This coming Sunday is the 3rd Sunday in Ordinary Time.  In the previous post we discussed the phrase: “the kingdom of heaven is at hand.” Today we summarize the gospel as a prelude to the Sermon on the Mount – the gospel for the 4th Sunday. ²⁴ His fame spread to all of Syria, and they brought to him all who were sick with various diseases and racked with pain, those who were possessed, lunatics, and paralytics, and he cured them. ²⁵ And great crowds from Galilee, the Decapolis,  Jerusalem, and Judea, and from beyond the Jordan followed him.

Although Jesus’ activity is confined to the region of Galilee, word of it spreads to the whole province of Syria. The outward movement of Jesus’ reputation as a teacher and healer results in the movement of many people toward him. People suffering from all kinds of diseases are brought to him, and they are cured (v. 24). People from every region of Israel except Samaria join the crowds that follow him (v. 25). Such people, along with the disciples, form the audience for the Sermon on the Mount.

Matthew 4:23–25 encapsulates the ministry of Jesus. It may be viewed as a concluding summary of Jesus’ early ministry in Galilee, or as the introduction to the Sermon on the Mount. It is noteworthy that 4:23 is repeated almost verbatim in 9:35. Both 4:23 and 9:35 are located just before major discourses of Jesus, and they serve to summarize his deeds as the context for his words. But there is likely more to the repetition than that. Taken together, 4:23 and 9:35 form an inclusio, a set of literary bookends, which summarize Jesus’ words and deeds at the beginning and end of two sections that present his words (Matt 5–7) and deeds (Matt 8–9) in detail. Significantly, both the words and deeds demonstrate Jesus’ Kingdom authority, an authority he passed on to his disciples. As his words and deeds proclaim and demonstrate the Kingdom, so will the words and deeds of his disciples (10:7–8; 24:14).

By way of preparation for the Sermon on the Mount, Matthew has established Jesus’ superiority to John the Baptist (3:1–12), recounted the divine acknowledgement of Jesus as the Son of God (3:13–17), and shown what kind of Son of God Jesus is (4:1–11). He has also explained why Jesus taught and healed in Galilee (4:12–17) and how he attracted an inner circle of disciples (4:18–22) and a larger circle of interested followers (4:23–25). The Sermon on the Mount (5:1–7:29) will reveal what a powerful teacher Jesus is.

Image credit: Detail  of Domenico Ghirlandaio: Calling of the First Apostles | 1481–82 | Sistine Chapel, Vatican | PD-US

This coming Sunday is the 3rd Sunday in Ordinary Time.  In yesterday’s post discussed some insights about fishing in the first century as well as being “caught” in our time. Today we will consider the phrase: “the kingdom of heaven,” a phrase unique to Matthew’s gospel. He often uses it in place of Mark’s “kingdom of God.” Perhaps, if we assume a Jewish background for Matthew, it is a way of avoiding saying and thus possibly misusing the name of God.

The expression appears twice in our reading: “kingdom of heaven is at hand” (v.17) and at the end of the passage. The work kingdom (basileia) can refer to the area ruled by a king; or it can refer to the power or authority to rule as king. We probably shouldn’t interpret the “kingdom of heaven” as a place — such as the place we go when we die; but as the ruling power that emanates from heaven. One commentator translates the phrase: “heaven rules”.

The verb eggizo (“at hand”) is difficult to translate in this passage. It means “to come near”. It can refer to space, as one person coming close to another person; or to time, as “it’s almost time”. The difficulty is with the perfect tense of the verb, which usually indicates a past action with continuing effects in the present. For instance, the perfect: “He has died” or “He has been raised” or “I have believed” can also be expressed with the present: “He is dead” or “He is raised” or “I am believing”. When we say with the perfect tense that “The kingdom of heaven has come near.” That implies that the kingdom is near or even that it arrived. Its “time has come” or “is now”. Given the ambiguity of the perfect tense and the translation in the preceding paragraph, we might say: “Heaven’s rule has arrived and is arriving.”

