2:18 A voice was heard: A citation from Jer 31:15. • Jeremiah looks to Ramah, a city five miles north of Jerusalem, as a place of sorrow and exile. The Assyrians first devastated northern Israel in the eighth century B.C. by sweeping through the land and engulfing the city (Is 10:29; Hos 5:8); later the Babylonians conquered the southern tribes in the sixth century B.C., and Ramah became the assembly point for hauling away captives (Jer 40:1). In both cases, some Israelites were killed, and others were carried into exile. Matthew sees Bethlehem as a new city of sorrow where many are killed and the young Jesus, representing Israel, is carried away. These two sites are linked with the burial place of Rachel: one tradition puts her tomb on the outskirts of Bethlehem, where she gave birth to Benjamin in sorrow (Gen 35:17-19), while another locates it in the tribal territory of Benjamin near Ramah (1 Sam 10:2; cf. Josh 18:25). Back to text.
2:22 Archelaus: Son of Herod the Great. After Herod's death, the Roman emperor Augustus divided his kingdom among his three sons. Archelaus was given the title "ethnarch" of Judea, Idumea, and Samaria. He quickly acquired a reputation like his father's, governing with a ruthless and heavy hand. He was eventually banished by Augustus to Gaul in A.D. 6. Joseph took Mary and the Child north to the district of Galilee, where Archelaus' younger brother, Herod Antipas, ruled as tetrarch until A.D. 39. Back to text.
2:23 Nazareth: An obscure Galilean village nowhere mentioned in the OT. It was insignificant in the eyes of many Jews (cf. Jn 1:46). He shall be called a Nazarene: No OT prophecy corresponds to this exact wording. Matthew apparently paraphrases the message of several prophets into a summary statement about the Messiah. • The paraphrase is based on a word association between Jesus' home of Nazareth and the Hebrew word netser, translated as "branch" in Is 11:1. Isaiah used the image of a branch growing from a stump to signify hope for the kingdom of David. The great Davidic tree (dynasty) had been cut off since the Exile, but the sprouting branch indicated that God would raise up another king from the hopeless situation. Later prophets used this same image to signify the Messiah-king (Jer 23:5, 33:14-16) who would build the Temple (Zech 3:8, 6:11-13). See notes on Mt 1:17 and 16:18. Back to text.
3:1 John the Baptist: The forerunner to the Messiah. A Levite (Lk 1:5) and relative of Jesus (Lk 1:36), John was considered a prophet by many Jews (21:26) and even by Jesus himself (11:9). His message was accompanied by an austere life of penance and self-denial (CCC 523). • John's clothing (3:4) recalls the OT prophet Elijah who "wore a garment of haircloth, with a belt of leather about his loins" (2 Kings 1:8). A figure like Elijah was expected to return before the Messiah (Mal 4:5) to begin restoring the tribes of Israel (Sir 48:10). Back to text.
3:2 kingdom of heaven: The overarching theme of Matthew's Gospel. The expression appears 32 times in the Gospel and is equivalent in meaning to "the kingdom of God" (see, e.g., 19:23-24). In their original Jewish context, the words "of heaven" helped to distinguish the kingdom proclaimed by John (3:2) and Jesus (4:17) from popular hopes for a literal restoration of Israel's political empire (cf. Acts 1:6). Instead, it is a kingdom that comes from the Father in heaven (Mt 6:10). The presence of the kingdom is mediated through the Church in history (16:18-19); its full manifestation, however, awaits the coming of Christ in glory (25:31-46) (CCC 541, 669-71). See introduction to Matthew: Themes. Back to text.
3:3 The voice of one crying: A quotation from Is 40:3. • Isaiah's oracle outlines John's mission: he is the important figure who prepares the way of the Lord. All four Gospels connect Isaiah's words with John's ministry (Mk 1:3; Lk 3:4; Jn 1:23). See note on Lk 3:4-6. Back to text.
3:6 the river Jordan: Runs along the eastern side of Palestine. Its headwaters begin north of the Sea of Galilee, and it flows southward into the Dead Sea. • In the OT, the Jordan is associated with God's deliverance. Like the Red Sea, it parted so that the Israelites could cross over on dry ground and inherit the Promised Land (Josh 3:14-17). Naaman the Syrian was cleansed from leprosy at this location when he "dipped" (LXX: ebaptisato) seven times in the river at the command of Elisha (2 Kings 5:14). Both OT events prefigure the saving power of the Sacrament of Baptism (CCC 1222). Back to text.
3:11 I baptize you: John's baptism differed from sacramental Baptism, which confers forgiveness and the regenerating grace of justifying faith (Acts 2:38). His was a visible token of repentance and preparation for the Messiah (cf. Is 1:16; Heb 9:10; CCC 718). with water: John administered a baptism by water alone as a sign of purification. But as was shown in Noah's day, water alone cannot cleanse the soul; the sinfulness of man's heart remained unchanged even after the flood (Gen 6:5; 8:21). Only the Sacrament of Baptism infuses the Holy Spirit (Jn 3:5) and marks one's adoption into God's family (28:19) (CCC 1265). with fire: A symbol of God and his purifying judgment (Deut 4:24; Sir 2:5; Is 4:3-5; Acts 2:3-4; CCC 696). Back to text.
Word Study
Righteousness (Mt 3:15)
Dikaiosune (Gk.): denotes the uprightness and faithfulness of God and his people (Deut 6:25; Is 48:18). The word is part of a distinctive covenant vocabulary found throughout the Bible. It is used seven times in Matthew and 85 times in the rest of the NT. (1) God's righteousness is characteristic of his being (holy) and revealed through his saving deeds and care of Israel (Deut 32:4; Is 5:16; 42:6). God is righteous because he perfectly fulfills his covenant with Israel as a divine Father. The NT builds on this foundation: God now demonstrates his righteousness through the saving work of Jesus Christ. The New Covenant is ratified by Jesus' obedience to the Father (Mt 3:15; Rom 3:21-26) and is proclaimed in the gospel (Rom 1:16-17). (2) For God's people, righteousness is a New Covenant gift from Christ. It is first given in Baptism and received by faith (Rom 5:17). It denotes one's restored relationship with God as an adopted son or daughter. This gift of righteousness can increase through love and obedience to God's covenant Law (Mt 5:6; 6:33; Rom 6:16; Eph 4:24; 1 Pet 2:24; 1 Jn 3:7).
3:15 it is fitting: Jesus is sinless and has no need for John's baptism (Heb 4:15; 1 Pet 2:22). He nevertheless submits to the rite to identify with sinners and align himself with God's plan. Jesus performs Old Covenant regulations to fulfill and perfect them in the New (5:17; cf. Lk 2:21-28; CCC 536). • Mystically (St. Thomas Aquinas, ST 3, 39, 8), Jesus' baptism prefigures the Christian sacrament. The water, Spirit, and divine voice signify the effects of Baptism whereby the soul is cleansed (Acts 22:16), the grace of the Holy Spirit is imparted (3:11; 1 Cor 12:13), and the recipient is adopted as a beloved child of God (3:17; Gal 3:26-27; CCC 537). Back to text.
3:16 the heavens: The episode reveals the Blessed Trinity: the Father speaks, the Son is baptized, and the Holy Spirit descends as a dove. Back to text.
