All About the Gospel of Matthew

The Book of Matthew is one of the four Gospel narratives in the Bible. It’s the first book we encounter in the New Testament, and it lays out the story of Jesus from his ancestry and birth to His public ministry in Galilee and Judea to His death, resurrection, and the “Great Commission”.

The apostle Matthew is the attributed author, and he wrote to show his readers that Jesus is undoubtedly the Messiah and Savior who was promised in Old Testament prophecy.

But what makes the book of Matthew unique from the other three accounts of the Gospel story? Who was he writing it for? (And why would that matter?)

To answer these questions, let’s explore:

• The structure of the book of Matthew
• The historical and cultural context
• Major themes
• What makes Matthew’s account unique from the others

Let’s start with the big-picture view and then work our way into the specifics.

How Matthew outlines the story

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Matthew’s account begins with a lengthy listing of Jesus’ ancestry, which sets the stage for the events surrounding His birth. After that, it fast-forwards to Jesus as an adult at the beginning of His earthly ministry, then follows Him throughout Galilee and Judea, alternating between stories and discourses. The story concludes with Jesus’ death and resurrection, and His farewell address before His ascension.

But there are several ways to break down the outline of Matthew’s Gospel account. The NKJV Andrews Study Bible presents the genealogy as a prologue, and Jesus’ birth, baptism, and temptations as the introduction.

The narrative is divided into five key sections, each with a collection of stories followed by a long discourse. Then it wraps up with Jesus’ final week, His death, and His resurrection. The “Great Commission” serves as the epilogue.¹ This helps us see the stories and monologues going back and forth.

Another way to look at it is through the book, Four Portraits, One Jesus by Bible scholar Mark L. Strauss, PhD. He walks us through the outline suggestions of Scot McKnight, PhD:²

1. Prologue
2. The Messiah’s appearance
3. The Messiah’s ministry to Israel
4. How others respond to the Messiah (Israel’s rejection and the disciples’ acceptance)
5. The Messiah confronts Jerusalem
6. The Messiah is rejected yet victorious (the death and resurrection)

This outline helps us better understand Matthew’s messianic and Jewish emphasis, which reflects his purpose to reveal to his audience that Jesus is indeed the Messiah Israel had been anticipating.

Context

To better understand the focus, significance, and distinctiveness of the book of Matthew, let’s go over the historical and cultural context.

• Who wrote the Gospel according to Matthew?
• Who was the intended audience?
• When was it written?

Who wrote the Gospel according to Matthew?

Most scholars throughout history believe Matthew the apostle was the author. Having been a tax collector before joining the 12 disciples, he likely would’ve had the skills needed to preserve a historical narrative.³

The earliest New Testament manuscripts that still exist also attribute the authorship to Matthew.⁴

Some early Christian writers, such as Papias and Irenaeus, say Matthew wrote his account in Hebrew, though some scholars suggest it might have been Aramaic.⁵ Either way, it was written in a language a Jewish reader could understand.

That gives us a hint about Matthew’s intended audience.

Who did Matthew write for?

It’s widely believed that Matthew wrote his account for a Jewish audience. Aside from it being written in Hebrew or Aramaic, here are a few reasons that may be the case:

• He makes the most connections with the Old Testament, especially with prophecies about the Messiah.⁶
• He starts with a genealogy that covers Israel’s history in the Old Testament (Matthew 1:1-17).
• He doesn’t explain Jewish customs, such as the temple tax (Matthew 17:24-27). It’s as if he assumed his readers would know what he meant.⁷

The date and events

There isn’t a clear date for when Matthew wrote his narrative. Whether he wrote it in the AD 50s and 60s, or even later, has been debated. But it’s possible he wrote it when his readers had conflicts with the Jewish community.⁸

In a way, Matthew’s Gospel story is both a case for Christianity and an affirmation of the Jewish Christians’ identity.