And what is the proper response to that arrival? In a chapter called “Worship,” Mark Allan Powell in God With Us: A Pastoral Theology of Matthew’s Gospel, states:

Still if worship is an appropriate response, it is not the ideal one. For Matthew, the ideal response to divine activity is repentance. . . . Indeed, Jesus never upbraids people for failing to worship or give thanks in this gospel (compare Luke 17:17-18), but he does upbraid those who have witnessed his mighty works and not repented (11:20-24). We know from Jesus’ teaching in Matthew that people can worship God with their lips even when their deeds demonstrate that their hearts are far from God (15:3-9). Thus, the responsive worship of the crowds in 9:8 and 15:31 is commendable but will be in vain if performed with unrepentant hearts. [pp. 41-42]

What should be our response to the coming of heaven’s rule? Surprisingly, it is not worship or praise, but repentance. Perhaps this is the big problem with the coming of the Kingdom or the coming of Jesus at Christmas or Palm Sunday (or even “praise services”?) – we are satisfied to celebrate and praise, rather than repent.

Image credit: Detail  of Domenico Ghirlandaio: Calling of the First Apostles | 1481–82 | Sistine Chapel, Vatican | PD-US

This coming Sunday is the 3rd Sunday in Ordinary Time.  In yesterday’s post we looked to the people called to accompany Jesus on his mission. Today we discuss some insights about fishing in the first century as well as being “caught” in our time.

Clearly Jesus is calling the disciples to a life with him.  But every “calling to” is by default a “calling from” in some sense. Fishing was not as easy as getting a boat and having at it. Fishing was controlled by the “powers that be” in two ways. (1) Commercial fishermen worked for the royal family or wealthy landlords who contracted with them to provide a specific amount of fish at a certain time. They were paid either with cash or with fish. (2) Fishermen leased their fishing rights from persons called “toll collectors” in the NT for a percentage of the catch. The “tax” could be as much as 40% (see Malina & Rohrbach, Social-Science Commentary on the Synoptic Gospels, p. 44).

Thus, Jesus calling fishermen is more than just calling them away from their families. It also involves a break from the “powers that be” — the wealthy and or the government — and into a new power: the reign of heaven. Carter (Matthew and the Margins) comments about significance of Jesus calling fishermen:

The double call narrative in 4:18-22, then, utilizes a common form to present Jesus as God’s agent enacting his commission to manifest God’s saving presence, the empire of the heavens, and to legitimate the beginning of an alternative community of disciples called to live on the basis of this reign. The calls occur in the midst of the empire’s close control of fishing whereby licensing, quotas, and taxation secure Rome’s sovereignty over the water and its contents. Jesus’ call contests this dominant reality by asserting God’s sovereignty and offering an alternative way of life. [p. 120]

While the fishermen have some economic resources, their social ranking is very low. In Cicero’s ranking of occupations (De Off 1.150-51), owners of cultivated land appear first and fishermen last. Athenaeus indicates that fishermen and fishmongers are on a par with money lenders and are socially despised as greedy thieves (Deipnosophistai, 6.224b-28c). The two characters have a socially inferior and economically precarious existence under Roman control. It is among such vulnerable people that God’s empire is first manifested. [p. 121]

At one level the phrase does bring up an image of the unwilling being netted and dragged into the boat/the church. Perhaps it isn’t so bad for parents to “drag” their children to church. Maybe we should “drag” more people into church, whether or not they want to come. Put up roadblocks on the street and force the cars into our parking lots! Or maybe the “dragging” indicates that the coming of the Kingdom is out of our control. We are going to be “caught” in its coming whether we like it or not.

Generally we view being captured in such a way as a negative thing; but we also talk about being “captured by love”. The relationship of love is often something out of our control. It happens to us. When its power runs its full effect, it means a change in life — marriage is as much a dying to the old life as it is the beginning of a new life. That new life brings with it new relatives, whether we want them or not. Being captured by Jesus’ irresistible call meant an end to the old life and relations for the fishermen, so that they might start begin a new life together as followers of Jesus

Image credit:Detail  of Domenico Ghirlandaio: Calling of the First Apostles | 1481–82 | Sistine Chapel, Vatican | PD-US

This coming Sunday is the 3rd Sunday in Ordinary Time.  In yesterday’s post we explored the meaning behind the Biblical land travelog that opens our gospel passage. Today we look to the people called to accompany Jesus on his mission.

