A Year Held in His Hands| A New Year Sermon
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When you open the New Testament, the very first book you meet is Matthew. It’s not placed first by accident. The early church put Matthew right at the front because of how it bridges the Old Testament with the New. You could say Matthew is like the front porch of the New Testament — you step onto it, and you’re standing right at the doorway to the life of Jesus Christ.
But here’s the thing. If you’ve read through the Old Testament, especially the prophets, and then jump right into Matthew, you can almost feel the connection. Matthew is writing with this constant hum of “This was to fulfill…” running through his words. And that’s no coincidence. He wants the Jewish reader, especially, to see that Jesus is the promised Messiah they’d been waiting for all along.
Now, before we go deep into Matthew’s purpose, let’s slow down and talk about who Matthew was.
The writer is traditionally believed to be Matthew, also called Levi, a tax collector before he became one of Jesus’ disciples (Matthew 9:9). Now, I know — when we think of tax collectors in the first-century Jewish world, we don’t imagine friendly neighborhood helpers doing paperwork. These guys were considered traitors to their own people, working for the Roman oppressors and often collecting more than required to fill their own pockets.
So Matthew’s background? Pretty unpopular. People probably crossed the street when they saw him coming. But then Jesus passed by and said two words — “Follow me.” And Matthew got up and left everything. No going back. That’s the power of a call from Christ.
It’s interesting — the man who once kept meticulous financial records is the one God chose to write a detailed Gospel. There’s an order, a method, and a precision to Matthew’s writing. It’s structured, and yet it’s passionate.
Some scholars debate about whether Matthew wrote it himself in Greek or first in Hebrew/Aramaic and then it was translated. Either way, the early church leaders were confident enough in his authorship that his name stuck on it from the earliest centuries.
Most Bible scholars place it somewhere between AD 50 and 70. There’s debate, of course. Some say it had to be before AD 70 because Matthew doesn’t mention the destruction of the Temple as a past event — he records Jesus predicting it. Others think it could’ve been slightly after, with the prophecy still serving as prophecy.
But here’s the big thing: the timing fits into a period when the early church was growing but also facing heavy challenges. Persecution was starting to rise, and Jewish believers in Jesus needed reassurance — especially as they were often kicked out of synagogues and treated as outsiders by their own people. Matthew’s Gospel became a strong anchor for them.
If you read through Matthew, you notice a theme over and over — “This happened to fulfill what was spoken by the prophet…” That’s Matthew’s heartbeat. He’s writing to show that Jesus didn’t just appear out of nowhere. Every step of His life was in line with God’s promises in the Hebrew Scriptures.
Matthew shows Jesus as:
The Son of David — rightful heir to Israel’s throne.
The Son of Abraham — fulfillment of God’s promise that all nations would be blessed through Abraham’s seed.
The new Moses — delivering a new law, teaching from a mountain, leading His people out of spiritual slavery.
For the Jewish reader of that time, this wasn’t just information — it was revolutionary. Matthew was saying, “The one we’ve been waiting for? He’s here. And His name is Jesus.”
Matthew’s Gospel is organized in a very deliberate way. You’ll notice it has five major blocks of teaching, almost like the five books of Moses (Genesis–Deuteronomy). Many believe this was intentional — to present Jesus as the new lawgiver and teacher.
Those five teaching sections are:
The Sermon on the Mount (Chapters 5–7) – Jesus’ kingdom ethics.
Mission and Discipleship (Chapter 10) – Sending out the twelve.
Parables of the Kingdom (Chapter 13) – Hidden truths about God’s reign.
Community Life (Chapter 18) – How kingdom citizens live together.
The Olivet Discourse (Chapters 24–25) – End times and readiness.
And in between these big teaching chunks, Matthew narrates the events of Jesus’ life — miracles, travels, confrontations, healings. This pattern keeps the reader grounded in both the teaching and the action.
Let’s break down some major ideas that keep surfacing in Matthew.
If you love connecting Old Testament prophecies with New Testament events, Matthew is your playground. From Jesus’ birth in Bethlehem (Micah 5:2) to His ministry in Galilee (Isaiah 9:1-2) to riding into Jerusalem on a donkey (Zechariah 9:9), Matthew ties it all together.
Matthew uses “Kingdom of Heaven” instead of “Kingdom of God” more than any other Gospel writer. It’s the same idea, but the phrase may have been more respectful to Jewish ears, avoiding direct use of God’s name. The kingdom isn’t just future — Jesus teaches it’s already breaking into the world now through Him.
From the genealogy starting with David to the parables showing His authority, Matthew’s Jesus isn’t just a miracle worker — He’s the promised King. But He’s also the greatest teacher, delivering truth with authority unlike any other rabbi.
Matthew makes it clear — following Jesus isn’t part-time. It’s an all-in, leave-the-boat, leave-the-tax-booth kind of commitment. And it comes with a cost.
Matthew doesn’t sugarcoat the tension between Jesus and the Pharisees/Sadducees. He shows how Jesus confronted hypocrisy and legalism head-on.
Since this is an introduction, we won’t go chapter-by-chapter like a full commentary. But let’s trace the flow.
Chapters 1–2: Genealogy, birth, and early life of Jesus. Fulfillment of prophecy is everywhere. The Magi visit. The family flees to Egypt.
Chapters 3–4: John the Baptist, baptism of Jesus, temptation in the wilderness, and the start of ministry.
Chapters 5–7: Sermon on the Mount — the heart of Jesus’ teaching.
Chapters 8–9: Miracles galore — healings, calming storms, casting out demons.
Chapter 10: Mission instructions to the disciples.
Chapters 11–12: Rising opposition, but also deeper revelation of who Jesus is.
Chapter 13: Parables of the kingdom — mustard seed, yeast, treasure, pearl.
Chapters 14–17: More miracles, Peter’s confession, the transfiguration.
Chapter 18: Community life for believers.
Chapters 19–23: Journey to Jerusalem, confrontations in the temple.
Chapters 24–25: End-times teaching.
Chapters 26–28: Passion week, crucifixion, and the resurrection. The Great Commission closes it out.
Reading Matthew isn’t just an exercise in ancient Jewish history. It’s life-changing because it points you to Jesus — not just as a figure in history, but as the living King who calls you to follow Him today.
Matthew challenges modern readers the same way it challenged first-century Jews: Will you recognize Him as the promised one? Will you live under His rule? Will you take His mission seriously?
In a world where truth feels slippery and leadership often disappoints, Matthew hands us a King who is both perfectly just and deeply compassionate. That’s worth holding on to.
The Gospel of Matthew is like a treasure chest. Every time you open it, you notice something you didn’t see before. It has layers — historical, prophetic, theological, personal.
If you’re starting a study in Matthew, here’s my advice:
Pay attention to the Old Testament references.
Listen for the rhythm of teaching and action.
Notice how the disciples grow (and sometimes stumble).
Let Jesus’ authority and compassion shape your view of God.
And remember — Matthew himself went from an outsider, sitting in a tax booth, to a gospel writer whose words have been read for nearly 2,000 years. If God could rewrite his story, He can rewrite yours too.
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