Songwriter, scholar, and educator Michael Card writes,

“The Gospels clearly portray a variety of divisions within Judaism: Sadducees, Herodians, followers of John the Baptist, scribes, priests, Levites, and of course, the Pharisees [not to mention the Essenes, Zealots, and Hellenistic Jews!]… As the followers of Jesus of Nazareth came together, they were universally considered by both the Jews and the Romans as simply another division, another subset within the matrix of first-century Judaism.”⁹

The Book of Acts gives us a glimpse into what Jewish Christians faced in the broader Jewish communities (especially in Chapters 4-8). The conflict intensified after the destruction of Jerusalem and its temple in AD 70. Judaism had to redefine itself without the temple and its sacrificial ceremonies. In the process of reform, followers of Jesus were singled out and banned from synagogues.¹⁰

It’s possible Matthew wrote his book to an audience struggling with the loss of their old identity. Perhaps they needed reassurance in Jesus’ identity as the Son of God and the Messiah.

What’s the purpose?

Like Mark, Luke, and John, Matthew’s ultimate goal is to show that Jesus was the long-awaited Messiah and the fulfillment of the promises found in the Old Testament. We can see this in the first sentence of his account:

“The book of the genealogy of Jesus Christ, the Son of David, the Son of Abraham” (Matthew 1:1, NKJV).

Matthew’s readers needed confidence that Jesus was the one they had been waiting for, so he starts his case using Jesus’ genealogy as the Son of David and of Abraham, tracing His lineage in Hebrew fashion to establish Jesus’ Jewish and messianic identity.

This was significant for a Jewish reader for two reasons:

1. God told Abraham that one of his descendants would bless the whole earth (Genesis 22:15-18; Galatians 3:16).
2. He promised David that someone from his bloodline would be on the throne forever and establish order and justice (1 Chronicles 17:11-14; Isaiah 9:6-7; Jeremiah 23:5).

By calling Jesus the son of David and the son of Abraham, Matthew is saying that Jesus is both a full-fledged Jew from Abraham’s ancestry and from David’s bloodline. He’s also the promised king who would save His people.¹¹

And that’s just the first 17 verses!

We’ll later see more of how Matthew supports his claims that Jesus is the savior the Old Testament repeatedly alluded to. It’ll make even more sense as we navigate the book’s major themes.

Major themes

Matthew covers several key themes that meant a lot to the early church and remain vital for us today. They include:

• Fulfillment of the Old Testament prophecies
• A deeper look into “God with us”
• The kingdom of heaven
• God’s law and the new covenant
• The Second Coming of Jesus

Let’s start with the Old Testament as our foundation.

Old Testament promises and fulfillment

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The Old Testament is a theme that’s woven throughout Matthew’s account of the Gospel. It serves as the foundation for all the other themes, including the Kingdom of Heaven, the Law of God, and the new covenant.

And throughout his 28 chapters, Matthew includes more Old Testament references than any of the other Gospel writers.¹²

Matthew made these references to prove his point that Jesus is the fulfillment of the promises found in the Old Testament.

Matthew also repeatedly connects Jesus to Old Testament prophecies, including:¹³

• His virgin birth (Isaiah 7:14; Matthew 1:22-23)
• His birthplace (Micah 5:2; Matthew 2:1-6)
• The beginning of His ministry (Isaiah 9:2; Matthew 4:13-16)
• The massacre of infants in Bethlehem (Jeremiah 31:15; Matthew 2:16-18)
• His healings (Isaiah 9:2; Matthew 8:17)
• His role as the Servant (Isaiah 42:1-2; Matthew 12:17-21)
• Teaching in parables (Psalm 78:2; 2 Chronicles 29:30; Matthew 13:35)
• His entry to Jerusalem on a donkey colt (Zechariah 9:9; Matthew 21:4-5).
• Being betrayed for 30 pieces of silver (Zechariah 11:12-13; Matthew 27:9-10).

But that’s not all! Matthew goes on to say that Jesus fulfilled the entire Old Testament—“the Law” or the “law and the prophets” (Matthew 5:17; Luke 24:27, 44).

The Law referred to the first five books of the Hebrew Scriptures (Genesis to Deuteronomy), and the Prophets were the rest (what we’d see from Joshua to Malachi).¹⁴

Strauss says the connections in the Hebrew Scriptures show that “in Jesus, God has acted decisively to save his people. The promises and covenants of the Old Testament are coming to fulfillment in Him.”¹⁵

The significance of Immanuel—“God with us”

Matthew begins and ends with the idea that God is with His people. In the first chapter, he references a prophecy in Isaiah that God used as a sign to the king of Israel.

