A Biblical Theology of Matthew
1. Roots of Matthew’s Gospel
The Gospel of Matthew is deeply rooted in Jewish Christianity. From the opening genealogy (Matt. 1:1–17) that ties Jesus to Abraham and David, to the emphasis on fulfillment of prophecy (Matt. 1:22; 2:15; 2:23), Matthew presents Jesus as the Messiah who brings God’s covenant promises to completion.
Matthew’s audience appears to be Jewish Christians who had broken with the synagogue, facing criticism from Jews who rejected Jesus as Messiah. In this setting, Matthew must show continuity with the Old Testament while affirming that Christ introduces something radically new. Jesus’ words in Matthew 13:52 summarize Matthew’s project: “Every scribe who has been trained for the kingdom of heaven is like a master of a house, who brings out of his treasure what is new and what is old.”
Matthew therefore frames the Gospel as both fulfillment and transformation. Israel’s Scriptures are not abolished but realized in Christ.
2. Revelation of the Kingdom
At the heart of Matthew is the announcement of the kingdom of heaven. Unlike the other Gospels, Matthew uses the phrase “kingdom of heaven” nearly thirty times, emphasizing both reverence for God’s name and the eschatological reality of Christ’s reign.
Jesus’ teaching in the Sermon on the Mount (Matt. 5–7) reveals the kingdom’s ethics: righteousness surpassing the scribes and Pharisees (Matt. 5:20). His parables describe the kingdom as hidden yet growing (Matt. 13:31–33), precious beyond measure (Matt. 13:44–46), and universal in scope (Matt. 13:47–50).
The kingdom is already present in Jesus’ works of healing and exorcism (Matt. 12:28), yet it awaits its final consummation when the Son of Man comes in glory (Matt. 25:31–34). For Matthew, the kingdom is both gift and demand—grace received and righteousness lived.
3. Reconciliation of Old and New
One of Matthew’s theological tensions is the relationship between Israel and the church. On the one hand, Jesus’ ministry is first directed to “the lost sheep of the house of Israel” (Matt. 10:5–6; 15:24). On the other hand, the Gospel concludes with the Great Commission: “Go therefore and make disciples of all nations” (Matt. 28:19).
This tension is not contradiction but progression. Jesus comes to fulfill God’s promises to Israel; only then does the mission extend to the nations. As Paul later says, the Gospel is “to the Jew first and also to the Greek” (Rom. 1:16).
Matthew portrays the church as the new covenant community that carries forward Israel’s calling. Jesus builds his ekklēsia on Peter’s confession (Matt. 16:18), a people marked by forgiveness, discipline, and his abiding presence (Matt. 18:15–20; 28:20). Israel is not abandoned but fulfilled in Christ’s church, which is the true heir of God’s promises.
4. Righteousness and Grace
Matthew balances law and grace in a way that reveals the Gospel’s depth. Jesus insists that he came not to abolish the Law but to fulfill it (Matt. 5:17–19). He teaches that true righteousness goes beyond external obedience, penetrating to the heart (Matt. 5:21–48).
Yet Matthew never portrays salvation as earned. The kingdom is given by grace to the poor in spirit (Matt. 5:3) and to sinners who respond in faith (Matt. 9:10–13). The parables highlight God’s generosity: workers hired late in the day receive the same wage (Matt. 20:1–16); guests at the banquet include “both bad and good” (Matt. 22:10). Forgiveness is central—Jesus’ blood is poured out “for the forgiveness of sins” (Matt. 26:28).
The Gospel’s structure makes this clear: the Sermon on the Mount (demand) is framed by the announcement of Emmanuel (gift, Matt. 1:23) and the promise of Christ’s presence (grace, Matt. 28:20). The indicative of grace grounds the imperative of obedience.
5. Revelation of Christ’s Identity
Matthew emphasizes titles that reveal Jesus’ person and mission. He is the Messiah (Matt. 1:1, 16:16), the Son of David (Matt. 9:27; 21:9), the Son of God (Matt. 14:33; 27:54), and Emmanuel, “God with us” (Matt. 1:23).
Jesus often calls himself the Son of Man, a title from Daniel 7:13 that combines humility (his suffering, Matt. 17:12) with exaltation (his coming judgment, Matt. 25:31). His authority is unique: he interprets the Law with final authority (Matt. 5:21–48), commands the winds and seas (Matt. 8:27), forgives sins (Matt. 9:6), and sends his disciples to teach all nations (Matt. 28:18–20).
In Matthew’s Gospel, Christ is not merely a teacher but the divine Son who embodies God’s presence and ushers in the eschatological kingdom.
6. Readiness for the End
Eschatology pervades Matthew. From the parables of judgment (Matt. 13:24–30; 25:1–46) to the apocalyptic discourse (Matt. 24–25), the Gospel emphasizes readiness for the return of Christ.
The parable of the ten virgins warns that some will be unprepared (Matt. 25:1–13). The parable of the talents teaches that disciples must live faithfully in anticipation of the Master’s return (Matt. 25:14–30). The final judgment scene shows the Son of Man separating sheep from goats, based on their deeds of mercy (Matt. 25:31–46).
For Matthew, eschatology is not speculation about dates but a call to perseverance and faithfulness. The church must live as a people ready for the consummation of the kingdom, embodying the righteousness of Christ while trusting in his grace.
7. Relevance for the Church
For the church today, Matthew’s Gospel provides:
A foundation in fulfillment – showing that Jesus is the climax of God’s promises.
A vision of the kingdom – already present in Christ, yet awaiting completion.
A call to discipleship – demanding righteousness that flows from grace.
A mission to the nations – proclaiming the Gospel to all peoples.
An eschatological hope – watching for Christ’s return and final judgment.
Matthew reminds believers that the Gospel is both gift and demand, both present and future, both old and new. To follow Jesus is to live in the overlap of the ages, experiencing God’s reign now while longing for its fullness.
