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

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