September 29, 2007

Synoptic Presentation of Jesus: Expected Messiah, Fulfilment Of Scriptures And The Eternal Presence Of The Living God Amidst His Chosen People

INTRODUCTION
The first three gospels (Matthew, Mark and Luke) are known as Synoptics. For these are of same structures, present the work and ministry of Jesus from the same view point, portray gospel events from the same view point and have similarity of material. Synoptics shed light into different images of Christ, though here focus is given to Jesus as Expected Messiah, fulfilment of scriptures and the eternal presence of the living God amidst his chosen people. Here method of study is according to the order of the gospels.

1. GOSPEL OF MARK
Mark, the follower and interpreter of Peter wrote the gospel basing on what he heard from Peter, one of Jesus’ closest disciple, to a community undergoing persecution and failure. Papias put foreword this tradition that this gospel is based on the preaching of Peter and Mark would be John Mark, the co worker of Paul. (Acts 12, 12; 13, 5)
Mark starts his gospel thus, ‘The beginning of the good news of Jesus Christ, the son of God.’ Mark clearly tells that the things which he is about to explain is good news. The background of the word gospel is used in the background of Isa 40, 9; 52, 7. Isaiah proclaimed the good news of the coming of the deliverer from Babylon exile as Yahweh delivered Israel with mighty hands from the slavery of Egypt.

Isaiah informed the Israelites returned from exile about the redeemer Messiah. (Isa 61, 1 - 2). So Mark presents Jesus as the proclaimer of good news, the Messiah prophesied by Isaiah. Thus the good news foretold by prophet now fulfilled in Christ. This is explained in Mark 1, 1.
So Mk 1, 1 can be understood as following: The beginning of good news is Jesus son of God and Messiah. As a consequence, content of gospel is Jesus of Nazareth at the same time he is the promised Messiah and Son of God. This good news is described by Mark throughout the gospel.

1.1. Images of Jesus in Mark
Mark portrays Jesus as a Jewish Rabbi, eschatological prophet, a miracle worker and a Messiah.

1.1.1. Jewish Rabbi
Mark presents Jesus as a teacher or a Rabbi, who give authoritative pronouncements about the law. It is marked by newness and superiority in teaching. (Mk 1, 21 - 22). People were amazed at his teachings. (Mk 1, 22; 6, 2; 10, 26; 11, 18).

1.1.2. Eschatological prophet
Jesus proclaimed that the kingdom of God was about to arrive (Mk 1, 14 - 15). Not only that he chooses disciples for spreading the word (3, 14 -= 15). In the eschatological discourse (Mk 13) he predicts the events leading up to the establishment of the kingdom.

1.1.3. Miracle worker
Mark presents Jesus as a miracle worker. The miracles serve to confirm his preaching. They are closely connected.

1.1.4. Messiah
Above all Mark wants to present Jesus as the Messiah (Mk 1, 1). In depicting Jesus as the Messiah Mark used three main titles: Christ, Son of God and Son of Man.

1.1.4.1. Christ
The Greek term Christos translates the Hebrew Messiah which means ‘the anointed one’. One tradition understood this to mean anointed with the spirit of God (Isa 11, 1-2). That tradition appears in Mark. The descent of the Spirit at baptism identifies him as the anointed one (Mk 1, 10).

1.1.4.2. Son of God
Jewish scriptures refers to the Davidic king as God’s son because the king was seen as the representative of the national God. (2 Sam 7, 14; Ps 2, 7). Later Jewish scriptures called Messiah, Son of God without implying that he was more than human. (Ezra 7, 28 - 29). For Mark Jesus becomes son of God at the same time he becomes messiah: when he is anointed with the Spirit of God. He is thus the son of God in the sense that he has spirit of God and fulfils a special role as the anointed one or Messiah.

1.1.4.3. One like son of man
Jesus uses this title son of man for himself. (Mk 13, 26; 14, 26). It may have its origin in Dan 7, 13.

1.1.4.4. Son of David
As Jesus approaches Jerusalem certain characters in the story hail him as the Davidic king. A blind man calls him son of David (Mk 10, 47 - 48) and others see his entrance into Jerusalem as the coming of David’s kingdom. (Mk 11, 10). Yet Jesus later tells Christ is not the son of David. (Mk 12, 35 - 37).

