From the reviews of Jesus of Nazareth by Pope Benedict XVI – Chapter List Here
Introduction: Jesus in Galilee, Fulfilling Prophecy
The Gospel of Matthew places significant emphasis on the geography of Jesus’ ministry, particularly by beginning the narrative of the Sermon on the Mount in Galilee. Galilee, regarded as “Galilee of the Gentiles,” was seen as a marginal region, half-pagan, far from the religious epicentre of Jerusalem. Pope Benedict XVI highlights the significance of this in Jesus of Nazareth, emphasising that it was precisely from this unexpected place that the “great light” foretold by the prophet Isaiah (Isaiah 9:1) would dawn. Matthew’s Gospel situates Jesus as the fulfilment of Old Testament prophecy, connecting Jesus’ mission to the universal significance of his message, which transcends the boundaries of traditional Jewish expectation.
Benedict XVI points out that this choice of location—far from Jerusalem, the centre of Jewish religious authority—indicates the broader scope of Jesus’ mission. Jesus did not come to restore political or national sovereignty but to fulfil a divine promise that would extend to all nations. In this way, Galilee is more than just a backdrop; it serves as a profound symbol of how Jesus’ teachings are intended to reach both Jews and Gentiles alike. This sets the stage for the universal nature of the Sermon on the Mount.
Jesus as the New Moses: The Authority of the Teacher
The Sermon on the Mount begins with a deliberate action on Jesus’ part: “Seeing the crowds, he went up on the mountain, and when he sat down his disciples came to him. And he opened his mouth and taught them” (Matthew 5:1-2). For Benedict, this moment is not a casual introduction; it signifies Jesus’ authoritative role as the new Moses. By sitting down, Jesus adopts the traditional posture of a teacher with plenary authority. This mirrors the way rabbis taught, particularly those who were regarded as having authority from God, such as those who “sit in Moses’ seat” (Matthew 23:2). However, unlike the rabbis who derive their authority from Moses, Jesus speaks with an authority that surpasses that of Moses.
This action symbolises the beginning of Jesus’ role as the new lawgiver. Moses received the Torah from God on Mount Sinai, and now Jesus, on this unnamed mountain, delivers the new Torah—the Sermon on the Mount. His seating posture is a clear indication of his divine role. As Benedict points out, Jesus does not limit his teaching to a select group; his discipleship is open to all who hear and follow his words. This inclusivity forms the basis of a renewed Israel that steps beyond its original boundaries and extends to the whole world.
The Mountain: A New Sinai
The mountain setting of the Sermon is symbolic in itself. Just as Moses received the Law on Mount Sinai, Jesus delivers his new teaching from a mountain, which Benedict describes as the “new Sinai.” The mountain is traditionally a place of divine revelation, a place where God speaks directly to his people. However, this mountain is different from the imposing Sinai of the Old Testament. Instead of the thunder, fire, and fear associated with Moses’ ascent, the atmosphere here is one of peace, intimacy, and direct communion with God. This is significant because it illustrates the transformation from the old covenant of fear and awe to the new covenant of grace and love.
Benedict further explains that the mountain is also a symbol of Jesus’ communion with the Father. Jesus does not simply deliver teachings of his own accord; he speaks from his intimate relationship with God. This is what makes his teachings divine. The “mountain” where Jesus prays becomes the place of his teaching, underscoring the connection between prayer, communion with God, and the proclamation of divine truth.
The Sermon: A Universal Message
The universality of Jesus’ message is particularly emphasised in the comparison between Matthew’s and Luke’s versions of the Sermon on the Mount. While Matthew presents Jesus teaching from the mountain, Luke describes him standing on the plain (Luke 6:17). This shift in geography reflects a shift in audience. Luke’s version, directed more towards a Gentile audience, highlights the broader scope of Jesus’ teachings. Standing on the plain symbolises accessibility, a message not just for Israel but for the whole world.
Despite these differences, both accounts stress the authority of Jesus’ words and the fact that the Sermon on the Mount is addressed to all people. Benedict underscores that while Jesus’ message is universal, it also demands a personal response. Discipleship is not merely about hearing the words; it requires following Jesus and entering into a deeper relationship with him. Only by following Jesus can we fully grasp the meaning of his teachings.
The Sermon as the New Torah
Benedict XVI stresses that the Sermon on the Mount is not just a set of ethical guidelines, but the new Torah, fulfilling the promise of the Old Testament. Jesus speaks as the new Moses, but his teaching is not confined to Israel alone. The Sermon represents a new covenant that opens the doors to a broader understanding of God’s law, one that encompasses the entire world. Jesus does not replace the Law but fulfils it in a way that transcends its original boundaries.
The Sermon on the Mount, therefore, is not a rejection of the old law but its fulfilment. Jesus does not abolish the commandments but calls for a deeper righteousness that goes beyond mere observance. As Benedict puts it, this righteousness is not about following rules for their own sake but about living in communion with God.
Conclusion
In Jesus of Nazareth, Pope Benedict XVI presents the Sermon on the Mount as a profound revelation of Jesus’ identity and mission. As the new Moses, Jesus brings a new Torah that is open to all people, Jew and Gentile alike. His authority is not derived from tradition but from his intimate communion with the Father. The Sermon on the Mount thus stands as a universal message of discipleship, calling all who hear to follow and live by the deeper principles of the Kingdom of God.
From the reviews of Jesus of Nazareth by Pope Benedict XVI – Chapter List Here
