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Matthew 4:23-25
Background for the “Sermon on the Mount” (Mt 5-7)

Matthew begins his record of the ministry of Jesus with His return to Galilee - first, to Nazareth, His
hometown, where Jesus was generally rejected, as the Messiah; and then, to Capernaum, which will
become the center of His ministry.

Matthew has shown how this fulfills the words spoken by the prophet Isaiah, that Light would dawn on the
darkness of the nation of Israel from Galilee - specifically, Galilee of the Gentiles - a hint as to the future
outshining of that Light.

Matthew next records the calling of four men to Jesus, as His disciples - Peter, Andrew, James and John.
These men were to be eyewitnesses to, as well as participants in Jesus’ ministry.

Matthew and Mark emphasize the ready response of these men, to follow Jesus (Mk 1:16-20). Luke and
John provide more details, conveying the sense that the men’s decision to follow Jesus was made over time
(Lk 4:38-39, 5:1-11), and was based on multiple encounters (Jn 1:35-42); but in every case, their absolute
commitment to follow Jesus is clear.

Matthew now begins to describe the ministry of Jesus, first with a summary statement, which we find at the
end of chapter 4, beginning in verse 23.

[Matthew 4:23-25]

Although Galilee had a substantial Gentile population, Matthew’s statement in verse 23 that Jesus taught
“in their synagogues” makes it evident who His primary audience was; who was it? The Jews; Israel.
When Jesus came to the earth, He came to His own (Jn 1:11).

Any Jewish man was permitted to read or expound the Scriptures in the synagogue, if invited to do so by
the ruler or elder of the synagogue.

Naturally, the Jews would be interested to hear what Jesus had to say, as His reputation grew as a teacher
and healer. This gave Jesus the opportunity to explain the Word of God - from God’s own perspective,
right?

In addition to this, Jesus preached from place to place in Galilee concerning the gospel of the kingdom - the
good news, of God’s invitation to men, to become sons of His kingdom. The words of Jesus were
reinforced with the people by miraculous works of healing - works that the Father gave Jesus to do (Jn
5:19, 36; 10:32), through the power of the Holy Spirit (Lk 4:18-19).

Matthew gives examples of the sicknesses and disabilities that Jesus healed; these are not meant to be
exhaustive. Jesus relieved torments - that is, chronic and debilitating pain - as well as curing seizures and
paralysis.

Demon possession is included as a kind of healing - not of the physical organ of the brain, but of the
immaterial mind, which can be possessed by a demonic spirit. Jesus healed the possessed person by casting
the demonic spirit out of him.

And Matthew indicates in verse 23 that these healings were done “among the people”. The Greek word for
“people” that Matthew chooses is used by him particularly to denote the people of Israel; again, the Jews.
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Having summarized the ministry of Jesus - teaching, preaching, and healing - Matthew then indicates what
the result was - great multitudes began to follow Jesus.

These were not only from Galilee, where Jesus was ministering, but also from Syria, to the north (v. 24),
with its large Jewish community in Damascus; and also from the provinces to the south: Decapolis, Judea
(and Jerusalem, notably); also Perea, which is what Matthew means by “beyond the Jordan”.

Can you find the region on your map which is notably absent from Matthew’s list, here? It’s due south.
Samaria. As Matthew was making special mention of a Jewish following here, he intentionally omits the
Samaritans, whom his Jewish readers would not identify as Jews - though they were, in part.

Now - is it really any surprise that great multitudes began to follow Jesus? Certainly not. On the other
hand, not everyone was following Jesus for the same reason.

Some were simply drawn to the miracles that Jesus was doing. They wanted to see Him do another - and
another - and another. They were occupied with the wonder of it all - but they didn’t consider it further, to
what it might all mean.

Some followed in the hope that Jesus would heal them, of some bodily affliction. They were interested in
what Jesus could do for them to make them well in this life - so that they could get on better in this world.
They were looking for physical healing, and nothing more.

