Now when Jesus heard that John had been put in prison, He departed to Galilee. 13 And leaving Nazareth, He came and dwelt in Capernaum, which is by the sea, in the regions of Zebulun and Naphtali, 14 that it might be fulfilled which was spoken by Isaiah the prophet, saying: 15 “The land of Zebulun and the land of Naphtali, By the way of the sea, beyond the Jordan, Galilee of the Gentiles: 16 The people who sat in darkness have seen a great light, And upon those who sat in the region and shadow of death Light has dawned.”
Matthew 4:12-16
After Jesus’ baptism, He was led by the Spirit into the wilderness. There He was tested and proved faithful. Three temptations of Satan are met with Christ’s threefold righteous interpretation and application of Holy Scripture. Following this wilderness temptation (Matthew 4:1-11), there comes a survey of His Galilean ministry (Matthew 4:12-25). This latter section of the chapter also unfolds in three movements. The first part concerns the last of the seven fulfillment passages (Matthew 4:12-17). Jesus’ Galilean ministry was prophesied by Isaiah (Isaiah 9:1-2; 42:6). The second part concerns the call of disciples. A handful are called away from their livelihoods to become “fishers of men” (Matthew 4:18-22). Having identified the “nations” as the reach of Immanuel’s saving light, we are unsurprised by the third part (Matthew 4:23-25). Jesus’ ministry of preaching the kingdom and healing the sick gathers all manner of mankind to Himself. Jesus’ ministry of word and provision to the multitudes—like a new Moses (Matthew 4:23-25), echoes the prophetic dynamics of His first temptation (Matthew 4:1-4). Jesus’ calling of the disciples to Himself—as the new center (Matthew 4:18-22), echoes His temple aversion in the second temptation (Matthew 4:5-7). Jesus’ preaching of the Kingdom among the Gentiles (Matthew 4:12-17), seems a fitting rebuttal to Satan’s offering of the nations through idolatry (Matthew 4:8-11). The thematic correlation of both sections in this chapter greatly enriches our understanding of Matthew’s fulfillment formula in Matthew 4:14-16.
We tend to think of Jesus’ wilderness testing as “the three temptations.” It would be clearer, given the context, to think of this wilderness testing as “the three answers.” Not only are Jesus’ answers to Satan effective refutations of the Tempter, but they also expose the current religious system and rebuke its chief practitioners. The connection between John’s wilderness ministry and Jesus’ wilderness testing is strong (Matthew 3:1-3; 4:1, 17). John’s outsider opposition to Jerusalem (Matthew 11:7-9) was brought to bear with far more force by Jesus (Matthew 21:12-13). We are reminded again of this baton passing from John to Jesus at a critical literary juncture in our current context (Matthew 4:12). That Jesus’ resistance of Satan fully aligns with His resistance of the Jewish Temple system would be no surprise to John (Matthew 3:7), and no secret to Christ’s opponents (Matthew 12:25-30; 23:15; John 8:44). The true force behind the Temple’s persecution of the Church was Satan (Revelation 13:11-15). Let us consider Jesus’ three answers to Satan which accomplish so much.
