In this gospel our Lord is presented as the Son of Abraham (the depositary of promise), and the Son of David, the Messiah, the King, Emmanuel. He announces the kingdom of heaven, the " mysteries " of which are in contrast to the earthly hopes of Israel, and He unfolds the principles of that kingdom. He is presented to Israel as their Messiah, but is rejected. The consequences that follow this rejection are detailed, running on to the end.
In Matt 16:18 and 18:17 the church is spoken of as a then future thing.
Some suppose that Matthew wrote his gospel in Hebrew, and that the Greek is only a translation. If this were so, it is strange that only the translation is preserved, and not the original. Though early writers speak of the Hebrew original, it does not appear that any of them ever saw a copy, whereas they habitually quote the Greek as we now have it. There was an apocryphal book written in Hebrew, called "The Gospel according to the Hebrews," fragments of which remain: it is supposed that Matthew's Gospel was confounded with this and thus gave rise to the assertion that Matthew wrote his gospel in Hebrew.
Matt. 1:1-17
Gives the genealogy of the Lord from Abraham (compare with Luke 3, where it is from Adam, the Son of God), through David and through Joseph the husband of Mary. To make the three divisions to be fourteen generations each (ver. 17), some names are omitted, as between Joram and Ozias. (ver. 8.) Such persons as Thamar and Rachab being named shows how grace super abounds over sin. (This genealogy is called the legal line, that in Luke giving the natural line.)
Matt. 1:18-25 relate the miraculous conception of the Lord by the Holy Ghost. HE was to be called JESUS, for He would save His people (Israel) from their sins. He was Emmanuel, " God with us." (Cf. Isa. 7:14;8;8.) Instruction is given to Joseph in a dream, and he bows to it.
Matt. 2:1-12.
The visit of the Magi to worship Jesus as King of the Jews. This visit was not "when Jesus was born," as the Authorized Version in verse 1; the phrase is indefinite: "Jesus having been born." It was probably some months later.
Herod, an Edomite (see Gen. 25:23), is reigning in Jerusalem, supported by the Gentile power (type of Antichrist in the last days). The leaders have the oracles of God, and the form of knowledge; they can inform Herod accurately, but have no heart for the Christ of God. Indeed, all Jerusalem is troubled at the report of God's intervention: but strangers, Gentiles from the far east, come to honor the King of the Jews.
Matt. 2:13-15. Joseph flees into Egypt. The prophecy in verse 15, spoken of Israel, is here applied to Christ; He goes through what they went through: He is the true Israel. (Cf. Isa. 49)
Matt. 2:16-18. Herod kills the children of Bethlehem: the age, " from two years old," was to cover the time from when the magi first saw the star in the east. Ramah was originally in the tribe of Benjamin, and Bethlehem was in Judah; but they were both near Jerusalem, and the children were to be slain in all the borders of Bethlehem.
Matt. 2:19-23. On the death of Herod, Joseph returns to what is still called the "land of Israel," though the nation was in bondage. They dwelt in Nazareth, that the prophecies might be fulfilled: He shall be called a Nazarene.
Matt. 3
John the Baptist, in the wilderness, apart from the leaders of Israel, calls for repentance, because the kingdom of heaven is at hand, and judgment ready to be applied. He announces the Messiah who will baptize with the Holy Ghost, and (others) with the judgment of fire. It was Jehovah who would purge His floor.
Matt. 3:13-17. Jesus is baptized by John, associating Himself with the remnant of Israel, saying, " It becometh us to fulfill all righteousness " (no repentance in Him). Now the heavens were opened, and the Holy Spirit as a dove came upon Him. A voice from heaven declared Him to be the Son of God, in whom God had His delight. (For the first time heaven was opened, and there was found on earth a Man according to the delight of God: One on whom, in virtue of His own excellence, the Spirit could abide. Believers are sealed only in virtue of accomplished redemption. The oil is put on the blood, not upon "man's flesh." Cf. Ex. 30:32.)
Matt. 4:1-11.
Jesus is tempted of the devil with the lust of the flesh, the lust of the eyes, and the pride of life.
1. He was hungry and Satan tempted Him to make the stones into bread (as persons help themselves in outward circumstances). Jesus waited for the word from God. Man does not live by bread alone.
2. Satan tempts the Lord to cast Himself down, quoting (inaccurately) a promise from Psa. 91:11,12 (to test God whether He would fulfill His promise). We must not tempt God.
3. Satan promised all the kingdoms of the world if the Lord would worship him (as Satan offers worldly advantages to men now). We must worship God only.