Some enjoyed His teaching - they appreciated the wisdom of what Jesus had to say - it was so engaging!
But as soon as Jesus stopped speaking, they moved on in their minds, to the next thing that grabbed their
attention.

But there were also some who were intrigued by what Jesus had to say, about the kingdom of God. They
were listening intently to this good news, that He was telling them - that God was seeking men to become
sons of His kingdom. They wanted to be part of that. And so they were ready to hear more.

This is the setting as we come to chapter 5, where Matthew records what has come to be called the
“Sermon on the Mount” - because Jesus was teaching on a mountain - or possibly a hillside.

The location of the Sermon on the Mount near the beginning of Matthew’s gospel might make it seem as
though it had been taught by Jesus at the start of His ministry, but it’s more likely that He had been
ministering for a while - perhaps a year or so.

Assuming this is the case, Jesus would already have chosen all twelve of His disciples, including Matthew,
who would then have been present personally, to hear this teaching.

Now, the Sermon on the Mount is quite familiar, to most believers. And if you ask most believers, they
would probably say that the Sermon on the Mount was intended for “us” - meaning, the church - like a
blueprint for how believers are to conduct themselves. They might point out that Jesus addressed it to His
disciples (see v. 1-2) - so this is how a genuine follower of Jesus is to live - how a Christ One should walk.

But is it true that it was specifically intended for the church? It was through the death of Christ that the
church came into being. At this time, while Jesus was still living, the church was still a mystery.
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The current disciples of Jesus present at the time would become foundational to the church in terms of their
teaching (Eph 2:20) - but right now, they are just a group of Jewish disciples; following Jesus, learning of
Him. Okay; then was this teaching specifically intended for them? It might seem so, as we read the first
two verses of chapter 5; let’s go ahead and do that.

[Matthew 5:1-2]

“Seeing the multitudes” is a carryover of Matthew’s thought from chapter 4. These were all the multitudes
that had been following Jesus, who were drawn to Him - by His teaching, by His preaching, or just His
miraculous works.

Jesus observed them, and based on this He went up on a mountain. He seated Himself there - the position
that a Jewish teacher took, when He was about to teach. And His disciples came to Him. Then Jesus began
to teach them.

But who are the “them”? If it’s the disciples, then we must assume that Matthew is saying that, when Jesus
saw the multitudes following Him, He went up on the mountain in order to move away from them, so as to
teach His disciples - those who had already believed in Him, who had left all to follow Him.

But what if the “them” is not the disciples, but the multitudes? Then we would take it that Matthew was
saying when Jesus saw the multitudes, He went up on a mountain - not to move away from them, but in
order to address them. He sought an elevated area in order to be heard by the multitudes - so that His voice
would carry.

Is there a way we can know what Matthew meant? Very easily; we find out when we get to the end of the
discourse. Turn to the end of Matthew chapter 7.

[Matthew 7:28-29] So it’s the multitudes, who Jesus was teaching. And notice Matthew even makes it
clear who this crowd was - with the mention of the scribes. Are they Jews or Gentiles? Jews - which
doesn’t mean there wasn’t a Gentile in the crowd - but they were mostly Jews.

So Jesus was teaching this multitude of Jews, who had been following Him - unbelieving Jews, who need
to be instructed, as to how to enter the kingdom of God. And the disciples of Jesus, who have already
believed into Him, are listening to Jesus teach - learning how to become fishers of men.

So is this to say that the teaching of Jesus here has no value, to a Christ One? Of course not. All Scripture
is given by the inspiration of God, and is profitable for doctrine, for reproof, for correction and for
instruction in righteousness (2 Tim 3:16).

But it’s important to understand how it is profitable for the Christ One. It is not profitable to him as a
blueprint for how to live. Why not? Because the believer has the Holy Spirit dwelling within him, to show
him how to live.

Paul wrote about following the leading of the Holy Spirit, in the believer’s life. Turn to Romans chapter 8.
Paul used his own personal testimony to show how, as a believer, he struggled with sin at first; but then,
how he learned to be free from it. This is his explanation of how he did it. We’ll start in verse 2.

