Matthew: The King Who Saves - Introduction

Introduction

This morning we being with our series in the Gospel of Matthew. We will being our time together with our reading of the text. Make your way to the book of Matthew, we will be reading two selections today as we introduce both this book of scripture and this new series. Our first selection will be the first 17 verses of chapter 1, in addition to this we will also read the final verses of the Matthew’s gospel from Matthew 28:18-20. If you will find both of those passages and hold your place at Matthew 28 we will begin reading in Matthew chapter 1, if you will and are able...

Text

Please stand in reverence for the reading of God’s Holy, Inerrant, Infallible, Authoritative, Sufficient, Complete and Certain Word:

Matthew 1:1–17 LSB

The book of the genealogy of Jesus Christ, the son of David, the son of Abraham: Abraham was the father of Isaac, and Isaac was the father of Jacob, and Jacob was the father of Judah and his brothers. And Judah was the father of Perez and Zerah by Tamar, and Perez was the father of Hezron, and Hezron was the father of Ram. And Ram was the father of Amminadab, and Amminadab was the father of Nahshon, and Nahshon was the father of Salmon. And Salmon was the father of Boaz by Rahab, and Boaz was the father of Obed by Ruth, and Obed was the father of Jesse. And Jesse was the father of David the king. And David was the father of Solomon by the wife of Uriah. And Solomon was the father of Rehoboam, and Rehoboam was the father of Abijah, and Abijah was the father of Asa. And Asa was the father of Jehoshaphat, and Jehoshaphat was the father of Joram, and Joram was the father of Uzziah. And Uzziah was the father of Jotham, and Jotham was the father of Ahaz, and Ahaz was the father of Hezekiah. And Hezekiah was the father of Manasseh, and Manasseh was the father of Amon, and Amon was the father of Josiah. And Josiah was the father of Jeconiah and his brothers, at the time of the deportation to Babylon. And after the deportation to Babylon: Jeconiah was the father of Shealtiel, and Shealtiel was the father of Zerubbabel. And Zerubbabel was the father of Abihud, and Abihud was the father of Eliakim, and Eliakim was the father of Azor. And Azor was the father of Zadok, and Zadok was the father of Achim, and Achim was the father of Eliud. And Eliud was the father of Eleazar, and Eleazar was the father of Matthan, and Matthan was the father of Jacob. And Jacob was the father of Joseph the husband of Mary, by whom Jesus was born, who is called Christ. Therefore all the generations from Abraham to David are fourteen generations; and from David to the deportation to Babylon, fourteen generations; and from the deportation to Babylon to the Christ, fourteen generations.

Matthew 28:18–20 LSB

And Jesus came up and spoke to them, saying, “All authority has been given to Me in heaven and on earth. “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to keep all that I commanded you; and behold, I am with you always, even to the end of the age.”

O Christ, our all in all,

As we have heard the record of Your coming in the line of Abraham and David, and the declaration of Your authority over heaven and earth, grant that we would behold Your redeeming love in every part of Your work—seen in Your incarnation, Your agony, Your cross, Your resurrection, and Your present reign at the Father’s right hand.

In light of this, make us bold in faith and steadfast in obedience. Because all authority belongs to You, enable us to stand firm against the adversary, to resist temptation, to renounce the empty promises of this world, and to be a people who are valiant for the truth as those claimed by the King whose kingdom has no end.

Deepen within us the reality of our covenant union with You—our Bridegroom, our Mediator, our Righteousness, our Friend. As we consider Your glory and our unworthiness, remind us that You have loved us with an everlasting love. You gave Yourself for us; now cause us to live for You.

Clothe us in Your grace and righteousness, and send us out in obedience to proclaim to the nations that Christ is all, and in all.

Amen.

As we begin to take this walk through Matthew’s Gospel we need to understand what we are stepping into. This is not merely a collection of familiar stories—Christmas scenes, the Sermon on the Mount, parables, and the Passion. This is a carefully constructed proclamation. Matthew is not giving us religious trivia; he is announcing a King.

One writer has helpfully compared each Gospel to music, each having its own “bass line,” and distinct “melody.” All four Gospels declare the same Christ, the same cross, the same resurrection. Yet Matthew is distinct in that from the very beginning Matthew makes it clear that the focus of this gospel is to introduce King Jesus, this introduction flows all the way through the gospel and into the final commission: King Jesus, reigning with all authority, sending His church to all nations, demanding all allegiance.

