Author: Jim Cantelon

The Sermon on The Mount (Matthew 5:1-7:29)

The “Mount of Beatitudes” provides one of the most beautiful vistas in all of Israel. Beginning at the northern shore of the Sea of Galilee, it slopes upward to a height about four hundred feet above the water. It is called a “mountain” but in fact is one of several foothills leading from the Lower Galilee to the Upper Galilee, culminating about their miles to the north in majestic Mount Hermon, ten thousand feet above sea level. Standing at the top of this storied foothill you look down on an awesome sight. Immediately below is Capernaum and Tabgha (where Jesus multiplied the loaves and fish) with the entire expanse of the Sea of Galilee glittering in the sunlight. From the prospect you see why the Israelis call the lake “Kinneret”, for it truly is harp-shaped. About twelve kilometres long and six wide, the lake is bordered by the might Golan Heights on the east, and the “Horns of Hittim”, a towering outcropping of jagged heights, on the west. Just a bit south of the Hittim horns is Tiberias, one of Israel’s four sacred cities. This is where much of the Talmud was written over the course of hundreds of years. Immediately on the right, about five kilometres away and one hundred meters higher than where you’re standing, is the ancient town of Safat, another of Israel’s sacred cities, the home of the “Kabalah”, the handbook of ancient Jewish mysticism. Today it’s a favourite Jewish tourist destination, rife with artists’ studios, and colourful old synagogues.

There are two constructions on the crown of the Mount: one is a Catholic nunnery, the other a beautiful chapel built with funds supplied by the Italian dictator Benito Mussolini. No one know why he built it, but it may have been and effort to leave a “good taste” with the historical record of his life. Sweeping down the hill to the very edge of the lake is a citrus orchard redolent with fragrance and peace. Between the mount and Safat on the west, the rocky slope is festooned with luscious green grass (in season) and herds of sheep. The entire setting is idyllic.

Adjacent to the chapel is a small grove of tall eucalyptus trees shading a fascinating outcropping of twelve basalt rocks “placed” in a circle of about thirty feet in diameter. This circle slopes downward with the contour of the mount and looks like the rocks were deliberately placed as some kind of monument. The rocks stick out of the ground at a height of two to three feet. There, in the shad of the eucalyptus trees, I imagine Jesus sitting down, his disciples lounging against the rocks as “lawn chairs”, and “opening his mouth” to teach. Such a pastoral picture for the greater “pastoral” sermon of all time.

The DNA of Jesus’ Ministry (Matthew 4:23-25)

The Galilee provided a doorway to the greater Roman province of Syria. Its territory essentially comprised northern Palestine, bounded by the Jordan river on the east, the Mediterranean ocean on the west, and the mountains of Lebanon on the north. From Mount Hermon, 10,000 feet above sea level in the north, the “upper Galilee” descended in plains and marshland (“Lake Hula”) to the “lower Galilee” four-hundred feet below  sea level where the Sea of Galilee sat in respondent beauty. Then, as it descended further, following the course of the Jordan (the “Down-rusher”),  it gave way to the Jordan Valley, and ultimately the Dead Sea, fifteen-hundred feet below sea level. The Galilee of Jesus’ time was essentially 40 miles from north to south, and 25 miles east to west. Heavily treed, well watered with streams from the northern mountains, and fertile with black volcanic soil, it was a great exporter of olive oil, vegetables, and fish. Cut off from Jerusalem by Samaria, it stood culturally alone, producing rugged farmers, fishermen and tradesmen — the “salt of the earth” labourers who spoke with a rich accent, seemingly unperturbed by their alienation from the Jewish city-dwellers in Jerusalem. When it was asked, “Can anything good come out of Nazareth?”, those elite urbanites might just have asked, “Can anything good come out of Galilee?” The Galileans ignored this snobbery and kept fishing.

As Jesus called disciples to follow him, he concurrently began to minister to the needs of the Galileans. He “proclaimed the Good News of the Kingdom” by preaching and teaching in the synagogues, and he demonstrated the Good News by healing the sick.

The synagogues were a natural place for Jesus to preach and teach. Brought up with a home synagogue in Nazareth, he was culturally tuned to local synagogues as renters of worship, education, and the administration of civil law. They were like local town halls, schools, and religious community centers. Most towns had several. Jerusalem in Jesus’ time (according to rabbinic tradition) had close to five hundred. As a preacher Jesus was uncompromising in announcing the inevitability of the Kingdom of Heaven. As a teacher he expounded on the meaning and significance of that inevitability. And, as a healer, he championed deliverance from suffering. Little wonder he drew crowds.

The First Disciples – Matthew 4:18-22

Like his cousin John , Jesus too had need of followers, or “disciples”. These were not “hangers-on” but leaders-in-the-making. Jesus knew that unlikely as they were they would nonetheless change the world. But, they certainly didn’t appear to be world changers. Indeed, the first four were two pairs of brothers, all of them fishermen. And, if the catch in “Kinneret” (Sea of Galilee) was like it is today, they were experts in catching sardines! There is no mention of their qualifications, education, or predisposition to spiritual matters. They were just “there” and Jesus said, “Follow me”. So Simon, Andrew, James and John dropped everything and did just that — “immediately”, says Matthew. Amazing! Could it be that the word had spread about the dove and voice from heaven a few weeks previously at Jesus’ baptism? Or was it that John the Baptist’s disciples had told their acquaintances that Jesus was the next big thing? We don’t know. All we do know is that Jesus’ invitation was irresistible.