[Romans 8:2-4]
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v. 2 Paul is using “laws” as his illustration here, because he wishes to show that two laws can be in effect,
but that one law - the higher one - can overrule the other law. An example would be like the law of
aerodynamics, and the law of gravity. The law of aerodynamics is the higher law, enabling a plane to fly.

The law that is in effect in our body of flesh from birth is the law of sin, which leads to death. Even as
believers, that law is still present, within our bodies. But Paul discovered a new law that he had, once He
became a believer - a higher law - the law of the Spirit - of Life in Christ Jesus.

When Paul was united to Christ through faith, he received the Life that Christ brought forth through His
resurrection - eternal life, for a body of glory. Christ shared His Life with Paul - a Life of perfect
righteousness.

Also at that time, Paul was given the Holy Spirit, who came to dwell with Paul, in his body. The Holy
Spirit enlightened Paul to the will of God; and as Paul purposed to follow the Spirit’s leading, He was
empowered to do God’s will by the new Life within him - the Life of Christ Jesus.

This is what enabled Paul to obey God, and overrule sin in his life - and every Christ One has that same
ability - to live a life of victory over sin - to live righteously.

As Paul continues, he explains how this new law - of the Spirit, of Life in Christ Jesus - enabled him to do
what the Law of Moses never could.

v. 3-4 The Law of Moses could not empower a man live righteously; instead, sin abounded (Rm 5:20). But
God enabled man to do it by sending His own Son.

Jesus came in the likeness of sinful flesh - that is to say, a mortal body, sin apart - and did so in order to
become the acceptable offering for sin; the Sin Bearer. This enabled God to judge sin on Jesus, on the cross
- to condemn Sin to death, so to speak - and to break its power over men, forever.

Now the righteous requirement of the law - that is, God’s will - it can be fulfilled in believers, as they
choose to walk after the Spirit, and not after the flesh.

For it is a choice, isn’t it? But it’s a choice that every believer can freely make, thanks to the righteous Life
they have been given by Jesus. And because Jesus died to give us that Life, it’s a choice that every believer
should make.

But what if the believer sins, on occasion? Well then, as Paul said in verse 1 - there is therefore now no
condemnation to those who are in Christ Jesus - while we’re learning to live righteously. And with that
reassurance, we are encouraged to continue in our walk of righteousness, as the Holy Spirit leads us into a
more and more sanctified life - more a more, a reflection of our Lord.

Now as we consider what Paul is saying here, in the light of Jesus’ teaching on the mountain, does it make
any sense for the believer to consider that teaching to be his blueprint for living? That employs the concept
of living by principles - which is essentially no different than living by the Law.

A Christ One is not to live by the Law - or by principles. A Christ One lives by faith. By faith, a Christ One
learns to hear and respond to the leading of the Holy Spirit within him. By faith, he actively chooses to live
that righteous new Life that Jesus has shared with him - through the union of faith.
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This leaves the believer free - free to depend on God to show him how to live righteously; and then free to
respond to God in obedience out of love for God, doing so through the power of the new Life given him.

So then, how does the teaching of Jesus on the mountain profit the believer? That’s what we’ll be seeing,
over the next few weeks. The Holy Spirit will be showing each one of us!

Let’s return now to Matthew. So we’ve learned that Jesus was addressing this multitude of mostly
unbelieving Jews, that had been following Him. What is it that unbelieving Jews need? The same thing
that every son of Adam needs.

They are all born dead and in the dark to God. They need to be enlightened to the truth - that they need to
become righteous, in order to be accepted by God; that they need eternal life, in order to enter His
kingdom.

And who is the source of this righteousness and eternal life? We know the source to be Jesus; the One
teaching these Jews. They must come to Jesus, believing in Him, and receive righteousness and eternal
life, from Him. Do they know that? Not yet; but Jesus will point them in the right direction several times,
in His teaching (Mt 5:17, 7:13-14, 7:24-27).

