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MATTHEW 4:17-5:2THE CONTEXT OF THE SERMON
ON THE MOUNT
From Text to Sermon
Matthew 4:17-5:2 17 From that time Jesus began to proclaim, “Repent, for the kingdom of
heaven has come near.” 18 As he walked by the Sea of Galilee, he saw two brothers, Simon, who is
called Peter, and Andrew his brother, casting a net into the sea—for they were fishermen. 19 And he said to them, “Follow me, and I will make you fish for people.” 20 Immediately they left their nets and followed him. 21 As he went from there, he saw two other brothers, James son of Zebedee and his brother John, in the boat with their father Zebedee, mending their nets, and he called them. 22 Immediately they left the boat and their father, and followed him.
23 Jesus went throughout Galilee, teaching in their synagogues and proclaiming the good news of the kingdom and curing every disease and every sickness among the people. 24 So his fame spread throughout all Syria, and they brought to him all the sick, those who were afflicted with various diseases and pains, demoniacs, epileptics, and paralytics, and he cured them. 25 And great crowds followed him from Galilee, the Decapolis,
Jerusalem, Judea, and from beyond the Jordan. 5 When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. 2 Then he began to speak, and taught them, saying:
TEXTUAL CRITICAL ISSUES
There are no apparent textual critical issues for this passage.
Historical Context Matthew presents this text as the
beginning of Jesus’ ministry Matthew 4:1-11 present the temptation
of Jesus Matthew 4:12-16 describe Jesus’
movement from the baptism in the Jordan to Galilee to Capernaum
Matthew 4:17 is an introductory verse with Jesus’ first words and 18-22 contain the calling of the first disciples
The Context of the Sermon
Why should we consider Matthew 4:17-5:2 the context for the Sermon on the Mount?
1. It is the immediately preceding literary content
2. 4:17 introduces the theme of the kingdom which may well be said to be the subject of the SM
4:23 introduces Jesus’ teaching ministry – the SM is the example par excellence
Matthew 4:17-5:2 17 From that time Jesus began to proclaim, “Repent, for the kingdom of
heaven has come near.” 18 As he walked by the Sea of Galilee, he saw two brothers, Simon, who is
called Peter, and Andrew his brother, casting a net into the sea—for they were fishermen. 19 And he said to them, “Follow me, and I will make you fish for people.” 20 Immediately they left their nets and followed him. 21 As he went from there, he saw two other brothers, James son of Zebedee and his brother John, in the boat with their father Zebedee, mending their nets, and he called them. 22 Immediately they left the boat and their father, and followed him.
23 Jesus went throughout Galilee, teaching in their synagogues and proclaiming the good news of the kingdom and curing every disease and every sickness among the people. 24 So his fame spread throughout all Syria, and they brought to him all the sick, those who were afflicted with various diseases and pains, demoniacs, epileptics, and paralytics, and he cured them. 25 And great crowds followed him from Galilee, the Decapolis, Jerusalem,
Judea, and from beyond the Jordan. 5 When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. 2 Then he began to speak, and taught them, saying:
3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven.
Initial Observations on Context
The key to the context is the “kingdom” – appearing in 4:17, 23; 5:3, and 10.
The kingdom is a frequent theme in the SM (appearing 7 times)
A previous generation described the SM as the Ethics of the Kingdom
Teaching is also a key word – with the present participle in 4:23 and the imperfect finite verb in 5:2
Initial Observations on Context
Matthew 4:15-16 quote from Isaiah 9:1-2 - “Land of Zebulun, land of Naphtali, on the road by the sea, across the Jordan, Galilee of the Gentiles— 16
the people who sat in darkness have seen a great light, and for those who sat in the region and shadow of death light has dawned.”
The larger context of Isaiah 9:1-7 is clearly messianic and suggestive of the kingdom of God.
“Authority rests upon his shoulders,” “Prince of Peace,” “endless peace” and “David’s throne and kingdom” (Is. 9:6-7) point to Kingdom of God themes.
Matthew 4:17
From that time Jesus began to proclaim, “Repent, for the kingdom of heaven has come near”
“Has come near” may (or may not) equal “Has arrived”
The arrival of the kingdom marks the beginning of the eschaton. This startling development would cause people to drop everything and instantly follow Jesus
Key Concepts from 4:17
Interplay of imperative and indicative in Matt. 4:17. Imperative - Repent. Indicative - the kingdom has come near.
4:17 - Repent - Greek metanoeo - to change one’s mind. Probably a translation of the Hebrew shub - to turn around.
