The Unique Purpose of Matthew: Jesus Is the Promised Messiah
Another surprise for first-time New Testament readers is the fact that the account of Jesus appears not once, but four times in the book of Acts. The “Gospels” of Matthew, Mark, Luke, and John are divided into four parts. So, what is the significance of the four Gospels in the New Testament? Why not just convey the entire thing in one sitting? Throughout history, several attempts have been made to “harmonize” the Gospels into an unified tale have been made. This was done in the second century AD by the early church father Tatian, who is considered to be the father of the church.
Tatian’s book achieved widespread acceptance and was utilized as the primary lectionary on the Gospels in several Christian communities for hundreds of years after his death.
According to those who believe that the Bible is God’s Word, the answer should be “No!” in the strongest possible terms!
Putting them together in a single gospel is like taking four Spirit-inspired masterpieces and putting them together in one un-inspired human creation.
Their intentions are noble: they want to present the entire narrative of Jesus—but the outcome is wrong.
Each Gospel writer has a certain tale to convey as well as certain theological ideas to stress in his or her writing.
Furthermore, we run the danger of losing the Holy Spirit’s message to us in the Scripture.
The Gospel of the Messiah
The Gospel of Matthew is the first gospel written in our New Testament, despite the fact that it was most likely not the first gospel written (Mark is most likely the first). The fact that Matthew is the most Jewish of the Gospels and also the one most intimately tied to the Old Testament and to the prophesies predicting the Messiah’s arrival is fitting. The major topic of Matthew’s gospel is the idea of promise and fulfillment: God’s promises in the Hebrew Scriptures to deliver redemption to his people Israel and to the entire world are being fulfilled with the arrival of Jesus the Messiah on the scene.
According to Matthew 28:18–20, the Church’s reaction to this joyous news should be to go into all the world and make disciples (followers) of Jesus Christ the Messiah.
In Matthew’s Gospel, the subject of promise and fulfillment permeates every page of the narrative. In the Gospel of Matthew, we are told that “This is the genealogy of Jesus, the Messiah, the son of David, the son of Abraham,” and then we are given a comprehensive genealogy that spans 41 generations! In contrast to Western societies, which tend to have little interest in genealogy and see them as tiresome curiosities, Matthew and his readers would have thought this announcement to be the most thrilling news that had ever happened to them.
- God summoned Abraham to leave his home in the Mesopotamian city of Ur and travel to a location that he would reveal him.
- Everyone on the face of the earth would be blessed as a result of the salvation made possible by the life, death, and resurrection of Jesus.
- When Israel had been established in the Land for twelve hundred years after Abraham’s death, God signed a covenant with King David, guaranteeing him that his dynasty would be established for all time and that one of his descendants would sit on his throne for all time (2 Sam 7:11-16).
- The picture they painted was more than simply a return to the golden days of Israel’s monarchy under David and Solomon.
- In it, God promised that “the wolf will live with the lamb.
- It is Matthew’s affirmation that Jesus is the Messiah and Savior of the world, the focal point of human history, and its ultimate destiny, as he gives a genealogy tracing Jesus’ pedigree via David and Abraham.
The Fulfillment Formulas
Matthew develops his promise-fulfillment theme through a series of “fulfillment formulas,” which are quotations from the Old Testament that demonstrate Jesus’ fulfillment of prophecy. In addition to providing a genealogy that confirms Jesus’ legitimate credentials as the Messiah, Matthew develops his promise-fulfillment theme through a series of “fulfillment formulas” that demonstrate Jesus’ fulfillment of prophecy. The pattern, which Matthew used 10 times, goes somewhat like this: “This was to bring to completion what the Lord had declared through the prophet.” According to Matthew 1:22-23, Jesus’ birth to a virgin fulfills the prophecy of Isaiah 7:14, his family’s flight to Egypt fulfills the prophecy of Hosea 11:1 (Matt 2:15), his ministry in Galilee fulfills the prophecy of Isaiah 9:2 (Matt 4:14–16), and so on.
In addition to these 10 formulae for fulfillment, Matthew refers or alludes to Scripture a dozen or more times without using a formula, but in a fashion that reveals Jesus’ fulfillment of the Scripture passage.
Matthew, in a similar vein, identifies John the Baptist as “the one about whom it is written” and then quotes Malachi 3:1, which states, “I will send my messenger ahead of you, who will pave your path before you.” A few critics have argued that Matthew’s citations from the Old Testament are frequently misrepresented because they are taken out of context and do not convey the actual sense of the text.
For example, Hosea 11:1, “Out of Egypt I called my son,” was not intended to be a prophesy about the Messiah fleeing to Egypt and then returning to Israel in its original context.
I cherished Israel as a kid, and I brought him out of Egypt to be my son, as the entire passage in Hosea 11:1 states.
So, how does Matthew make the connection between the scripture and Jesus? Is he distorting the meaning of the text in order to forward his agenda? Is he neglecting one of the most essential principles of biblical interpretation: the importance of context, context, and more context?