Douglas O’Donnell summarizes the melody in three lines: “All authority / All nations / All allegiance.” (O’Donnell, Matthew: All Authority in Heaven and on Earth, 17–27). That melody is not a garnish. It is the spine of the book.

This first message has to specific functions:

To introduce Matthew—its author, approximate date, purpose, and its structure.

To let Matthew’s first verse and last commission interpret each other, so that we see how the Gospel begins and ends declaring the sovereign authority of Christ—authority that reaches to every people and therefore demands loyalty from every heart.

1) What Matthew Is—and Why It Exists

A Gospel, a Testament, an authoritative proclamation

Matthew Henry reminds us that the New Testament is not merely information; it is a covenant document—Christ’s “testament”—made sure by His death (Hebrews 9:16–17 “For where a covenant is, there must of necessity be the death of the one who made it. For a covenant is valid only when men are dead, for it is never in force while the one who made it lives.” ). He writes that the New Testament contains “a legal instrument by which it is conveyed to, and settled upon, all believers.” (Matthew Henry, Commentary, 1611). In other words: this is not a religious suggestion box. This is the King’s published will, sealed by His blood, and now heralded to the world.

Henry also says something that must be pressed into our conscience: “Unless we consent to him as our Lord, we cannot expect any benefit by him as our Saviour.” (Henry, 1611). That single sentence harmonizes perfectly with Matthew’s aim. Matthew will not allow us to admire Jesus while refusing His authority and so as we walk through the Gospel of Matthew, we are forced to come to a point where we either believe and submit that Jesus Christ is King, or we deny Him and continue in our sin leading to eternal damnation.

Authorship: Matthew the tax collector

The early church unanimously ascribed this Gospel to Matthew. John MacArthur notes that we know this because “his name is attached to all early copies of the manuscripts and because the early church Fathers unanimously attest him to be the book’s author.” (MacArthur, Matthew, vol. 1, ix–xiii). Leon Morris likewise describes the external evidence as “unanimous” in attributing the Gospel to Matthew, even while modern scholarship debates sources and composition. (Morris, Matthew, xvii–17).

Matthew—also called Levi—was a tax-gatherer (Matthew 9:9 “And as Jesus went on from there, He saw a man called Matthew, sitting in the tax office; and He said to him, “Follow Me!” And he stood up and followed Him.” ). MacArthur sketches the world of the telōnēs: hated by his countrymen, viewed as traitor and extortioner, “ranked with the lowest of human society—sinners, prostitutes, and Gentiles.” (MacArthur, ix–xiii). And yet Jesus called him. This matters because it foreshadows Matthew’s theme: the King who has every right to reject sinners instead summons sinners into His kingdom.

Date: before A.D. 70, or after?

We must speak humbly here. MacArthur argues that Matthew wrote “before the destruction of Jerusalem and the Temple in A.D. 70” and that beyond that “it is impossible to be dogmatic.” (MacArthur, ix–xiii). Morris surveys the wider debate: many date Matthew in the 70s–90s, yet he also lays out serious reasons for an earlier date, perhaps late 50s–early 60s, noting the lack of any definitive “hard evidence.” (Morris, xvii–17). The safest pastoral conclusion is this: Matthew was written early enough that the apostolic testimony is near, and the church received it as Scripture from the beginning.

But notice: the precise year is not Matthew’s main burden. His burden is not to satisfy modern curiosity—it is to command faith and obedience.

Purpose: to proclaim Jesus as the promised King

MacArthur puts it plainly: “The message of the book of Matthew centers on the theme of Jesus’ kingship.” (MacArthur, ix–xiii). He shows Christ “revealed,” “rejected,” and “returning.” Matthew paints Jesus “in royal colors…as in none of the others.” (MacArthur, ix–xiii). Leon Morris adds that Matthew is deeply interested in fulfillment—again and again: “that it might be fulfilled…” (Morris, xvii–17). And the ESV Global Study Bible frames this in the widest story of Scripture: Jesus is the Second Adam, true Israel, new Moses—He succeeds where the old representatives failed. (ESV Global Study Bible, 1319–1320).

Matthew is written so that you will see Jesus not as a helpful moral teacher, not as a spiritual life coach, but as the promised King—the One who fulfills all that God promised and who now commands the world.