These Jews wanted to enter the kingdom of God; but how did the typical religious Jew think he would get
in? He thought he would get in, based in part on his national identity - as a son of Abraham, as one of the
covenant people of God. That’s how a Jew thought of himself; that he was already one of God’s people -
so God should accept him.

And further than this, the Jew thought he would get into the kingdom of God based on his keeping of the
covenant of the Law; that his good works would justify him, before God.

This was what the religious leaders promoted, in that day. But obviously, there were a lot a Jews who did
not have an assurance that they would enter the kingdom of God. Otherwise, why was this multitude
following Jesus?

And they were right, not to have an assurance concerning that; for the covenant of the Law, by which they
sought God’s acceptance, had long ago been broken.

Let’s refresh our memories concerning that. Turn to Exodus chapter 19. The LORD God brought the family
of Jacob down into Egypt, where they grew into a nation. Then the LORD freed them from their Egyptian
oppressors, and brought them to Himself in the wilderness.

We’ll begin in verse 1.

[Exodus 19:1-8]

v. 1-2 Who did the LORD God use to lead the children of Israel out of Egypt, to this mountain? Moses; a
type of Jesus as the Redeemer-Deliverer.

v. 3-4 Notice how the LORD speaks of Himself as the Redeemer and Deliverer of His people, and indeed,
He is. He and Moses were together in the work, just as were the Father and the Son. The LORD’s words are
so personal and intimate, with His people: “I brought you to Myself”.
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v. 5-6 The LORD speaks of His nation in personal terms: “obey My voice”. He also speaks of “keeping His
covenant”. What covenant would the LORD mean? The covenant of the Law has not yet been given.

He is speaking of His eternal covenant, that He gave to Abraham as the father of the nation Israel - the
covenant for eternal life, through faith in Christ - the covenant that Abraham kept, by faith - and that now,
Israel was to keep - by faith, believing into the covenant Son, the coming Christ (Gen 17:1-14; Gal 3:17-
18).

The term translated “special treasure” is more literally, “a people of My possession”. The LORD was asking
Israel to become His very own people.

The language here is that of marriage; as husband, Jehovah was offering Himself to Israel on the basis of
the eternal covenant - their marriage contract.

In this way, Israel would enter into a holy union with Jehovah based on faith in the coming Christ, to be His
nation. They would become a kingdom of priests, mediating reconciliation with God to the Gentile
nations, on the same basis - faith in Christ.

v. 7-9 The people indicate that they are ready to receive Jehovah’s proposal, but it is mere lip service.
They had formed an acquaintance with the idols of Egypt, a pantheon of so-called gods - easy enough to
placate, but of course, without any power to benefit them.

The people are thinking that they can add Jehovah to their collection, and serve Him as they always have
their idols - by professing that they will obey, and then placating when they don’t.

Jehovah knows what is in the heart of the children of Israel, and He next sets about to reveal it to them.
Notice in verse 9 that the LORD is investing Moses with authority before the people by speaking audibly
with him; this is in order that the people will “believe him [that is, Moses] forever”. Moses is being
appointed as the mediator, between the LORD and the people - another foreshadowing of Christ.

The holiness of the LORD is impressed on the people through their outward consecration, before their
meeting with Him - and by His terrifying manifestation on the mountain as a God of perfect justice; and
sure judgment.

Then the LORD gave Moses the “ten words” - ten commands that revealed how to be right with God and
with man. What followed were more of the LORD’s statutes and commandments and judgments for Israel,
as well as the feasts of the LORD they were to keep. In this way, the LORD revealed His will to Israel, so that
they could obey it, as they supposedly intended.

We’ll continue in chapter 24, verse 3.