Typology: Jesus As the New Israel
In fact, a closer reading of Matthew’s Gospel provides a better solution. Christians in the West tend to look to prophecy for its apologetic value. Knowing something ahead of time is proof of the message’s divine origin. Yet for Matthew, the fulfillment of Scripture is less about apologetics and more about God’s sovereign purposes. The establishment of patterns of “fulfillment” confirms that all of human history is heading toward its goal and culmination in Christ. Seen from this perspective, Hosea 11:1 is part of a larger Israel-Jesus typology that Matthew develops throughout his Gospel.
- (Hos 11:1; Matt 2:15).
- (Matt 4:1-11).
- Confirmation of this typology is that the three Old Testament passages that Jesus cites in response to the three temptations are all taken from Israel’s exodus account.
- Jesus depends completely on God, quoting Deuteronomy 8:3: “Man shall not live by bread alone.” (2) Israel put God to the test at Meribah.
- (Deut 9:12; Judg 3:5-7).
- Sometimes the Servant is identified with the nation Israel (Isa 41:8, 44:1, 44:21, 45:4 Isaiah 41:8, Isaiah 44:1, Isaiah 44:21, Isaiah 45:4) and sometimes as an individual who brings salvation to the nation (Isa 42:1, 49:5–7, 50:10, 52:13, 53:11).
- (Isa 42:6, 49:6).
Jesus, by contrast, remains faithful to his mission and shows himself to be the true Servant of the Lord.
We see then, that Matthew’s use of Hosea 11:1 is not a misapplication of an Old Testament text, but rather part of a profound typological presentation of Jesus as the fulfillment of Israel.
He will now fulfill Israel’s Old Testament mandate, to reveal God’s glory and take the message of salvation to the ends of the earth.
As Moses went up to Mount Sinai to receive Israel’s first covenant, written on tablets of stone, so Jesus delivers his Sermon on the “Mount” to inaugurate the new covenant, which will be written on human hearts (see Jer 31:31–34).
It’s possible that the structure of Matthew’s Gospel also points in that approach.
Jesus is a new Moses, ushering in the new covenant and bringing the law given at Mount Sinai to its full completion and fulfillment.
He also uses titles such as Son of God, Son of Man, Son of David, and Immanuel, among others. This list contains references to Old Testament texts that all relate to the concept of fulfillment and the advent of God’s kingdom in one way or another. They are included in no particular order.
Matthew’s Identity, Audience, and Purpose in Writing
In any case, who was Matthew, and why did he write the Gospel of Matthew? All four Gospels are anonymous in the strictest sense of the word, which means that the authors do not identify themselves. Church tradition, on the other hand, holds that Matthew was the author of the first gospel, a tax collector whom Jesus chose to be one of his disciples (Matt 9:9-13, 12:3). Mark and Luke refer to him as “Levi” (Mark 2:13–17; Luke 5:27–32), which may imply that he was a member of the Levite sect (from the tribe of Levi).
- Who was it that Matthew was writing for?
- This implies that the majority of Matthew’s audience is comprised of Jews.
- When referring to God, the circumlocution “Heaven” is commonly used among Jews, and it is meant to express awe for the heavenly Name.
- A brief warning against the scribes in Mark 14:38-40 is transformed into a long rant against the teachers of the law and the Pharisees in Matthew (Matt 23:1–38), as an illustration.
- Strong language, to be sure!
- Matthew’s strong Jewish perspective, as well as his equally strong diatribe against Jewish leaders, imply that his primary audience is a Jewish-Christian group that is in conflict and dispute with the greater (unbelieving) Jewish population, according to Matthew.
- Both argue that the Scriptures of Israel are their inheritance.
- However, for Matthew’s group, the fulfillment of the predictions has occurred with the arrival of Jesus the Messiah.
- As a result, Matthew’s theme of promise-fulfillment acts as a strong affirmation for both the validity of the Gospel message and the authority of those who bring it.
Gospels reveal Jesus in different ways
Date of publication: May 8, 2010 This is the second installment in a thirteen-part series. Cackie Upchurch, director of the Little Rock Scripture Study, contributed to this article. It is likely that we will be disappointed if we open our New Testaments hoping to find a complete biography of Jesus of Nazareth in them. The second option is to enter these pages with the expectation of having a life-changing experience with Jesus, in which case we have arrived with the appropriate expectations. A gospel is a literary form that is unlike any other.
- A straightforward, factual recounting of events cannot have such influence.
- That exactly is this Jesus who we meet in the Gospels?
- Is he the long-awaited Messiah who has been prophesied?
- Is Jesus the Messiah and the Saviour of the World?
- Yes, Jesus embodies all of these qualities and more.
- The diverse images of Jesus that we meet in the four Gospels of our Bibles have prompted a great deal of discussion among scholars and preachers alike.
- Wright, to mention a few authors.
The question, “Who is Jesus?” is answered in the first verse of the Gospel according to Mark, where we read about the beginning of the Gospel of “Jesus Christ, the Son of God,” and the response is “Jesus Christ, the Son of God.” “Whoever aspires to come after me must deny himself, take up his cross, and follow me,” says the evangelist, elaborating on what it means to be a follower of Jesus (9:34).
- In Mark’s writings, Jesus is not shown as a triumphant monarch who governs from on high.
- Mark places a strong emphasis on Jesus’ whole humanity, and he asks us to do the same.