4:1-11 Matthew's temptation narrative recounts 5 Jesus' spiritual preparation for ministry. • The event contrasts the disobedience of ancient Israel with the obedience of Jesus, representative of the new Israel: (1) Israel and Jesus are both called God's son (3:17; Ex 4:22); (2) the temptations of both Israel and Jesus are preceded by a baptism (3:13-17; 1 Cor 10:1-5); (3) Israel was tested for 40 years, Jesus is tempted for forty days and forty nights (4:2); (4) Israel failed its wilderness testing, while Jesus triumphs over Satan through obedience and self-abasement (4:11). These parallels are supported by Jesus' three responses (4:4, 7, 10) to the devil taken from Deut 6-8. These texts (Deut 8:3; 6:16; 6:13) warned the Israelites against disobedience and reminded them of God's provisions in the wilderness (CCC 538-39). • Morally (St. John Chrysostom, Hom. in Matt. 8): Jesus' victory sets an example for Christian obedience. Earthly life is a wilderness trial for God's people en route to the land of heaven. Through this probationary period, God wills the faithful to overcome temptations from the world, the flesh, and the devil. Triumph is possible through penance and obedience to God's word. Rather than earthly bread and power, the faithful must desire the food of God's will and the humility of Christ (11:29; Jn 4:34). The battle successfully won merits heavenly comfort in the company of angels (4:11). The Church annually reminds us of this life-long vocation during the 40 days of Lent (CCC 540, 2849). Back to text.
4:1 tempted: Having witnessed the Father's declaration (3:17), Satan tests Jesus' identity as the Son of God. He tempts Jesus to embrace an earthly and political mission (4:89) and seeks to divert him from suffering and death. Peter is later rebuked as "Satan" (16:23) when he refuses to accept Jesus' path of suffering (16:21). • The Second Council of Constantinople (A.D. 553) condemned the view that Jesus was impeccable only after his Resurrection (can. 12). On the contrary, Christ is a divine Person and so could not have sinned at any time during his earthly life (Jas 1:13; 1 Jn 3:5). Furthermore, his temptations came entirely from the suggestions of the devil and had nothing to do with the inner struggles and disordered desires of fallen human nature that we experience (Jas 1:14-15). Back to text.
4:6 it is written: Both Jesus (4:4, 7, 10) and Satan (4:6) quote from Scripture. Whereas Jesus handles Scripture with reverence and sensitivity, Satan misconstrues its meaning. • Satan's use of Ps 91:11-12 violates its original meaning. The psalm encourages trust and faith in God's protection; it does not advocate testing him. Jesus' proper interpretation of Deut 6:16 (4:7) excludes the possibility of twisting Ps 91 to justify testing God. Back to text.
4:12 Galilee: The uppermost region of Palestine, north of Judea and Samaria. In ancient Israel, Galilee was home to several of the nation's 12 tribes. After military devastations by the Assyrians in the eighth century B.C. (2 Kings 15:29), Galilee was ruled separately from Judea and Samaria for most of its history extending into NT times. While some Jews resided in Galilee when Jesus lived there, many were descendants of the northern tribes of Israel who lived alongside Gentile immigrants. Even after the NT period, the Jewish Mishnah (A.D. 200) consistently refers to Galileans as "Israelites", as distinct from southern "Jews" or "Judeans" (cf. 10:5-6; Jn 1:47). Jesus chose Galilee as the place to restore the "lost sheep of the house of Israel" (15:24), regather his scattered disciples (26:31-32), and send them on a worldwide mission (28:7, 10, 16-20). Back to text.
4:15-16 The land of Zebulun . . . dawned: A citation I from Is 9:1-2 concerning the land allotments of two Israelite tribes, Zebulun and Naphtali. Since these Galilean regions were the first to be ravaged by Assyrian invasions from 733 to 732 B.C. (2 Kings 15:29), Jesus targets Galilee as the place to begin reversing the tragedies of Israel's history by restoring the 12 tribes in the New Covenant (cf. 15:24; 19:28; Rev 7:4-8). • Isaiah foresees a "latter time" (Is 9:1), when God will restore hope to Galilee. Matthew links this with Jesus' residence in "Capernaum" (4:13), a town north of the Sea of Galilee where the tribal territories of Zebulun and Naphtali intersect. Matthew's sustained interest in the Davidic kingship of Jesus suggests that the fuller context of this oracle is also significant. Isaiah 9:1-2 prefaces an Immanuel prophecy of the birth of a new king who will sit "upon the throne of David" (Is 9:7) and restore this light of hope to Galilee (cf. Lk 1:32-33). Back to text.
4:18-22 fishermen: A common Galilean occupation. Matthew emphasizes the promptness of the disciples' response to Jesus (Immediately 4:20, 22). Three of them—Peter, James, and John—enjoyed a special relationship with him (17:1; 26:37). • God's New Covenant grace builds upon, perfects, and elevates our human nature. The natural skills of these fishermen are thus raised to a new and spiritual level by grace, enabling them to gather souls for the kingdom as missionaries in the Church. Back to text.
4:23 synagogues: Buildings for Jewish worship, prayer, and instruction in the Scriptures. They also served a more general function as community centers within rural villages. Assemblies were held on the Sabbath (in the evening) and the liturgy centered on the proclamation and explanation of the Hebrew Bible. Since these are unmentioned in the OT, the origin of the synagogue is uncertain. Their beginning may be linked with teaching centers in the 48 Levitical cities (Num 35:1-8) or to the return of the Jewish exiles from Babylon in the sixth century B.C. Since Jewish males were required to travel to the Jerusalem Temple only three times annually (Deut 16:16), the synagogue was a complementary site for non-sacrificial worship and education during the remainder of the year. Back to text.
4:25 Decapolis: Literally, the "ten cities". These were predominantly Gentile cities in Palestine, and most were located east of the river Jordan. They are known for their distinctive Hellenistic (Greek) architecture. Back to text.
5:1-7:29 The Sermon on the Mount encapsulates the Law of the New Covenant. It is a collection of Jesus' teachings on Christian living and his perfection of Old Covenant moral laws (5:17). As the first of five discourses in Matthew (see outline), the sermon envisions our heavenly destiny based on acceptance or rejection of Jesus and his teaching (CCC 1965-68). Back to text.
5:1 on the mountain: The setting recalls the giving 5 of the Law on Mt. Sinai (Ex 19-24). However, Moses brought the Law down the mountain to the people, whereas Jesus delivers his teaching to disciples who have come up the mountain. • The mountain signifies the higher precepts of righteousness, for the precepts given to Israel were lower. God gave lesser laws to those requiring the bonds of fear, but higher laws to those ready to be set free by love. The higher precepts are for the kingdom of heaven, just as the lower precepts were for a kingdom on earth (St. Augustine, On the Sermon on the Mount 1, 1, 2). he sat down: The posture of a Jewish rabbi speaking with authority (cf. 23:1-2; Jn 8:2). Back to text.
Word Study
Blessed (Mt 5:3-10)
Makarios (Gk.): An adjective meaning "fortunate" or "blessed". It is found 13 times in Matthew and 37 times elsewhere in the NT. The term is not used as an invocation of God's blessing but as a declaration that a person has either received a blessing from God (Mt 16:17; Rom 4:7) or can expect to receive his blessing in the future (Jas 1:12; Rev 14:13; 22:14). This distinction has its roots in the OT, where wisdom beatitudes congratulate those who enjoy divine benefits and favorable circumstances in the present (Job 5:17; Prov 3:13; Sir 25:8-9) and eschatological beatitudes promise the rewards and consolations of God in the future (Ps 1:1-6; Is 30:18; Dan 12:12). The beatitudes of the Sermon on the Mount are of the latter type, for they announce that the blessings of the New Covenant will be fully realized in heaven. Some do promise blessings that are partly enjoyed in this life, but all of them look beyond the struggles and hardships of this life to the eternal blessedness of the life to come (Mt 5:11-12).
