After a genealogy emphasizing Jesus as the seed of Abraham and David, the book of Matthew begins with a narrative of the Lord’s birth; from there on Matthew frequently shows that Jesus is the realization of the hopes and promises made to Israel by repeated use of the phrase “that it might be fulfilled” beginning at 1:22. The twelve occurrences of the Greek word translated “fulfilled” in Matthew (1:22; 2:15, 17, 23; 4:14; 8:17; 12:17;13:35; 21:4; 26:54, 56; 27:9) show that while Matthew’s concept of fulfillment includes the direct fulfillment of predictive prophecy, his definition is broader than that. Matthew’s use of the word is not always merely a direct fulfillment of a particular prophecy, but, more generally, may indicate the designed end of God’s purpose.  Jesus uses the word “fulfill” in 3:15 and 5:17 not to indicate direct fulfillment of prophecy, but more the idea that He is the true purpose or goal of the Old Testament.

Jesus showed the ultimate fulfillment of the servant role God had for all of Israel in His gentleness as Isaiah 42:1-4 is quoted in Matthew 12:17-21. Isaiah 9:1-2 refers to the region of Zebulun and Naphtali being freed from Assyrian exile, but is cited in Matthew 4:14 to the light and spiritual freedom that the ministry of Jesus brought there. The suffering servant of Isaiah 53:4 pointed ultimately to healing spiritual sickness in the cross, but Matthew 8:17 quotes it to show that Jesus also healed physical sicknesses.

Moreover, typology significantly broadens the fulfillment concept. One of the first examples of this in Matthew is the significance of the flight into Egypt by Joseph, Mary, and the infant Jesus (2:13-15). Matthew 2:15 claims this as fulfillment of Hosea 11:1. Yet, Hosea 11:1 is not set in prophetic terms at all, but rather looks back to God calling Israel out of Egypt to remind His people of His love; no direct reference is made to the Messiah. Matthew’s use of Hosea 11:1 is as an example of typology. The return from Egypt was an antitype of Israel departure from Egyptian bondage. Both Israel and Joseph with his family went into Egypt at the command of God; both came out of Egypt at the command of God. Israel was figuratively God’s son (Ex. 4:22), and was considered by the Jews a type of the Messiah. This is just one of multiple examples of typology in Matthew.

Matthew’s quotation of Jeremiah 31:15 at 2:17, 18 highlights a point of similarity between Rachel weeping for her children at Ramah—a waystation on their deportation to Babylon—and the weeping of the mothers of the children who were slain by Herod in his attempt to extinguish the baby Jesus. These words are understood typologically (type/antitype). Matthew 13:35 highlights the typology involved in the Lord’s use of parables by declaring it a fulfillment of Psalm 78:2. Just as a prophet of God spoke under inspiration to bring to light concepts previously hidden from those in OT times, so Jesus in His parables revealed previously hidden truths (particularly about the nature of God’s kingdom) to audiences in His day. Matthew also makes a note of fulfillment in 27:9 when highlighting the similarity between the thirty pieces of silver Judas returned being used to purchase the potter’s field and the language of Zechariah 11:12-13 and Jeremiah 19:1-13. The likely explanation that both passages combined form Matthew’s reference to “thirty pieces of silver” and the “potter” in the context of betrayal supports the suggestion that typology is the approach in this passage. The Lord’s betrayal shows how He was meagerly valued and rejected by His own people just as God was in the days of the prophets.

Of course, the Holy Spirit, who wrote the Old Testament, was behind the writing of Matthew’s gospel account. It is understandable that the Spirit should use Matthew’s vocabulary to show glimpses of God’s omniscient mind and pick up themes He earlier introduced in His word. Matthew’s demonstration of fulfillment should make us have a greater appreciation of the fact that the Bible is comprehensively about Christ.

-Mark Day

Perhaps most of us have experienced the sudden panic of time getting away from us so that we find ourselves unprepared for an important event. Suddenly, we look at the time and realize we are running late. We hurriedly do our best to make preparation. When Jesus warned about the destruction of Jerusalem that would come forty years after His ministry on earth, He encouraged faithful endurance in the Christian life. His words are preserved for us in the Bible because in any age until heaven and earth pass away, Christians are to be on guard against allowing the sins of the world to distract them or dull their spiritual senses from vigilantly awaiting judgment. Jesus said, “Heaven and earth will pass away, but My words will by no means pass away. But take heed to yourselves, lest your hearts be weighed down with carousing, drunkenness, and cares of this life, and that Day come on you unexpectedly” (Luke 21:33, 34).

Life here is short (James 4:14). Life in heaven and punishment in hell are eternal (Matthew 25:46). We should be preparing for eternity by learning to love God in this short life rather than loving this transient world through indulging the lust of the flesh, the lust of the eyes, and the pride of life (1 John 2:15-17).

We have spent enough of our time, no matter how short, in sin; we should spend the rest of our time in doing the will of God instead of continuing in the sins of drinking, sensuality, and idolatry (1 Peter 4:1-3). Consider the inspired apostle Paul’s portrayal of the Christian’s preparation for eternity: 

And do this, knowing the time, that now it is high time to awake out of sleep; for now our salvation is nearer than when we first believed. The night is far spent, the day is at hand. Therefore let us cast off the works of darkness, and let us put on the armor of light. Let us walk properly, as in the day, not in revelry and drunkenness, not in lewdness and lust, not in strife and envy. But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts (Romans 13:11-14).