In the first temptation (Matthew 4:1-4), the devil throws his oldest pitch. He tempts the Last Adam as he did Eve and thus the First Adam (Genesis 3:1-5). Trading on the identity of his mark (“likeness of God” / “Son of God”), he highlights an apparent lack of some good (“wisdom” / “bread”), and then encourages disobedience by the leverage of distrust (“eat the fruit” / “create and eat some bread”). Notice that Satan inserts uncertainty from the very beginning (“Has God indeed said” / “If you are the Son of God”). Jesus’ answer cuts right to the heart of the matter, and illuminates the first temptation. We remember man was made in God’s image (Genesis 1:27). God breathed the breath of life into man (Genesis 2:7). The first gift God gave to man, following life, was His instructive and clarifying word (Genesis 2:8, 15-17) by which man would continue in life. That word had a great deal to do with food! When the temptation came (Genesis 3:1-6), it was either trust God’s word or eat the withheld food, just as with Jesus. The first Adam rebelled in the Garden (Genesis 3:11, 17), heaping blame upon the bride (Genesis 3:11) for whom he bled (Genesis 2:21-22). The Last Adam obeyed in the Wilderness to cover His blood-bought bride (Acts 20:28; Revelation 5:9) with His righteousness (Romans 3:22). Truly, someone greater than Adam has come. That the first and last Adams should be connected in our reading of this passage is encouraged by four literary themes. First, we are encouraged in this regard by the thematic connections in both temptations we have just observed. Second, the title, “Son of God” reminds us of Adam’s creation (Genesis 5:1-3; Luke 3:38) and Jesus’ baptism (Matthew 3:17). Third, the wide scope of all humanity hangs on the belts of both men (Genesis 3:17-24; Matthew 4:8, 15, 23-25; Romans 5:12-19). Fourth, the correlation of Adam and Christ is greatly strengthened by Old Covenant shadows and types.
The “Son of God” is “hungry in the wilderness.” This is a familiar story, one that Jesus Himself contemplated in His weary isolation. His answer to Satan’s temptation of “unprovided food” (Matthew 4:3) recalls Israel’s wilderness failure in the face of God’s testing. Jesus quotes from Deuteronomy 8:3 in His reply to Satan, “It is written, ‘Man shall not live by bread alone, but by every word that proceeds from the mouth of God.’ ”” (Matthew 4:4). In this context of Deuteronomy, Moses is retelling the covenant story and reissuing the covenant law. Israel was God’s son (Exodus 4:22). Israel was hungry in the wilderness (Exodus 16:3). Moses reminds Israel that God let them be hungry so as to humble them, test them and see if they would be faithful (Deuteronomy 8:2). They did not humble themselves. They were not faithful. They failed the test. As God intentionally withheld something “good” from Adam, so also He did from Israel, and so also from Christ. This was good for God to do (Psalm 119:68). He magnifies His name through His Son’s faithfulness. Only Christ fulfilled all righteousness in His obedience. Jesus could have responded in a number of Biblical ways to Satan’s temptation, but He chose a Scripture passage that highlighted Israel’s rebellion. He will do so two more times.
In the second temptation, the devil whisks Jesus away from the wilderness to Jerusalem, from the ledge of hunger to the pinnacle of the temple. There the devil mocks our Savior’s beloved status. He demeans, once again, the identity of Christ as God’s Son. “If you are the Son of God…” has now been repeated twice (Matthew 4:3, 6). This time Satan intensifies his mockery, using the Temple and a portion of a Messianic Psalm (Psalm 91:11-12). Jesus has just demonstrated His trust in God as His good Father by privileging God’s word over His necessary food. So Satan responds with Scripture that identifies the Messiah as One Who perfectly trusts in God (Psalm 91:2). If Jesus really is the Son of God, perfectly loved and approved by God, then He should prove it! Satan challenges Jesus with Psalm 91:11-12, “If You are the Son of God, throw Yourself down. For it is written: ‘He shall give His angels charge over you,’ and, ‘In their hands they shall bear you up, Lest you dash your foot against a stone.’ ”” (Matthew 4:6) It has often been noted with some small humor that Satan did not go on to quote Psalm 91:13, but perhaps this was part of the goad.