1.1.5. Messiaship: Three Stages
In presenting Jesus as the Messiah Mark divides his messiaship into three stages: secret messiah, suffering Messiah and coming Messiah.

1.1.5.1. The Secret Messiah
1.1.5.1.1. Prohibition to Demons and Disciples
In 1, 1 Mark tells Jesus is the Christ, the son of God. But many times the question arises who is this man or who Jesus is? (2, 7; 6, 3; 6, 14 - 16; 8, 27 - 29). Interesting thing is that Jesus does not want people to know this who he is. He forbids demons not to reveal him(Mk 1, 25; 1, 34; 3, 11 - 12). Disciples’ recognition and culmination is expressed in Peter’s confession ‘You are the Christ’. (Mk 8, 29). Jesus prohibits them not to tell anybody.(Mk j8, 27 - 30). Such prohibitions make what is known as Messianic secrecy.

1.1.5.1.2. Other Features of Secrecy
Jesus prohibiting people from telling about the miracle he performed. (Mk 1, 43 - 45; 5, 43; 7, 36; 8, 26). In some passages Jesus seeks privacy from the crowd. (3, 20; 6, 31 - 32; 9, 30). Marcan interpretation of Jesus’ parables as secrets that Jesus explained only to the disciples. (4, 10 - 12, 33 - 34).
As Jesus enters Jerusalem for his final conflict, hints concerning the secrets of his identity begins to appear. Jesus rides into Jerusalem on a donkey fulfilling a prophecy about Jerusalem’s coming king. (Mk 11, 1 - 11; Cf. Zech 9, 9). In a parable he hints he is the son of God. (Mk 12, 6). To his disciples he speaks of God and himself as the Father and the Son. (Mk 13, 32). Finally as Jesus goes on trail for his life before the high priest he reveals the secret openly that he is the Christ, the son of God. (Mk 14, 61 - 62). Afterward as Jesus dies on the cross, a Roman centurion comes to the same conclusion: ‘Truly this man was God’s son’. (Mk 15, 39).

1.1.5.2. The suffering Messiah
In Mark’s presentation the secret Messiah becomes the suffering Messiah. Though Mark calls Jesus ‘Christ’, Jesus did not perform any functions that Jews traditionally associated with the Messiah. He did not become a king and ruled over Israel or he did not drive out enemies (Romans) from Israel; but he was crucified by them. Thus Jesus did not look the Messiah expected by the Jews. But Mark defends Jesus as Messiah in several ways.
1.1.5.2.1. Crucifixion: Conscious Choice
Firstly, Mark presents crucifixion as the result of a conscious choice on Jesus’ part. He predicts it thrice (8, 31; 9, 30 - 32; 10, 32 - 34). He knows who will betray him and disciples would deny and abandon him. (Mk 14). Thus Jesus appears as the master of his fate.

1.1.5.2.2. Crucifixion: Part of God’s Plan
Secondly mark presents crucifixion as the part of plan ordained by God. His suffering was predicted in the scripture. (Mk 9, 12; 14, 21). Jesus’ death is presented as vicarious atonement. Early church interpret the crucifixion in the light of scriptures and brought into light the idea of a suffering Messiah.

1.1.5.2.3. Resurrection: Vindication of Messianic Status
Thirdly Mark presents Jesus’ resurrection as the vindication of his messianic status. He rose and ascended into heaven to be enthroned as king at the right hand of God. (Mk 14, 62).

1.1.5.3. The coming Messiah
For Mark suffering Messiah belong to the past and the future belong to the coming Messiah. Son of man would come in the clouds and gather the elect from the four ends of the earth. (Mk 13, 26 - 27). The early church expected Jesus would return in the very near future. (Mk 9, 1; 13, 24 - 27; 13, 30). Jesus’ prediction of returning is a common material to all synoptics. (Mk 13, 30 - 31; Mt 24, 34 - 35; Lk 21, 32 - 33). A further statement also occurs in all: ‘ Only the Father knows the time’. (Mk 13, 32; Mt 24, 36).