Verse 11 shows that it is time to know, time to awake, and time to be saved. Paul had to remind his converts time and again to wake up spiritually (Ephesians 5:14; 1 Thessalonians 5:6-8). It is easy to fall into a spiritual stupor—going through the motions of religion and allowing the heart to be distracted by the world. If we’re spiritually asleep, we need to snap out of it because the darkness is passing away and the light of the eternal day is upon us (1 John 2:8).

Sins that accompany spiritual darkness are listed in Romans 13:13. Three pairs are given with the latter leading to the former. The first two pairs often go together; all four are plural words to describe many actions. Getting drunk leads to revelry and carousing. Lusts lead to lewdness and sexual promiscuity. In Roman society, a banquet feast would often devolve into drinking bouts and orgies. These ancient Roman festivals were predecessors of the modern Mardi Gras. Paul’s words would also be an apt description of the wild parties several young people flock to on their spring break. Romans 13:14 shows we should not make plans to participate in these sins.

The third pair—strife and envy—applied to the first-century congregation in Rome with the friction between the Jewish and Gentile segments. Today, pettiness plagues the Lord’s church when members become enamored with who gets the credit. A lot of good can be done if we would remove our prejudices, open our hearts to see where we are wrong, and love others. It is high time we do this. It is time to get up and put on our clothes for the eternal day—being clothed with the Lord Jesus Christ.                                                                         -Mark Day

This season is marked by school letting out and summer fun beginning.  What often accompanies hot temperatures is immodest apparel.  As Christians, how should we dress in public?  First Timothy 2:9 calls for modest apparel. In context, the prohibition against braided hair, gold, pearls, and costly garments shows we’re not to flaunt wealth and beauty in some gaudy display. Local custom may play into what is proper attire. For example, Rebekah in the presence of Isaac put on a veil, as a customary sign of modesty and moral uprightness (Gen. 24:65). However, in a different time, in a different locale, on the road to Timnah, Tamar put on a veil attempting to look like a prostitute (Gen. 38:14, 15). Above the propriety of customs related to time and place, God’s word indicates how much of our bodies should be covered to be modest. All conscientious children of God should ask themselves what God says about modesty, instead of following what the world says.

Before any development of clothing customs, Adam and Eve lived in the garden of Eden.  The Bible says they were naked, but were not ashamed (Gen. 2:25); they lived in pure innocence.  After the transgression of eating of the tree of the knowledge of good and evil, things were different. Genesis 3:7 says, “And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.”  Realizing their nakedness, they went about to cover themselves.  The word for “apron” in the original language indicates something worn around the waist, like a girdle or loincloth.  According to their judgment, this covered them, but not according to God. Notice Genesis 3:21, “Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them.”  This implies that before the coats of skins Adam and Eve were still unclothed. God’s judgment of what was needed for proper attire was more than the aprons Adam and Eve had made.  God made them “coats”; a word which in the original language indicates a tunic that covers the torso by hanging down from the shoulders.  We learn from this account that merely some clothing is not enough.  We must have enough clothing to cover us properly.

The instructions God gave to Moses regarding priestly garments also give us insight into this matter. God commanded the priests not to use steps to climb to the altar, lest someone look up and see their nakedness (Ex. 20:26). He also made provisions for attire that would properly cover them, commanding, “And thou shalt make them linen breeches to cover their nakedness; from the loins even unto the thighs they shall reach” (Ex. 28:42). While certainly God wanted a sense of decorum by His priests as they officiated, the explicit reason to have pants that reached from the hips even to the thighs was in order to cover their nakedness.

Consider Isaiah 47:2 concerning Babylon, “Take the millstones, and grind meal: uncover thy locks, make bare the leg, uncover the thigh, pass over the rivers.”  Babylon is personified as a woman in this figurative passage.  God was going to shame the proud nation.  He uses the figure of exposing one’s nakedness as a symbol of shame (v. 3).  We have already considered the cultural connotation of removing the veil that would uncover locks of hair, but God also uses uncovering the thigh to communicate nakedness and shame. If a woman passing over the rivers lifted her dress, or removed her skirt, so that all of her leg was made bare, exposing her thigh, then her nakedness was revealed. This fits with what God commanded back in Exodus 28 for priests. God has the same standard for both men and women in how much of our bodies should be covered. Most of us would be ashamed to be seen publicly in our underwear. But let’s be honest. Is typical swimwear any different in how much of our bodies are uncovered?

It is a shame when Christians identify with the world in immodest dress.  The potential for others to lust should cause us to be careful about the way we dress.  While each man must strive to keep his mind pure (Job 31:1; Prov. 6:25; Mt. 5:27-30; Phil. 4:8), the liberty we have in how we dress must not be made into a stumbling block for others. Even if you think your attire is lawful, it may not be spiritually helpful to others, so keep with the principle of 1 Corinthians 8 (cf. 1 Cor. 10:23-24). Do we follow the Bible when it comes to how we dress in public? Don’t seek to attract people by merely outward appearance, but let it be an inward, spiritual beauty that pleases God and blesses others (1 Pet. 3:3, 4).

-Mark Day