Matthew

’s Christology Essay, Research Paper


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 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 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 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 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 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 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 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 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 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 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 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 the Kingdom of God was


primarily teleological. The Kingdom of God was an apocalyptic hope. What is


characteristic of Jesus? ministry however is what has in recent years been


labelled realized or inaugurated eschatology, that is, the present reality of


the Kingdom in the temporal. Jesus? synopsis of His message is given in 4:17,


?Repent, for the kingdom of heaven is at hand!? and, in so doing Jesus is,


according to Keener, employing ?typical Jewish periphrasis for God? and


emphasising the cruciality of Jesus? ministry as bringing about the awaited


for the reign of God. This idea of the immanence of the kingdom is especially


paramount in Matthew more so than in any other gospel with its emphasis in the


parables of the kingdom. Jesus in these parables emphasises that while God?s


reign is not complete, in His followers the kingdom is present and expanding,


this is especially true of the parables of the mustard seed and the yeast. In


addition, Jesus is described not just as an emissary of the kingdom, the


kingdom-bringer. He is also shown to be the king Himself. Jesus is described as


being of royal lineage, He is the Son of David and the Son of Man Judaism was


anticipating. Such references would not be lost to the Jewish hearers, Jesus is


King of the Jews (26:64) and thus the king of the kingdom was present. This


motif in Matthew of the presence of the kingdom is exemplified in the way Jesus


is depicted as a miracle worker, one who is ushering the kingdom into physical


reality. Matthew depicts Jesus? miracles as evidence of this inauguration of


the kingdom (11:2-6; 12:28). As Son of David Jesus is shown to be bringing the


kingdom through his healings (9:32-34; 12:24). Perhaps the clearest example of


this inauguration of the kingdom through Jesus? actions is Matthew?s


description of the presence of the kingdom in the passion. The passion as the


means of forgiveness of sins and thus fulfilment of the prophetic kingdom hope


of Isaiah 53 is displayed to be a primary means of the inauguration of the


kingdom and an anticipation of the kingdom?s final consummation. Further,


Matthew portrays the resurrection in a typical Jewish apocalyptic linguistic.


The description of the angel?s descent, the earthquake and the fearful guards


makes 28:2-4 appear ?to recount the events of Easter morning as though they


were events of the last times?. Clearly then Matthew is reflecting, to an


extent, the intertestemental Jewish apocalyptic writings. So, to conclude, the


predominant theme of Matthew?s Christology is Jesus? continuance from Judaic


tradition and scripture. Jesus is shown to be the consummation of Mosaic law and


to be the Messianic figure from the prophets. This is notably true in regard to


Isaiah?s Servant songs, particularly the Suffering Servant, namely Isaiah 53.


Secondly, Jesus is shown to be a teacher, following many conventional rabbinic


customs. As a teacher He is shown to be antecedent to Moses particularly through


the Sermon on the Mount and thus while still a teacher one such as Israel had


never received before. Finally, Jesus? mission is, in 4:17 shown to bring


about the inauguration of the Kingdom of God on earth and thus fulfil Judaic


eschatological hope. In all of these areas Matthew is portraying Jesus to be the


Messiah Israel was anticipating, but, like other scriptural prophets one who


would be rejected by His own people.


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