“So all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying: ‘Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,’ which is translated, ‘God with us’” (Matthew 1:22-23, NKJV).

In the last chapter, Jesus promises to be with His disciples until the end.

“…and lo, I am with you always, even to the end of the age…” (Matthew 28:20, NKJV).

Matthew uses the Gospel to show how Jesus is God made manifest in the flesh as:

• He can forgive sins and read minds (Matthew 9:2-7).
• He accepts worship.¹⁶
• He sends “prophets, wise men, and scribes,” just like God the Father did in the Old Testament (Matthew 23:34).
• He has a kingdom and will send out His angels when He returns to establish it (Matthew 13:41; 24:31; 25:31).
• He will pronounce judgment between those who accepted Him and those who rejected Him at His return (Matthew 25:31-32).

And if God has come down to be among His people, then it would make sense that He’d bring a kingdom.

The kingdom of heaven

Matthew is the only New Testament writer who uses the term “kingdom of heaven” (31 times) when referring to the kingdom of God.

Jesus frequently talks about a kingdom of heaven that’s “at hand” (Matthew 4:17; 10:7, NKJV), or something that could be experienced now, and then at its fullest in the future.

In Jesus’ day, the Jews were preoccupied with political influence. They were waiting for an earthly power that would dominate their oppressors. So when Jesus talked about turning the other cheek and going the extra mile for enemies out of love, it must have felt like a shock (Matthew 5:38-42).

Christ’s teachings show us that the kingdom of heaven is how God operates and how He wants His people to function on earth as they will in heaven.

• A turning away from sin (Matthew 3:2; 4:17)
• Humility (Matthew 18:3-4)
• Forgiveness and mercy (Matthew 18:23-35)
• Stewardship and watchfulness (Matthew 25:1-19)
• Trust and obedience that comes from the heart (Matthew 5:20; 13:44-46)

Matthew demonstrates that the heavenly kingdom is governed by God’s relationship with His people, which sheds new light on His law.

The law of God and the new covenant

Compared to the other three Gospel accounts, Matthew documented more of Jesus’ words about the Law of God. He wanted it on record that Jesus, rather than intending to alter or do away with the law, came to fulfill it and deepen our understanding of it. Jesus taught how it applies to our thoughts and motives, not just observable actions (Matthew 5:17-18).

So while Jesus’ “Sermon on the Mount” doesn’t only appear in Matthew, his account includes more of it, notably the part where Jesus sheds new light on the Law that Jews would have grown up keeping. He pointed out that there’s more to obedience than outward behaviors. It applies to the heart, the core of our being, with all our thoughts, motivations, and feelings.

One frequently quoted passage illustrates this when Jesus says that just because someone hasn’t committed murder doesn’t mean they aren’t harboring a vengeful spirit (Matthew 5:21-22). And that applies to most outwardly visible offenses. In a society that struggled with legalism, Jesus warned that just because a person hasn’t visibly violated a law, that doesn’t guarantee that their motives are loving and pure (verses 27-28).

And in a later debate with religious leaders, Matthew recorded how Jesus summarized the essence of the law when asked what the greatest commandments were: “Loving God and loving our neighbors as ourselves” (Matthew 22:34-40).

Love is the basis of God’s rule.

That’s why Jesus called out the Pharisees for being so obsessed with smaller details, like tithing the exact amount of spices, that they had neglected “the weightier matters of the law: justice and mercy and faith” (Matthew 23:23, NJKV). They had missed the point of the Law, the heart of the matter.

And by fulfilling the law and revealing its depth, Jesus also brought in a new covenant (Matthew 26:28).

While the Israelites were in exile and captivity, the prophet Jeremiah predicted that God would establish a new relationship with His people. Because they had broken their end of the covenant by following other deities and refusing to turn back, something needed to change. So God promised to give His people an internalized understanding of His law (Jeremiah 31:31-34). It needed to go beyond head knowledge and become part of their experience.

That’s why Jesus told His listeners they must be more righteous than the religious leaders (Matthew 5:20). Matthew was likely aware that many of those leaders were caught up in their outward deeds while failing to realize that love and trust, rather than fear and pride, are what align us with God’s principles.

