ah far more explicitly than in the other synoptics but, Jesus nonetheless describes himself as a rabbi (3:15; 5:17-48; 11:27; 13:10-17; 23:8) and others recognized his similarity to other teachers and thus addressed him as such (8:19; 9:11; 12:38; 17:24; 19:16; 22:16, 24, 36). As teacher Jesus is portrayed as the revealer of Gods will and Israels true teacher and as such one of the central motifs of Matthew is Israels rejection of His teaching (cf. 11:1-12:50). In line with many Old Testament prophets Jesus teaching is rejected. (5:10-12; 24:14). Further, the parabolic teaching of Jesus which is emphasised in Matthew is typical to rabbinic teaching of the day as well as the subjects used in these parables. This familiarity in teaching is especially predominant in the Sermon on the Mount. Matthew depicts Jesus as antecedent to Moses especially in regard to its emphasis on ethical teaching. Further, the location on the mountain is very reminiscent of Moses unveiling of the law upon Sinai as well as Jesus active comparison of his teaching with that of Mosaic law (5:21, 31, 33, 38, 43) in contrast to the Lucan account (Luke 6:27-35). 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 kingdo...