Thus the Lord takes our place before the great enemy of souls, and conquers him by the word of the Spirit, the word of God.
Angels came and ministered to the Lord.
Matt. 4:12-17. On John being cast into prison, the Lord retires to the north part of Galilee, which was inhabited by a variety of nations. The " light " from thence would cross the sea, and enlighten those "beyond the Jordan." (Galilee was to be, according to Isa. 9, the scene of Messiah's ministry, accordingly in this gospel the Lord is not seen at Jerusalem until the close of His service, when He went up to suffer.)
The Lord now began to preach: "Repent, for the kingdom of heaven has drawn near."
Matt. 4:18-22. Jesus calls to His service four of the apostles: Peter and Andrew, James and John.
Matt. 4:23-25. Jesus went throughout all Galilee, preaching the glad tidings of the kingdom, confirming His mission by miracles (powers of the age to come), curing those possessed by demons lunatics, and those suffering under various diseases. (This is a general statement embracing all the Lord's ministry; the rest of the gospel gives miracles and sayings grouped often in moral rather than chronological order.)
Matt. 5, 6, & 7
Gives the Sermon on the Mount. It is an exposition of the principles of the new thing-the kingdom of the heavens, and of the moral character suited to it. It was addressed by Jesus to His disciples, though in the hearing of the people. (Matt. 7:28.) Righteousness and mercy (closely allied to grace) run through these three chapters, and the name of the Father is now told out.
Matt. 5:1-12 give the character and portion of the believing remnant in the kingdom. (Compare the Psalms.)
Matt. 5:13-16. Their position in the world.
Matt. 5:17-48. The connection of the principles of the kingdom with the law. The law was to be fulfilled by Christ, not destroyed; but the conduct of the disciples was to be formed by principles far in advance of the law, reaching up to: "Be ye therefore perfect as your heavenly Father is perfect."
Matt. 6:1-4.
The spirit in which to do their good works their Father would reward them.
Matt. 6:5-15. How to pray to their Father, and to forgive if they sought to be forgiven. (Cf. John 16:24-27.)
Matt. 6:16-18. How to fast, and to do it toward their Father.
Matt. 6:19-34 Separation from the principles of the world, and from its anxieties.
Matt. 7:1-6.
The spirit of their relationship with others.Matt. 7:7-12. Confidence in God in their new relationship.Matt. 7:13-23. Energy for the narrow path, and the means of discerning deceivers.
Matt. 7:24-29. Real practical obedience their true wisdom.
Having propounded the elevated principles of the kingdom while on the mountain, the Lord descended to meet the sad need of the people.
Matt. 8.
He manifests His power and grace by curing a leper, touching him without being defiled, and proving that He was Jehovah. (2 Kings 5:7.) 2. Curing the centurion's servant at a distance, showing that far-off Gentiles would be brought into blessing in the kingdom. 3. Healing Peter's wife's mother: she immediately waited on Him. 4. Casting out demons by His word. 5. Stilling the tempest, showing He was the Creator-God.
Matt. 8:18-22. Discipleship must be real, without worldly advantages, and be prepared to share His rejection.
Matt. 8:28-34. The demons own Jesus to be the Son of God, and know that torment awaits them from His power. The Gergesenes (or Gadarenes) prefer the demons and their swine to the presence of Jesus.
Matt. 9:1-8.
The opposition of the Jewish rulers commences. In curing the paralytic, the Son of man shows that He has power to forgive sins. (Cf. Psa. 103:3.)
Matt. 9: 9-13. Jesus chooses Matthew, and at the feast that followed, on the Pharisees objecting to His eating with tax-gatherers and sinners, He declared that He came to call sinners.
Matt. 9:14-17. Jesus did not teach His disciples to fast while He was with them: they should fast when He was taken away. The new principles would not suit the old forms: all must be new.
Matt. 9:18-26. His power is further manifested. A woman is cured by touching His garment; and the dead maid is raised.
(Jesus said she was not dead because He was about to raise her up again, as a type of what He will do for the "daughter of my people " in the last days: cf. Dan. 12:2; Isa. 26:19; Ezek. 37:1-14)
Matt. 9:27-31. Two blind men appeal to Jesus as Son of David; He owns that title, responds to their cry for mercy, and their eyes are opened.
Matt. 9:32-34. A dumb man possessed by a demon is healed, upon which the Pharisees declared that He cast out demons by the prince of demons!