2. GOSPEL OF MATTHEW
The gospel of Matthew presents the story of Jesus form the perspective of Jewish Christianity. The author combines traditions from several different Jewish - Christian communities to present a portrait of Jesus as the fulfilment of Jewish scriptures. Fulfilment quotations occur in 1, 22 - 23; 2, 15; 2, 17 - 18; 2, 23; 4, 13 - 16; 8, 17; 12, 15 - 21 etc. Matthew quotes the scriptural text and applies it directly to the situation of the interpreter’s community. For E.g., Matthew quotes Hosea 11, 1 S(out of Egypt I have called my Son). Kin the original context of Hosea the verse referred to God bringing the nation of Israel out of Egypt. Matthew however interprets to mean that God brought Jesus out of Egypt. (Mt 2, 15). Matthew also quotes Isa 7, 14 and regarded the passage as a prediction of Jesus’ birth form a virgin (Mt 1, 23).

2.1. Matthew’s portrait of Jesus
It is similar to Mark’s as Christ the son of God, son of David etc. Matthew shows certain special emphases Jesus as the fulfilment of OT scripture and spiritually present with his people.

2.1.1. Jesus the Messiah of Israel
Matthew shows in various ways that Jesus was the Messiah promised in the OT and eagerly awaited by the Jewish people. He also depicts how Jesus tried to fulfil his messianic mission to his people.

2.1.2. Fulfilment of prophecy in Jesus
From the beginning the Christians interpreted the historical events of Jesus’ life in the light of OT prophecies.
It is the gospel of Matthew which gives the highest expression to this theological trend. Out of about 130 passages referring to the OT Testament 61 are quotations. Matthew is well versed the scriptures and he writes in a “biblical” style, alluding to them often. We shall understand Matthew only if we always keep in mind his constant recourse to the scriptures for revealing the mystery of Christ. Characteristic of Matthew are 11 OT quotations which are introduced by a stereotyped formula which emphatically states that the prophecy quoted has been fulfilled in the event of Jesus’ life narrated in the immediate context. The first of these “formula quotations” (Mt 1, 22 - 23) teaches that the prophecy of Isaiah (7, 14) quoted in V 23 is fulfilled in the virginal conception of Jesus by Mary. We read in the infancy narrative four more formula quotations (2, 6.15.17 - 18. 23), five in the narrative of the ministry (4, 14 - 16; 8, 17; 12, 17 - 21; 13, 35; 21, 4 - 5) and one in the passion narrative (27, 9 - 10). By thus stressing the fulfilment of OT prophecies in the events of Jesus’ life Matthew is teaching that Jesus is, indeed, the Messiah. His infancy, his ministry and his passion are stamped by the salvation historical will and plan of God.

2.1.3. Christological Titles
2.1.3.1. Christ
Matthew uses several Christological titles which bring out Jesus’ unique salvation historical significance and role. The title Christ is very prominent in Matthew. It is used five times in the infancy narrative (1, 1. 16. 17. 18; 2,4). In 11,2 Matthew significantly qualifies the works of Jesus narrated in the preceding chapters as “deeds of Christ”. In the Messianic confession of Peter (16, 16) and in the question of the high priest (26, 63) the title Christ is common to the synoptic tradition. We find Matthew introducing this title in a saying of Jesus in the apocalyptic discourse (24, 5. Compare Mk 15, 12) and in the mocking after the Jewish trial: “Prophesy to us, you Christ” (26, 68. Compare Mk 14, 65). Matthew 23, 10 is striking: “You have one master, the Christ”. In all these texts Christ is understood as “the coming one” promised by God through the prophets and awaited by Israel.

