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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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