But He went on with His work of teaching, preaching, and healing the people. The multitudes were as sheep having no shepherd (for the leaders of Israel were not true shepherds); the disciples were to pray for more laborers to be sent forth.
(The miracles wrought by the Lord show what He was then prepared to do for the nation had they received Him, and they foreshadow what He will do for them in the last days, namely, deliver them from moral death, open their eyes to know Him, and their mouths to praise Him.)
Matt. 10.
The prayer for more laborers is answered, and the twelve apostles are sent forth as such. Matt. 10:1-15 refer to the mission on which they were now engaged: Matt. 10:16-42 are more general, referring to the service the disciples should accomplish after the death of the Lord, really up to His return, the Spirit of the Father being promised to speak in them when brought before the judges.
In their present mission they were to go only to the lost sheep of the house of Israel, though they would be as sheep in the midst of wolves, and would meet with persecution as their Master did. They were not to fear, their Father in heaven would care for them. They were to say, "The kingdom of the heavens has drawn near," and to confirm it and their mission by works of power. They were to ask in a town, Who is worthy? (who is ready to enter into the kingdom of heaven?) Those who received these disciples received Jesus. (This mission will be resumed and completed in the latter days by the believing remnant, as verse 23 indicates. The interval of Christianity is passed over in silence in this chapter.)
Matt. 11:1-6.
As Jesus went on with His work of teaching and preaching, John the Baptist sent to know if Jesus was the coming One, or was another to be looked for. (John, the King's herald, being allowed to remain in prison, appears to have wavered in faith.) His disciples were to rehearse again to him what they saw and heard. (The Lord fully answered to all that had been prophesied of Him: there was nothing beyond this: John was to be told it again.)
Matt. 11:7-15. Jesus speaks of John's greatness-he was greater than a prophet, for he was the forerunner of the Messiah. Did they go out to see a reed shaken with the wind? (No; they were baptized of him, and many asked, What shall we do?) Did they go to see a man in delicate raiment? (No; he wore raiment of camel's hair, and a leathern girdle about his loins, as a prophet of God.) If they would receive it, he was the coming Elias (but they did not receive it, and he was not the Elias). The kingdom of the heavens was taken by violence (cf. chap. 23: 13).
Matt. 11:16-19. That generation was unwilling to be won. John did not come eating and drinking: he ate locusts and wild honey. That did not please them: they said he had a demon. Jesus came eating and drinking, and they murmured against Him. But wisdom has been justified by her children: those taught of God justify Him in all His ways.
Matt. 11:20-24. Woe is pronounced against the cities in which His miracles had been wrought, but which had not repented. Their judgments would be according to their privileges.
Matt. 11:25-27. Jesus praises the Father that the things He taught were hidden from the wise and prudent, but were revealed unto babes. He is entirely submissive to the will of His Father.
All things were delivered to Him, but no one knows the Son but the Father; nor does any one know the Father but the Son, and he to whom the Son will reveal Him. The Lord being rejected as Messiah, He would have all things in heaven and on earth. (Christianity, heavenly blessing, the knowledge of the Father and the Son-eternal life-would be brought out. Here Matthew touches the line of things found in John. But the chief thought here is, rest in the knowledge of the Father outside this weary scene, and practical rest in submission of heart.)
Matt. 11:28-30. Jesus invites to Him all that labor and are burdened (as all poor sinners are) and He will give them rest. And then to take His yoke and learn of Him, for He was meek and lowly in heart, and they should find rest to their souls. For His yoke is easy and His burden light. (In contrast, see chap. xxiii. 4, and 1 Kings 12:1-15.)
Matt. 12.
The nation is rejected on account of their contempt of the Lord.
Matt. 12:1-8. The Lord is condemned by the Pharisees because the disciples pluck some ears of corn on the Sabbath day. He tells them that they did not understand the God who had said, " I will have mercy and not sacrifice." David had eaten the shewbread when exhausted by hunger; and indeed their law required work to be done in the temple on the Sabbath. There was now One among them greater than the temple: for the Son of man is Lord of the Sabbath.
Matt. 12:10-21. The Lord proceeds on the Sabbath to heal a man with a withered hand; and He reasoned with the Pharisees that it was right, and it was indeed their own practice to do good on the Sabbath.
Then the Pharisees took counsel how they might destroy Him. Jesus knowing it withdrew Himself; went on with His work, but charged those whom He healed not to make Him known, thus fulfilling the prophecy of Isa. 42:1-6.