- The divine Jesus, the Word of God made human, is introduced to us in the Gospel of John, in what some would call a sharp contrast to the rest of the Bible (1:14).
- John used some of the most well-known imagery to identify Jesus, and he sets them on his own lips in order to make his point.
- The fact that he is a revered rabbi is demonstrated by his ability to teach with authority and imagination.
- 10), a magnificent sermon in parables (ch.
- 18), and a concluding talk on the end times (ch.
- Perhaps most significantly, in Matthew, Jesus is referred to as Emmanuel (God with us) (God with us).
- The Gospel according to Luke is centered on Jesus the forgiving Savior, the one whose mercy and compassion go out to those who are marginalized.
- When it comes to compassion and love, Jesus is a devoted friend who emanates and inspires it, a guy whose touch is just as powerful as his words.
During our own prayerful reading of the Gospels, we may be drawn to certain features of Jesus’ character at various points. The challenge of an image that pushes us to a deeper connection with the Lord and a new path as disciples may be required at other times.
- The importance of understanding the objective of a Gospel as anything other than a precise biography is explained below. How would you explain to someone who is unfamiliar with Jesus’ life and mission the inconsistencies we detect between the Gospel accounts of his life and work
- If you were creating a script for a play about Jesus, which of the four Gospels would you choose to utilize as a framework for your story? What do you think? Why
- When you are going through a difficult moment in your life, which of the four Gospels’ representations of Jesus gives you the most comfort? Which of the following is the most difficult
This item was originally published on May 8, 2010 in the Arkansas Catholic newspaper. The Diocese of Little Rock owns the copyright. All intellectual property rights are retained. Copying and redistribution of this material are permitted with acknowledgement and permission from the publisher.
The Gospel of Matthew Reveals Jesus as Savior and King
In the Gospel of Matthew, it is demonstrated that Jesus Christ is Israel’s long-awaited, prophesied Messiah, the King of all the globe, and that the Kingdom of God has come to be clearly manifested. There are 32 occurrences of the phrase “kingdom of heaven” in Matthew’s gospel.
Key Takeaways: Book of Matthew
- According to Matthew’s primary goal, which is to provide convincing evidence to Jewish believers that Jesus Christ is the anticipated Messiah, Matthew is the first book of the New Testament. Despite the fact that the author of the Gospel of Matthew has not been recognized, tradition has traditionally attributed authorship to the apostle Matthew. Matthew was addressed to a group of Jewish Christians who spoke Greek. On the date the Gospel of Matthew was written, scholars are split. The book of Matthew contains nearly the whole book of Mark
- The Beatitudes, the Lord’s Prayer, the Golden Rule, and the Great Commission are all contained within the Gospel of Matthew.
Matthew, being the first book of the New Testament, serves as a connecting link between the Old Testament and the New Testament, focusing on the fulfillment of prophecy. More than 60 passages from the Septuagint, the Greek translation of the Old Testament, are included in the book, with the majority of them appearing in Jesus’ public lectures. Despite being the shortest of the four Gospels, Matthew is also the most comprehensive, including more teachings from Jesus than any other. As far as we can tell, Matthew is particularly concerned with educating Christians who are new to their religion, missionaries, and the entire body of Christ as a whole.
The Olivet Discourse is the culmination of Jesus’ teachings on the cross (chapters 23-25).
Author of the Gospel of Matthew
However, despite the fact that the Gospel was written anonymously, tradition dating back to at least the early second century identifies the author as Matthew, also known as Levi, a tax collector and one of Jesus’ twelve followers. In terms of structure and phrasing, the substance of Matthew is heavily influenced by the Gospel of Mark, with Matthew incorporating ninety percent of Mark’s content into his own book.
The Gospel of Matthew was most likely composed between the years 60 and 65 A.D.
The letter was written by Matthew in his capacity as a Jew to fellow Greek-speaking Jewish believers in Palestine. As a Christian believer, Matthew wrote as a Christian believer for other Christian believers.
Landscape of Matthew
The town of Bethlehem serves as the setting for the first chapter of Matthew’s Gospel. It takes place in Galilee, Capernaum, Judea, and Jerusalem, among other places.
Purpose and Themes in the Gospel of Matthew
The Gospel of Matthew is distinguished by the fact that it places a strong emphasis on Jesus Christ’s kingly splendor and demonstrates that he is the legitimate successor to the throne of David. Matthew was not written to record the events of Jesus’ life, but rather to give unmistakable proof that Jesus Christ is the promised Savior, the Messiah, the Son of God, the King of kings, and the Lord of lords through these happenings. The book opens by recounting Jesus’ lineage, demonstrating that he is the legitimate successor to David’s kingdom in the process.
The tale then continues to revolve around this subject throughout his life, including his birth, baptism, and public ministry.
Matthew also highlights Christ’s ever-present presence with humans as well as the actuality of the kingdom of God, which are both stressed throughout the book.
Other minor themes in Matthew’s Gospel include the conflict between Jesus and the religious authorities of his day, as well as Jesus’ role as the fulfillment of the Law.
Jesus, Mary, and Joseph, John the Baptist, the 12 disciples, the Jewish religious authorities, Caiaphas, Pilate, and Mary Magdalene are some of the characters in the Bible.