2.1.3.2. Son of David
The title ‘son of David’ is traditional (cf. Mk 10, 47.48; 12, 35 - 37). But Matthew emphasises it. Jesus’ genealogy is introduced: Joseph is called son of David and commanded to adopt the child of Mary into his family; ;Jesus thus becomes legally the son of David. People coming to Jesus praying for healing address him son of David. Only in Matthew the Canaanite woman cried: “Have mercy on us, son of David”. (15, 22). The two blind men of Galilee (9, 27) and of Jericho (20, 30 - 31)cried aloud, “Have mercy on us, son of David”. The crowd expressed their amazement at Jesus’ healing activity by asking, “can this be the son of David?” (12, 23). The acclamations of the crowd at Jesus’ Messianic entry into Jerusalem adds this title, “Hosanna to the son of David” (21, 9); it is repeated in the temple by the children (21, 15). By the use of this title Matthew is showing that Jesus is the Messiah promised in the OT as a great descendant of David (CF 2 Sam 7, 12; Isa 9, 6 - 7; 11, 1 - 5). Matthew, of course, does not present Jesus according to the popular notions of a political and military figure, but as the humble and peaceful king of Zech 9, 9 (Mt 21, 5).

2.1.3.3. Lord
In Matthew Lord (Kyrios) is the usual title by which disciples and the sick address Jesus; for it implies the real relationship of the disciples with him, and the faith of those who pray for healing. In some contexts the address, Kiyrie has a striking liturgical tone: “ Lord have mercy”, Kyrie eleison (15, 22; 17, 25; 20, 30, 31), “Lord save”, Kyrie sOsan (8, 25; 14, 30), :Lord help”, Kyrie boethei (15, 25). This liturgical coloration suggests that the address , “Lord”, has a theological meaning: Jesus is addressed as God is addressed in prayer with a liturgical invocation; it points to the divine majesty and authority of Jesus as the Messiah.

2.1.3.4. Son of God
The title son of God is the pre - eminent Christological title used 21 times in the first gospel. Matthew has taken over form the synoptic tradition several cases of the use of this title: in the narratives of the baptism 9 3, 17), of the transfiguration ( 17, 5), of the temptations, of the exorcism at Gadara (8, 29), of the parable of the wicked tenants (21, 37 - 38), of the question of the high priest at the Jewish trail (26, 63) and of the confession of the centurion at the moment of Jesus’ death (27, 54). The great thanksgiving by Jesus mentions “the son” thrice.
Matthew’s own use of this title is found in several texts peculiar to the first gospel. The flight into Egypt is interpreted by Matthew 2, 15 as the fulfilment of the prophetic text of Hosea 11, 1: “Out of Egypt have I called my Son”; thus Jesus is identified as the Son of God. In 14, 33 when Jesus came to his disciples walking on the sea they worshipped him saying, “Truly you are the Son of God.” The most sublime expression of Jesus’ identity is Peter’s messianic confession in 16, 16. “You are the Christ, the Son of the living God”. Jesus’ answer to Peter shows that his confession is not based on mere human ingenuity but on the revelation by Jesus’ heavenly Father. The correlation between the expressions, “Son of the living God” and “My Father who is in heaven” points to the intimate reciprocal relationship between Jesus and God. The Trinitarian baptismal formula in 28, 19 also shows the unique relationship between the Father and the Son. In the crucifixion scene of Matthew the mockers use the title Son of God to describe Jesus (27, 40, 43).
Since Jesus is revealed as the son of God in a unique and intimate way it is not surprising to find Jesus in Matthew repeatedly speaking of God as his heavenly Father.

2.1.4. Authority of the Messiah
Matthew shows Jesus, Messiah and Son of God, acting with authority and dignity. At the end of the sermon on the mount “the crowds were astonished at his teaching, for he taught them as one who had authority” (7, 28 - 29). The messianic authority of Jesus was manifested through his solemn teaching of his new law, repeatedly introduced by the formula, “you have heard that it was said, but I say to you…”, in the six antitheses of the sermon on the mount (5, 21 - 48). In 11, 27 Jesus declared: “all things have been delivered to me by my Father”. The most solemn revelation of Jesus’ authority is the word of the risen Lord: “All authority in heaven and on earth has been given to me” (28, 18). The Messiah fulfilled his mission with the divine authority entrusted to him by God. Whatever he said or did was charged with the authority of God himself.
To this sign of respect Matthew adds another: people worshipped Jesus. The wise men from the east (2, 2.8.11), people requesting healing (8, 2; 99, 18), disciples (14, 33), the mother of the sons of Zebedee (20, 20)and the disciples seeing the risen Lord (2817) worshipped him or prostrated before him; this way of acting suggests the majesty of Jesus and the reverence with which people dealt with him.