Matt. 12:22-37. One blind and dumb, possessed by a demon, is healed. The people in surprise ask, Is not this the son of David? But the Pharisees again declare that Jesus cast out demons by the prince of demons. The Lord reasons with them that such a kingdom could not stand: only one stronger than a strong man can spoil his house: their own sons (and the apostles were such) should be their judges: they were doing the same work. Jesus cast out demons by the Spirit of God; and all manner of sin might be forgiven except this sin of blasphemy against the Holy Spirit. The opposers are denounced as the offspring of vipers!
Matt. 12:38-45. The scribes and Pharisees ask for a sign from Jesus; but they should have no sign except that of the Lord being hid from them for three days and nights, as was Jonah.
The men of Nineveh would rise in judgment against that generation, for a greater than Jonah was present. The Queen Of the South also, for a greater than Solomon was there.
An unclean spirit (as idolatry) had gone out from Israel, but seven spirits more wicked would share its place. (This will be fulfilled by the idolatry and apostasy of the Jews in the last days under Antichrist.)
Matt. 12:46-50.-The mother and brethren of Jesus desired to speak with Him; but now, whosoever would do the will of His Father was His brother, and sister, and mother (that is, the Lord now owns association with the believing remnant only, the nation having rejected Him).
Matt. 13.
There are seven parables in this chapter. The Lord is no longer seeking fruit: His immediate connection with the Jews has terminated, and the kingdom is proclaimed according to the form it was to take in consequence of His rejection. First, the parable of the sower; then three giving the outward character of the kingdom of the heavens in its mysterious form in the world, and then three giving its secret character, with the result of all at the end of the age.
Matt. 13:1-23. The parable of the sower, and the reasons why our Lord spoke in parables. Israel had rejected their King, therefore He spoke in parables that they might not understand the mysteries of the kingdom. Jesus was not now looking for fruit in Israel, but had become the Sower-a new work was commencing. The Lord explains the parable.
Matt. 13:24-30 and 36-43. The parable of the wheat and the tares; evil men brought into the kingdom by Satan. The tares are the weed “darnel”, which at first has the appearance of wheat.
Matt. 13:31, 32. Parable of the mustard seed. The outward kingdom becomes a great power in the world in which the birds of the air lodge, Satan's servants (cf. the birds in verse 4) take shelter in the kingdom.
Matt. 13:33-35. The parable of the leaven (diffusion is the point of the parable: evil doctrine insinuates itself till the whole mass is characterized by it).
Matt. 13:44-46. The parables of the hid treasure and the pearl of great price. Christ sells all that He has as Messiah on earth, and buys the world for the sake of His chosen ones.
Matt. 13:47-52. The parable of the net, which gathers of every kind from the nations, as the gospel now does in Christendom. Then the fishermen select the good and take care of them. At the end of the age the angels will take the wicked from among the just for judgment.
Matt. 13:53-58. Jesus is now rejected as a prophet.
Matt. 14.
Verses 1-14. Herod Antipas having been reproved by John the Baptist, had put him in prison, and then beheaded him. On hearing of Jesus, Herod feared that John had risen from the dead. When Jesus hears of the death of John, He retires to a desert place in perfect human sorrow, and with the shadow of His own death upon His soul. (See Matt. 17:12.)
Matt. 14:15-21. The multitude followed Jesus, and intruded with their needs on His retirement. He heals their sick and feeds the five thousand, satisfying the poor with bread. (Psa. 132 Is.) (Here there are twelve baskets of the fragments: in chapter xv. 37, there are seven: both are perfect numbers, indicative of the full blessing there will be in the reign of Christ in the latter day.)
Matt. 14:22-33. Christ prays for His own while they pass through tribulation. Peter attempts to walk by faith, but fails because of looking at the circumstances, but Christ is there to save him. Those in the ship said, "Truly thou art God's Son." (Though rejected, He fed and tended the poor of the flock until taken up on high, where He becomes a Priest interceding for His saints, and the believing remnant in the last days.)
Matt. 14:34-36. In Gennesaret, the people sought to touch the hem of His garment, and all who touched were cured. (At His return the remnant will own His glory, and there will be blessing through Him to all.)
Matt. 15:1-20
Shows the contrast, morally, between the doctrine of Christ and that of the leaders of Israel. (There is nothing the Lord detests more than human religion and the traditions of man. He turns away from the hypocritical Jews to show grace to the Gentiles.)
Matt. 15:21-28.A Canaanitish woman (cf. Gen. 9:25)addresses Jesus as son of David, and is not regarded. Deeper lessons must be taught as to the true place of man. She takes her place as a dog, and is blessed.