5:3 the poor in spirit: Those who recognize their need for God and his grace. Unattached to this world, they find their security in the Lord and rely on his mercy rather than their merits or material wealth. The spiritually poor can also be economically poor, for these are often rich in faith (Jas 2:5). Full possession of the kingdom will be theirs at the final Judgment (Mt 25:34) (CCC 2544-47).Back to text.
5:4 those who mourn: Those who lament the present state of this life. This includes weeping for sins as well as the grief that comes when the saints are made to suffer for their faith. In the life to come, they will be comforted by God, who wipes away every tear (Rev 7:17). Back to text.
5:5 the meek: Those who appear powerless and insignificant in the eyes of the world. Far from being weak, however, the meek possess an inner strength to restrain anger and discouragement in the midst of adversity. Meekness is exemplified in the life of Moses (Num 12:3) and especially Jesus (11:29; 21:5). In the end, the meek will inherit the earth (or "the land" as in Ps 37:11). This refers either to heaven itself, envisioned as a new Promised Land (Heb 11:16), or to the new creation that is to come (Rom 8:21; Rev 21:1). Back to text.
5:6 those who hunger and thirst: Those who yearn to live rightly according to the will of God. Their first priority is to seek the Lord's kingdom and righteousness (6:33) as the most necessary sustenance of life (cf. Jn 4:34). Ultimately, they will be satisfied by God in eternal life (25:46). Back to text.
5:7 the merciful: Those who imitate the Father's mercy (Lk 6:36) by extending forgiveness to others (Mt 18:21-22, 33). The merciful are patient and understanding in bearing with others' faults, and they are generous in aiding the needy by works of charity and compassion (6:2-4; 25:34-40). When the final Judgment comes, they will receive the mercy that lasts forever (6:14; Jas 2:13) (CCC 2447). Back to text.
5:8 the pure in heart: Those who act with integrity and serve the Lord unselfishly. In biblical terms, the heart is the hidden center of the person where one's thoughts, words, actions, and emotions are said to originate. A pure heart is undefiled by evil and lustful thoughts (5:27-30; 15:18-20) and finds its true treasure in heaven (6:19-21). In eternity, the pure in heart will see God as the angels do even now (18:10; 1 Cor 13:12; Rev 22:4). Catholic theology calls this unmediated union with God in heaven the Beatific Vision (CCC 2517-19).
5:9 the peacemakers: Those who sow peace in the world (Jas 3:18). Partly, this means striving to live at peace with others (Heb 12:14); ultimately, it means sharing the gospel so that others can be reconciled with God and live in the peace of Christ (Rom 5:1; Phil 4:7). Peacemakers will be called children of God (Mt 5:45). The gift of divine sonship is both a present possession of believers (Rom 8:14-16; 1 Jn 3:1) and a future hope linked with the resurrection of the body (Rom 8:23) and the glory of eternal life (Rev 21:7) (CCC 2305). Back to text.
5:10 those who are persecuted: Those who are slandered, abused, or oppressed for their public witness to Christianity. They are targets of the world's hatred (Jn 15:18-19) because of their commitment to the righteousness of the gospel (1 Pet 3:14). Persecuted disciples can expect a great reward in the coming kingdom of heaven (Mt 5:12). Back to text.
5:13-14 Two illustrations show that disciples must be true to their calling lest they render themselves useless for the kingdom. Being the salt of the earth, they are to season and preserve the world with peace (Mk 9:50) and gracious speech (Col 4:5). Being the light of the world, they are to bear witness to Jesus and his message (Jn 1:9; 8:12). • Both images have links with the OT. Salt is associated with the covenant of priesthood made with Aaron and his descendants (Num 18:19) as well as the covenant of kingship made with David and his descendants (2 Chron 13:5). Light is associated with the OT vocation of Israel to make the truth and justice of God shine out to all nations (Is 42:6; 49:6). Back to text.
5:14 a city set on a hill: An allusion to Jerusalem on Mt. Zion. It is a visible sign of the eternal city that awaits the saints in heaven (Gal 4:26; Heb 12:22; Rev 21:2). Back to text.
5:16 your Father: Earlier chapters make no mention of the Fatherhood of God. In the Sermon on the Mount, however, Jesus calls God "Father" a total of 17 times (chaps. 5-7). • God's Fatherhood is the deepest mystery of his identity; from eternity he fathers a divine Son (Jn 1:1), and throughout history he adopts us as his children in Christ (Jn 1:12; Gal 4:4-7). Back to text.
5:17 the law and the prophets: A shorthand expression for the entire OT. to fulfil them: Jesus completely fulfilled the Mosaic Law and OT prophecies (1:23; 2:6, 15; 4:15-16; Lk 24:44-47). The Greek word translated fulfil means "to make complete". The New Covenant thus includes and concludes the Old Covenant; it both perfects it and transforms it. While sacrificial laws of the OT expired with the sacrifice of Jesus, the moral Law (Ten Commandments, etc.) was retained and refined (5:21, 27, 43; 19:17). In the Christian life, the power of God's Spirit is necessary if we are to obey the Law and grow in holiness (cf. Rom 8:4; CCC 577-81, 1967). Back to text.
5:18 an iota: Corresponds to the smallest letter of the Hebrew alphabet (yod). a dot: Tiny extensions that distinguish similar-looking Hebrew letters from one another. Back to text.
5:20 your righteousness: Jesus inaugurates a new and climactic phase in salvation history. He introduces a New Covenant standard of righteousness that surpasses the real, but insufficient, righteousness of the Old Covenant (cf. Deut 6:25; Is 48:18). The Old Covenant governed the temporal affairs of the earthly kingdom of Israel. The Mosaic Law (especially Deuteronomy) was designed to establish and maintain Israel as a nation-state in the land of Canaan. Its laws regulated public behavior to maintain civil order; it thus erected an outward standard of righteousness that defined God's people as a nation. Jesus invites the scribes and Pharisees to recognize the Mosaic Law as God's temporary arrangement for Israel (cf. Mt 19:8). It was a means of drawing them closer to God by separating them from the sins of the Gentiles (Lev 15:31; 20:26). Eventually, the Israelites expected a day when God would write his Law on their hearts (Jer 31:31-34; cf. Deut 30:6; Ezek 36:25-27). Christ's New Covenant signals the dawning of this great day when he perfects the moral laws of the Old Covenant and brings that covenant's temporary and national phase to a close. He implements a new level of covenant righteousness that stretches beyond the boundaries of the Old Law in two directions. (1) Outwardly, the scope of the New Covenant is wider than the one nation of Israel; it encompasses an international kingdom in the Church. All nations can now share in God's blessing and become his covenant people. (2) Inwardly, the New Covenant penetrates to the heart; it reaches within to govern personal and private life by a maximal standard of holiness. As the Old Covenant formed virtuous citizens in Israel, so the New Covenant generates saints in the Church (CCC 196368). See also word study: Righteousness at Mt 3. Back to text.