2.1.5. Mission of the Messiah
Jesus began his ministry after John the Baptist had finished his work of Messianic preparation (4, 12). According to Matthew Jesus made Capernaum in Galilee the centre of his ministry in fulfilment of the ancient promise of salvation given to the northern tribes by the prophet Isaiah 6, 1 - 2. Mt 4, 17 summarises Jesus’ preaching in Galilee in a weighty saying: “Repent, for the kingdom of Heaven is at hand.”
Matthew prefaces his account of Jesus’ ministry with an impressive summary: “And he went about all Galilee teaching in their synagogues and preaching the gospel of the Kingdom and healing every diseases and every infirmity among the people”. (4, 23). Teaching, preaching and healing are the characteristic works of the Messiah. The following chapters will illustrate in detail these messianic activities.

2.1.6. Emmanuel - God is with us
three passages in Matthew express the idea that Jesus is spiritually present with his people. In the birth narratives, Matthew gives Jesus a name from the Jewish scriptures: “Emmanuel”, meaning “God (is) with us”. (1, 23). In another passage, Jesus says, “where tow or three are gathered in my name, there I am in the midst of them.” (18, 20). And in the final verse of the book, Jesus assures his disciples, “I am with you always, to the end of the age” (28, 20).

3. GOSPEL OF LUKE
The gospel of Luke must be studied both as a Synoptic Gospel and as the first volume of a two-volume work called “Luke - Acts”. Unlike Matthew, Luke wrote for a gentile audience, trying to explain how Christianity became a primarily Gentile movement. More than any other gospel, it shows a concern for the underprivileged members of society.

3.1. Luke’s portrait of Jesus
Luke preserves essentially the same picture of Jesus found in Mark and Matthew: Jesus is the Christ, the Son of God, the Son of Man. Other aspects of Luke’s portrayal are shared with Matthew, while still others are distinctive among the Synoptics.

3.1.1. Messiah
From the very question posed to the disciples who went Emmaus Jesus affirms that he is the Messiah. “Was it not necessary that the Messiah should suffer these things and then enter into the glory.” (Lk 24, 26). The meaning of the word Messiah is ‘anointed one’. Anointing was done to set apart people for the service and protection of people. In OT anointed ones are called Messiah. In Hebrew Scriptures the term referred to Kings. Later the term came to refer to one ideal king of the future. This application developed in the southern kingdom from the idea that God had promised king David an ever lasting dynasty, a line of kings that would always rule. (2 Sam 7, 12 - 14). So Israelites hoped for a king who would deliver from Roman Tyranny. In short, Jesus is the anointed Messiah, sent forth to provide salvation to humanity. This truth is proclaimed at the birth of Jesus. “To you is born this day in the city of David a saviour, who is the Messiah” (Lk 2, 11). In the beginning of the public ministry by quoting Isaiah Jesus proclaimed he is the anointed one of God. (Lk 4, 18). By the paschal mysteries Jesus became the Messiah. (Lk 24, 26). He is to appear again as the glorified Messiah and now he remains at the right hand of his father. (Acts 3, 19 - 21)

3.1.2. Fulfilment of Jewish Hope
Also like Matthew, Luke’s infancy narratives emphasises that Jesus is the fulfilment of Jewish hope, specifically, the fulfilment of God’s promises to David and Abraham. The angel Gabriel announce to Mary that Jesus is the heir promised to King David, ;an heir who would rule over Israel forever (Lk 1,32; Cf. 2 Sam 7, 12 - 16; Isa 9, 6 - 7). Mary’s song then celebrates Jesus’ birth as the fulfilment of God’s promise to Abraham, the father of the Jewish nation (Lk 1, 54 - 55). This promise included numerous descendants, a land , and blessing for both Israel and all the nations of the earth (Gen 12, 1 - 3). Both themes reappear in the prophecy of Zechariah, the father of John the Baptist: Jesus is the “Horn of salvation” from the line of David foretold by the Jewish prophets of God, the fulfilment of God’s oath to Abraham (Lk 1, 68 - 73).

