Jesus as Messiah in Matthew's Gospel
Jesus as Messiah in Matthew's Gospel
Matthew's Gospel introduces Jesus as "Jesus the Messiah, the son of David, the son of Abraham" [2]. The term "Messiah" (or "Christ") signifies an anointed one, consecrated to a specific office or role. In the Old Testament, priests, prophets, and kings were anointed with oil to consecrate them to their respective offices [1]. The concept of Messiah encompasses these three offices, with Jesus being anointed "above his fellows" (Ps. 45:7).
Matthew's use of "Messiah" in his genealogy (Matthew 1:1, 16) establishes Jesus' identity as the long-awaited Messiah [2, 3]. The Gospel narrative unfolds to demonstrate Jesus' fulfillment of Messianic expectations. For instance, Jesus' ministry is characterized as that of the Servant of God, who brings salvation to the nations, echoing Isaiah 42:1-4 [7]. This portrayal aligns with the prophetic vision of the Messiah as one who would suffer on behalf of others, as described in Isaiah 53 [5, 6].
The title "Messiah" is closely tied to Jesus' roles as Prophet, Priest, and King. As the Messiah, Jesus is seen as the ultimate fulfillment of Israel's hopes and expectations. Peter's confession of Jesus as "the Messiah, the Son of the living God" (Matthew 16:16) marks a pivotal moment in the Gospel, highlighting the divine revelation that underlies this recognition [8]. This understanding is reinforced by the Father's declaration at Jesus' baptism, "This is my Son, whom I love; with him I am well pleased" (Matthew 3:17), echoing Psalm 2:7 and Isaiah 42:1.
The concept of Jesus as Messiah is deeply rooted in the Old Testament, with passages like Isaiah 52:13-53:12 providing a rich backdrop for understanding Jesus' mission and identity [6]. The early Christian community saw Jesus as the fulfillment of these prophecies, with the suffering servant motif being particularly significant [5].
In presenting Jesus as the Messiah, Matthew draws on a range of scriptural themes and motifs, weaving them together to demonstrate Jesus' fulfillment of Israel's scriptures. This portrayal is central to Matthew's Christology, emphasizing Jesus' role as the anointed one of God, who brings salvation to his people [4].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Messiah — (Heb. mashiah), in all the thirty-nine instances of its occurring in the Old Testament, is rendered by the LXX. "Christos." It means anointed. Thus priests (Ex. 28:41; 40:15; Num. 3:3), prophets (1 Kings 19:16), and kings (1 Sam. 9:16; 16:3; 2 Sam. 12:7) were anointed with oil, and so consecrated to their respective offices. The great Messiah is anointed "above his fellows" (Ps. 45:7); i.e., he embraces in himself all the three offices. The Greek form "Messias" is only twice used in the New Testament, in John 1:41 and 4:25 (R.V., "Messiah"), and in the Old ”
- Matthew “Matthew 1:1 (NASB) — The record of the genealogy of Jesus the Messiah, the son of David, the son of Abraham:”
- Matthew “Matthew 1:16 (NASB) — Jacob was the father of Joseph the husband of Mary, by whom Jesus was born, who is called the Messiah.”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Christ — Anointed, the Greek translation of the Hebrew word rendered "Messiah" (q.v.), the official title of our Lord, occurring five hundred and fourteen times in the New Testament. It denotes that he was anointed or consecrated to his great redemptive work as Prophet, Priest, and King of his people. He is Jesus the Christ (Acts 17:3; 18:5; Matt. 22:42), the Anointed One. He is thus spoken of by Isaiah (61:1), and by Daniel (9:24-26), who styles him "Messiah the Prince." The Messiah is the same person as "the seed of the woman" (Gen. 3:15), "the seed of Abraham" (Ge”
- Acts (Protestant academic) “Tyndale House on Acts 8:32: 8:32-33 The passage of Scripture was Isa 53:7-8, one of the Servant Songs of Isaiah, a passage that speaks of the suffering servant of the Lord.”
- Isaiah (Protestant academic) “Tyndale House on Isaiah 52:13: 52:13–53:12 This is the fourth of four passages that speak about the promised servant (see study note on 42:1-4). The Hebrew poem is carefully constructed in five three-line stanzas. It begins with the servant’s exaltation (52:13), proceeds to his humiliation (52:14–53:9), and ends with his exaltation (53:10-12). The faithful servant’s suffering would bring reconciliation between God and humans. The Lord Jesus perfectly fulfilled this prophecy (see ch 40; Matt 8:17; Acts 8:30-35; Rom 10:15-17; 15:21; 1 Pet 2:24-25). 52:13 prosper . . . be highly exalted: The serv”
- Matthew (Protestant academic) “Tyndale House on Matthew 12:15: 12:15-21 This summary of Jesus’ ministry clarifies Jesus’ nature as the Messiah, the Servant of God who will bring salvation to the nations (see Isa 42:1-4).”
- Matthew (Protestant academic) “Tyndale House on Matthew 16:16: 16:16 Peter’s acknowledgment of Jesus as the Messiah, the Son of the living God (3:17) shows that his eyes had been opened by faith (see 11:25-27; 14:33; 27:54).”