5:21-48 Sometimes called the "Six Antitheses". Jesus acts with divine authority to perfect and deepen the moral codes of the Mosaic Law (cf. 7:29). Each antithesis follows a similar format: Jesus cites the Old Law, saying, you have heard that it was said (5:21, 27, 31, 33, 38, 43), and responds with the refrain, But I say to you (5:22, 28, 32, 34, 39, 44). The pattern underscores Jesus' authority as a new Moses and the lawgiver of the New Covenant. See notes on Mt 2:16 and 17:5. Back to text.
5:21 You shall not kill: Jesus reaffirms that murder is unlawful (Ex 20:13; Deut 5:17) but introduces a new dimension to the civil law. Not only acts of murder but even personal anger (5:22) and private slander (5:22) constitute a violation of the New Law. Degrees of personal guilt are illustrated (5:22) by an escalating movement from a local court verdict ("judgment"), to the Jewish Sanhedrin ("council"), to eternal punishment ("hell"). At each step, the judgment corresponds to the severity of the sin (CCC 2302). Back to text.
5:22 You fool!: The Greek transliterates an Aramaic term that implies a lack of intelligence. It is an insult that means something like "empty head" or "numskull". the hell of fire: The Greek expression (also in 5:29-30) denotes the Valley of Gehenna south of Jerusalem. It served as a large dump where garbage was burned continually. Jesus uses the image to illustrate the frightful reality of damnation (CCC 1034-35). See word study: Hell at Mk 9. Back to text.
5:27 adultery: Like the Mosaic Law, Jesus forbids acts of adultery (Ex 20:14; Deut 5:18). Yet he extends the prohibition to forbid even personal lust and interior thoughts of impurity. Looking and thinking "lustfully" (5:28) already violate the New Law, even if the exterior act of adultery is not committed (CCC 2380). Back to text.
5:29 pluck it out: A figurative overstatement, not a literal command of self-mutilation. Jesus uses alarming images to underscore the severity of sexual sins (cf. 18:7-9); extreme measures are needed to avoid occasions of sin, the sins themselves, and the eternal punishment they lead to. Back to text.
5:31 a certificate of divorce: Divorce and remarriage were permitted under the Old Covenant only because of Israel's sinfulness (19:8; cf. Deut 24:1-4). In the New Covenant, remarriage leads to adultery (CCC 2382). except on the ground of unchastity: Matthew alone records this added "exception clause" (cf. 19:9). For the meaning of this clause, see topical essay: Jesus on Marriage and Divorce at Mt 19. Back to text.
5:33 not swear falsely: Jesus forbids oath swearing for private purposes. Oaths are important, however, in the public sector for the good of society. Judges, doctors, soldiers, politicians, and other professionals swear oaths for public service. Oaths are also sworn to make or renew covenants (cf. Heb 6:13-18). In every context, God's holy name is invoked to bring divine assistance (blessing) to the upright and divine punishment (curse) to those who violate their oaths. In Jesus' day, the practice of oath swearing was sometimes mishandled; people would swear private oaths for personal advantage. By invoking something other than God's name (heaven / earth / Jerusalem; 5:34-35), oaths were taken lightly or even disregarded (23:16-22). Jesus denounces this, teaching that truthfulness and integrity should govern private life. Matthew recounts three episodes where such illicit oaths are sworn for personal purposes (14:7; 26:72, 74; 27:25) (CCC 2153-54). Back to text.
5:38 An eye for an eye: Jesus forbids the misuse of Mosaic civil law to justify private vengeance. Exodus 21:24 was meant to limit retribution; it was never an invitation to inflict punishment for personal injuries or extend personal vengeance beyond the injury suffered (cf. Lev 24:20; Deut 19:21). The punishment had to fit the crime but not exceed it. Jesus eliminates such a policy of retaliation from personal life (cf. Rom 12:17). Back to text.
5:41 if any one forces you: Roman soldiers in NT Palestine reserved the right to recruit and compel Jews into temporary service. Simon of Cyrene was forced under this custom to carry Jesus' Cross in 27:32. Jesus calls for ungrudging generosity beyond the required call of duty. Back to text.
5:43 love your neighbor: A reference to Lev 19:18. Jesus considers it one of the two great commandments of the Mosaic Law (22:39). Unlike Jesus, however, some Jews held a narrow interpretation of neighbor, restricting it only to one's fellow Israelite (cf. Lk 10:29-37) (CCC 1933). hate your enemy: Probably a reference to Israel's warfare laws in Deut 20. Because Gentiles in Canaan worshiped false gods, they were enemies of God. Moses thus called Israel to exterminate them under Joshua and the Judges, lest Israel imitate their idolatry (cf. Ex 23:32-33; Ps 139:19-22). Against this background, Jesus counters Jewish disdain for Gentiles who continue to live in Palestine. He broadens the meaning of neighbor to include Gentiles, even their Roman persecutors. The Father's impartial treatment of all people is a model for Christian mercy (5:45). Back to text.
5:48 You . . . must be perfect: Jesus advocates moral righteousness higher than the Old Covenant—it is a standard of mercy. Just as Israel was to imitate God in being "holy" (Lev 19:2), so Jesus calls the Church to imitate God's perfect compassion (Lk 6:36). The Father is kind and merciful to the good and evil alike, so his children must extend mercy even to their enemies (5:7; Lk 10:29-37; Jas 2:13). See note on Lk 6:36 (CCC 1968, 2842). Back to text.
6:1-18 Jesus reaffirms three traditional works of mercy honored by Jews (cf. Tob 12:8-10): almsgiving (6:2-4), prayer (6:5-15), and fasting (6:16-18) (cCC 1434, 1969). piety: Literally "righteousness", as in 3:15; 5:6, 20; 6:33. See word study: Righteousness at Mt 3. Jesus does not challenge these practices in themselves; he warns against performing them for public esteem (CCC 1430). Back to text.
6:2 give alms: Charitable gifts given to the poor (Sir 17:22; Lk 3:11; CCC 2447). hypocrites: Refers to "actors" or "stage players". Jesus may have certain scribes and Pharisees in mind (cf. 23:5, 27-28) who perform outward devotions to be seen and praised by men. The exercise of one's faith can be public, so long as it flows from proper intentions (5:16). Back to text.
6:6 in secret: Private prayer stands in contrast to the false piety of hypocrites. It was Jesus' own custom to withdraw from the public and pray alone to the Father (14:23; Mk 1:35; Lk 9:18). Private prayer is a complement to communal prayer, not a rejection of it (cf. 18:20; Acts 1:12-14; CCC 2602, 2655). Back to text.
6:7 empty phrases . . . many words: Jesus briefly considers the false religiosity of Gentiles. Pagans would recite long litanies of divine names to gain the attention of gods. This was meant to ensure that the deity was addressed properly. Jesus considers the practice empty—i.e., devoid of faith and of love for the deity. Note that his warning is not aimed at repetitious or lengthy prayer in itself. With a pure heart, such prayer can be fruitful and intimate. Jesus himself prayed to the Father in Gethsemane three times "saying the same words" (26:44) and "all night" (Lk 6:12) before choosing the apostles (CCC 2668). Back to text.
6:9-13 The Our Father is a model of prayer. Given by God's Son, it is part of the family inheritance of God's children. It has seven petitions and can be divided into two parts: the first section (6:9-10) glorifies God, while the second half (6:11-13) petitions God about human needs (CCC 2765, 2781). Back to text.