3.1.3. Saviour and the Lord
Luke’s portrait of Jesus has several distinctive features as well, particularly his presentation of Jesus as “saviour” and “Lord”. Alone among the Synoptics, L8uke calls Jesus “saviour” (Lk 2, 11; Cf. Acts 5, 31; 13, 23). The Hebrew Scriptures reserved this term for God. (Eg., Isa 43, 11; Cf. Lk 1, 47). In Hellenistic culture of Luke’s time, it was used of gods and ‘divine men’, such as emperors. Luke is also the only Synoptic to describe the work accomplished by Jesus as “salvation” (Lk 1, 69. 71. 77; 19,9).
In Luke - Acts the title “Lord” occurs more often than any other title for Jesus, twice as often as “Christ”. Prior to Christianity, Jews used the term to refer to Yahweh. In Luke - Acts it refers sometimes to Yahweh, sometimes to Jesus. The word “Lord” is used by Luke to show the equality of Jesus to his Father. He also uses the word “Lord” with “Messiah”. (Lk 2, 11; Acts 2, 36). Like the title “Saviour”, it was used in the Hellenistic world to refer to gods and emperors.

4. A GENERAL ANLAYSIS OF THE SYNOPTIC PRESENTATION OF JESUS
4.1. Christ, the Messiah
the authors of NT, especially Matthew and Luke, frequently used OT texts to show that the Messiah had accomplished all that the prophets had announced as Jesus said to the disciples at Emmaus. It has been pointed out that the vision of the Messianism generally depended upon the same text in all the NT writings. This concordance showed that it went back to the origin. Yet a text chosen to express Christ’s messiaship allows to recognise in Christ most of the traits of Messiah elaborated in the OT, a dynastic messiah, suffering messiah, poor messiah, divine messiah and a priestly messiah.

4.1.1. Biblical references as proof for this
Mary’s virginal conception had been announced by Isaiah in the context of Davidic enthronement (Isa 7, 14; Mt 1, 23; Lk 1, 26 - 35).
Jesus accepted to be recognised as the king descended from David; once he even conformed in the transfiguration, to a rite of messianic investiture. But he wanted to fulfil a messianic prophesy presenting the humility of the Messiah (Lk 19, 28 - 38; Mt 17, 2 - 8; Zech 9, 9).
Jesus claimed the title Messiah (Jn 10, 22 - 38).
Jesus insinuated that the awaited Messiah was of a transcendent origin superior to Davidic origin.
To react against false of contemporaries concerning the Messiah Jesus assumed a title ‘ son of God’ and ambivalent formula that pointed to his humility while evoking his transcendence. (Mt 8, 20; 11, 19; 17, 9; 20, 28; 24, 30)
The miracle of loaves and fishes was a messianic repast for the multitude and hence Christ’s enthronement was sought (Jn 6, 1 - 15)
at the last supper Christ announced that his suffering messiaship mentioned by Zechariah would provoke the fall of the disciples. (Mt 26, 30 - 35 Cfr Zech 13, 7 - 9).
The interrogation of the high priest pertained to Christ’s Messiaship (Mt 26, 25 - 27)
When Peter came to confess his faith in Jesus’ messiaship Jesus suggested what its true character was to be: suffering and redeeming atonement. He thereby united his messiaship with that of the servant revealing a priestly nature in it. Luke and Mark contented themselves with a confession by Peter of Davidic messiaship (the anointed Christ) (Mt 16, 15 - 23; Mk 8, 27 - 33; Lk 9, 18 - 22; Mt 26, 28 Cfr. Isa 53, 12).
Then he has to enter into the glory of his kingdom, which is that of the Father; enthroned by the right hand of the Father, he would fully exercise his messiaship by sending forth the Holy Spirit. (Mt 13, 43; 16, 28; 25, 31).
For Mark Christ’s messianic spirit was manifested especially in his struggle against the impure spirit. (Mk 9, 14 - 19; 3, 22 - 30; 5, 2 - 13 etc.)
For Matthew Christ’s actions were Messianic in so far as they evoked the messianic spirit which respond upon the suffering servant.(Mt 12, 18 - 21).
Luke referred the messianic enthronement back to the fact of incarnation. It was thus finally Christ’s very divinity that guaranteed him his messiahship.

