Chapters 1-4, are an introduction to the main character of the gospel of Matthew, the Lord Jesus Christ.  Matthew carefully reveals how Jesus fulfills the Old Testament prophecies concerning the Messiah.  At the very end of chapter 4, Jesus ministry is summarized by his teaching and his miracles (words and works).  The Sermon on the Mount (ch 5-7), probably the most quoted sermon in history,  ends with the crowds being astonished by his authority.

In chapter 8-9, we see the Lord Jesus authority over disorder(wind and sea), disease, demons, and death.  These miracles reveal that their is no power that can match him.  Another aspect of these miracles stories is Jesus compassion.  Many of us have known people who abuse authority.  When Israel desired to have their own king, the Lord told them that they would get a king, but that he would be a king like those of other nations.  He would take land, servants, and some of their family for himself.  These kings would use their Lordship for their own benefit.  Jesus was not like this, he was a shepherd king that protected and served.  He gave himself to the people.  He didn’t use his authority for himself, but instead was a blessing to the people.  He was a compassionate servant king that ultimately would do the most selfless thing one could do and lay down his life.  All of this to defeat their enemies and to restore order to the whole universe.

As chapter 9 concludes, Jesus is saddened by the state of Israel because they were like sheep without a Shepherd.  He asks his disciples to pray that the Lord would send out laborers into the harvest.  The men whom he called upon to pray would be the men that he called into service.  The pattern of ministry that they had was one of servant leadership.

Chapter 7 of Matthew ends Christ’s Sermon on the Mount and His first main body of teaching.  Remember that the chapter divisions are (somewhat) arbitrary, and thus the beginning of this chapter is merely a continuation of the last.  Christ is noting the contrast between intentions of the heart and our outward behaviors.

The chapter begins with what has become the mantra of wayward American Christianity: “You can’t judge me!”  Jesus’ commands against judgment are often misunderstood as an overarching condemnation of one’s right to “judge.”  Perhaps a better way to understand this section is the old cliche, “Those who live in glass houses shouldn’t throw stones.”  The advice is less concerned with “stone-throwing” exactly, but more about who throws them.  One must necessarily be more concerned about the condition of his own house than his neighbor’s.

We must also remember that this command is aimed at believers.  We should not be the type of folk who are always looking for some sin to sniff out.  Our primary responsibility is policing our own motives, and after the series of commands Christ has just given, it should be clear that none of us have them under control.  The value of believers correcting other believers is great, and it would be irresponsible to roundly condemn that practice.  Jesus will, as a matter of fact, pick up that exact issue in chapter 18.  For the time being, however, it is obvious that we need to mind our own business.

We cannot, however, simply accept whatever the world throw at us.  Verse 6 commands us to be on guard against the rottenness of the world around us.  We are to exercise restraint in our condemnation of brothers and sisters in Christ, while maintaining a discerning eye over all that surrounds us.  This task is often tenuous.

Verse 12 serves as a sort of bookend for Jesus’ earlier explanation of the Law.  He is not really restating His earlier treatment, but instead giving a short summary.  Like any summary, it does not replace the meat of the message, but instead boils it down into a manageable size.  As it turns out, of course, the “Golden Rule” is hardly manageable for any of us.

The final section of the Sermon describes our entry in Christ’s Kingdom and establishes another sharp contrast.  The way to the Kingdom is one which only a few will be willing to take, and even some who sincerely believe they have taken will be turned away.  Here we must walk a fine line between our confidence in Christ’s promises to secure our salvation and a certain sensitivity to whether or not we are true believers.  The Sermon ends with a reminder to remember these words.

Matthew 6 continues Jesus’ Sermon on the Mount.  Here Christ moves from His explanation of the Law to a series of ethical commands.

Chapter 6 is a series of contrasts, the first three drawing a strong distinction between righteous deeds which are done for men and righteous deeds which are done for God.  As in Matthew 5, the emphasis is not primarily on a person’s behavior, but instead on his intentions.  Jesus cares about the heart.  Anyone, He claims, can demonstrate outward signs of righteousness.  The true mark of a “Christ-follower” (forgive my use of a term usually relegated to believers much cooler than I) is a union between the heart and the hands.

We should give alms because we know God loves the less fortunate.  We should pray because we earnestly seek the wisdom of God and long to know Him better.  We should fast because we yearn to grow in dependence on His provision.  Our devotion to God is not to be merely private, but it must be private before public.  We should not neglect to demonstrate our righteousness to others, but that should not be our primary goal.