Jesus’ Ministry Begins – Matthew 4:12-25

John the Baptist’s imprisonment precipitated Jesus’ “withdrawal” from Nazareth to Capernaum in the Galilee. The regional’s was known as “The Galilee of the Gentiles”, looks down upon by the citizens of Judea, but critical to international trade as it was on the trade route between Egypt and Damascus (called “the Way of the Sea”). As such it was cosmopolitan and alive with the bustle of camel caravans and the colourful languages and fashions of the outside world. For Jesus this was a critical move — he left his provincial home town Nazareth and established “worldly” Capernaum as his ministry base — as it was often said, “the world comes through Galilee”. Jesus placed his hand on the pulse of the world’s heartbeat, and brought Good News to people.

Jesus had a succinct message, “Repent for the Kingdom of Heaven has come near.” This was the novel message for the Gentiles, but had familiar ring for any Jewish person. Whenever a Jew recited the “Great Shema” (“Hear O Israel, the Lord our God, the Lord is One”) he took upon himself the “yoke of the kingdom” (De. 6:4-9; 11:13-21; Nu. 15:37-41). This confession of faith, recited every Sabbath in the synagogues of Judah, was pregnant with hope, a hope of a time when Israel’s messiah would rule the world from Jerusalem. Even though they were under the yoke of Rome they dreamed of a day when another yoke, the yoke of freedom, would see them working with Messiah to bring righteousness and justice to the world.

Jesus Tested in the Wilderness – Matthew 4:1-11

Immediately after the Father had singled Jesus out as his “son”, Jesus was “led by the Spirit” into the wilderness for forty days of testing. This is often referred to as the “temptation” but the Greek suggests “testing”. Whereas “temptation” bears the nuance of being tempted to sin, “testing” possessed a more positive tone. Jesus was, then and always, sinless. The point of the testing here was his “new” status as “my Son”. Satan hoped to capitalize on any deep-seated insecurity that Jesus might have about his exalted position (thus, the “‘if’ you are the Son of God”). Satan of course, wasted his breath.

Satan’s testing was double-pronged. He tried not only to underscore Jesus’ (non-existent) insecurity but also to encourage him to misuse his power and rights as “Son of God”. So he pushed Jesus in three directions: 1. use your power to meet your physical needs; 2. force God’s hand to stop a suicidal leap from the “pinnacle of the temple” thereby setting yourself up as a force and even “tempting” the Father to send protective angels; 3. avoid the knobby little hill called “Calvary” and short-cut your way to political dominance in the world — a kingdom without a cross.

Jesus met each of these diabolical ideas with scripture, all from Deuteronomy chapters 6-8. Satan even quoted scripture himself (Ps. 91:11,12)! But the battle was won even before it began. Satan slunk away, defeated. Jesus was not ready to preach.

Jesus’ Baptism Matthew 3:13-17

The big question here is “Why?”. Why would the sinless Son of God intentionally submit to John’s baptism of repentance? Some commentators suggest it betrayed a dawning awareness on Jesus’ part that he was special. Others say he did so because he was anticipating a “word from Heaven”. Still others suggest he began his public ministry by taking on the sins of mankind (thus the need for baptism) and ended it by dying for those sins. Even John himself wonders “Why?”. He tried to stop Jesus with “I need to be baptized by you.” (The word “need” in the Greek suggests a “gap” – thus, “There is a gap in my ministry. It’s not complete”). Regardless, the mystery is only partially solved by Jesus’ response, “It is proper for us to fulfill all righteousness.” What does he mean by that?

In the Old Testament scriptures the word for righteousness is “zedek” or “zadkah”. It refers to the fulfillment of mankind’s relationship with God. As such it is both a present and an ongoing process that will see fulfillment ultimately in heaven. Righteousness is a “space/time” characteristic of those who have an “eternal” worldview. Jesus took on “space/time” limitations in the incarnation. In that context he saw himself as “Son of Man”. As such he must “fulfill” his relationship with the Father. He knew the Father was at work in John’s “fore-running” ministry. He also knew he was about to be severely tested by Satan. The baptism was synchronous with a process that would ultimately result in the cross and an empty tomb.

God’s pleasure at Jesus’ submission to John’s baptism was immediately expressed by the descent of “the Spirit of God” alighting on Jesus like a “dove”, with the loving assertion “This is my Son whom I love; with him I am well pleased.” There is an interesting nuance to the word “this” in the Greek. It suggests “this one”.  It’s as though the Spirit saw two outstanding men standing in the Jordan, but He put his “finger” on Jesus: “This is the one. Of the two he is the One.” Jesus was to live a singular life from that point on.

John the Baptist – Matthew 3:1-12 (Part 2)

For sure his lifestyle was similar to theirs (referring to desert holy men). And his message had parallel aspects as well. These Essenes saw themselves as “end-time” heralds of a coming war between “the Sons of Darkness and the Sons of Light”. The end was near. Their urgent task was to call people out of the morally bankrupt towns and cities to become cleansed soldiers in the last battle.

Like the Essenes, John preached “The Kingdom of Heaven has come near”,  or, “is at hand”. Repentance was not just a cleansing from past sins, but a preparation for the coming kingdom. And part of that preparation was to “prepare the way for the Lord”. In ancient times work crews toiled sometimes for weeks in the hot sun, smoothing out a path on the stony ground for the chariots and carriages of a royal procession as a king or emperor made a “state visit”. In John’s view the king was coming.

The king needed a “path prepared”. So John set about preparing that path. His message was essentially this: 1. Repent! 2. No excuses — even the claim of Abrahamic pedigree is not enough. 3. Demonstrate your repentance through acts of righteousness. 4. Don’t delay — “the axe is already at the root of the trees”. 5. The king is coming, and his agent will be terrible for those who have not been prepared. “He will baptize you with the Holy Ghost…”, signifying supernatural cleansing, and “with fire”, which will consume all the unrighteous and unjust “chaff” smothering Israel. The “threshing floor” will be swept clean. This king will play hardball.