¹⁷ From that time on, Jesus began to preach and say, “Repent, for the kingdom of heaven is at hand.” ¹⁸ As he was walking by the Sea of Galilee, he saw two brothers, Simon who is called Peter, and his brother Andrew, casting a net into the sea; they were fishermen. ¹⁹ He said to them, “Come after me, and I will make you fishers of men.” ²⁰ At once they left their nets and followed him. ²¹ He walked along from there and saw two other brothers, James, the son of Zebedee, and his brother John. They were in a boat, with their father Zebedee, mending their nets. He called them, ²² and immediately they left their boat and their father and followed him. ²³ He went around all of Galilee, teaching in their synagogues, proclaiming the gospel of the kingdom, and curing every disease and illness among the people. 

Matthew includes the first of two important markers for the ministry of Jesus by telling us that “From that time on Jesus began to preach …” (4:17). The focus of the Gospel is no longer the identification of Jesus based upon the witness of others, but rather Jesus’ self-revelation in his words, deeds and signs. It is in these things he is revealed as the messenger of the Covenant, the King who declared that the kingdom of heaven was breaking into the experience of men and women.

The beginning of this record of Jesus’ ministry is marked by a note about those who followed him. Two sets of brothers are called by Jesus and become the first disciples. They are Simon Peter and Andrew, followed by James and John. The first call to discipleship is to fishermen, whose work is now to be ‘fishers of men’ – pointing to the later commissioning and mission to Israel and then to the ends of the earth.  In addition to the special call of the disciples, the ministry of Jesus calls out to a wider audience. As he teaches throughout Galilee and heals the sick, “great crowds followed him” (4:25).  But he does more than heal, Jesus is setting the stage to bridge to the “Sermon on the Mount.”

“From that time on, Jesus began to preach and say, “Repent, for the kingdom of heaven is at hand.” The very wording of the passage indicates a fresh start, a new phase of Jesus’ activity. At the heart of this new ministry is the proclamation of a message identical with that of John the Baptist (3:2), and later to be echoed by Jesus’ disciples (10:7). Jesus calls for a decisive response to a new situation, the arrival in his ministry of the kingdom of heaven.

The first to make that decisive response are the first disciples. The story of the call of Simon Peter and Andrew is very similar to the following story about the call of James and John. Both stories echo the story of Elijah’s call of Elisha (1 Kgs 19:19–21; and the prophets generally, cf Amos 7:15) – people divinely called, uprooted from ordinary existence. The calls similarly possess a four part structure: (1) the appearance of Jesus; (2) the comment on the work of the prospective disciples; (3) the call to discipleship; and (4) obedience to the call.

The first disciples encountered Jesus coming to them in their everyday occupation of fishing in the Sea of Galilee — then as now, an important and profitable business in Israel’s economy. It is easy to assume that Jesus has made an ad hoc metaphor. However, the image of a deity calling people to a new life – in both Judaism and local pagan cults – as “fishing” was common. The common theme of this metaphor was that the person was being called to participate in the divine work.  Here God’s saving and judging mission to the world is represented by Jesus who calls disciples to participate in the divine mission to humanity.  This scene anticipates the formal mission sending (9:36 ff) and the wider mission imperative to the whole world (28:19-20)

Without any preparation and with little or no deliberation, they leave behind their business and their families in order to follow Jesus. Discipleship is first and foremost being with Jesus, and the quick response of the first disciples (“at once” according to verses 20, 22) suggests how appealing the invitation to be with Jesus must have been. But discipleship also involves sharing in the mission of Jesus (“fishers of men” according to v.19), and that dimension too is stressed from the very beginning.

Boring (The Gospel of Matthew, 169) notes that “Despite its small size, this pericope represents a major subsection of Matthew’s structure…The call of the first disciples is the beginning of the messianic community: the church. Jesus’ baptism and temptation were not merely individualistic religious experiences of a ‘great man,’ but the recapitulation of the birth of Israel in the Red Sea and the wilderness testing; they lead to the formation of a new community, the Messiah’s people (1:21).” 