6:9 Our: The first person plural (our, us, we) is prominent in the Our Father. It is thus a prayer for the Church (CCC 2768). Father: Jesus may have taught this prayer in Aramaic, a language related to ancient Hebrew and in common usage among first-century Jews. In this case, Jesus would have addressed the Father as "Abba", an affectionate title preserved elsewhere in the NT (Mk 14:36; Rom 8:15; Gal 4:6). While Jesus alone is the Father's Son by nature, we too become his children by the grace of divine adoption (Rom 8:14-16; Gal 4:4-7). As God's children in Christ (Jn 1:12), Christians now regard God as their Father in a more profound way than OT Israel had (Deut 32:6): they participate in God's divine life (2 Pet 1:4; 1 Jn 3:1; CCC 2766, 2780). Hallowed be your name: A petition that all would recognize God's name as holy (Ps 111:9; Lk 1:49). To call upon God's name is an ancient form of worship (Gen 4:26; Ps 116:17; Joel 2:32), and the Law warns against taking his name "in vain" (Ex 20:7) (CCC 2807). Back to text.
6:11 our daily bread: The Greek epiousios(translated daily) is used only here and in Lk 11:3 in the NT. It probably means "for tomorrow" or "for the future". The petition thus concerns food for the body and soul: (1) The necessities of life that fathers give their children is a form of daily bread. This may recall the manna that God provided each day for the Israelites in the wilderness (Ex 16:13-17). (2) Several Church Fathers interpret daily bread as a reference to the Holy Eucharist—a form of supernatural sustenance (Acts 2:46). The two connotations are connected, since Jesus advocates dependence on the Father for daily living (6:25-34) and later associates the manna with the Eucharist (Jn 6:30-40; CCC 2837). Back to text.
6:13 evil: Also translated "the Evil One", as in 13:19 (cf. Jn 17:15; 2 Thess 3:3). As such, it designates Satan, fallen angel and adversary of God. The petition is projected into the future: Christians pray for God's deliverance in the final days, when the devil and evil will be destroyed (Rev 20:10). Back to text.
6:17 anoint your head: Fasting was often a public practice accompanied by wearing sackcloth and putting ashes on one's head (Esther 4:3; Dan 9:3). While it was intended to express inner repentance, hypocrites utilized it to appear devout. Washing and anointing outwardly symbolize happiness and disguise one's inner commitment to God (Ruth 3:3; Ps 23:5; Is 61:3; CCC 1438). Back to text.
6:22 The eye is the lamp: An ancient metaphor (Tob 10:5; Prov 15:30; Sir 23:19). Jesus uses it to advocate generosity. Those with evil or unsound eyes are stingy with their belongings (Deut 15:9; Sir 14:8-10; cf. Mt 20:15); they are full of darkness (6:23). Those with sound eyes share their goods with the needy (4:7); they are filled with light. Back to text.
6:24 mammon: An Aramaic word meaning "wealth" or "property". Jesus warns that earthly possessions can threaten an undivided love for God. The NT elsewhere exposes the dangers surrounding money and the accumulation of temporal goods (13:22; Lk 12:13-21; 1 Tim 6:10; Heb 13:5; CCC 2113). Back to text.
6:28-30 Jesus teaches with the logic of Jewish rabbis: the lesser fact of God's care for lilies (6:28) implies God's greater concern for men (6:30; CCC 2830). • Anagogically: God supplies our physical needs to signify his greater concern for our spiritual needs. As his care for the lilies and the grass is outmatched by his provision of clothing for us, so the garments we receive prefigure God's desire to clothe us with glory and immortality in heaven (cf. 1 Cor 15:51-55; Rev 19:7-8). Back to text.
6:33 seek first his kingdom: Christians must prioritize the pursuit of holiness in their lives. This is not an excuse for laziness in practical matters (2 Thess 3:6-13) but a call to trust in the Father's care (Phil 4:6; CCC 2608). Back to text.
7:1-6 Jesus' teaching on judgment is two-sided. (1) He condemns judging other's faults (7:1-2; Lk 6:37). We are incapable of judging with fairness and accuracy since God alone knows the heart (Prov 21:2; Lk 16:15). (2) However, Jesus commands us to exercise critical discernment (7:6, 15-19; 1 Thess 5:21). Examination is necessary to avoid profaning what is holy (7:6) and embracing what is false (7:15). Back to text.
7:2 you will be judged: i.e., by God (theological passive). We set the standards of our personal judgment by our own conduct toward others (cf. 18:35). Back to text.
7:6 dogs . . . swine: Derogatory Jewish epithets for pagans (15:26-28). Dogs were generally undomesticated in Jewish culture, and most were stray scavengers. Swine were especially contemptible to Jews; they were unclean and could not be eaten (Lev 11:7-8; cf. Is 66:3). Jesus redirects these insulting labels to anyone inhospitable to the gospel, Jew or Gentile (cf. Phil 3:2; Rev 22:15). what is holy: In Judaism, holiness characterized anything consecrated for covenant worship. To treat holy articles in a common manner would profane them (Ex 29:37; Lev 22:10-16). Jesus carries this same notion into the New Covenant. The early Church applied this statement to the Holy Eucharist, a sacrament rightly withheld from the unbaptized (Didache 9:5). Back to text.
7:7 Ask . . . given you: Jesus advocates perseverance in prayer (cf. Lk 18:1; Col 4:2; 1 Thess 5:17). Answered prayers stem from upright and faith-filled intentions (Jas 1:5-8; CCC 2609). Back to text.
7:11 you then, who are evil: Indicates the pervasive sinful-ness of man. how much more: A rhetorical device familiar to Jewish rabbis and used also by the Apostle Paul (Rom 5:1517). See note on Mt 6:28-30. good things: i.e., the material necessities of life, as well as the grace to live as God's children. The Lk 11:13 parallel identifies the gift as the "Holy Spirit". Back to text.
7:12 do so to them: The "Golden Rule". It is similar to statements in the OT (Tob 4:15; Sir 31:15) and other world religions. While normally a negative statement (based upon not doing to others), Jesus states it positively (CCC 1970). Back to text.
7:13-14 the narrow gate: An image with various associations. (1) Cities surrounded by a fortified wall had gates to permit access. Main gates were wide and tall enough for caravans of people and animals; smaller gates permitted only pedestrian traffic. Jesus envisions the many passing with ease through a main gate. The few must exert greater effort to enter a narrow pedestrian gate (cf. 22:14). (2) The Jerusalem Temple had a series of gates that prohibited entry for the unqualified; only a privileged few had close access to God. This teaching of the "two ways" is common in the OT (cf. Deut 30:15-20; Ps 1; Wis 5:6-7; CCC 1696). Back to text.
7:15 false prophets: These so-called prophets appear harmless, yet their ministry breeds error, division, and immorality (cf. 24:24; 2 Pet 2:1-3). The distinction between true and false prophets is rooted in the OT (Deut 18:20-22; Jer 14:13-16). Back to text.
7:22 On that day: The Day of Judgment. Jesus is portrayed as the divine Judge (cf. 25:31-46; Jn 5:25-29; 2 Cor 5:10; CCC 678, 682). • God's sanctifying grace enlivens the soul, making it fit for heaven; it is the grace of divine Sonship. It is manifested through conformity with the Father's will by knowing and obeying Jesus (7:23; cf. Jn 17:3; 1 Jn 2:36). In Catholic tradition, sanctifying grace is distinct from graces that are manifest through miraculous works such as prophecy and exorcism. These charismatic graces are also heavenly gifts but are not conclusive evidence of one's personal sanctity or membership in the family of God (CCC 2003). Back to text.