4.2. Christ the Emmanuel
Isaiah’s prophesy announcing the birth of Emmanuel was probably directed at Ezechias himself who was Achaz’s successor and who for a short time introduced into Israel an era of happiness and religious practice, resembling for many the messianic era. These hopes were soon disappointed and Isaiah’s prophesy underwent a second reading. First in the version of Septuagint stressing the virginal nature of birth, then in the NT applying the prophesy to Christ, although he did not receive the name Emmanuel.

4.2.1. Biblical References
the prophesy of Emmanuel came at a time when the king and the people were attempting to persuade Egypt to side with them against the Assyrians. Yahweh wanted the people to renounce this human covenant on behalf of the one covenant with God. God with us would suffice to give the victory. (Isa 7, 8; 8, 10; 30, 15; Jer 17, 5)
As often in the Bible a human being personified this will of God to be with his people; it would be the queen’s child. This child Ezechias, was to be God’s instrument for establishing the messianic kingdom. (Isa 7, 14).
Several years after this oracle, Micah projected the prophesy again into a messianic future, hence Isaiah’s prophesy was to go beyond Ezechias himself. (Mic 5, 2).
The true Emanuel Christ confirmed the prophesy by his virginal birth and the presence of God that he brought to the people. He would be the new instrument of the covenant which the church would prolong. (Mt 1, 21 - 23; Lk 1, 31).
Christ’s promise was to be with us until the end of time (Mt 28, 18 - 20).

4.3. Christ: Fulfilment of the OT
Christ fulfilled the scriptures does not only provide a material correspondence between the promises of OT and the person of Christ. Fulfilment means the sense given to the scriptures, the sense given to the history of the people. Fulfilment means equally the personalisation of the themes and the signs in the very being of Christ. He fulfilled the scriptures not only morally, but ontologically. Finally fulfilment was total. This last note appeared particularly when Jesus explained that the reason for his death was ‘so that the scriptures might be fulfilled’.

4.3.1. Biblical References
In the synagogue service a reading was held from the law (History of past) and another from the prophet (History of future). In his sermon Christ announced ‘today’ of the accomplishment (Lk 4, 16 - 22).
Jesus’ whole life was a ‘fulfilment of the scriptures’. Matthew sometimes indicates a fulfilment that is only material, but even this imperfect rendering reveals that the early community was very aware of the fact that it lived in the times of ‘fulfilment ‘ in the ‘last times’. (Mt 1, 22; 2, 5; 4, 14).
The idea of fulfilment was elaborated especially around the passion and resurrection (Jn 18, 9; Acts 4, 25 - 28; 8, 32 - 45)
finally it was in view of Christ and the church that the OT was written. (Jn 5, 39 - 47; 8, 56; Rom 15, 4; 4, 23 - 24).
The result is that only Christ and the church are able to interpret the scriptures because they fulfilled them. (2 Cor 3, 14 - 18).
The argument of the fulfilment of the scriptures in the person of Christ was very important in the early prediction. (Lk 24, 25 - 32; Acts 3, 18. 29; 8, 35)
another step: Christ fulfilled scriptures because he was their author, for he is the word of the Father, who spoke through the prophets (Jn 1, 8. 58)
For this reason the law and the prophets passed their authority onto Christ. (Mt 5, 18; Lk 16, 16; Rom 10, 4).
The ontological fulfilment of the Scriptures was accompanied by a moral one: Christ came to accomplish the will of the Father as it was expressed in the scriptures. (Mt 5, 17; Mk 10, 45)
In his turn the christian fulfils the law and the prophets by a justice which surpasses that of the Scribes and which is love. (Mt 5, 20; Mk 12, 28 - 31)
The fulfilment of history in Christ is precisely that which forms the nucleus of his mystery. (Eph 4, 4; Col 4, 3).

CONCLUSION
Mark, in his gospel, primarily tries to present before his readers that Jeusu is Christ, the Messiah, while Matthew presents Jesus as the new Moses, who perfects the OT scripture, together with the presentation of Jesus as Emmanuel, the ever living God with his people. Luke presents Jesus as a merciful and friend of the oppressed. He is the continuation and perfection of the OT. Thus synoptics present the same image of Jesus.

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