In What Ways Did Matthew Depict Jesus As A King

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

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 manifest. A total of 32 times throughout Matthew appears the phrase “kingdom of heaven.”

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.

Date Written

The Gospel of Matthew was most likely composed between the years 60 and 65 A.D.

Written To

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

To fellow Greek-speaking Jewish believers in Palestine, Matthew wrote as a Jew to express his beliefs. As a Christian believer writing for Christian believers, Matthew likewise wrote as a Christian believer.

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.

Key Characters

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.

Key Verses

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.

The Story Of The Storytellers – The Gospel Of Matthew

Matthew’s primary objective, as he writes for a Jewish Christian audience, is to portray Jesus as a teacher who is even more important than Moses. authored by Marilyn Mellowes A Jewish Christian, possibly a scribe, wrote the gospel of Matthew, which is believed to have been written by an evangelist. He authored his book between 80 and 90 CE, according to historical evidence, and addressed it to a group in conflict: Jewish Christians who were being forced out of the bigger communities, which were located in northern Galilee or Syria.

A great deal of effort is expended by Matthew to situate his society firmly within its Jewish past and to present Jesus as someone whose Jewish identification is unquestionable.
Matthew merely needed to demonstrate that Jesus was a descendant of King David in order to accomplish this.
He traces Jesus’ ancestry all the way back to the patriarch Abraham.
In a nutshell, Jesus is a member of the Jewish people.
Despite the fact that Matthew’s story contains the majority of Mark’s gospel, it is supplemented with sayings material, another written source known as “M,” and maybe additional material as well.
As a result, Matthew employs his sources to construct a story that is slightly different from the traditional one, in which Jesus repeatedly teaches the people.
These talks are referred to as the Pentateuch in Hebrew.

One of the most fascinating aspects of this presentation is Jesus’ repeated use of the phrase, “It is finished.” “You’ve probably heard it before.

As Matthew relates the account of Jesus stilling the storm, his worry for the situation of the church is mirrored in the manner he writes about it.

It has been speculated that this narrative is actually a metaphor: the disciples represent the Christian community, and the boat symbolizes the church.

Despite the fact that Matthew’s society adhered to the Law, they recognized Jesus – not the Pharisees – as the legitimate interpretation of the Law.

The Pharisees are now the villains in Matthew’s story “”Woe to you, scribes and Pharisees, hypocrites,” Jesus says.

Pontius Pilate is shown as a likable character, and the responsibility for the events is fully put on the shoulders of the Jewish leaders.

“After three days, I will rise again,” Jesus had promised before his death.

According to their speculation, Jesus’ supporters would steal his corpse from the tomb in order to prove their claims.

Now Matthew rewrites the closing scene of Mark’s account in his own words.

This time, however, the angel directs them to inform the disciples that Jesus has risen from the dead.

The disciples climb to the top of the mountain, exactly as Jesus himself had done to deliver the Sermon on the Mount, and they come face to face with Jesus.

Is it really him who’s on the line?

It is important to note that Jesus does not direct the disciples to merely travel to “Israel” or to the “lost sheep of the house of Israel.” Instead, he directs them to go to “all of Israel.” He directs them to travel to “the Nations,” which refers to all peoples.

Because the Kingdom that Jesus has promised will include both Jews and Gentiles, it is important to remember that.

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

Another surprise for first-time New Testament readers is the fact that the tale of Jesus appears not once, but four times in the book of Revelation. In the order of Matthew. Mark. Luke. and John we have the “Gospels.” So, what is the significance of the four Gospels in the Bible? Why not just convey the entire thing in one sitting? Through the ages, several attempts have been made to “harmonize” the Gospels into an unified account have taken place. Early church father Tatian produced one of the oldest examples of this type of work, which dates back to the second century AD.

After gaining widespread acceptance, Tatian’s book was utilized as the primary lectionary on the Gospels in several Christian communities for hundreds of years.
The response should be an emphatic “No!” for those who think that the Bible is God’s Word.
Putting them together in a single gospel is like taking four Spirit-inspired masterpieces and putting them together in one un-inspired human creation.
They have great intentions, such as telling the entire narrative of Jesus, but the end result falls short of their expectations.
A certain tale to tell and certain theological topics to stress are assigned to each Gospel writer.

Furthermore, we run the danger of losing the Holy Spirit’s message to us that is conveyed via the Scripture. Each of the four Gospels has its own set of ideas and theology, which we shall examine in this series of four brief pieces.

The Genealogy

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 reality, a more careful reading of Matthew’s Gospel yields a more satisfactory explanation. When it comes to apologetics, Christians in the Western world prefer to seek to prophesy for guidance. Knowing anything ahead of time is evidence that the communication came from a higher power. Nonetheless, for Matthew, the fulfillment of Scripture is less about apologetics and more about God’s sovereign plans in the world. When “fulfillment” patterns are established, it demonstrates that all of human history is pointing in the direction of its ultimate aim and climax in Jesus Christ.