7:24 like a wise man: True wisdom puts Jesus' teaching into practice and prepares for the future (cf. 25:1-13; Jas 2:14-26). his house: The parable reflects building conditions in NT Palestine. Houses made of mud brick were generally built during the dry season. When torrential rains arrived, only the house with a solid foundation resisted erosion and ultimate destruction (cf. Prov 14:11). • Jesus' reference to the wise man and his house alludes to King Solomon. He was known for his wisdom (1 Kings 3:10-12) and built the Lord's house (i.e., Temple; 1 Kings 8:27) upon a great foundation stone (1 Kings 5:17; 7:10; cf. Is 28:16). See note on Mt 16:18. • Morally: the enduring house (7:25) is like the soul; it is maintained only through labor and the materials of prayer and virtue grounded on Christ (Ps 127:1; 1 Cor 3:11). The foolish man neglects sound construction and maintenance, building on a weak foundation of wealth and earthly success. The Day of Judgment will expose the foundation and destiny of every spiritual builder (Prov 10:25; 1 Tim 6:17-19). Back to text.
7:29 one who had authority: Jesus' teaching differs from that of the scribes, who taught the already-existing traditions of Judaism. Jesus, cast as a new Moses, delivered "new teaching" (Mk 1:27) that excelled even the Mosaic Law in perfection (5:21-48). Jesus later denounced traditions that were incompatible with God's word (15:3-6) (CCC 581). Back to text.
8:1-9:38 Matthew assembles ten miracle stories. They portray Jesus bringing into the world a divine holiness that overpowers the causes of defilement: sin, disease, demons, and even death. The Jews, especially the Pharisees, considered those defiled by these things to be unclean and untouchable; Jesus, however, takes an offensive stance against evil and by his mighty words (8:13, 16, 26, 32; 9:6) and physical touch (8:3, 15; 9:21, 25, 29) heals the effects of sin. He was not only immune to uncleanness, but the superior power of his holiness went forth to purify others in his midst. These episodes also reveal Jesus' favor with the crowds (8:1, 16, 18; 9:8, 31, 33) as well as mounting opposition by skeptical authorities (9:3, 34). Back to text.
8:2 a leper: Leprosy infects human skin, garments, and homes (Lev 13-14). The skin disease was to be diagnosed by a Levitical priest. If the infection spread, the victim was pronounced ritually unclean and was excluded from the social and religious life of Israel. The Law required lepers to live in isolation and maintain a ragged appearance (Lev 13:45-46). Since contact with lepers rendered others unclean, it was shocking by Jewish standards for Jesus to cure the man by touching him (7:3). His ability is later recalled as a messianic credential (11:5). Back to text.
8:4 the gift that Moses commanded: The Law required anyone healed of leprosy to be examined by a Levitical priest (Lev 13:1-3). Upon approval, the individual would undertake procedures for cleansing and reinstatement into the covenant life of Israel. This entailed a sacrifice tailored to his ability to pay (Lev 14:1-32). • Symbolically (St. Augustine, Quaest. Evan. 2, 40): Jesus' cleansing of the leper signifies the Sacrament of Reconciliation. Leprosy represents mortal sin, the spiritual disease that extinguishes grace from the soul and impedes one's full participation in the Church. This condition can also be contagious and influence others through scandal and false contrition. The Levitical priest typifies New Covenant priests, who are instrumental in reconciling sinners with God and restoring them to spiritual health through the sacrament. Back to text.
8:5 centurion: A Roman military commander of 100 soldiers. Emphasis falls on his ethnic identity as a Gentile who has faith in Jesus (8:10). According to Luke, he was favorable to the Jewish nation and responsible for building a synagogue in Capernaum (Lk 7:5). Back to text.
8:8 Lord, I am not worthy: Demonstrates great faith and humility. Jesus "marveled" (8:10) that such virtue was displayed by a Gentile. • These words are adapted for use in the Roman liturgy. Unworthy to receive the Eucharist, Christians ask to be cleansed of personal faults and place their faith in the healing power of God's word (CCC 1386). Back to text.
8:11 sit at table: Alludes to an OT promise of a great feast to accompany the messianic age (Is 25:6-9). See note on Mt 22:2. Abraham, Isaac, and Jacob: Jesus hints at the universal spread of the gospel to all nations in the Church (28:19). • These OT patriarchs are linked with God's covenant oath to Abraham that all nations would eventually share his blessings (Gen 22:18; CCC 543). The covenant was renewed with Isaac (Gen 26:3-5) and Jacob (Gen 28:14). Back to text.
8:12 weep and gnash their teeth: Describes the pangs of the damned excluded from the heavenly banquet (22:13). • Similar language in the OT portrays the wicked who slander the righteous with hatred and disgust (Job 16:9; Ps 37:12; 112:10). Back to text.
8:17 He took our infirmities: A formula quotation from Is 53:4. Jesus fulfills this role by physical healings. Peter evokes the same OT context to speak also of Jesus' spiritual healing of sinners (1 Pet 2:24-25; cf. Is 53:5-6). • Isaiah foretold of a Servant figure who would take Israel's sins upon himself and heal God's people (Is 52:13-53:12). This Servant would inaugurate the restoration of the tribes of Israel and bring the Gentiles to the family of God (Is 49:6). Matthew sees Jesus in this role, ushering in the kingdom by expelling demons and healing diseases. The close relationship between sin and physical affliction is assumed (cf. Ps 107:17; Is 33:24; CCC 1505). Back to text.
8:22 Follow me: Discipleship is based on the imitation of Christ (11:29). Unlike the apostles, who left their occupations and families (4:19, 22; 9:9), this would-be follower of Jesus is hesitant to embrace the demanding call (8:21). bury their own dead: Burial was a sacred duty in ancient Judaism (Gen 50:5; Tob 4:3-4). Jesus singles out the custom to emphasize the greater importance of discipleship. Allegiance to Jesus must outweigh even family commitments (10:37; 19:29; Lk 14:26). Those who are spiritually dead (i.e., clinging to worldly concerns) can bury the physically dead. Jesus does not thereby undermine the propriety of burial but uses it as a stepping-stone to illustrate the higher demands of the Christian life. • The episode resembles Elijah's call of Elisha to be his follower (1 Kings 19:19-21). Unlike Elijah, however, Jesus denies the request to fulfill parental duties, showing that discipleship in the New Covenant has higher demands than in the Old. • Following Jesus, the Church considers burial a corporal work of mercy (CCC 2447). Back to text.
8:23-27 Here Jesus reveals his divine authority over creation. See note on Mt 8:27. • Jesus' stilling of the storm parallels the experience of Jonah in the OT (Jon 1:116). (1) Both set sail on a boat (8:23; Jon 1:3); (2) both are caught in a storm on the sea (8:24; Jon 1:4, 11); (3) both are found asleep (8:24; Jon 1:5); (4) both are accompanied by frightened sailors (8:24-26; Jon 1:5); (5) both groups of sailors call upon the Lord for deliverance (8:25; Jon 1:14); (6) both are instrumental in bringing about a great calm (8:26; Jon 1:12, 15); (7) and the sailors in both episodes marveled at the outcome (8:27; Jon 1:16). Jesus' identity as a new Jonah is mentioned elsewhere, in 12:39-41 and 16:4. See note on Mk 4:35-41. • Morally (St. John Chrysostom, Hom. in Matt. 28): the wave-tossed boat signifies the struggles of the Christian life. Endangered by the wind and fierce waves, God's people are awakened by spiritual assaults and become aware of their helplessness. They call upon the Lord for salvation and inner peace. The near presence of Christ assures their deliverance, and his swiftness strengthens their wavering faith. Back to text.