The next section draws another contrast, this time between heaven and earth.  This is a theme repeated throughout the Gospel of Matthew.  As we conduct ourselves well on the earth, we constantly have an eye toward eternity.  What we can now see will someday pass away and be forgotten.  Only what we contribute to the Kingdom is of ultimate significance.  In light of our devotion to eternity, we must be diligent to keep ourselves pure and forsake a short-sighted devotion to wealth.

The chapter ends with a familiar command to not be anxious.  As we grow in righteousness and cultivate a devotion to our King, the worries of the world are no longer of pressing concern.  Just as any good king will ensure the prosperity and safety of his people, we trust that our citizenship in Christ’s Kingdom is an assurance of comfort and joy while we await the full consummation of all that Jesus has promised.

Matthew 5 marks the beginning of the Sermon on the Mount, the first of five “discourses” in the book of Matthew.  The Sermon is also the beginning of a section of Matthew where we are offered a comprehensive view of Jesus’ ministry.  He is teacher in the Sermon and then turns his focus to demonstrating how His teaching radically informs our behavior and should motivate us to follow Him.

If you will remember from our earlier treatment of the Sermon on the Mount, Jesus ascends a mountain in order to teach, demonstrating His authority and provoking images of Moses, whom the Israelites revered as a “law-giver.”  Jesus is unashamedly assuming a similar role as law-giver and, as we shall see, the very one in whom the law finds its meaning.

The Beatitudes comprise the first section of the Sermon, where Jesus describes those who occupy His kingdom.  The language is direct and lacks nuance, a characteristic which will continue throughout the next two chapters.  Jesus is crystal clear that His followers will conform to a lofty standard and will experience great blessing as a result.  These verses are perhaps some of the most recognizable and, therefore, most often ignored aspects of Kingdom life.

The remainder of chapter 5 finds Jesus walking a narrow line between stodgy conservative and radical liberal.  He affirms the validity of the Law as binding on His followers, even extending its power to areas not actually covered originally.  He obviously has a high view of God’s law, as seen in the first five books of the Old Testament.  His treatment of the Law would satisfy even the most traditional Rabbi.

He is not content to stop there.  The Law finds its ultimate meaning and fulfillment in Him, in His person, in His words, and in His deeds.  The Law means Jesus.  He treats the Law as if it is His own to amend and explain and extend as He wishes.  Just as His dominion extends over all things, so also the Law extends over every aspect of our behavior, whether public or private.  His explanation of the Law serves as both an inspiration to our integrity and an inescapable reminder that no person will keep it.  As presented in Matthew 5, Christ’s Law stands as an authority over all and as a railing condemnation against all.

Chapter 4
Jesus comes out of Egypt, passes through the water, and enters the wilderness.  God has stated, “this is my beloved Son”, but as we study the temptation story we will see if he proves faithful.  He is led by the Spirit into the wilderness to be tempted by the devil.  While God is using this test to prove the validity of his claim, Satan will tempt and destroy him.

Satan devises a series of 3 temptations following  Jesus 40 day fast.  Satan strikes at him where he is most vulnerable and seeks to cause him to use his power to satisfy his desire for food.  He wants him to bypass the Father.  He seems to be saying if you are the Son then why hasn’t God provided for you in the wilderness.  Jesus confronts him by quoting an Old Testament passage that reveals that he trusts God to provide.

Next Satan seeks to use what Jesus said in the first temptation to tempt him in the second.  It is kind of like when you were a kid and made a claim and then your friends would say prove it.  If you really trust God, then put God to the test.  Jesus again quoting from Deuteronomy combats Satan’s schemes.  Satan is like the false teachers who tells us to force God’s hand and claim the blessings we deserve.  Instead Jesus demonstrates humble trust.

Lastly Satan seems to go after the most difficult thing Jesus will face.  He offers Jesus the kingdoms of this world if he would worship him.  This confronts the problem Israel and all humanity faces,  idolatry.  Jesus again quotes from the same book.  Jesus temptations mirror that of Israel in the wilderness but unlike Israel he is faithful.  He is the obedient Son.  In this final temptation we see that Jesus will not bypass the cross for the crown.  As the heavenly king he knows that in order for him to redeem the world he must suffer and die.   His will not just take control of the world but he will transform and redeem it.  Heaven and earth will be united once again but not without a price.   This story is not primarily about how to fight temptation, but is primarily about the only one completely victorious over temptation.  So trust in Him.

In the latter part of this chapter we watch Jesus calling his disciples.  These men will observe his ministry and participate in it.  They too will endure difficultly on this earth but will be promised a future with him.  After calling them, Jesus begins his ministry which is summarized by words and works.  His preaching, teaching, and healing is absolutely astonishing.  Matthew has clearly presented that he is the Savior promised but he will allow us to see through Jesus words (ch. 5-7) and works (8-9) that He has amazing  authority.