In the same way that God carried his “son” Israel out of Egypt, Jesus, the actual Son of God, is brought out of Egypt (Hos 11:1; Matt 2:15).
While Israel has constantly disobeyed God, Jesus has remained faithful and submissive to the will of the Father.
(1) When faced with famine, Israel neglected to put his faith in God.
(2) At Meribah, Israel put his faith in God to the test.

To demonstrate his adamant opposition to worshiping Satan in return for the kingdoms of the world, Jesus quotes Deuteronomy 6:13, which states, “Worship the Lord your God and serve him alone.” Another example of a Jesus-Israel typology may be seen in Matthew’s description of Jesus as the “Servant of the Lord.” “Servant” is a phrase that appears many times in Isaiah 40-55.

As God’s Servant, Israel was tasked with serving as a light of revelation to the nations, revealing God’s glory to all people everywhere (Isa 42:6, 49:6).
Jesus, on the other hand, remains true to his purpose and demonstrates that he is the real Servant of the Lord in his actions.
” “It is in his name that the nations will place their trust.” Jesus, with the power of the Holy Spirit, fulfills the function of eschatological Israel in the world.
Jesus, as the Servant-Messiah and the Son of God, symbolizes the people of Israel and succeeds where they have failed in the previous generations.
Matthew’s presentation of Jesus as a new Moses has additional typological elements.
As Moses’ face shone with the brightness of the sun when he descended from Mount Sinai after his meeting with God (Exod 34:29–33), so Jesus’ face shone with the brightness of the sun at his transfiguration (Matt 17:2).

Matthew presents five major discourses by Jesus, similar to how Moses wrote five books of the Torah (Genesis–Deuteronomy): Sermon on the Mount (chapters 5-7), Commissioning of the Twelve (chapter 10), Parables of the Kingdom (chapter 13), Church Life and Discipline (chapter 18), and Olivet Discourse (chapter 19).

23-25).

Matthew employs a variety of names for Jesus throughout his Gospel, including Messiah, King, and Lord.

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.

How does Matthew depict Jesus as the teacher?

Matthew’s Gospel (Matthew’s Gospel). Matthew’s primary objective, while writing for a Jewish Christian audience, is to portray Jesus as a teacher even greater than the prophet Moses. He begins by tracing Jesus’ lineage back to his forefathers. Matthew merely needed to demonstrate that Jesus was a descendant of King David in order to accomplish this. “I have been granted complete control over everything in heaven and on earth.” Follow Jesus’ order to “make disciples of all countries,” baptizing them in his name as well as his son’s and the Holy Spirit’s, and instructing them to follow all that I have taught you.

In the gospel of Mark, Jesus Christ is depicted in a variety of ways; he is depicted as a healer, a preacher, as theSon oftheLiving God, as a miracle worker, as the truth and as the life, and as the Saviour.
Just to put it another way, in what ways did Jesus carry out God’s plan?
The magi, who were Gentiles, were the first to recognize Jesus as the Messiah.
According to Matthew’s Gospel, which was written for a predominantly Jewish audience in order to persuade them that Jesus was the long-awaited Messiah, Jesus is shown as someone who relives the history of Israel.

According to Matthew, the Old Testament foretells everything about Jesus and his ministry.

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

It is clear from Matthew that Jesus is the Messiah, or the anointed King of Israel, with several contextual evidence that point to him being the Messiah and the trueanointed King of Israel. Many of these might be easily overlooked or misinterpreted by modern western Christians. A Christ/Messiah is just a spiritual Savior in our eyes, and unless we understand that all indications to Messiah-ship translate as ‘King’ in the eyes of a Jew, we will not fully comprehend Matthew’s statements.

A King in the Middle

There are several contextual indicators in Matthew that are oriented for a Jewish audience, all of which point to Jesus as the ‘Messiah,’ or the trueanointed King of Israel. As modern western Christians, we have a tendency to overlook or misinterpret many of these passages. A Christ/Messiah is just a spiritual Savior in our eyes, and unless we understand that all indications to Messiah-ship translate as ‘King’ in the eyes of a Jew, we will not be able to view Matthew’s statements in their appropriate context.

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:

2nd Chapter: Two wise men from the east arrive and proclaim the kid to be “the King of the Jews.” Several passages in Chapter Three resemble 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 contains echoes of 1 Samuel 10/17, where the newly appointed king is blessed by the Levite prophet and the Spirit of the Lord rushes upon him to confirm his appointment; Chapter Five contains echoes of Chapter Six, Chapter Four and subsequently, our well-identified King walks around declaring that a ‘Kingdom’is at hand (4:17, 23).

Immediately following the conclusion of the sermon on the mount, Matthew begins his demonstrations of Jesus’ messianic status by fulfilling different messianic prophesies (8:17).

