Matt Essay

Matt Essay

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Matthew's Christology Matthew s Christology is one that emphasises to a Jewish audience the Jewishness of Jesus. It will be the purpose of this paper to argue that the raison d etre of Matthew s Christology is to portray Jesus as entirely compatible if not with the Judaism of his day then with ancient Judaic tradition, namely the Old Testament. Whilst there are numerous titles given to Jesus that are exclusive/predominant within the Matthean account, such as that of
Matt Groening
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Son of God, it is the writer s assertion that these merely complement Matthew s central theses ;this being the portrayal of Jesus as Messiah and so, as such, will not be investigated except where they promote this conclusion. This fulfilment of Judaic tradition will be investigated in three separate yet interrelated areas: Jesus as the fulfilment of Hebraic messianic expectation, Jesus role as a Jewish teacher and Jesus as inaugurator of God s Kingdom. Matthew is a Semitic
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gospel written as an encouragement to Jewish Christians and as an apologetic to unbelieving Jews. From the outset Matthew identifies Jesus as one of royal Davidic lineage and Abrahamic descent. Matthew immediately identifies with Judaic tradition portraying Jesus with the Immanuel figure of Isaiah 7:14 (1:23). This motif of the Jewishness of the gospel is especially prevalent in its depiction of Jesus role as the fulfilment of the Old Testament s messianic hope (2:4, 26:63) as well as running
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throughout the text on varying levels. Perhaps one of the most interesting theories offered in detailing this continuation between testaments is Leske s proposal that Jesus role and ministry is antecedent to the Isaianic literature, and, in particular, the Servant nation of Israel. Whilst a comprehensive critique of Leske s argument is outside the scope of this study, it would seem fair to concur that Matthew does indeed identify Jesus with the Servant (cf. 3:17 ;Isaiah 42:1). Consequently, we
Matthew's Christology Matthew s Christology is one that emphasises to a Jewish audience the Jewishness of Jesus. It will be the purpose of this paper to argue that the ...
see in Matthew s depiction of Jesus a fundamental tenet of Israel s theological history personified. Jesus is, as the Messianic Servant, shown to be the fulfilment of further Isaianic prophecy, that of the suffering Servant. Throughout Matthew s gospel there are six direct allusions to Isaiah 53 indicating a definite link and identification by Matthew with this Israelite and Messianic hope. Further, Farmer suggests that direct allusions notwithstanding in 20:20-28 and especially 26:26-30 Isaiah 53's redemptive hope is supposed
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to be fulfilled through Jesus description of the outcome of his crucifixion. Isaianic prophecy aside it is also clear that Matthew above the other three evangelists presents Jesus as the fulfilment of the law, a new Moses. The structure of the book into five sections is intended to help the Jewish readers identify Jesus as an antecedent of Moses. Jesus is according to some scholars a type of Moses bringing about a new exodus and a new Israel. More
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explicitly however, Matthew portrays Jesus as the only man to have fulfilled the law in its entirety as well as the messianic fulfilment of Old Testament prophecy through the many formula quotations (3:15 ;5:17-48;12:17-21 ;13:35 ;21:5, 16, 42 ;22:44 ;23:39 ;26:31 ;27:9, 35, 46). Judaism as a religion placed great stress on the role of the rabbi or teacher, the concept of a teacher having students/disciples is ancient, Elijah and Elisha being cited as examples(1 Kings 19:19-21). In the Judaism
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of Matthew s time such relationships were symptomatic of the religious climate with the array of schools of disciples that existed. It is not surprising then that Matthew in addressing recent adherents to this religion should portray Jesus as a teacher with his own band of disciples albeit a distinctive one. Whilst it must be noted with France that in comparison with Mark Matthew uses the term rabbi infrequently this should not be taken to mean Jesus as teacher is
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an inappropriate title to Matthew. Clearly, Jesus is revealed as Messiah far more explicitly than in the other synoptics but, Jesus nonetheless describes himself as a rabbi (3:15 ;5:17-48 ;11:27 ;13:10-17 ;23:8) and others recognized his similarity to other teachers and thus addressed him as such (8:19 ;9:11 ;12:38 ;17:24 ;19:16 ;22:16, 24, 36). As teacher Jesus is portrayed as the revealer of God s will and Israel s true teacher and as such one of the central motifs of
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Matthew is Israel s rejection of His teaching (cf. 11:1-12:50). In line with many Old Testament prophets Jesus teaching is rejected. (5:10-12 ;24:14). Further, the parabolic teaching of Jesus which is emphasised in Matthew is typical to rabbinic teaching of the day as well as the subjects used in these parables. This familiarity in teaching is especially predominant in the Sermon on the Mount. Matthew depicts Jesus as antecedent to Moses especially in regard to its emphasis on ethical
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teaching. Further, the location on the mountain is very reminiscent of Moses unveiling of the law upon Sinai as well as Jesus active comparison of his teaching with that of Mosaic law (5:21, 31, 33, 38, 43) in contrast to the Lucan account (Luke 6:27-35). What is clear is that Jesus is presenting a teaching that while distinct is precedented from within the Mosaic law itself and is thus seeking to affirm to the Semitic audience the authenticity
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of his mission. One of the central features of Jesus teaching as Messiah is his stress on appropriating the teaching and not merely internalize it. It is this very principle that Matthew portrays Jesus displaying in Jesus teaching on the Kingdom of God. Hebraic expectation of
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