Matthew 4:4 (KJV) “It is written: ‘Man does not live on bread alone, but on every word that comes from the mouth of God.'” Jesus said. “Man does not live on bread alone, but on every word that comes from the mouth of God.” (NIV) 5:17 (Matthew 5:17) It is incorrect to believe that I have come to abolish the Law or the Prophets; I have not come to eliminate them, but to bring them to fruition. (NIV) 10:39 (Matthew 10:39) Everyone will lose their lives for the sake of my life, and everyone who loses their lives for the purpose of my life will find it.
Outline of the Gospel of Matthew:
- The Birth of the King and the Preparation for Receiving Him – Matthew 1:1-4:11
- The Birth of the King and the Preparation for Receiving Him – Matthew 1:14
- In Matthew 4:12-25:46, the King’s Message and Ministry are described. It is recorded in Matthew 26:1-28:20 that the King died and was resurrected.
Jesus in Gospel of Matthew
Claim to fame: I am God’s son. Born to a virgin mother. Emmanuel, the Son of Man, the Messiah, and the King of the Jews are some of the other names for Jesus. Long hikes in the desert, fishing, road vacations, and debate club are some of his favorite activities. Dislikes:Hypocrites. Oh, and Satan, of course. Favorite films include: The Greatest Story Ever Told, The Matrix, Superman, and Superman Returns, among others. The Chronicles of Narnia, the Harry Potter series, and The Return of the King are some of my favorite books.
In fact, he is the main character throughout the whole New Testament.
Or, even better, who does Matthew believe himself to be?
Son of God
Beginning with the first verse, Matthew wants us to understand that Jesus is something very exceptional. How does he accomplish this? By pulling out the heavy guns in terms of narrative. Let’s go through the basics:
- Have you ever been conceived by the power of the Holy Spirit? Check (1:18)
- Does Dad experience a visitation from an angel of the Lord in his dream? Examine (1:20)
- Was I born of a virgin? 1:25
- Wise men from the East come to honor him and offer gifts? Yes, check. Check (2:1-2)
- Does he completely fulfill a number of prophecies? Take a look at it (1:22-23). Take a look at it (2:15). Take a look at it (2:17). Also, double-check (2:23)
As you can see, Matthew considers it extremely crucial to inform us that Jesus’s relationship with God dates back thousands of years. Unlike Paul, who considers the cross and resurrection to be the defining moments in Jesus’ relationship with God, Peter does not believe this to be the case. In addition, it differs from the Gospel of Mark, which depicts God as giving Jesus the thumbs up at his baptism. However, even as an embryo, Jesus was destined for greatness in the eyes of Matthew. That eight pound, six ounce newborn child is on his way to a good home.
He’s Not God Yet
However, despite the fact that God has chosen Jesus from the moment of his creation, Matthew is unlikely to regard Jesus as entirely co-equal with God. Unlike, example, the Gospel of Johndoes, he does not have a high Christology (big theological word alert!) as does the Gospel of Thomas. All of this simply indicates that Matthew considers Jesus to be a super-special human being who was closely linked with God and endowed with extraordinary power and authority in order to educate and heal. He is unlikely to regard Jesus as God manifested in human form.
In fact, Matthew clearly prefers to refer to Jesus as “Son of Man,” which literally translates as “human being” (source, 880), rather than just “Jesus.” The term “Son of God” is typically used as a taunt by Jesus’ opponents (27:40), however Jesus does respond to that moniker on occasion as well.
Jesus—He’s Just Like Us
Okay, so it’s evident that Jesus is unique in God’s eyes, but he’s also just a typical person in the world. Well, maybe not on a consistent basis, but as consistent as God’s anointed one can be. Jesus is confronted with real-life human situations:
- He is amazed (8:10)
- He sleeps a lot (8:24)
- He consumes.and drinks (11:19)
- He has a bad temper (14:15, 15:32)
- He is nervous about being executed (26:38)
- He eats.and drinks (14:15, 15:32)
- He is compassionate (14:15, 15:32)
- He is compassionate (21:12-13)
- He is nervous about being executed
Beyond being a human being, though, what else does Jesus have going for him? What is it that makes him tick?
He’s a Moral Leader
First and foremost, Jesus enjoys preaching moral lessons. His list of regulations is extensive, to say the least. It is true that the majority of Jesus’ commandments are somewhat aspirational in nature. It’s possible that he has a little too high an opinion of mankind (“Pray for those who persecute you”? (I mean, come on.) However, this is kind of a deal with him. When Jesus came into the world, Matthew thinks that a new age had begun, and that this is how we should all conduct ourselves as we wait for the arrival of the kingdom of heaven to be established on earth.
Respect His Authoritah!
So, who grants Jesus the authority to put out all of these new regulations in the first place? God, of course, is the answer. Jesus, according to Matthew, has God’s almighty support, which allows him to say things like: “The Son of Man has power on earth to forgive sins” (9:6). Of course, this is considered blasphemy by the Pharisees and other skeptics alike. After all, only God has the authority to pardon sins, don’t you think? Guys, you’re wrong as always. However, Jesus does not take all of the credit for his authority for himself.
He grants them “power over evil spirits, as well as the ability to cure any disease and illness” (10:1).