Matt. 15:29-39. Multitudes are cured, and they glorify the God of Israel. The four thousand are fed by the Lord (in whom there is a fullness to draw from, and who will not forget His own people, though grace is to go out to the Gentiles).
Matt. 16.
This chapter presents four forms of unbelief.
(1.) Matt. 16:1-4. The Pharisees join the Sadducees to tempt Jesus, asking for a sign from heaven: but no sign should be given them except that of Jonah (the death and resurrection of Jesus) as in chapter 12:39.
(2.) Matt. 16:5-12. Jesus warns his disciples to take heed of the leaven of the Pharisees. The want of faith in the disciples leads them to suppose He alluded to their having forgotten to bring bread, forgetting how He had fed the thousands.
(3.) Matt. 16:13, 14. The various defective opinions people had as to who the Lord was.
(4.) Matt. 16:21-23. When the Lord spoke of the necessity of His dying at Jerusalem, Peter began to rebuke Him, and sought to turn Him from His purpose, thus doing Satan's work.
Matt. 16:15-20. The confession of Peter that Jesus was the Christ the Son of the living God, brings out the declaration that this was a revelation from the Father.
Christ gave him a name and a position. He was Peter, a stone, and upon Peter's confession, upon Christ the rock, He would build His church, against which the gates of Hades should not prevail (ever to be distinguished from what man builds, which may or may not coincide with what Christ builds: cf. 1 Cor. 3: 11-15; Eph. 2:20,21; 1 Peter 2:4,5).
Unto Peter were committed the keys of the kingdom of the heavens (not of the church-there are no keys of the church); what he bound on earth should. be bound in the heavens; and what he loosed on earth should be loosed in the heavens. (Cf. Matt. 18:18; John 20:23.)
He then charged His disciples that they should tell no man that He was the Christ. (The Jews had rejected Him as such, and He was soon to build His church.)
Matt. 16:24-28. Not now the outward glory of the kingdom, but giving up the present for the future, when the Son of man would come in the glory of His Father. But some should see His kingdom-glory before they tasted death (which they did in what immediately follows).
Matt. 17:1-13.
The transfiguration, wherein Moses and Elias talked with the Lord; but the law and the prophets must give place to God's beloved Son, in whom God was then speaking. This glory was testified of after the Lord had risen (ver. 9) in 2 Peter 1:16-18.
Elias had come in the person of John the Baptist if they had received him; but, as they refused him, Elias himself was yet to come. (Cf. John 1:21; Rev. 11:3-13; Mal. 4:5,6.)
Matt. 17:14-21. The greatest contrast to the glory on the mount is seen in the melancholy spectacle of a lad, both lunatic and possessed by a demon. To add to the depression, the disciples were unable to effect a cure. The Lord exclaimed, " O unbelieving and perverted generation, how long shall I be with you? how long shall I bear with you? He caused the demon to depart from the lad, and tells the disciples that the cause of their failure was unbelief. Nothing was impossible to faith, but for faith to be in exercise, communion was also needed.
Matt. 17:22, 23. The Lord again foretells His betrayal and death.
Matt. 17:24-27. The tribute money (the didrachma) for the temple is asked for. The Son of the King was there, and He and the sons associated with Him were free; yet, in order to give no offense, a miracle provided for the Lord and Peter, the stater being two didrachmas.
Matt. 18.- Matt. 18, 19, and 20
Up to the end of verse 20, form a division of the gospel, in which great principles are brought out belonging to the new order of things-principles of life and conduct, individual and collective.
Matt. 18:1-6. The disciples asked who was greatest in the kingdom of heaven. The Lord set a little child in their midst: they must be like that: there must be humility and simplicity.
Matt. 18:7-10. There must needs be offenses, but woe to those by whom they come. Remove the offense rather than perish. In heaven the angels of the little ones behold the Father's face.
Matt. 18:11-14. The Son of man seeks the lost, and it is not the will of the Father that one of the little ones should perish.
Matt. 18:15-18. Directions how to act if a brother sins against us. If need be it must be referred to the church. A true Judgment in the church will be registered in heaven.
Matt. 18:19-20. If two agree on earth as touching any matter that they ask, it shall be done for them by the Father. For where two or three are gathered together unto the Lord's name, He is there in the midst of them. (The assembly would replace the synagogue and the temple. The presence of the Lord would be in the midst of the saints gathered by divine power to the true center, "His name.")
Matt. 18:21-22. We are to forgive one another to an unlimited extent.