Perhaps of more interest is the location of Satan’s temptation. There were plenty of cliffs available for angel surfing (Luke 4:29-30). Why use the temple in Jerusalem? Perhaps because he was so at home here (Ephesians 6:10-13; c.f. Isaiah 59). Self-advancement by the temple was a particular vice of Jewish Religious leaders. Satan’s cartoonish suggestion evinces a deeper jealousy. If Jesus is to have the glory, then why not share it with the Temple? But Jesus shows in His ministry that His fulfillment (Matthew 5:17-18) achieves a satisfying replacement (Matthew 12:6), not a mollifying partnership (Matthew 9:14-17). So Jesus responds, “It is written again, ‘You shall not tempt the LORD your God.’ ” (Matthew 4:7). The full quote from Deuteronomy 6:16 specifies “Massah” as a particularly egregious example of Israel tempting God. This crisis did not center on food this time, but water (Exodus 17:2, 7). In His testing, Jesus had apparently meditated on the blessedness of rightly ordered affections, the hungering and thirsting for righteousness (Matthew 5:6). Meanwhile, the Jews test God with their temple zeal (Acts 7:42-51). Is it possible they would prefer their temple over the God of that temple? Their preference seems clear in their treatment of Jesus Christ, God in the flesh. When these Jews finally go all in on their exalted Temple and take their glorious leap of faith, rebelling against Rome, they discover the emptiness of Satan’s temptation and the gravity of their covenant transgressions.
The second temptation has turned our attention from the Jordan crossing in the wilderness to the temple pinnacle in Jerusalem. If we think of this change of scenery in terms of Israel’s history, we have moved from Moses and Joshua to David and Solomon. Both eras are critical in God’s covenant dealings with Israel. So also is the third temptation’s change of scenery—Satan places Jesus among the nations (Matthew 4:8). Israel’s Babylonian exile which has been extended in many forms through the Persian, Greek and Roman imperial ages, has left her “among the nations.” God’s warnings against immorality and idolatry so often ignored in the Old Testament are once again in view. At the end of the day, Jerusalem was a Harlot (Psalm 106:39; Ezekiel 16), whose romanesque Temple served as her gold-covered idol. In its service she would prostrate herself before just about anyone—not Christ though! Satan presents Jesus the kingdoms of the world and all their glory (Matthew 4:8). He promises to deliver them all into Jesus’ control for one act of worship (Matthew 4:9). Just a little false worship, just a little idolatry and all manner of opportunity and success await! This temptation worked rather well on Israel (Judges 2:11-12; 2 Chronicles 36:14-16). In fact all three temptations were especially effective in stumbling Israel—not this Israel though! Jesus’ reply is well chosen, “Away with you, Satan! For it is written, ‘You shall worship the LORD your God, and Him only you shall serve.’ ” (Matthew 4:10). As with His second response, Jesus again selects the context of the Shema (Deuteronomy 6:4) for His final refutation of Satan. The passage He has in mind deals with false worship and the nations, “You shall fear the LORD your God and serve Him, and shall take oaths in His name. You shall not go after other gods, the gods of the peoples who are all around you” (Deuteronomy 6:13-14). Satan and his demons served as the power of the gods of the nations (Psalm 106:36-38). Satan had not yet been bound from deceiving the nations (Revelation 20:1-3). He certainly had a hold on Israel (John 8:44; 2 Corinthians 4:4; Ephesians 6:12; Revelation 2:9.). But Jesus Christ as the Seed would crush this serpent’s head (Genesis 3:15), bind this strong man (Matthew 12:28-30), and by His cross and resurrection (Hebrews 2:14-15) parade His victory in a triumph (Colossians 2:15).
Satan’s three temptations escalate from the wilderness, to the temple pinnacle to an extremely high mountain. The first temptation appeals to Jesus’ need, the second to his nationalism, the third to his place among the nations. Satisfying one’s hungry belly seems like a far distance away from becoming nationally famous by miraculous means at the temple or receiving the nations of the earth to rule over as Lord. They all have to do with patience, however. Jesus was willing to wait on the timing and provision of His Heavenly Father (Matthew 6:6-9) for the bread (Matthew 4:2-4; 6:11), for the glory (Matthew 4:5-7; 6:13), and the dominion (Matthew 4:8-10; 6:13). These three temptations are organized in Matthew (c.f. Luke 4:1-11—shows a different pattern), not only to trace the progression of Israel’s covenantal history, but also to match the flow of Psalm 78. Three times in this psalm Asaph recalls Israel “testing” God. Reading this psalm, you will see the same pattern of testing as in the wilderness with Jesus. The first was about food (Psalm 78:17-19), the second about miraculous signs (Psalm 78:40-43) and the third was about idolatrous worship (Psalm 78:56-58). These episodes are clear breaches of the covenant God made with them at Sinai. Their rebellion against their Covenant Lord mirrored Adam’s rebellion against his Creational Lord. Their rebellion was as much a partnership with Satan as Adam’s. Thus, Jesus’ rebukes of Satan, all sourced from Deuteronomy (Deuteronomy 6:13-14, 16; 8:2), targets Israel’s covenant unfaithfulness as well. Using Deuteronomy in this wilderness temptation, Jesus shows that He is the true and faithful Israel and thus the Last Adam, the hope of both Jews and Gentiles. When God scoured Israel for faithfulness, He found none (Isaiah 41:28-29); so He provided His own faithful Servant Who would serve in and of Himself as a New Covenant and as the light of the world (Isaiah 42:1-9).
