4. Doctrinal Character.—In this Gospel, more decidedly than in either of the other two Synoptics, there is a doctrinal point of view from which the whole history is regarded. Certain aspects which are of profound significance are dwelt upon, and this without there being any great difference between this Gospel and the two other Synoptics in respect to the facts recorded or the beliefs implied. The effect is produced partly by the comments of the evangelist, which especially take the form of citations from the Old Testament; partly by the frequency with which certain expressions are used, and the prominence that is given in this and other ways to particular traits and topics.
He sets forth the restriction of the mission of Jesus during His life on earth to the people of Israel in a way which suggests at first sight a spirit of Jewish exclusiveness. But there are various indications that this is not the true explanation. In particular the evangelist brings out more strongly than either Mark or Luke the national rejection of Jesus, while the Gospel ends with the commission of Jesus to His disciples after His resurrection to “make disciples of all the peoples.” One may divine in all this an intention to “justify the ways of God” to the Jew, by proving that God in His faithfulness to His ancient people had given them the first opportunity of salvation through Christ, but that now their national privilege had been rightly forfeited. He was also specially concerned to show that prophecy is fulfilled in the life and work of Jesus, but the conception of this fulfilment which is presented to us is a large one; it is to be seen not merely in particular events or features of Christ’s ministry, but in the whole new dispensation, new relations between God and men, and new rules of conduct which Christ has introduced. The divine meaning of the work of Jesus is thus made apparent, while of the majesty and glory of His person a peculiarly strong impression is conveyed.
Some illustrations in detail of these points are subjoined. Where there are parallels in the other Gospels they should be compared and the words in Matthew noted which in many instances serve to emphasize the points in question.
(a) The Ministry of Jesus among the Jewish People as their promised Messiah, their rejection of Him, and the extension of the Gospel to the Gentiles. The mission to Israel: Matt. i. 21; iv. 23 (note in these passages the use of ὁ λαός, which here, as generally in Matthew, denotes the chosen nation), ix. 33, 35, xv. 31. For the rule limiting the work of Jesus while on earth see xv. 24 (and note ἰξελθοῦσα in verse 22, which implies that Jesus had not himself entered the heathen borders), and for a similar rule prescribed to the disciples, x. 5, 6 and 23.
The rejection of Jesus by the people in Galilee, xi. 21; xiii. 13-15, and by the heads of “the nation,” xxvi. 3, 47 and by “the whole nation,” xxvii. 25; their condemnation xxiii. 38.
Mercy to the Gentiles and the punishment of “the sons of the kingdom” is foretold viii. 11, 12. The commission to go and convert Gentile peoples (ἔθνη) is given after Christ’s resurrection (xxviii. 19).
(b) The Fulfilment of Prophecy.—In the birth and childhood of Jesus, i. 23; ii. 6, 15, 18, 23. By these citations attention is drawn to the lowliness of the beginnings of the Saviour’s life, the unexpected and secret manner of His appearing, the dangers to which from the first He was exposed and from which He escaped.
The ministry of Christ’s forerunner, iii. 3. (The same prophecy, Isa. xl. 3, is also quoted in the other Gospels.)
The ministry of Jesus. The quotations serve to bring out the significance of important events, especially such as were turning-points, and also to mark the broad features of Christ’s life and work, iv. 15, 16; viii. 17; xii. 18 seq.; xiii. 35; xxi. 5; xxvii. 9.
(c) The Teaching on the Kingdom of God.—Note the collection of parables “of the Kingdom” in xiii.; also the use of ἡ βασιλεία (“the Kingdom”) without further definition as a term the reference of which could not be misunderstood, especially in the following phrases peculiar to this Gospel: τὁ εὐαγγέλιον τῆς βασιλείας (“the Gospel of the Kingdom”) iv. 23, ix. 35, xxiv. 14; and ὁ λόγος τῆς βασιλείας (“the word of the kingdom”) xiii. 19. The following descriptions of the kingdom, peculiar to this Gospel, are also interesting ἡ βασιλεία τοῦ πατρὁς αὐτῶν (“the kingdom of their father”) xiii. 43 and τοῦ πατρός μου(“of my father”) xxvi. 29.