ah 7:14 (1:23). This motif of the Jewishness of the gospel is especially prevalent in its depiction of Jesus' role as the fulfilment of the Old Testament's messianic hope (2:4, 26:63) as well as running throughout the text on varying levels. Perhaps one of the most interesting theories offered in detailing this continuation between testaments is Leske's proposal that Jesus' role and ministry is antecedent to the Isaianic literature, and, in particular, the Servant nation of Israel. Whilst a comprehensive critique of Leske's argument is outside the scope of this study, it would seem fair to concur that Matthew does indeed identify Jesus with the Servant (cf. 3:17; Isaiah 42:1). Consequently, we see in Matthew's depiction of Jesus a fundamental tenet of Israel's theological history personified. Jesus is, as the Messianic Servant, shown to be the fulfilment of further Isaianic prophecy, that of the suffering Servant. Throughout Matthew's gospel there are six direct allusions to Isaiah 53 indicating a definite link and identification by Matthew with this Israelite and Messianic hope. Further, Farmer suggests that direct allusions notwithstanding in 20:20-28 and especially 26:26-30 Isaiah 53's redemptive hope is supposed to be fulfilled through Jesus' description of the outcome of his crucifixion. Isaianic prophecy aside it is also clear that Matthew above the other three evangelists presents Jesus as the fulfilment of the law, a new Moses. The structure of the book into five sections is intended to help the Jewish readers identify Jesus as an antecedent of Moses. Jesus is according to some scholars a type of Moses bringing about a new exodus and a new Israel. More explicitly however, Matthew portrays Jesus as the only man to have fulfilled the law in its entirety as well as the messianic fulfilment of Old Testament prophecy through the many formula quotations (3:15; 5:17-48;12:17-21; 13:35; 21:5, 16, 42; 22:44; 23:39; 26:31; 27:9, 35, 46). Judaism as a religion placed great stress on the role of the rabbi or teacher, the concept of a teacher having students/disciples is ancient, Elijah and Elisha being cited as examples(1 Kings 19:19-21). In the Judaism of Matthew's time such relationships were symptomatic of the religious climate with the array of schools of disciples that existed. It is not surprising then that Matthew in addressing recent adherents to this religion should portray Jesus as a teacher with his own band of disciples albeit a distinctive one. Whilst it must be noted with France that in comparison with Mark Matthew uses the term rabbi infrequently this should not be taken to mean Jesus as teacher is an inappropriate title to Matthew. Cl

Some common words found in the essay are:
Kingdom God, David Jesus, Sinai Jesus', Moses Jesus, Israelite Messianic, Jesus Immanuel, Matthew Jesus, Matthew Israel's, Judaism Matthew's, King Jews, isaiah 53, suffering servant, inauguration kingdom, kingdom god, judaic tradition, matthew's christology, isaiah 53 christian, jesus' role, carlisle paternoster, mosaic law, antecedent moses, 53 christian origins, cambridge lutterworth 1994, ed cambridge lutterworth, rev ed cambridge,
Approximate Word count = 1796
Approximate Pages = 7 (250 words per page double spaced)