2) An Overview of Matthew in Eight Movements

Matthew is not random. It moves with purpose. You can walk through it like a kingdom procession—arrival, proclamation, power, conflict, identity, community, confrontation, and then the Passion that becomes the coronation.

1. Chapters 1–4: The Arrival of the King

Matthew begins with genealogy, birth, worship, threat, flight, return, forerunner, baptism, temptation, and the first proclamation: the kingdom is at hand (Matt. 4:17 [placeholder]).

This is where the King’s credentials are established. Spurgeon, reflecting on Matthew 1:1, says, “He was moved…to write of our Lord Jesus Christ AS KING—‘the son of David.’” (Spurgeon, The Gospel of the Kingdom, 1). The genealogy is not filler; it is a royal announcement.

John Broadus says Matthew’s “opening sentence…strikes the key-note…a Gospel for the Jews,” proving Jesus is David’s heir and Abraham’s seed. (Broadus, Commentary on Matthew, 1–3). Matthew is saying: the promises have a name, and that name is Jesus.

2. Chapters 5–7: The Kingdom Revealed in Teaching

Here we stand under the King’s voice in the Sermon on the Mount. Matthew repeatedly emphasizes authority. The crowds recognize that Jesus teaches “as one who had authority” (Matt. 7:29 [placeholder]).

This is not merely ethics; it is the King’s law for His people—heart law, worship law, kingdom righteousness.

3. Chapters 8–10: The Kingdom Revealed in Power

Miracles are not party tricks. They are royal credentials. The King commands disease, demons, wind and wave, and even death. And then He commissions His disciples. Authority is not stored in Jesus like a museum artifact; it flows outward through His mission.

4. Chapters 11–13: The Revelation and Rejection of the King

Here the fault line becomes visible: Jesus is revealed, and therefore He is resisted. MacArthur notes Matthew uniquely highlights the “shadow of rejection” that “is never lifted.” (MacArthur, ix–xiii). The King is opposed by rulers, religious elites, and the self-satisfied. Yet the humble hear.

The parables of chapter 13 show the kingdom’s present hiddenness and future certainty—seed now, harvest later; mustard seed now, tree later; leaven now, full rising later (Matt. 13 [placeholder]).

5. Chapters 14–17: The Identity and Characteristics of the King

The King is not merely powerful—He is who He is. We see His compassion, His holiness, His glory (Transfiguration, Matt. 17 [placeholder]). The disciples must confess Him, not merely follow Him.

6. Chapters 18–20: Kingdom Life and the Humility of the King’s Subjects

Matthew teaches the community life of the kingdom—humility, reconciliation, forgiveness, care for “little ones,” church discipline (Matt. 18 [placeholder]). Greatness is inverted: in Christ’s kingdom, the low are lifted and the proud are warned.

7. Chapters 21–25: The King Enters Jerusalem

This is confrontation and judgment. Jesus enters as King, cleanses the temple, exposes false religion, pronounces woes, and speaks of coming judgment. The King will not share His Father’s house with hypocrisy. He claims the right to rule worship.

8. Chapters 26–28: The Passion of the King

Here Matthew shows that the King’s throne is a cross before it is a crown. Yet the cross is not an interruption—it is fulfillment. Morris says Matthew makes clear Jesus’ death is “in fulfilment of the plan of God,” even calling it “a ransom for many” (20:28) and “my blood…poured out…for the forgiveness of sins” (26:28). (Morris, xvii–17)

And then: resurrection. And then: commissioning. The Passion becomes enthronement. The rejected King becomes the reigning King.

3) The Beginning and the End: Authority Declared

Now we turn to our two anchor texts.

Matthew begins:

“The book of the genealogy of Jesus Christ, the son of David, the son of Abraham:” (Matthew 1:1, LSB)

Matthew ends with the risen Christ saying:

“All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations… teaching them to keep all that I commanded you; and behold, I am with you always, even to the end of the age.” (Matthew 28:18–20, LSB)

If we could summarize Matthew’s Gospel with a single thought, it would be this: the authority of Christ is total, universal, and therefore demands total allegiance.

A) Authority rooted in identity: “Jesus Christ…son of David…son of Abraham” (1:1)

Matthew 1:1 does not merely give us names; it gives us theology.

“Jesus” — the incarnate Savior, God with us (Matthew 1:23 ““Behold, the virgin shall be with child and shall bear a Son, and they shall call His name Immanuel,” which translated means, “God with us.”” ).