After all, it is better to give than to receive.
He’s a Real Mensch
So Jesus is the promised Messiah, correct? That is the most important aspect of his character throughout the entire drama. However, the word “messiah” had a different connotation for Matthew and the people who read his gospel than it does for us in our times. It is possible that they considered Jesus to be a Jewish messiah, one who had been sent by God expressly for the Jewish people. In God’s grand scheme of things for the world and his chosen people, Jesus is just the natural next step. That explains why Matthew’s Jesus is so, shall we say, observantly Jewish.
His single step is a fulfillment of one prophesy after another from the Hebrew Bible.
There are allusions to Moses’ tale throughout his life, including his arrival into the world (a baby forced to flee his home; an evil ruler kills every first born).
In the face of God’s will, what is the best course of action for a good Jewish lad like Jesus to take? He pays attention to the Big Guy. Jesus is nothing if he is not completely submissive to God’s will. Yes, he is subjected to testing. Satan tosses a couple curve balls in Jesus’ direction, but he shrugs them off and returns to the work of the Lord. His greatest difficulty is on his impending mortality. Jesus understands that God has chosen him to die, but when the time comes, he is not enthusiastic about the prospect.
Afterwards, he “throws himself on the ground and prays, ‘My Father, if it is possible, please remove this cup from me.'” (26:39).
I guess he wanted to be sure God was on the line before saying anything.
As a mob armed with clubs and swords approaches, Jesus knows exactly what God’s response will be.
And, sure, he does follow God’s plan, but he isn’t entirely satisfied with his decision to do so. “My God, my God, why have you deserted me?” he cries out as he approaches death. (27:46). This isn’t exactly a rousing support of God’s policies, are they?
The Gospel of Matthew: Summary and Outline
New Testament scholars agree that Matthew is the first Gospel (an account of Jesus’ life and work) written in the Greek language. Throughout the book of Matthew, Jesus teaches people what it means to be a part of his kingdom, which he refers to as the “kingdom of heaven.” He is betrayed and executed on the cross. He rises from the dead and sends His disciples forth to share the good news with the world. A Christian audience that was either Jewish or well-versed in the Jewish faith, according to the apostle Matthew (who is typically attributed with penning this book), appears to have been the target audience for this Gospel.
Throughout his gospel, Matthew makes several allusions to the Old Testament, placing particular focus on Jesus’ fulfillment of predictions, which would have been significant to a Jewish audience.
- Jesus is the son of the living God. He is conceived in Mary’s womb by the Holy Spirit (Mt 1:18–20), and God declares Jesus to be His loving Son (Mt 1:18–20). (Mt 3:17). He is God manifested in the flesh, dwelling among mortals (Mt 1:23)
- He is the king. He is King David’s son, which makes him the heir apparent (Mt 1:1). Jesus asserts over and over that the kingdom of heaven is at hand (Mt 4:17), and he offers several parables to illustrate this point. Compared to the other Gospels, Matthew includes more references to the “kingdom of heaven” and “kingdom of God” than any other book in the Bible
- Jesus is the prophesied Messiah. The son of Abraham, through whom God had promised to bless all of the nations of the globe, he is the subject of this story. Throughout the Gospel of Matthew, Matthew highlights the Old Testament prophesies that Jesus fulfills, beginning with His birth (Mt 1:22—23
- 2:5–6, 17–18) and continuing through his ministry, as well as his death and resurrection. He leads a virtuous life, teaches us what it means to be just, and dies on the cross so that we might be reconciled with God
- He is the embodiment of righteousness.
Matthew begins with a straightforward declaration of who Jesus is (the Messiah), and he concludes with a straightforward declaration of what we should do (make disciples for Him).
Theme verse of Matthew
She will give birth to a Son, and you will name him Jesus, because He will rescue His people from their sins,” says the prophet. 1.21 in Matthew)
Why Matthew was written
Matthew, in contrast to John, does not explain his objective directly. He makes it very clear in his opening line, however, about what this book is about: Jesus is Messiah, the son of David, and the grandson of Abraham. The remainder of this Gospel provides further evidence of Jesus’ identity.
Outline of Matthew
A wonderful piece of fiction, Matthew is structured in such a manner that Jesus is presented as the ultimate Jewish hero: the Messianic son of David, the prophet who exceeds Moses, and the seed of Abraham who blesses all the nations. In the prologue, these overarching themes are established; they are then developed in the book’s lengthy middle section; and finally, they are reconciled in the conclusion. Most of the book of Matthew is divided into five major divisions (which may have been in reference to thefive-fold Law of Moses).
- Introduction: Jesus’ birth and importance (Mt 1–2)
- Jesus’ teaching and mission (Mt 3–25)
- Jesus wins disciples (Mt 3–4)
- The Sermon on the Mount (Mt 5–7)
- And the Last Supper (Mt 26–27).
- (Mt 8–9)
- Jesus sends his disciples (Mt 10)
- Jesus performs miracles (Mt 8–9)
- Mt 11–12: Jesus is confronted and withdraws
- Mt 13:1–52: Jesus speaks in parables on the kingdom
- Throughout Matthew 13:53–17:27, Jesus is revealed as the son of God. Mt 18 explains how “greatness” operates in the Kingdom of God.