The kingdom calls for us to turn our lives around and change our minds, thoughts, habits, and actions
4:17 - Kingdom
The Kingdom in Contemporary Judaism
1. God’s eternal kingship - Ps. 145:13 2. God’s kingdom in Jewish faithfulness
- taking the yoke of the kingdom 3. God’s kingdom in Jewish hope -
Concluding prayer of the Synagogue service “May he establish his kingdom during your life and your days and during the life of all the house of Israel.”
Jesus’ Understanding of the Kingdom
1. The Aramaic word for kingdom that Jesus would have used was malkuth.
2. Malkuth was a relational rather than geographical term.
3. Malkuth refers to sovereignty rather than to territory.
4. Thus a kingdom is constituted by a king with loyal subjects.
5. The kingdom of God is the sovereign reign of God over loyal subjects.
The Character of the Kingdom
The essential characteristic of the subject of ancient king was obedience
The Kingdom of God consists of the people who are 100%, completely, totally obedient to God
Jesus incarnated such obedience and thus brought the kingdom. His ministry was an invitation to join him in that 100%, complete, total obedience to God
Jesus’ Understanding of the Kingdom
1. The kingdom is Present in Jesus’ ministry 2. The king of the kingdom is a Father 3. The kingdom implies a new people of God
(a new Israel) 4. The kingdom involves a new pattern of
living 5. The kingdom is centered in Christ 6. The kingdom involves a cross 7. The present kingdom is yet to be
consummated
The Kingdom was an eschatological concept
The Greek View of HistoryCyclical and Infinite
The Jewish View of HistoryLinear
The Jewish View of HistoryLinear, Finite
The Jewish View of HistoryLinear, Finite
The End
The Jewish View of HistoryLinear, Finite, and Teleological
The End
The Jewish View of HistoryLinear, Finite, and Teleological
The End
This Present, Evil Age
The Jewish View of HistoryLinear, Finite, and Teleological
The End
This Present, Evil Age
The Jewish View of HistoryLinear, Finite, and Teleological
The End
This Present, Evil Age
The Age to Come
The Jewish View of HistoryLinear, Finite, and Teleological
The End
This Present, Evil Age
The Age to Come
The Age of the Messiah
The Jewish View of HistoryLinear, Finite, and Teleological
The End
This Present, Evil Age
The Age to Come
The Age of the Messiah
The Age of the Spirit
The Jewish View of HistoryLinear, Finite, and Teleological
The End
This Present, Evil Age
The Age to Come
The Age of the Messiah
The Age of the Spirit
The Kingdom of God
The Jewish View of HistoryLinear, Finite, and Teleological
The End
This Present, Evil Age
The Age to Come
The Age of the Messiah
The Age of the Spirit
The Kingdom of God
The Jewish View of HistoryLinear, Finite, and Teleological
The End
This Present, Evil Age
The Day of the Lord The Age to Come
The Age of the Messiah
The Age of the Spirit
The Kingdom of God
The Jewish View of HistoryLinear, Finite, and Teleological
The End
This Present, Evil Age
The Day of the Lord The Age to Come
A time of wars The Age of the Messiah
The Age of the Spirit
The Kingdom of God
The Jewish View of HistoryLinear, Finite, and Teleological
The End
This Present, Evil Age
The Day of the Lord The Age to Come
A time of wars The Age of the Messiah
earthquakes The Age of the Spirit
The Kingdom of God
The Jewish View of HistoryLinear, Finite, and Teleological
The End
This Present, Evil Age
The Day of the Lord The Age to Come
A time of wars The Age of the Messiah
earthquakes The Age of the Spirit
famines The Kingdom of God
The Jewish View of HistoryLinear, Finite, and Teleological
The End
This Present, Evil Age
The Day of the Lord The Age to Come
A time of wars The Age of the Messiah
earthquakes The Age of the Spirit
famines The Kingdom of God
and signs in the sun, moon,
and stars
The Jewish View of HistoryLinear, Finite, and Teleological
The End
This Present, Evil Age
The Day of the Lord The Age to Come
A time of wars The Age of the Messiah
earthquakes The Age of the Spirit
famines The Kingdom of God
and signs in the sun, moon,
and stars
The coming of Messiah
Jewish Eschatological Language
1. The Present Evil Age 2. The Age to Come 3. The Age of Messiah 4. The Age of the Spirit 5. The Kingdom of God 6. The Day of the Lord
The Impact of Jesus’ Words
1. The Age to Come is at hand – incredibly near – finally
2. The overlapping transition of the ages will soon begin
3. Therefore, the end (the eschaton) is not far behind. The Present, Evil Age will soon be over
4. Israel’s hopes are about to be fulfilled – the exile will be over!
5. The Messiah is about to arrive
Some Implications of this Eschatology
Eschatology in the New Testament is about end times, however the end times are not in the future, but in the present
In a certain sense all New Testament Theology is Eschatology
Ernst Käsemann put it this way, “Apocalyptic is the mother of all Christian theology.”