This statement may be traced back to the anointing of Joshua (Yeshua!) in Num 27:17, but similar allusions can be found throughout the Old Testament and culminate in Ezekiel’s prophesy, which reads:

Chap. 2 Two wise men from the east arrive and proclaim the kid 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. 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 demonstration of Jesus’ messiahship by fulfilling different messianic prophesies (8:17)
In Chapter Nine, the two men come out and refer to Jesus as “Son of David” (9:27)
In 9:36, Jesus refers to the people as’sheep without a shepherd,’ implying that they are without a leader. This expression may be traced back to the anointing of Joshua (Yeshua!) in Num 27:17, but similar parallels can be found throughout the Old Testament, culminating in Ezekiel’s prophecy:

A King at the End

When Jesus enters Jerusalem in Chapter Twenty-One he does it in traditional kingly fashion: “Say to the daughter of Zion, ‘Behold! Your king comesto you gently and mounted on a donkey!'” (21:5), and the people reaffirm it with “Hosanna to the Son of David!” (21:6). (21:9)
At the beginning of Chapter Twenty-One, Jesus is giving a sermon in the temple and the children chant, “Hosanna to the Son of David!” Jesus’ teachings on the’son of a king’giving a wedding feast in reference to himself are found in Chapter Twenty-Two (22:21)
In Chapter Twenty-Four, Jesus threatens the destruction and reconstruction of the temple, which is the proper role of the ‘Son of David’ as described in 2 Samuel 7, for David is not authorized to tear down the tent of God and build a temple, but the Son of David is
And in Chapter Twenty-Five, Jesus threatens the As we read in Chapter Twenty-Six, he is literally’anointed’ with oil, which represents the sign done over new kings/messiahs throughout the Bible. When Pilate confronts Jesus in Chapter Twenty-Seven, his first inquiry is, “Are you King of the Jews?” (1 Cor. 13:11), and Jesus confirms it. Again, in verse 21, “Jesus who is called Christ” is mentioned
In verse 27, the soldiers ridicule Jesus by dressing him in a false crown and robe and referring to him as “King of the Jews!” (27:28)
In Twenty-Seven, there is a sign above his head that simply states “This is Jesus, King of the Jews” (27:37)
In Twenty-Eight, there is a sign above his head that simply states “This is Jesus, King of the Jews” (27:38)
In Twenty-Eight, there is a sign above his head that simply states “This is Jesus, King of the Jews” (27:39)
In Twenty-Eight, there is a sign above

Conclusion

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.

Chapter 06

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.
Matt.
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.

Matthew 2 – Why did Matthew write his account of the Gospel of Jesus Christ?

Matthew 2 is the chapter for today. In this particular instance, I would want to point out that Matthew writes with a defined aim and an identifiable audience in mind, just like any other competent author would. He’s not merely scribbling words on a piece of paper to meet a deadline or preserve cherished memories. No, he had grander ambitions for this than just a simple conversation. Matthaeus’ Gospel was written to the Jewish people of his day, in contrast to Mark’s Gospel, which was written to the people of Rome, Luke’s Gospel, which was written to Theophilus (whether or not he was an actual person or a “lover of God,” as his name has been translated, is up for debate), and John’s Gospel, which was written to Gentile Christians, each with a distinct purpose (John 20:31). Matthew wishes to inform the Jewish people that the long-awaited Messiah, the Hope of Israel, has finally arrived on the scene! We should take note of how many times Matthew refers to the prophets and the Scriptures that foretold the birth of Jesus as we progress through the book of Matthew. He’s writing to inform these individuals that “He’s here! “This is the One we’ve been looking forward to!” Different prophesies about the birth of Jesus Christ are mentioned in verses 5, 15, 16, and 22 in the book of Isaiah. There are hundreds of prophesies that were written long before Jesus Christ was born and that have been fulfilled by His birth, life, death, and resurrection, and Matthew is just mentioning a few of them here. Please do not hesitate to leave a comment if you would like some references to look up on this topic. What I’m trying to say is that if we were to take simply eight of the prophesies that were written hundreds of years before Jesus’ birth and examine the probability of one individual fulfilling them, the probabilities would be extremely slim. Due to the absence of any other evidence, we would have to assume that this was not a typical birth! Is it possible that the Bible was forged? Perhaps it was written concurrently with or after His birth in order to make the words of Jeremiah, Isaiah, and other prophets look prophetic in nature? Even a quick examination of the material reveals that a far more straightforward solution is required. He was born into circumstances that He could never have controlled, such as His location of birth, his family’s history, or the way in which He was born, precisely as the prophets of God had predicted hundreds of years before His birth. And so Matthew begins – and continues – in the same style as the previous chapter. This letter is written in order to present evidence that will be analyzed to a group of persons who will hopefully give the evidence a fair shake. That is also my prayer for everybody who happens to read this. God’s blessings, Josh

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 better still, who does Matthew believe he is?

Son of God

Son of God is his claim to fame. Born to a virgin mother, with no father. Emmanuel, the Son of Man, the Messiah, and the King of the Jews are some of the other names for the same individual. Long desert walks, fishing, road vacations, and debate club are some of his favorite activities. Dislikes:Hypocrites. And Satan, of course. Superman, Superman Returns, The Greatest Story Ever Told, and The Matrix are a few of my favorite movies. Book recommendations include The Chronicles of Narnia, the Harry Potter series, and The Return of the King.

To be more precise, he is the central figure throughout the whole New Testament.

Or, even better, who does Matthew believe himself to be?

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.

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:

(4:1-11)
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).

Obey!

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?