Matt. 18:23-35. The parable of the unmerciful servant. He had been forgiven ten thousand talents (about £1,937,500) but would not forgive his fellow servant a hundred pence (about £3 4s. 7d.) His lord condemned him. So will the Father act towards those who will not forgive their brother. (As the Jews who had been forgiven much, yet would not suffer grace to he shown towards the Gentiles.)
Matt. 19.
The principles of the kingdom continued.
Verses 1-12. As to a man putting away his wife, "the beginning " (not the law) is reverted to. (Relationship of the first creation is not interfered with; on the contrary, it is replaced on the original basis. But there is a new power that can live above nature, for the sake of Christ's interest: of. 1 Cor. 7.)
Matt. 19:13-15.The Lord blesses little children: of such is the kingdom of the heavens: simplicity and confidence.
Matt. 19:16-22.A young man asks what he has to do to obtain eternal life. To enter into life (not eternal life) by doing he must keep the commandments. On professing that he had kept these from his youth, he is tested by being told to sell all that he had, and give to the poor, and to come follow Jesus. He went away, preferring his riches. (Nature, however amiable, is morally at a distance from God.)
Matt. 19:23-26. The difficulty of those who are rich to enter into the kingdom. (Riches, a mark of God's favor under the law, are a positive hindrance to receiving and following a rejected Christ.)
Matt. 19:27-30. Those who had followed Jesus (the apostles) should in the regeneration (the state of things on earth entirely renewed, the millennium) sit on twelve thrones judging the twelve tribes of Israel. And any one who had given up aught for the name of Jesus should receive a hundredfold, and inherit eternal life (see ver. 16). But many first shall be last, and last first. (God is sovereign, as seen in the following parable.)
Matt. 20:1-16.
The parable of the laborers in the vineyard exhibits God's title to show Himself good in His sovereignty. Those who labored all day agreed for a penny a day. To the others a promise was made of what was just. At the close of the day all received a penny. There was no injustice in the abounding grace to some. It was lawful for the householder to do what he would with his own. Would their eye be evil because his was good? Thus last shall be first, and first last: for many are called, but few chosen. (God's sovereignty is the basis of blessing: cf. Matt. 22: 14.)
Matt. 20:17-19. Jesus again tells His disciples that He was going to Jerusalem, and should be crucified, but would rise again. (In contrast to this the selfishness and self-seeking of nature come out in His disciples.)
Matt. 20:20-28. James and John ambitiously request that they may have the nearest places to the Lord in His kingdom. Those places were not His to give, but were for those for whom they were prepared of His Father. They could not drink of the same cup as the Lord in the atonement, but should be partakers of His sufferings otherwise. (If we suffer, we shall also reign with Him.)
Whoso would be chief, let him be servant of all, even as the Son of man came to serve and to give His life a ransom for many.
Matt. 20:29-34. Two blind men appeal to Jesus as Son of David (His titles must be proclaimed), and they receive their sight, and follow Him. (Figures of the blind nation, to whom the Messiah alone could give the recovery of sight. Isa. 61)
(The next three chapters show the presentation of the Lord to Jerusalem, as her King, according to Zech. 9:9, and His rejection as such.)
Matt. 21.
Jesus rides into Jerusalem, and several of His titles are proclaimed. His disciples, when fetching the ass and colt, were told to say, "the Lord' hath need of them (as Jehovah He disposes of creation). And the scripture was fulfilled which saith, " Behold thy King cometh." The multitudes cried, " Hosanna to the Son of David." To the inquiry, " Who is this?" the multitude said, " This is Jesus, the prophet of Nazareth." He went into the temple of God, and said, "My house shall be called the house of prayer." The rulers complained, but the Lord said, " Have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise? "
Matt. 21:17-22. Jesus leaves the guilty city and returns to Bethany. On the morrow, he denounces the fig-tree (type of the Jews) and it immediately withers. If the disciples had faith, all they pronounced would come to pass. And whatsoever they asked, believing, they would receive.
Matt. 21:23-27. The rulers of Israel ask the Lord for His authority for doing what He did. But He asked them of the baptism of John: was it of heaven or of men? (They being rulers should have guided the people as to the reception of John; but their incapacity as guides, and their want of conscience are exposed before the people.)
(The Lord now traces the history of responsibility in man in connection with the law and the prophets, verses 28-46; and with grace in chapter 22:1-14.)
Matt. 21:28-32. The parable of the two sons. The rulers were like the son who said, " I go," but went not. The tax-gatherers and the harlots went into the kingdom before them.