- In Matthew 19–23, people wrestle with Jesus’ reign
- In Matthew 24–25, Jesus teaches about judgment in the kingdom to come.
- The climax of the story is Jesus’ death, victory, and commission to his followers (Mt 26–27).
More pages related to Matthew
- Mark (the next book of the Bible)
- Malachi (the preceding book of the Bible)
- A guide to the four Gospels
- And more.
Why is it said that the Gospel of Matthew presents Jesus as the King of the Jews?
There are several contextual indications throughout Matthew that are oriented toward a Jewish audience, and they all point to Jesus as the ‘Messiah,’ or the trueanointed King of Israel, on a consistent basis. As modern western Christians, we have a tendency to overlook or misinterpret many of them. Until we understand that a Christ/Messiah is more than simply a spiritual rescuer, and until we recognize that all indications to Messiah-ship translate as “King” to a Jew, we are unable to see Matthew’s words in their appropriate context.
A King from the Beginning
“The genealogy of Jesus Christ, the son of David, and the son of Abraham,” according to the Bible. – Matthew 1:1; see also v20 “The son of David,” or the real successor to the promise made by Davidic rulers, as recorded in 2 Samuel 7, that there would always be a king to reign on David’s throne, is established by Matthew. Following that, Matthew adopts a different line of descent from Luke, meticulously tracing Jesus along the right line of Davidic monarchs who truly occupied the throne at the time of Jesus’ birth.
However, it is important to note that the word ‘Son of God’ is also used often throughout Matthew, and that this refers to Jesus as the fulfillment of the Davidic prophecies (cf. 2 Samuel 7:14, Psalm 2:7).
A King in the Middle
For starters, Matthew uses the title Christ no fewer than Seventeen times throughout the book (with the majority of instances being at the beginning and conclusion of the book), compared with twelve occasions in Luke and eight occurrences in Mark. John, on the other hand, being a non-synoptic, comes out on top with nineteen references. Matthew, on the other hand, makes this point quite clear: Here are a few highlights:
- In the first chapter, two wise men from the east arrive and proclaim the boy to be “the King of the Jews.” Chapter Three has echoes of 1 Samuel 10/16, where the new king is blessed by the Levite prophet and the Spirit of the Lord rushes upon him to confirm his calling (although I’ll admit that one is a bit of a stretch)
- And Chapter Four has echoes of 1 Samuel 10/15, where the new king is blessed by the Levite prophet and the Spirit of the Lord rushes upon him to confirm his calling (but I’ll admit that one is a bit of a A’Kingdom’is about to be established, as our well-identified King proclaims in Chapter Four (4:17,23). Following the conclusion of the Sermon on the Mount, Matthew continues his demonstrations of Jesus’ messiahship by fulfilling several messianic prophesies (8:17)
- Jesus is referred to the “Son of David” by the two men who appear in Chapter Nine (9:27). In 9:36, Jesus began to speak to the people as’sheep without a shepherd,’ implying that they are without a leader. This statement may be traced back to Joshua (Yeshua!) being anointed in Num 27:17, but similar parallels can be found throughout the Old Testament, culminating in Ezekiel’s prophecy:
“And I will set up one shepherd over them, my servant David, who will feed them: he will feed them and serve as their shepherd at the same time. Then I, the Lord, will be their God, and my servant David will rule over them as their ruler among men. I, the Lord, have spoken; I have made my voice heard.” – Ezekiel 34:23-24 (King James Version)
- In Chapter Ten, Christ confers ‘Authority’ on the disciples and dispatches them to preach the ‘Kingdom,’ bringing in lost sheep (10:6). In Chapter Twelve, after one of his healings, the audience exclaims, “Could he really be the Son of David?” The throng believes he is. (12:22-23)
- In Chapter Fifteen, a woman rushes out and begs Jesus to have mercy on her, saying, “Have pity on me, Lord, Son of David!” (15:22)
- “You are the Christ, the Son of the living God!” proclaims the author of Chapter Sixteen in the most emphatic terms yet. (16:15), and from there, he sets his sights on Jerusalem, which he refers to as “the city of the mighty King” (Mt 5:35). In Chapter Twenty-Two, two blind men come to Jesus, the “Son of David,” and beg for forgiveness (20:29).
A King at the End
- In Chapter Ten, he delegated ‘Authority’ to the disciples and sent them forth to preach the ‘Kingdom,’ bringing in lost sheep (10:6). As the story continues, the audience speculates that he may be the “Son of David” after seeing one of his healings in Chapter Twelve. (12:22-23)
- Towards the end of Chapter Fifteen, a woman appears and begs Jesus to “Have mercy on me, Lord,Son of David! (15:22)
- “You are the Christ, the Son of the living God!” proclaims the author of Chapter Sixteen in the firmest tone yet. From here, Jesus sets his eyes on Jerusalem, the “city of the great King” (Mt 5:35), and from there, he heads to the Holy Land. Towards the end of Chapter Twenty, two blind men come to Jesus, the “Son of David,” and beg for forgiveness (20:29).