The Second Coming

Matthew also makes more references to the Second Coming than the other Gospel writers. He even devoted two chapters to the end times and the judgment.

The NKJV Andrews Study Bible explains how Matthew’s themes tie together regarding the Second Coming:¹⁷

• Jesus’ sermons in Matthew 5-7 provide guidance on how to live while waiting for His return.
• The parables in Matthew 13 illustrate how ultimately, each human being will either reject or accept the Gospel, and everyone’s true choices will be revealed at the judgment.
• Matthew 18 helps us understand how we should respond to the brokenness we see in the church while waiting.
• Matthew 24-25 teaches what it really means to be prepared for the Second Coming, especially since no one knows the exact time (24:36-44).

Christ’s return also helps us understand how the kingdom of heaven is both a present and future reality. We can experience it spiritually while here on earth. But when the Lord comes back for us, we’ll have the full experience—we’ll be physically living in God’s full presence.

What makes Matthew one of a kind

The book of Matthew has distinct characteristics that set it apart from the others while still being classified as a synoptic Gospel (meaning it can be easily read alongside Mark and Luke). These include:

• Literary techniques
• Stories not found elsewhere
• Stories with different perspectives
• Memorable verses

For literary techniques, Matthew is best known for his five discourses and structural signals.

Five discourses and structural signals

Earlier, we pointed out Matthew’s alternating stories and monologues. These presentations, if you will, make up what scholars call the “five discourses.” These are the five sections where Jesus does nearly all the talking. They appear after a series of events that advance the narrative. We have:

1. The Sermon on the Mount (Matthew 5-7)
2. The commission of the 12 disciples (also called apostles) (Matthew 10)
3. The parables about the kingdom of heaven (Matthew 13)
4. Guidance for functioning as a church (Matthew 18)
5. The end-time discourse on the Mount of Olives (Matthew 24-25)

Some scholars suggest that there are six sections, including the woes to the scribes and Pharisees (Matthew 23). But, for whatever reason, five tends to be the favored number.

Each discourse ends with a transitional phrase that moves into the next stage of the plot. These are called “structural signals.”

• “And so it was, when Jesus had ended these sayings…” (Matthew 7:28)
• “Now it came to pass, when Jesus finished commanding His twelve disciples…” (Matthew 11:1, NKJV)
• “Now it came to pass, when Jesus had finished these parables…” (Matthew 13:53, NKJV)
• “Now it came to pass, when Jesus had finished these sayings…” (Matthew 19:1, NKJV)
• “Now it came to pass, when Jesus had finished all these sayings…” (Matthew 26:1, NKJV)

These “signals” help us see Matthew’s pattern of “alternating narrative and discourse.”¹⁸ A lengthy and enlightening monologue from Jesus follows each collection of stories and events.

Speaking of stories, let’s look at some that appear only in the book of Matthew.

Stories and events found only in Matthew

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The following is a list of stories and events found only in Matthew:

• Joseph learning about Mary’s pregnancy and Jesus’ birth (Matthew 1:18-24)
• The magi seeking Jesus (Matthew 2:1-12)
• Herod’s command to kill every boy two years old or under in Bethlehem (also traditionally known as the “Massacre of the Innocents”) (Matthew 2:13-21)
• The parables of the wheat and tares, hidden treasure, the pearl of great price, and the dragnet (Matthew 13:24-52).
• Jesus helping Peter pay the temple tax¹⁹ (Matthew 17:24-27)
• The parable of the unforgiving servant (Matthew 18:21-25)
• The parable of the wise and foolish virgins (Matthew 25:1-13)
• The parable of the sheep and goats (Matthew 25:31-45)
• Judas’ death (Matthew 27:3-9)

Sometimes, you’ll encounter a story that can be found in other Gospel stories in Scripture, but Matthew may share it from a different perspective.

Stories and teachings with unique perspectives

Matthew also provides a different angle or element in stories found in the other Gospel narratives. Some of this may be due to his education and cultural upbringing, or because of first-hand observations, since he was actually one of the 12 disciples, unlike Mark and Luke (even though he was not considered part of the “inner circle,” like John was).