8:24 storm: The Greek term seismos literally means "earthquake", as in 24:7, 27:54, and 28:2. It here describes the violent conditions of the sea. Back to text.
8:26 rebuked: The verb (Gk. epitimaō) is elsewhere used in connection with exorcisms and the rebuking of Satan himself (17:18; Mk 1:25; Lk 4:41; Jude 1:9). Back to text.
8:27 winds and sea obey him: The OT credits God alone with authority over the sea (Job 26:11-14; Ps 89:8-10; 93:4; 107:28-31). Aware of this, the disciples marvel and question Jesus' identity. Their uncertainty indicates that Jesus manifested his divinity gradually; it was not until later that they worshiped him as the "Son of God" (14:33). Back to text.
8:28 the Gadarenes: The city of Gadara was about six miles southeast of the Sea of Galilee. It was one of the Decapolis cities (cf. 4:25), and its population was predominantly Gentile. This non-Jewish setting is reinforced by the presence and herding of swine in 8:30, animals considered unclean by the Mosaic Law (Lev 11:7-8). Back to text.
8:32 into the sea: Jesus manifests divine power by his control over demons. • In the OT, waters represent hostile forces (Ps 69:1-4) that are sometimes personified as beasts that rise out of the sea (Dan 7:1-3; cf. Rev 13:1). By driving the demon-possessed beasts back into the sea, Jesus symbolically demonstrates his triumph over the legions of Satan's kingdom. Back to text.
9:1 his own city: Capernaum in Galilee (cf. 4:13; Mk 2:1). Back to text.
9:3 the scribes: Jewish leaders and experts in the Mosaic Law. The episode marks the beginning of a growing resistance to Jesus, which culminates in his death (16:21; 20:18; 27:4143). blaspheming: A charge leveled at Jesus for his claim to absolve sins (cf. Lev 24:16; Jn 10:33). From the scribes' perspective, only God can rightly forgive (Ps 103:12; Is 43:25; Mk 2:7). Moreover, this forgiveness was available only through the sacrificial system of the Temple. Jesus' actions hence prove scandalous: he not only claims to forgive, but he does so apart from the Old Covenant system. In the end, the scribes remain unaware that Jesus has divine authority to inaugurate the New Covenant (Jer 31:31-34; CCC 589). Back to text.
9:6 that you may know: Since forgiveness cannot be verified by his audience, Jesus demonstrates his power by healing the man. His authority over paralysis points beyond the body— it signifies his ability to cure the soul. The OT indicates that bodily sickness is sometimes tangible evidence of sin (Ps 107:17; Is 33:24; cf. Jn 5:14; 9:2). • Anagogically (St. Ambrose, In Luc.), the healing of the paralytic signifies the future resurrection of the faithful. The paralytic is the Christian whose sins are forgiven and who stands before God as son (9:2). When the Lord raises him (9:7), he will take up the bed of his body (9:7) and proceed to his heavenly home with God (9:6; cf. Jn 14:2-3). Back to text.
9:8 authority to men: The crowd links Jesus' authority with his power to forgive. • Matthew's description points forward to the Sacrament of Reconciliation. After his Resurrection, Jesus invests other men (apostles) with this same power to forgive sins in his name (Jn 20:23; cf. Mt 18:18; CCC 1441, 1444). Back to text.
9:9 the tax office: Collecting taxes in the territory of Herod Antipas (Galilee) involved frequent contact with Gentiles. Many religious Jews thus despised the occupation, considering tax collectors socially equivalent to "sinners" (9:10; 11:19) and Gentiles (18:17). Undeterred by this religious and cultural convention, Jesus invites Matthew to break with his livelihood and follow him. Matthew's former life as a sinner only increased his need to be a disciple. Back to text.
9:13 I desire mercy: Jesus challenges the Pharisees with Hos 6:6 (12:7). Understanding the prophet's message will explain Jesus' fellowship with "those who are sick" (9:12). • Hosea addressed the Northern Kingdom of Israel and declared them sick and wounded by sin (Hos 5:13). Their rebellion against Yahweh (Hos 4:1-2), their rejection of the Jerusalem Temple, and their preference for idolatrous sacrifices (Hos 4:13-14; 8:11-13; 13:2) made this sickness deadly. The real tragedy is that Yahweh appointed Israel to be a physician to the nations, yet Israel acted irresponsibly and so contracted the very illness (idolatry) they were supposed to eradicate. Jesus cites Hosea to make an implied comparison between the prophet's sinful contemporaries and his own critical opponents, the Pharisees. Just as the Northern Kingdom of Israel rejected the royal son of David (the Judean king) to sacrifice to idols, so the Pharisees have rejected the messianic Son of David (Jesus) in preference to the sacrificial and purity regulations of the Mosaic Law. By eating with sinners and tax collectors—whom the Pharisees considered unclean and untouchable—Jesus claims to fulfill Israel's original vocation by reaching out to the sick with divine mercy. See note on Mt 5:20. not to call the righteous: Jesus came, not to perpetuate the Old Covenant, but to inaugurate the New Covenant of forgiveness (Jer 31:31-34). His frequent fellowship with sinners was central to this healing work (9:12). Back to text.
9:15 the bridegroom: A depiction of Jesus found elsewhere in Matthew (25:1-13). See note on Mk 2:19. • Similar OT imagery depicts Yahweh as the husband of Old Covenant Israel (Is 54:5; Jer 3:20; Hos 2:14-20). Jesus takes this role upon himself and is now the divine spouse of the New Covenant Church (Jn 3:29; Eph 5:25; Rev 19:7-9; CCC 796). The days will come: Only after Jesus' departure (Passion and Ascension) is fasting appropriate (cf. 6:16). Back to text.
9:16 an old garment: An image of the Old Covenant. It suggests that Jesus viewed it as a "worn out" piece of clothing ready to be cast off. • According to Ps 102:26, the Old Covenant world was scheduled to "wear out like a garment" (cf. Heb 1:10-12; Is 65:17; Rev 21:1). Back to text.
9:17 new wine . . . old wineskins: Fermenting wine is accompanied by a build-up of pressure. If kept in skins already used and dried out, the wine would certainly burst them. Jesus thus illustrates the impossibility of inaugurating the New Covenant while maintaining the Old. The abundance of New Covenant grace cannot be contained within the structures of the Old Covenant (cf. Jn 1:16). A new kingdom is needed to contain it—one fashioned to endure for ever. Back to text.
9:18 a ruler: Mark 5:22 and Lk 8:41 refer to him as "Jairus", head of the local Capernaum synagogue. Back to text.
9:20 fringe of his garment: According to the Mosaic Law, Israelites were instructed to wear "tassels on the corners of their garments" (Num 15:38; cf. Mt 14:36; 23:5). These were outward reminders to follow God's commandments. Back to text.