It is here that we gain some insight into Matthew’s understanding of discipleship. A modern reader is tempted to refashion this biblical picture of discipleship into more manageable categories: accept Jesus’ principles for living, accept Jesus as a personal savior.  Jesus “barges” into our midst and does not call us to admire him or accept his principles, but issues the divine imperative to follow him. The reasonable reply, “Where are you going?” is suborned to discovery along the way.  Even without the language, the call of the disciples is a story of “belief,” “faith” and “trust.” Dietrich Bonhoeffer, in The Cost of Discipleship, notes that Jesus comes to men already leading useful lives. 

Image credit: Detail  of Domenico Ghirlandaio: Calling of the First Apostles | 1481–82 | Sistine Chapel, Vatican | PD-US

This coming Sunday is the 3rd Sunday in Ordinary Time.  In yesterday’s post we placed our gospel reading in context of the unfolding of the events after Jesus’ time in the desert and before the calling of his disciples. In today’s post we explore the meaning behind the Biblical land travelog that opens our gospel passage.

¹² When he heard that John had been arrested, he withdrew to Galilee. ¹³ He left Nazareth and went to live in Capernaum by the sea, in the region of Zebulun and Naphtali, ¹⁴ that what had been said through Isaiah the prophet might be fulfilled: ¹⁵ “Land of Zebulun and land of Naphtali, the way to the sea, beyond the Jordan, Galilee of the Gentiles, ¹⁶ the people who sit in darkness have seen a great light, on those dwelling in a land overshadowed by death light has arisen.” (Mt 4:12-16) 

Jesus’ first stop in Galilee was Nazareth, the village where he grew up (2:23). Matthew does not dwell on Nazareth (cf. Luke 4:16–30), preferring to stress Capernaum because its location has prophetic significance. Capernaum is on the northwest shore of the Sea of Galilee, roughly two miles west of the Jordan River. 

While Capernaum is mentioned in the other Gospels as a scene of Jesus’ ministry, only Matthew makes explicit that Jesus now made it his home or at least a ‘base’ to which Jesus and his disciples returned from time to time from their itinerant ministry. Matthew’s reason for mentioning this may be due to his own connection with the town where he served as a tax collector (Mt 9:9) or there may be a more theological motive in stressing the unique opportunity offered to this town which failed to believe (11:23–24). In any case, Capernaum, as a busy lakeside town, ensured a wider audience for Jesus’ teaching than Nazareth; leaving Nazareth may also reflect the rejection of Jesus by his own people recorded in Luke 4:16–30.

Because Capernaum is not mentioned in the OT, Matthew stressed its location in the territory of Zebulun and Naphtali (cf. Joshua 19:32–39); these two are mentioned in Isaiah 8:22-9:2. The territory of these two tribes was the first to be devastated (733-32 B.C.) at the time of the Assyrian invasion. 

The expression “the way to the sea, beyond the Jordan” in Isaiah describes Galilee from the perspective of the Assyrian invader, as the land west of the river. “Galilee of the Gentiles” was now an even more appropriate description than in Isaiah’s day, as successive movements of population had given it a predominantly Gentile population until a deliberate Judaizing policy was adopted by the Hasmonaean rulers, resulting in a thoroughly mixed population in Jesus’ time.

Matthew finds that the area is the place of revelation of the Jewish Messiah in Isaiah’s prediction of new light dawning in Galilee after the devastation caused by the Assyrian invasion. After Isaiah’s prophecy to King Ahaz that the Lord’s sign to him was that a virgin would give birth (Is 7:14), Isaiah goes on to prophesize of a new salvation under a future Davidic King in which the lands lost to the Assyrian King Tiglath-pileser III in Ahaz’s time, would be restored to the rule of the throne of David. Isaiah describes those lands as “distress and darkness, oppressive gloom, murky, without light” (Is 8:22). It was true during the time under Assyrian rule, but even in Jesus’ time Galilee was often the underdog both in political fortunes and in the eyes of official Jewish religion.  But in Jesus’ ministry in the region “the people who sit in darkness have seen a great light, on those dwelling in a land overshadowed by death light has arisen” (Mt 4:16)

Matthew connects the political darkness facing Israel in the days of Isaiah to the spiritual problem that caused it. Israel’s defection from the Mosaic covenant had led to her oppression by other kingdoms. Centuries later the linger effects point to the need for the redemption from sin that was now coming through Jesus the Messiah. In this way, Matthew highlights another fulfillment theme. Galilee was looked down upon by the Jerusalem establishment and those who supported it. Its population was a mixture of Jews and Gentiles. It was to this darkened place (cf. Ps 107:10; Luke 1:79) that Jesus brought the light of the Kingdom of God. His mission was not primarily geared toward the Gentiles during these early days of the Galilean ministry, but the beginnings of Jesus’ ministry in a remote, despised place, largely populated by Gentiles, foreshadows the expansion of mission to all the nations at the end of Jesus’ ministry (Mt 28:19).