“Christ” — not a last name, but an office: the anointed King. O’Donnell reminds us: “That is not a last name. That is a title.” (O’Donnell, 17–27).

“Son of David” — rightful heir to the promised throne, the fulfillment of 2 Samuel 7 [placeholder].

“Son of Abraham” — heir of the promise that “all nations” will be blessed through Abraham’s seed (Genesis 12:1–3 “And Yahweh said to Abram, “Go forth from your land, And from your kin And from your father’s house, To the land which I will show you; And I will make you a great nation, And I will bless you, And make your name great; And so you shall be a blessing; And I will bless those who bless you, And the one who curses you I will curse. And in you all the families of the earth will be blessed.”” ).

So from the first verse, authority is already implied. A Davidic Son is a royal Son. An Abrahamic Seed is a covenant Son through whom blessing reaches “all the families of the earth” (Genesis 12:3 “And I will bless those who bless you, And the one who curses you I will curse. And in you all the families of the earth will be blessed.”” ). Matthew’s opening is quietly declaring: this King belongs to Israel and to the world.

Spurgeon presses the devotional response the text demands: “Lord Jesus, make us each one to call thee, ‘My God and King!’” (Spurgeon, 1). That is the right reflex. Matthew does not invite us to sit as detached critics; he summons us to bow.

B) Authority revealed through fulfillment, teaching, character, and power

O’Donnell describes Matthew’s “logic on fire”—not cold proof-texting, but a burning bush kind of persuasion. (O’Donnell, 17–27). He notes several “legs” that hold up Christ’s claim to absolute authority: fulfillment, teaching, character, miracles. You see these throughout Matthew.

Fulfillment: Matthew repeatedly shows Jesus as the one who “fulfills” Scripture (e.g., Matthew 1:22–23 “Now all this took place in order that what was spoken by the Lord through the prophet would be fulfilled, saying, “Behold, the virgin shall be with child and shall bear a Son, and they shall call His name Immanuel,” which translated means, “God with us.”” ). Morris highlights how central this is to Matthew’s Jewishness and his conviction that God is “working his purpose out.” (Morris, xvii–17)

Teaching: the crowds recognize authority (Matthew 7:29 “for He was teaching them as one having authority, and not as their scribes.” ). Jesus speaks not as a commentator but as the Lawgiver of the kingdom.

Character: O’Donnell quotes John Stott’s observation that Jesus’ humility and His enormous claims are uniquely joined—claims that sound “egocentric,” yet a life “clothed with humility.” (O’Donnell, 17–27)

Miracles: not only displays of compassion but revelations of identity—authority over demons, disease, creation, and death.

Matthew is not asking you to believe in authority with no foundation. He is showing you the King, then forcing you to answer: Who speaks like this? Who lives like this? Who conquers like this?

C) Authority completed in resurrection and enthronement: “All authority has been given to Me…” (28:18)

Matthew ends with an astonishing declaration:

“All authority has been given to Me in heaven and on earth.” (Matthew 28:18, LSB)

This is the resurrected Christ speaking as the enthroned Christ. The Father has vindicated the Son. The rejected King has become the reigning King. The cross was not defeat; it was victory. And now His claim is absolute.

O’Donnell makes the point in a way that arrests the conscience: no earthly ruler speaks this way. If a modern leader claimed “all authority,” we would call him deranged. Yet Jesus’ claim is believable—not because we are gullible, but because the Christ Matthew presents is compelling, coherent, and confirmed by resurrection power. (O’Donnell, 17–27)

4) Authority Over All Nations: The Scope of the King’s Reign

Matthew begins with Abraham because the kingdom blessing is not provincial. It is global.

The Great Commission is explicit:

“Go therefore and make disciples of all the nations…” (Matthew 28:19, LSB)

The ESV Global Study Bible ties this to the whole Bible’s storyline: God’s purpose in creation was that image-bearers would spread God’s glory; sin hijacked the mission; Jesus comes as the successful Second Adam and commissions His disciples in a way that echoes the creation mandate. (ESV Global Study Bible, 1319–1320)

O’Donnell also highlights that Matthew’s beginning already anticipates the end: David points to an eternal kingdom; Abraham points to a blessing for “all nations.” (O’Donnell, 17–27)

And MacArthur reminds us that Matthew repeatedly shows Gentiles included and Jews resisting—magi worship, a centurion confesses, a Canaanite woman pleads, and finally the nations are commanded to be discipled. (MacArthur, ix–xiii)

This matters for us because Matthew will not allow Christianity to be tribal. It is not “our thing” among many “things.” The risen Christ claims every people group as His rightful realm. The King is not running for office. He is not seeking a coalition. He is not requesting a hearing. He is reigning—and commanding the church to go announce that reign to the nations.