Matt. 21:33-46. The parable of the vineyard. Israel was the vineyard that should have yielded fruit to God. He had sent His Son, whom they were about to put to death. He was the stone which the builders rejected, and which God made the corner stone.
They perceived that the parable was spoken against them, and sought to lay hands upon Him, but feared the people. (The light exposed them, and they sought to put it out.)
Matt. 22:1-10.
The parable of the marriage feast. Grace is offered to the Jews, and rejected. They would not come to the feast, but ill-treated and slew some of the servants (the apostles and disciples of the Lord: chap. 23:34). The king would destroy those murderers, and burn up their city (in the destruction of Jerusalem). The Gentiles were, and are still invited to the feast of grace.
Matt. 22:11-14 But one of the guests (in the kingdom) who professed to receive the invitation had not on a wedding garment (Christ), and is cast into outer darkness (one must have Christ to enter into His joy); many are called but few chosen.
Matt. 22:15-22. Efforts are made to entrap the Lord in His words. (1.) The Pharisees send the Herodians to ask if it was lawful to pay tribute to Cæsar. The answer, "Pay then what is Caesar's to Cæsar, and what is God's to God" silenced them.
(2.) Matt. 22:23-33. The Sadducees (the rationalists of that day) ask about the resurrection, thinking there could be no answer to their question. But the Lord quoted the Old Testament, which they should have known, and which proved that Abraham, Isaac, and Jacob were still alive (not raised yet, but alive waiting for the resurrection of their bodies). Death does not terminate the existence of man. In the resurrection all is changed: as to marriage, those in heaven will be as the angels.
(3.) Matt. 22:34-40. A Pharisee and lawyer asks, Which is the great commandment in the law? (This may seem to be a harmless question, but ver. 35 says it was to tempt the Lord. ) He does not get a direct answer to the question, but the Lord said the law demanded love to God and man, on which hang all the law and the prophets.
Matt. 22:41-46. The Lord now asked the Pharisees a question as to Himself. If He was the Son of David, why did David in spirit call Him Lord? (Adonai, "Lord," of Psa. 110:1 being the same person as "Jehovah of hosts " in Isa. 6:3, the Messiah must be God Himself, yet a man also, of the tribe of Judah, and of the house of David.)
No man was able to answer him a word, nor did they dare to ask Him any more questions.
Matt. 23:1-33.
The scribes and Pharisees are exposed and denounced before the people, and seven woes are uttered against them, ending with "Ye serpents, ye offspring of vipers, how can ye escape the judgment of hell?"
Matt. 23:34-39. The Lord would send to the nation prophets and wise men, and scribes in grace, though these they would persecute and slay, so that God would require of that generation the righteous blood from Abel downwards.
Jesus would often in love and grace have gathered them under His protection, but they would not. Their house was left unto them desolate, until they could say, "Blessed is he that cometh in the name of the Lord." (Cf. Rom. 11:29-32)
Matt. 24.
Jesus departs from the temple and foretells its destruction.
Matt. 24:3. The disciples ask three questions-(I.) When shall these things be? (2.) What is the sign of Thy coming? (3.) And of the completion of the age? The Lord does not answer them as to the time of His return, and His reply is a prophecy that embraces the Jews, the Gentiles, and Christendom.
Matt. 24:4-44, the Jews; Matt. 24:45 to Matt. 25:30, the Church; Matt. 25:31-46, the Gentiles.
Matt. 24:4-14 give general warnings of what would happen in connection with Jerusalem and the Jews: there would be a time of testimony and of persecution: cf. Matt. 10. (The fulfillment of these verses will be during the first half of the 70th week of Dan. 9 cf. Rev. 6; but the events in Juda which immediately followed the Lord's ascension till the destruction of Jerusalem were a partial fulfillment. Luke, rather than Matthew, notices those days.)
Matt. 24:15-44 give the three and a half years' persecution (the last half of the 70th week) under the beast and the false prophet of Rev. 13, and go on to the end. (The power of Satan which develops itself at this time, is shown us in Rev. 12, the order of time is in Dan. 9) It is for earthly Jewish saints that signs of the Lord's coming are given. The generation of unbelieving Jews will not have passed away till these things be fulfilled. No one knew when the Son of man would come. All were to watch and be ready.
Matt. 24:45-51. Warning is given to the saints, to the Lord's servants, to be faithful in ministering to the household; the consequences of putting off the Lord's coming are added.
Matt. 25:1-13.