Some of the grounds raised above are debatable, but on the whole, and especially in light of the Jewish implications of a ‘Messiah/Christ’ being crowned King, it is impossible to avoid the conclusion that the gospel of Matthew has a theme of “Jesus as King” throughout. This is evident throughout the entire work, both explicitly and implicitly, from beginning to finish. Rather than claiming that Jesus made these assertions himself, he appears to be quoting others and explaining events in such a manner as to highlight the kingly qualifications and character of Jesus himself.
Gospel According to Matthew
Home PhilosophyReligionScriptures Gospel According to Matthew,first of the fourNew TestamentGospels(narratives recounting the life and death ofJesus Christ) and, with The Gospels According toMarkandLuke, one of the three so-calledSynoptic Gospels(i.e., those presenting a common view) (i.e., those presenting a common view). It has traditionally been attributed toSt. Matthew the Evangelist, one of the 12Apostles, described in the text as a tax collector (10:3). (10:3). The Gospel According to Matthew was composed inGreek, probably sometime after 70ce, with evident dependence on the earlierGospel According to Mark.
- Numerous textual indications point to an author who was a Jewish Christian writing for Christians of similar background.
- “Liber generationis,” initial page from the beginning of the Gospel of Matthew in the Lindisfarne Gospels,c.700; in the British Library, London.
- Joseph ’s perplexity on learning thatMaryis pregnant, the homage of theWise Men, the flight intoEgyptto escapeHerod ’s soldiers, the massacre of the innocents, and the return of the holy family from Egypt.
- John the Baptist, the call of the Apostles, and major events in the public ministry of Jesus.
- Read More on This Topic biblical literature: The Gospel According to Matthew Matthew is the first in order of the four canonical Gospels and is often called the “ecclesiastical” Gospel, both because it was much used.
- Numerous parables are recorded, some very well known but not set down by the other evangelists.
Matthew’s version of theLord’s Prayer(6:9–15) is used in the liturgies of the Christian churches. The Editors of Encyclopaedia Britannica This article was most recently revised and updated byMelissa Petruzzello.
Four Gospels, Four Portraits of Christ
The four gospels are a collection of writings that reveal the person of Jesus, as well as the depths of God’s essence and might, which are shown in the person of Jesus. We may learn about Jesus’ character traits from each tale from His life that we read about in the gospels. These glimpses into Jesus’ personality help us to have a better understanding of who He is as we walk in relationship with Him. But why did God choose to offer us with four gospels rather than a single account of Jesus’ life and teachings?
- God presents us with four different images of Jesus in the four gospels, each of which reveals a different aspect of our Lord’s character.
- Matthew highlights the notion that Jesus is the Messianic Savior and that He has come to earth to establish His reign over the world.
- Throughout this book, we encounter our King in the figure of a servant who is prepared to suffer for the greater good.
- John introduces us to Jesus as I AM: the living, absolutely divine Son of God who is fully human and fully divine.
- These four tales, each presenting a distinct portrayal of Jesus, help us to understand His fullness, his beauty, and His three-dimensional divinity even more fully and completely.
- We benefit from reading the gospels vertically rather than horizontally when we read them; in other words, rather than comparing them side by side, we benefit from reading each as a separate story.
- A group of persons who were Jesus’ disciples and personal witnesses to His life penned the gospels around the year 70 AD, a period known as the Apostolic Period.
- Because the gospels were written during the same generation as Jesus’ earthly ministry, those who lived during this time period could have countered the testimony of the gospels, and no contradictory writings from this time period exist.
- Throughout His life, from His virgin birth through His death and resurrection, Jesus fulfilled every prophesy, all 109 of them, about His first coming.
God has given us an incredible gift in each of the four gospels, which is full of grace and truth—grace that can be viewed from four different viewpoints, and truth that is prophetically and historically correct and unchanging throughout the ages.
Want More Content Like This?
Thank you very much. You have been added to our newsletter distribution list.
Summary of the Chapter: The author of the Gospel of Matthew drew on the sources of Mark, Q, and his own imagination (designated by scholars as “M”). The Gospel of John was composed between 80 and 85 C.E., most likely someplace other than Palestine. The redactional approach is used in this chapter to discover the narrative emphases of Matthew’s story. The redactional technique is based on the premise that an author will only edit his or her sources when there is a compelling cause to do so. As a result of these modifications, the reader can have an understanding of the author’s intent.
A further indication of Jesus’ historical connection to Jewish history is provided by the genealogy described in chapter 1.
At the conclusion of each period, something significant occurred in Jewish history: first came the greatest monarch, then the biggest tragedy, and lastly the appearance of the messiah.
As evidence that Jesus was the Jewish messiah, Matthew used a technique known as “fulfillment citations.” As a final flourish, Matthew underlines Jesus’ significance to Judaism by patterning his birth and ministry after Moses’ birth and mission: Jesus is the “new Moses,” who has been appointed by God to release his people from slavery and to teach them the (new) law, just as Moses was before him.
- According to this source, Jesus is the final interpretation of the Mosaic Law.
- It is possible that the five-fold structure corresponds to the five books of Moses.
- The discourse is primarily concerned with the way of living in the kingdom of heaven, which is an earthly kingdom that God will create on this planet.
- As a result, the Beatitudes are not commandments, but rather declarations of truth.
- Instead, Jesus emphasizes that he has not come to abolish the law, but rather to bring it into full compliance.