The future kingdom is not new and different from the present kingdom, but its consummation
Some Implications of this Eschatology
Christian interest in the future kingdom must not eclipse the reality and power of the present kingdom
Christian interest in the present kingdom must not rob the joyful anticipation of the future kingdom
Christian interest in either the present or the future kingdom must not forget that obedience is the essential character of the kingdom at all times
In the final analysis ethics (obedience) matters most in Christian eschatology
Matthew 4:18-22 – The Calling of the First Disciples
As he walked by the Sea of Galilee, he saw two brothers, Simon, who is called Peter, and Andrew his brother, casting a net into the sea—for they were fishermen. 19 And he said to them, “Follow me, and I will make you fish for people.” 20 Immediately they left their nets and followed him. 21 As he went from there, he saw two other brothers, James son of Zebedee and his brother John, in the boat with their father Zebedee, mending their nets, and he called them. 22 Immediately they left the boat and their father, and followed him.
Literary Form of 4:18-22
At first glance this appears to be a “Call Narrative”
At second glance this passage lacks several key features of typical call narratives.
There is no resistance to the call in this passage and thus no promises or encouraging comments that often are part of call narratives.
The Abrupt Call and Response
Two Explanations in 20th Century Exegesis 1. The historical explanation. Peter,
Andrew, James, and John must have known Jesus before this event. This is supported by John’s gospel
2. The literary explanation. The abrupt call and response are the result of verse 17. The response of the four fishers is the expected response to the kingdom – it is repentance
Sociological/Cultural Issues 4:18-22 - In Jewish culture, disciples
chose rabbis and requested permission to study with them. Discipleship meant living with the master teacher. Jesus called/calls disciples to apprentice themselves to him
4:18-22 - Fishermen had above average income. Thus the four abandoned financial security and economic prosperity to follow Jesus
Sociological/Cultural Issues 4:18-22 - Leaving father would have been
considered a major social disgrace in Jewish culture. Part of the radical call to discipleship by Jesus included placing the kingdom above family demands. (His response to the would-be disciple who wanted to bury his father before following Jesus)
James and John model the priority of the call of the kingdom over the demands of family
Source and Textual Echoes
Matt. 4:18-22 clearly follows Mark 1:16-20.
Changes highlight the instantaneous decision of the disciples to follow Jesus.
Matt. 4:17’s words of Jesus echo exactly the opening words of John the Baptist in Matt 3:2
Fishers of people a possible echo of Jeremiah 16:16
Jeremiah 16:16
I am now sending for many fishermen, says the Lord, and they shall catch them; and afterward I will send for many hunters, and they shall hunt them from every mountain and every hill, and out of the clefts of the rocks. 17 For my eyes are on all their ways; they are not hidden from my presence, nor is their iniquity concealed from my sight.
? Echoing Jeremiah 16:16
Jeremiah 16:16 is part of a passage on eschatological judgment
The kingdom is the eschatological kingdom But if Jesus intended the textual echo the
call to the disciples would be to an eschatological ministry characterized by judgment
Probably we should assume an intentional echo of Jeremiah 16:16 in which the contrast between judgment and Jesus’ ministry of salvation will become apparent
The Key word
“Follow” is the key word in verses 18-22 - occurring three times in the paragraph
“Follow” is a Matthean code word for discipleship. Thus discipleship is a central concept of this passage. (This fits the teaching emphasis)
The suddenness of Jesus’ call and the abruptness of their response is the startling feature of the paragraph and demonstrates correct response to Jesus’ proclamation of the kingdom
Matthew 4:23-25
Jesus went throughout Galilee, teaching in their synagogues and proclaiming the good news of the kingdom and curing every disease and every sickness among the people. 24 So his fame spread throughout all Syria, and they brought to him all the sick, those who were afflicted with various diseases and pains, demoniacs, epileptics, and paralytics, and he cured them. 25 And great crowds followed him from Galilee, the Decapolis, Jerusalem, Judea, and from beyond the Jordan.