The parable of the ten virgins gives a prophetical outline of the forgetful and unfaithful course of the professing church in regard to the Lord's coming. All fall asleep. Towards the close the hope would be revived, and there would be again individual expectation and a going out to meet the bridegroom. The unwise virgins have the lamps of profession, but not Christ nor the Holy Spirit (oil).
Matt. 25:14-30. The parable of the talents. To each servant gifts are given-the Master's goods-with which they were to trade. They were rewarded according to their faithfulness as servants. The unfaithful servant owns his master as Lord, and is dealt with, according to his profession, as a servant.
Matt. 25:31-46. This section is linked with Matt. 24:31. The mission of the gospel is seen in verse 24; it is the gospel of the kingdom: it will go out to the whole world, and bring the remnant into contact with the nations. The living nations are judged, at the commencement of the millennium, according to the manner in which they will have treated the Jewish messengers of the kingdom, without any mention of their general sins. Everything done for those messengers is accounted as done to the Lord. Some enter into life eternal in the kingdom, and some to eternal punishment. (Contrast this judgment of the living with the judgment of the wicked dead, Rev. 20:11-15; and of Christians before the throne of Christ; 2 Cor. 5:10; Rom. 14 10.)
Matt. 26:1-5.
According to the pre-determinate counsel of God, Jesus goes on to the cross: the rulers consult how to kill Him, but it must be done according to the counsel of God.
Matt. 26:6-13. A woman refreshes the heart of the Lord by anointing His head with costly ointment. The disciples counted it a waste, but the Lord declared it to be a good work towards Him.
Matt. 26:14-16. Judas makes a covenant with the chief priests.Matt. 26:17-25 and 29, 30. The last passover.
Matt. 26:26-28. The Lord's supper.
Matt. 26:31-35. He foretells His desertion by all, and Peter's denial.
Matt. 26:36-46. Our Lord's agony in the garden. He accepts the cup from His Father's hand.
Matt. 26:47-68. He is arrested and led before Caiaphas, where the elders had assembled. He confesses that He is the Christ, the Son of God, and is adjudged liable to the penalty of death. They insult and smite Him. He is as a sheep before the shearers.Matt. 26:69-75. Peter denied his Lord: he goes out and weeps bitterly.
Matt. 27:3-10.
Judas, filled with remorse, returns the money, and hangs himself. The potter's field is bought.
Matt. 27:1-2, 11-33. Jesus before Pilate confesses He is King of the Jews (cf. 1 Tim. 6:13). Pilate seeks to release Him, but to satisfy the Jews condemns Him to be crucified. He is mocked and insulted by the soldiers. It is Satan's hour and the power of darkness.
Matt. 27:34-50. Jesus is crucified between two robbers. The chief priests, scribes, and elders mock Him. God Himself forsakes Him, the sin-bearer, the true sin offering. He cried "My God, my God, why hast thou forsaken me?" After receiving the vinegar he cried with a loud voice and gave up the ghost.
Matt. 27:51-54. The veil of the temple is rent (that is, the Jewish system is set aside, and testimony given that the way to God is now opened: cf. Heb. 10:19,20), the graves open, and many bodies of the saints arose after the Lord’s resurrection, and appeared in the city (the power of death being set aside). The centurion owns Him to be the Son of God.
Matt. 27:57-66. He is buried in the tomb of Joseph, a rich man (Isa. 53:9), and a guard is placed over it, for the rulers had heard that He had said that after three days he would rise again:
cf. Matt. 28:11-15
Matt. 28:1.
Late on the sabbath (Saturday evening) came Mary Magdalene and the other Mary to see the sepulcher.
Matt. 28:2-4. A great earthquake, and an angel rolls away the stone from the tomb.
Matt. 28:5-10. The angel speaks to the women, tells them that Jesus is risen, and sends them on a message to the disciples. Jesus meets them on the way, and they worship Him.
Matt. 28:11-15. The watch agree with the chief priests, as to the disappearance of the Lord's body; but they are really independent witnesses of the resurrection; and the rulers are obliged to listen to their testimony, but, alas! only to refuse it, and to pay the watch to say what was manifestly false.
Matt. 28:16-20. Jesus meets the eleven in Galilee (and resumes connection with them as a Jewish remnant), and He gives them a commission to make disciples of all nations. He would be with them to the end of the age. (They stood in the place of and typified the faithful Jewish remnant of the last days.)
The gospel of Matthew closes without the ascension. Christ will be found again with Israel on earth, blessing them there.