Following Jesus means absolute allegiance—trust in him and obedience to him. In the Great Commission Jesus will put it this way: we are “to observe all” that he has “commanded” (Matthew 28:20). Do I mean his teachings on sin and Scripture, idolatry and adultery, money and marriage, slander and suffering, anger and evangelism, purity and prayer, alms and anxiety, fasting and forgiveness, luxury and love? Yes! Everything he commanded. Christianity is not a pick-n-save religion: you pick whatever teachings you like and you still get saved. Oh no! If that’s how you think, you have it all wrong. Just listen to Jesus if you won’t listen to me. He stated it straight-forwardly: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven” (7:21). To be a follower of Jesus is to be someone who does “the will of [his] Father in heaven” (cf. 12:50)—not perfectly as Jesus did, but consistently and repentantly. It’s a matter of allegiance: Jesus first, everyone and everything else second. You see, all authority demands all allegiance from everybody… even me and even you. Welcome to the Gospel of Matthew!

—Douglas Sean O’Donnell

Content taken from Matthew: All Authority in Heaven and Earth by Douglas Sean O’Donnell, ©2013. Used by permission of Crossway, a publishing ministry of Good News Publishers.