Matthew 4:23
Noteworthy for the three fold description of Jesus’ ministry: 1) teaching (in their synagogues), 2) proclaiming the good news of the kingdom, and 3) curing every disease and every sickness among the people
The same pattern appears in Matthew 9:35 with almost the exact same words
This is a Matthean vision of Jesus’ ministry and programmatic for Jesus’ followers (10:1)
The Literary Form
The imperfect tense of “went” (περιῆγεν) in verse 23 points to a summary statement characteristic in the New Testament narrative works
Verses 24-25 provide a programmatic description of Jesus’ healing ministry and popularity
The reference to Syria in verse 24 probably reflects Matthew connecting his reading audience to the ministry of Jesus
Matthew 5:1-2
When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. 2 Then he began to speak, and taught them, saying:
Connections to Context
Note the connection of the word “crowds” in 4:25 (great crowds followed him) and in 5:1 (when Jesus saw the crowds)
The reference to the mountain in 5:1 may be part of a Moses motif – at any rate “the mountain” was a common OT location for revelation from God. This is a theological claim for the SM
Key Concepts in 5:1-2 The official position for teaching in Judaism
was the seated position. (Moses’ Seat in the synagogue and the Bishop’s Chair in the early church – cathedral). Matthew portrays Jesus as authoritative teaching of the SM
The literal – “opening his mouth he was teaching them” echoes the OT descriptions of solemn announcements
The imperfect (was teaching) suggests the pattern of Jesus’ typical teaching rather than a single sermon
Theological Issues
Direct affirmations The Kingdom of heaven has come
near. Theological Assumptions 4:17 - The kingdom would be
accompanied by the Messiah and the outpouring of the Holy Spirit
Theological Assumptions
4:17 - The kingdom was sign of the end of this present evil age
4:19 - People are in need of the complete, total obedient relationship with God that characterizes the kingdom.
4:19 - People who obediently follow Christ can be equipped by Christ to serve as agents of the kingdom
Theological Implications
Jesus’ announcement of the kingdom’s presence means it is now a present reality
We live in the end times and that has been true for 2000 years
The call for the four disciples is paradigmatic for us. So is their response
People’s need for the kingdom is as true/real now as it was then
Theological Implications
The cost of discipleship now will be as costly as it was then
Teaching, proclaiming the gospel, and healing are essential elements of the kingdom and paradigmatic for ministry today
Jesus’ teaching in the Sermon on the Mount (and particularly the Beatitudes) is as relevant now as it was then.
How Shall We Preach This Passage?
Moving from exegesis to sermon Many options The Holy Spirit is not limited by our
logic But . . . The movement of the text is from
kingdom announcement (4:17) to desired kingdom response (4:18-22) to kingdom benefits (4:23-5:10)
How Shall We Preach It?
The human need or problem in the text is the appropriate response to the kingdom
The nature and activity of God in the text is to present the kingdom, call people to discipleship, and initiate the effective words of divine blessing on those who respond.
The human response expected in the text is instantaneous, obedient response to the call.
A Possible Sermon Schematic Introduction - People’s response to
good news Textual Scene - the announcement of
the kingdom’s arrival Question - what is the appropriate
response? Textual Scene - The calling of the
disciples Question - what is the benefit of
responding to the call?
Sermon Schematic
Textual Scene - the healings of 4:23-25 and the Beatitudes as effective words of blessing
Question - If the kingdom has really arrived as Jesus said - What is the appropriate response now? - Application of 4:18-22 in our terms?
Question - If we respond obediently what would be the expected results now?
Sermon Schematic
Application of the good news of the kingdom
Conclusion - Declaration of the presence of God’s kingdom now and the invitation to respond in instantaneous obedience to Christ’s call on your life.
Other Homiletic Options
The Kingdom’s Call to Repentance Is: To abandon material things and
security To prioritize the Kingdom over family To give oneself to a ministry of
teaching, proclaiming, and healing
Other Homiletic Options
An Inductive Pattern Response to the gospel of the
kingdom Is not to cling to social standing and
status Is not to cling to financial security Is not to cling to family and social
expectations But is instant, complete obedience
that leaves all to follow Jesus
Other Homiletic Options
Running the Narrative with Windows to Today Jesus began his ministry announcing the
Kingdom - 4:17 Jesus’ call today is still for complete obedience Jesus focused his ministry on calling disciples
to abandon all to follow him – 4:18-22 Jesus’ call today still asks us to make him first Jesus fulfilled his ministry by teaching,
preaching, and healing – 4:23-25 Our ministries are those of teaching,
preaching, healing
Other Homiletic Options
A Didactic Sermon on the Kingdom 1. The Kingdom Calls for Total
Obedience 2. The Kingdom is embodied in Jesus 3. The Kingdom is the Climax of
Human and Salvation History Appeal – Repent and believe the
good news of the Kingdom
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