5) Authority Demands Allegiance: The Command of the King

Matthew does not conclude with a suggestion; he concludes with a commission.

“teaching them to keep all that I commanded you” (Matthew 28:20, LSB)

This is where Matthew presses every hearer. The King’s authority is not merely a doctrine to affirm; it is a rule to obey. O’Donnell’s third note is necessary: all allegiance. (O’Donnell, 17–27)

MacArthur says Matthew is uniquely instructive for discipleship: “No gospel is more instructive to those who are the Lord’s disciples…The lessons on discipleship are life-changing.” (MacArthur, ix–xiii) And Matthew’s Jesus will repeatedly confront us with the question: Who is first? Who is Lord? What do you love more than Christ?

Systematic theology helps us name what Matthew shows us:

Christology: Jesus is the promised Messiah-King, truly man and truly God (Matt. 1:23 [placeholder]; and the resurrection authority claim).

Soteriology: the King saves by blood—“forgiveness of sins” (Matt. 26:28 [placeholder]). The cross is the King’s victory.

Ecclesiology: the King forms a people and commands disciple-making, baptism, teaching, obedience.

Eschatology: the King will return to judge and to consummate His kingdom (Matt. 24–25 [placeholder]).

Biblical theology helps us see the storyline: Abraham → David → Christ → the nations. The promise becomes Person; the Person becomes King; the King forms a people; the people are sent to the world.

And now the question presses in on us—not abstractly, but personally and congregationally:

If Jesus has all authority, then no part of your life is exempt. If Jesus claims all nations, then your Christianity cannot be private and cannot be parochial. If Jesus commands all obedience, then selective discipleship is rebellion dressed in religious language.

To say “He is Savior” while refusing “He is Lord” is not Christianity. Matthew Henry’s warning lands with full weight: “Unless we consent to him as our Lord, we cannot expect any benefit by him as our Saviour.” (Henry, 1611)

Conclusion: Welcome to Matthew

So welcome to Matthew—the Gospel of the King.

It begins not with sentiment, but with sovereignty:

“The book of the genealogy of Jesus Christ, the son of David, the son of Abraham:” (Matthew 1:1, LSB)

And it ends not with nostalgia, but with authority and commission:

“All authority has been given to Me in heaven and on earth…make disciples of all the nations…teaching them to keep all that I commanded you…” (Matthew 28:18–20, LSB)

This Gospel will show you a King who fulfills prophecy, speaks with unmatched authority, lives with unblemished holiness, and acts with divine power. It will show you a King rejected by the proud and received by the needy. It will show you a King whose crown is first woven with thorns, and whose throne is first a cross—so that sinners might be forgiven and brought into His kingdom. And it will show you a King risen, reigning, and present with His people “always, even to the end of the age.” (Matt. 28:20, LSB)

And that means we cannot remain spectators.

The King has spoken. The authority has been declared. The nations have been claimed. And allegiance is required.

So as we begin Matthew, let every heart answer the only fitting response: Christ is all. And because Christ is all, we bow, we follow, and we go.

Closing Prayer

Our sovereign and gracious King,

We thank You that in Your Word You have not left us to wonder who rules this world, but have clearly revealed to us that all authority in heaven and on earth has been given to Your Son, our Lord Jesus Christ. As we have heard the testimony of Matthew’s Gospel—that He is the Son of David and the Son of Abraham, the promised King who has come to bless all the nations—cause us to bow before Him in humble faith.

Forgive us where we have gladly received Him as Savior but resisted Him as Lord. Subdue within us every rival allegiance that would seek to dethrone Him from our hearts. Teach us to gladly submit to all that He has commanded, not out of fear, but out of love for the One who gave Himself for us.

Strengthen us as Your people to live as loyal subjects of Christ’s kingdom, and send us out in obedience to make disciples of all nations, proclaiming with our lives and our lips that Christ is all, and in all.

We ask this in His holy and matchless name, Amen.