• Matthew’s genealogy starts with Abraham and continues through David’s son Solomon. It also names some women, which was rare in those days—Rahab, Ruth, Uriah’s wife (Bathsheba), and Mary (Matthew 1:5-7, 16). Luke’s genealogy starts with Adam and continues through David’s other son, Nathan (Luke 3:23-28).
• Matthew’s order of Jesus’ temptations is different from Luke’s (Matthew 4:1-11; Luke 4:1-13).
• Matthew records that there were two demoniacs, while Mark and Luke mention only one (Matthew 8:28-34; Mark 5:1-20; Luke 8:26-39).
• Only Matthew mentions Peter walking on water during a storm after the feeding of the 5,000 (Matthew 14:21-33).

Memorable Bible verses

The book of Matthew also has cherished verses that we often use for Bible study or memorizing Scripture. Here are a handful of the classics:

• The Beatitudes (Matthew 5:3-10)
• The call to be the salt of the earth and light of the world (Matthew 5:13-14)
• The Lord’s Prayer (Matthew 6:9-13)
• Jesus’ invitation to rest (Matthew 11:28-30)
• Jesus’ promise to be where two or more gather for prayer (Matthew 18:19-20)
• The Great Commission (Matthew 28:18-20)

Embracing the book of Matthew as an important piece of the whole of the Gospel.

Matthew packed a lot into his chronicle of Jesus’ life and ministry. And the more we understand about who he was, what he prioritized, and who his primary audience was, the more we can extract and apply from the words he wrote about Jesus Christ, “the Messiah, the Son of the living God” (Matthew 16:16, CSB).

This first of four Gospel accounts enhances our understanding of what Jesus was like, what prophecies He fulfilled, and what He came to earth to accomplish. Matthew shows us how Jesus will finish the work of salvation He started long ago, revealing that our true identity is found in Him.

But Matthew was just one person. There’s so much to the life of Christ that it took four accounts to cover its depth. Want to keep learning more about the Gospel, or the “good news” about Jesus as our Savior?

Related Articles

1. NKJV Andrews Study Bible, Andrews University Press, 2010, p. 1249. [↵]
2. Strauss, Mark L., Four Portraits, One Jesus: A Survey of Jesus and the Gospels, 1st ed., kindle ed., Zondervan Academic, 2007, p. 220. [↵]
3. Nichols, F.D., The Seventh-day Adventist Bible Commentary, Vol. 5, 1956, p. 271. https://archive.org/details/SdaBibleCommentary1980/SdaBc-5%20%2840%29%20Matthew/page/n4/mode/1up [↵]
4. Ibid. [↵]
5. Ibid., p.6, [↵]
6. Andrews Study Bible, Andrews University Press, 2010, p.1248. [↵]
7. Strauss, p. 249. [↵]
8. Ibid. [↵]
9. Card, Michael, Matthew: The Gospel of Identity (The Biblical Imagination Series), kindle ed., InterVarsity Press, 2013, p. 13, brackets added. [↵]
10. Ibid., pp. 13-14. [↵]
11. Andrews Study Bible, p. 1248. [↵]
12. Fai, Ebenezer, “The Old Testament in Matthew,” The American Journal of Biblical Theology, Vol. 26(31), July 31, 2022, p. 6; and “Survey of Matthew,” BibleRef.com. [↵]
13. Strauss, p. 218. [↵]
14. Nichols, Francis, The Seventh-day Adventist Bible Commentary, Review and Herald Publishing Association, 1956, pp. 331-332, commentary under “The law.” [↵]
15. Strauss, p. 242. [↵]
16. Matthew 8:2; 9:18; 15:25; 28:9, 16-17. [↵]
17. NKJV Andrews Study Bible, p. 1248. [↵]
18. Strauss, p. 219. [↵]
19. The temple tax was an annual tax every Jewish man 20 years old and older had to pay. It was meant for maintaining the temple (Andrews Study Bible, p. 1274). Although prophets and teachers were exempt from paying it, Jesus willingly paid it when Peter accidentally put Him on the spot (The Seventh-day Bible Commentary, Vol. 5, p. 441). [↵]

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