Detail  of Domenico Ghirlandaio: Calling of the First Apostles | 1481–82 | Sistine Chapel, Vatican | PD-US

This coming Sunday is the 3rd Sunday in Ordinary Time, Lectionary Cycle A when our primary gospel source is from St. Matthew. Our gospel passage is placed after the heavenly voice has identified Jesus as the Son of God in whom He is well pleased in the baptism account (3:13–17). It also follows the text where Jesus proves what kind of Son of God he is during the temptations in the desert (4:1–11). In our passage Jesus journeys from Judea to Galilee in order to begin his public ministry (4:12–17). In the course of this journey Jesus will call his core disciples (vv.18-22) and witness to his proclamation with powerful deeds (vv.23-25).  His journey will cover the wilderness of Judea and the towns of Galilee. This begins with the barest of comments: “When he heard that John had been arrested, he withdrew to Galilee.” (v.12)  

From the beginning of Matthew’s narrative up through the “temptation” in the desert (4:1-11) we have been introduced to Jesus of Nazareth, Israel’s Messiah and Son of God. A rich profusion of scriptural quotations and allusions has traced a variety of prophetic themes and connection, which as a whole, point to the coming of Jesus as the time of fulfillment of God’s desire and hopes for his people. Jesus has been marked as the one who will carry the work announced by John the Baptist into the era of judgment and salvation promised from of old by God.  It is here in our gospel reading that the stage is now set for the public ministry of Jesus to begin in earnest. 

Following the arrest of John the Baptist, Jesus began his own ministry in the territory of Zebulun and Naphtali, in the region of Capernaum (v.12). While the verse offers the “when” the simple verse does not explain the “why there?” Unlike Mark (Mark 1:14–15), Matthew feels obligated to explain in some detail why the Messiah should begin his public ministry in Galilee rather than in Jerusalem and Judea. 

We know that, as Josephus tells us (Antiquities. 18:118), Herod Antipas saw the baptizing movement as a potential source of sedition. If Jesus had inherited that movement, then it is reasonable that Jesus would have been on Herod’s radar. But there is nothing to indicate that such succession was either real or planned. Would there be some risk in being associated with John the Baptist? Perhaps. What is clear is that Jesus “withdrew” from the south. “Withdrew” translates a word (anachōreō) used several times in Matthew and is associated with danger (see Mt 10:23; 12:15; 14:13; 15:21). There is something in Matthew’s use of “withdrew” that points to a “strategic” move. For example, seeing John’s ministry continuing in the South, Jesus focuses the kingdom message of repentance on the north of Israel closer to his home in Galilee.

Matthew uses geographical location to indicate not only change of scene, but also as an indicator of God’s will. As was the case when Matthew tells of the magi, Herod and the flight to Egypt, geography is explained in light of the Scriptures: Jesus’ Galilean ministry is in accord with the words of Isa 9:1–2, and thus in accord with God’s will. 

¹² When he heard that John had been arrested, he withdrew to Galilee. ¹³ He left Nazareth and went to live in Capernaum by the sea, in the region of Zebulun and Naphtali, ¹⁴ that what had been said through Isaiah the prophet might be fulfilled: ¹⁵ “Land of Zebulun and land of Naphtali,  the way to the sea, beyond the Jordan, Galilee of the Gentiles, ¹⁶ the people who sit in darkness  have seen a great light, on those dwelling in a land overshadowed by death  light has arisen.” (Mt 4:12-16) We will explore the idea of geography/fulfillment in a later post.

Detail  of Domenico Ghirlandaio: Calling of the First Apostles | 1481–82 | Sistine Chapel, Vatican | PD-US