- In the next chapter, which is known as the antitheses, Jesus clarifies what he means.
There are just two commandments that encapsulate the whole law, which are as follows: “love the Lord your God” with “your whole heart,” “your whole soul,” and “your whole mind,” and “love your neighbor as yourself.” As a result, love is at the heart of the entire legal system.
Jews are required to follow the Torah, but Jesus exhorts them to reject the Jewish authorities who are in charge.
“His blood be on us and on our children,” the multitude of Jews screams out as Pilate washes his hands clean of Jesus’ blood in a tale that is unique to Matthew (27:25).
Matthew and the People Who Read Him Scholars have hypothesized that Matthew’s audience included a number of Jewish converts as a result of his stress on following the law.
Scholars believe that the Gospel of Matthew was written somewhere in or around Palestine at some point.
Matthew’s Gospel may have been written in order to demonstrate that Jesus was, in fact, the Jewish messiah who, like Moses, handed his people God’s law to follow and obey.
The Portrayal of Jesus in Matthew’s Gospel – 2653 Words
- 40. 42. Rachel Zurer, a followe. center of the paper. 40. C.W. Votaw’s “The Modern Jewish View of Jesus” is available online. The Biblical World, volume 26, number 2, page 102, 1905.
Christian Origins: Isaiah 53 and the First Gospel, ed. William.H. Bellinger and William.R. Farmer, Harrisburg: Trinity Press International, 1998; “Isaiah and Matthew: The Prophetic Infleuence in the First Gospel.” The Gospel of Matthew is covered by S. McKnight in the Dictionary of Jesus and the Gospels, edited by Joel B. Green and others (Leicester: IVP, 1992). The New International Biblical Commentary, edited by Robert H. Mounce and published by Paternoster in Carlisle in 1995. Because the New Testament writers thought that Jesus was the Messiah, these prophecies of the Hebrew Bible connect to Jesus’ life in a way that the Old Testament writers did not.
In the New Testament, for example, the writer of the book of John felt that the near-sacrifice of Isaac in Genesis was a foreshadowing of the sacrifice of Jesus on the cross.
It is believed that the Gospel of Matthew was written as an encouragement to the Greek-speaking Jewish Christians and Gentiles who were at least somewhat Torah observant during the 80s CE, most likely in the city of Antioch in the Syrian desert (Harris 148).
Beginning with Matthew 1:1-17, Matthew establishes Jesus’ messianic claims by providing a genealogy of his forefathers and foremothers.
(1) Reliance on the revelation, promises, and prophecy of the Old Testament to demonstrate that Jesus was the Messiah who had been long anticipated; and (2) reliance on the revelation, promises, and prophecy of the New Testament to demonstrate that Jesus was the Messiah who had been long anticipated.
- (3) reaffirmed his claim that Jesus was the “son of David” in terms of tracing a pedigree from Abraham to Jesus (Matt.
- reaffirmed his claim that Jesus was the “son of David” (Matt.
- In this religion, eschatology is interpreted differently from Christianity, and different Jewish groups have defined the Messiah prophecy throughout history, including the present age, is discussed.
- – To begin, it is necessary to provide a quick overview of the history of Judaism in order to comprehend the notion of the Messiah in Jewish religious belief.
The covenant of Abraham, who is often regarded as the founder of this religion, was crucial in establishing the people of one god. This unbroken lineage can be traced right back to the beginning of time through the scriptures, and it serves as the foundation for the majority of world faiths today.
Christianity was founded by a Palestinian Jew called Jesus, who claimed to be the Messiah, between the years 6 BCE and 29 CE. The New International Version of the Bible (NIV) is the primary source for this essay. Old Testament book of Leviticus is written as a set of ceremonies or commandments that were revealed to Moses by the Almighty. All of the books of the New Testament (Acts, I Corinthians, and Galatians) are considered canonical. The book of Acts was written by Luke, one of Jesus’ followers, and it describes the spread of Christianity throughout the world.
The paragraph above was picked in order to gain a better understanding of the genealogy of Jesus Christ by looking at Matthew’s strategy of blending Jesus into various Jewish traditions and predictions in order to gain a better understanding of Jesus’ ancestry.
Middle of paper.s understand Jesus to be the Messiah and continue to worship him as the cornerstone of Christianity since the book of Matthew is a difficult Gospel; as a result, it is necessary for its.
Perhaps, over time, the two faiths will merge, allowing the people to become unified and to hold the same ideas about the genuine Messiah as they do now.
In spite of the fact that Matthew’s Gospel is widely seen as being strongly anti-Semitic, particularly in the Christian community, there is considerable evidence to suggest that Jesus, as described by Matthew, had kept the core of Judaism.
Opening the Gospel with Jesus’ genealogy, which corresponds to the foreshadowed depiction of Jesus from the Old Testament, serves the objective of increasing the authenticity of the Gospel.
The impact of the Bible on history, politics, and religion has had a significant impact on the world we live in today.
The Bible is made up of religious books from both Judaism and Christianity, and it is dependent on the religious traditions of a given religion to be whole.
The Torah is comprised of the “Five Books” of Moses, each of which establishes God’s covenant with the Jews and their descendants.