[Exodus 24:3-8]

v. 3 The LORD had offered Himself to Israel on the basis of the eternal covenant - to be kept by faith,
believing in what the LORD would do for them, through Christ. But the people instead speak of their own
doing - obeying the words that the LORD has said - the words of the Law. They think they can keep it.

v. 4-5 The idea here is that Israel was basing their worship of Jehovah on obeying the Law. The burnt
offerings symbolized their consecration to Jehovah; the peace offerings, reconciliation with Him. All based
on their own doing! Notice that there is no sin offering, for none was needed - yet.
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v. 6-8 Israel had refused the LORD’s unconditional eternal covenant based on Christ, and was instead
making a conditional covenant with the LORD - conditioned on their obedience to the Law.

A blood covenant is a solemn, binding agreement. The idea is that if one of the parties violates the
covenant, the blood of the covenant would come upon him; that is, death.

After a time of fellowship with the LORD and the elders of Israel, Moses went up on the mountain with his
assistant Joshua for forty days and forty nights. During this time, the LORD gave Moses the pattern for the
tabernacle and the priestly service - which portrays an elaborate illustration of Christ in His first coming to
the earth, as Savior.

During the time that Moses was receiving this pattern on the mountain, the children of Israel occupied
themselves down below. What were they occupied with? Idolatry.

Turn to Exodus chapter 32. What does the number 40 signify, in Scripture? It’s the number for testing.
That forty-day period that Moses was up on the mountain was Israel’s time of testing; a test of their
obedience, which they failed.

The people tired of waiting for Moses to return. They had Aaron make them an idol - a golden calf - and
they appointed this idol in the place of the LORD, Jehovah - as their deliverer out of Egypt - as the god they
would now follow. They even gave the calf the name Jehovah!

Aaron proclaimed a feast to the new god, and the people sat down to eat and drink, and rose up to play - a
euphemism for sexual immorality. How quickly the idolatry in their hearts was exposed!

This was the scene the Moses encountered, when he returned.

[Exodus 32:15-20]

v. 15-16 the LORD Himself had written the ten commandments on these tablets.

v. 17-18 Joshua had a lot to learn about the people!

v. 19-20 This is Moses as the mediator, here representing the LORD to the people. Why is Moses angry?
Because the people have sinned. How had the people sinned? They transgressed the express will of the
LORD - not to have any so-called gods before Him; not to make an idol; not to serve a false god. Every
commandment concerning the LORD was violated.

In his anger, Moses cast the tablets down, which caused them to break. What is the significance of that?
The people have transgressed the commandments of God, so their covenant with Him is broken - their
blood covenant - based on their obedience.

And Moses took the golden calf - the product of the sin that was in their hearts. He destroyed the image,
then made the people drink of it - a retributive action, that the idol which they had created now returns to
them, in judgment.

The children of Israel broke their covenant with Jehovah, bringing death upon themselves. What follows is
the execution of that judgment on the rebels, who won’t accept Jehovah’s merciful offer of amnesty.
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So what had happened, to the covenant of the Law? It was broken by Israel, just a short time after it had
been established. A broken covenant is null and void.

From that time forward, no covenant existed between Jehovah and Israel, on the basis of the Law. So it has
been the great deception of Israel to believe that they could still come to the LORD on the basis of that
covenant; by keeping the Law. From the beginning, the LORD had revealed to Israel that it would be
impossible for them to obey the Law - no mere man has ever been successful.

But by the time of Jesus, the religion of Judaism had changed the teaching of the Law. The scribes and the
Pharisees had essentially made it a matter of external conformation - what a Jew did, or did not do, with his
body - don’t murder; don’t commit adultery; rest on the Sabbath.

Such selective teaching gave some Jews the illusion that they were keeping the Law, based on their own
doing. This additional deception of the religious Jew allowed him to entertain the notion that he could
justify himself based on his own good works - a deadly deception, indeed.

What we will find is that the teaching of Jesus in Matthew’s passage was primarily designed to strip away
that deceptive façade from the Jew, so that he could see himself for what he truly was: a sinner. This then
left him free to repent of his sin - and to come to Jesus, by faith.

Reading: Luke 18:9-14; Ps 37; 1 Jn 3:1-3; 2 Cor 5:17-20.