Understanding the wilderness temptation leads us to properly appreciate the last fulfillment formula of Matthew’s introduction to the King (Matthew 4:12-17). The wilderness temptation which so closely connects Jesus to Israel reminds us that the king stands in for the kingdom (2 Samuel 7:14-26; 24:1-25). In fact, He brings the kingdom with Him (Matthew 4:17). While some Jewish religious leaders might be surprised that the Kingdom is not already centered around the Temple in Jerusalem (John 3:3), they would be even more shocked that the light of God’s kingdom in Christ would show up in a place like Galilee (John 1:46; 7:52). The arrival of God’s kingdom in Christ outside of Jerusalem, in the wilderness, away from the temple and in Galilee of the Gentiles is an expression of both judgment and salvation. This echoes the same dynamic of Isaiah’s prophecy in context. Matthew quotes Isaiah 9:1-2, “Nevertheless the gloom will not be upon her who is distressed, As when at first He lightly esteemed The land of Zebulun and the land of Naphtali, And afterward more heavily oppressed her, By the way of the sea, beyond the Jordan, In Galilee of the Gentiles. The people who walked in darkness Have seen a great light; Those who dwelt in the land of the shadow of death, Upon them a light has shined.”
Matthew is not jumping at an odd coincidence or forcing a strange connection. In both Matthew 4 and Isaiah 8-9, the light shining on those in Galilee accords with judgment upon those in Jerusalem. Jesus’ answers to Satan in the wilderness (Matthew 4:1-11) accord with the prophet’s rebukes in Isaiah 8:11-22 which lead up to this prophecy in Isaiah 9:1-2. As God’s new covenant “sanctuary/holy place” (Isaiah 8:14), Jesus serves as a stumbling stone and rock of offense to the Templites (John 2:13-22; c.f. 1 Peter 2:8). While Jerusalem stumbles, falls and is broken (Isaiah 8:15; c.f. Psalm 91:11-12), Jesus, God’s beloved Son, waits upon His Father and hopes in Him (Isaiah 8:17). He comes as the return from exile (Shear-Jashub—Isaiah 7:3; Matthew 1:17) and as God with man (Immanuel—Isaiah 7:14; Matthew 1:22). He thus fulfills the signs and wonders of Isaiah and his children (Isaiah 8:18). Those who succumb to Satan’s ways do not depend upon God’s word (Isaiah 8:20) and curse God in their hunger (Isaiah 8:21). Thus there is darkness upon them (Isaiah 8:22). Yet, hope remains in the promised Child, Immanuel (Isaiah 9:6-7). So we see that the light of the Messiah is God’s ultimate response to His failed covenant people who test Him (Isaiah 7:12-13; Isaiah 9:1-2). Clearly, Matthew’s last fulfillment passage in his introduction is not an unsound hermeneutical gambit, but a deeply calculated line. The same can be said of each of these seven fulfillment passages. By meditating on the intertextual richness of Matthew’s introduction to the King (Matthew 1:1-4:25), we are provided the needed hermeneutics to understand Matthew’s introduction to the Kingdom (Matthew 7:1-8:1).
The Sermon on the Mount: Thought Structure