9:27 Son of David: A messianic title for Jesus, used eight times in Matthew. It is sometimes linked with Jesus' healings and exorcisms (20:30-34; CCC 439). See note on Mt 12:23. Back to text.
9:36 compassion: Those needing spiritual and physical ' healing lie close to Jesus' heart (14:14; 15:32; 20:34). like sheep without a shepherd: A familiar OT simile. • Sheep often represent the people of Israel (1 Kings 22:17; Jud 11:19; Jer 23:1-3; Zech 10:2). Shepherd imagery is used for Israel's spiritual leaders. (1) Joshua was Moses' successor and the "shepherd" of Israel (Num 27:17). (2) David was elected to "shepherd" Israel as its king (2 Sam 5:2-3). (3) In Ezek 34, God himself promised to set "one shepherd" (Ezek 34:23) over his people to feed and protect them as a new Davidic king (Ezek 34:23-24; cf. Jer 23:1-6). Jesus draws on these to illustrate his own role as the Shepherd and King of the restored Israel, the Church (25:31-34; Jn 10:16; 1 Pet 2:25). Back to text.
9:37 the laborers are few: Anticipates the following narrative, where Jesus chooses the apostles as laborers to shepherd the "lost sheep" of Israel (10:6; cf. Jer 23:4; Mt 15:24). Back to text.
10:1-11:1 The second major discourse in Matthew (see outline). Jesus selects twelve apostles and delivers a "missionary sermon" before sending them to the surrounding Galilean villages and charging them to preach that "the kingdom of heaven is at hand" (10:7; cf. 3:2; 4:17). Jesus confers on the apostles the same authority of healing and exorcism displayed during his early ministry (10:1, 8; cf. 4:23, 24; 9:35). Back to text.
10:2 the twelve: Jesus chooses 12 patriarchs, like the 12 sons of Israel in the OT, to carry out his mission (Gen 35:2226). In doing so, he designates the Church as the restored Israel (cf. 19:28; Gal 6:16). apostles: The Greek term apostolos means "one who is sent forth" (cf. 10:5) and invested with the authority of the sender (cf. 10:40). See chart: The Twelve Apostles at Mk 3. Back to text.
10:5 nowhere among the Gentiles: Jesus sends the apostles only to the Israelites of Galilee (10:6). This reflects the order and direction of salvation history. Since God adopted them as his "own possession" (Ex 19:5) and lavished them with privileges (Rom 9:4, 5), it was appropriate that they first hear the New Covenant gospel (cf. Acts 1:8; Rom 1:16). After Jesus' Resurrection, the apostles are sent also to the Gentiles (28:1820; Mk 16:16; CCC 543). See note on Mt 4:12. Back to text.
10:14 shake off the dust: Palestinian Jews shook dust from their sandals when leaving Gentile territory and reentering the Holy Land. It was a derogatory statement against the uncleanness of Gentiles as pagans. Jesus commands a similar gesture to signify judgment on those who reject the gospel (Lk 10:10-12; Acts 13:51). Back to text.
10:23 before the Son of man: Jesus promised to come again within the generation of the living apostles (16:28; 24:34). As a prelude to his Second Coming, this initial "coming" refers to his visitation of destruction upon unfaithful Jerusalem in A.D. 70, an event that destroyed his enemies and vindicated his words of judgment (24:2). See note on Mt 24:1-25:46 and topical essay: Jesus the Son of Man at Lk 17. Back to text.
10:25 Beelzebul: A Philistine god worshiped at Ekron (2 Kings 1:2-16). It translates something like "Prince Baal", a well-known god of the Canaanites. Jews mockingly changed its meaning to "lord of flies" or "lord of dung". In the Gospels, it refers to Satan, "the prince of demons" (9:34; 12:24-27; Mk 3:22; Lk 11:15). Back to text.
10:28 do not fear: Human agents of persecution are not to be feared. Men can impose suffering and death on the body but cannot force spiritual death on the soul. Jesus uses this distinction between body and soul to contrast the relative value of earthly life with the absolute good of eternal life in heaven (CCC 363). rather fear him: Since Satan deceives and tempts souls into sin, he should be feared and resisted as our worst enemy (Eph 6:11; Jas 4:7; 1 Pet 5:8-10). In view of the similar expression in Is 8:12-13, God should also be feared. He alone administers perfect justice and can send the faithless to eternal punishment (3:12; 25:41). A holy fear of God is thus necessary to avoid sin and its consequences (Ex 20:20; Phil 2:12). Back to text.
10:38 take his cross: A striking image of the demands and consequences of discipleship. Jews needed no explanation of it, since the Romans utilized crucifixion as a torturous means of execution for many criminals during NT times. Jesus here assures us that faithfulness will entail self-denial, suffering, and possibly death. Before his Passion, the cross symbolized shame and rejection; afterward it symbolizes the glory of Christian martyrdom (CCC 1506). See note on Mk 15:24. Back to text.
10:42 these little ones: i.e., the apostles. They must rely on the hospitality of others for daily necessities during their mission (11:9-11). Service rendered to them is service to Jesus himself (11:40; 25:34-36). Children are elsewhere used as examples in Jesus' teaching on faith in 18:1-4 and 19:13-15. Back to text.
11:2 deeds of the Christ: i.e., the works and credentials of the awaited Messiah. Jesus performs messianic signs in Galilee in chaps. 8-9 (11:5). His works stir such great public interest that John hears of his ministry even in prison. Back to text.
11:5 the blind . . . the lame . . . lepers: Jesus' miracles recall Isaian prophecy and link him with an agent of God's healing (Is 26:19; 29:18; 35:4-6; 61:1-2; CCC 549). See note on Mt 8:17. Back to text.
11:7 A reed shaken . . . ?: John is not swayed by earthly comforts or diverted from the path of discipline. Back to text.
11:10 Behold, I send: John the Baptist's ministry recalls Mal 3:1 (Sir 48:9-10). As in Is 40:3 (Mt 3:3), this messenger is also the Lord's forerunner. • Malachi's prophesies associate the Lord's forerunner with Elijah, the great prophet of the OT (Mal 4:5). Jesus views John as this prophet, who preaches repentance to Israel in the "spirit" of Elijah (Lk 1:17) and offers God's faithful remnant a final opportunity for salvation (11:15). Even John's clothing recalls Elijah's distinctive dress. See note on Mt 3:1. Back to text.
11:11 no one greater: John is the greatest OT prophet (11:9). In the New Covenant, however, even the least NT saint outshines the most illustrious saints of old. These prophets looked ahead to the New Covenant but did not share fully in its blessings (13:17; 1 Pet 1:10-12). Jesus thus contrasts the Old and New Covenants; he does not undermine the saintly life of John (CCC 523, 719). Back to text.
11:12 suffered violence: Notoriously obscure. Some interpret the word violence as a reference to asceticism. In this case, it is those who discipline themselves by prayer and fasting who seize hold of the kingdom. From a historical viewpoint, it seems likely that Jesus is referring to the onset of the "messianic woes". This was the Jewish expectation that the kingdom of God would come during a time of intense tribulation and distress. These days would witness mass apostasy, rampant lawlessness, and a violent persecution of the saints. John the Baptist, executed for his witness to the Messiah (14:10), is the first of the faithful to perish with the arrival of these woeful days. Jesus will suffer the same violence (20:18-19), as will his disciples (10:17-18, 23; 24:9). Back to text.
11:17 Jesus exposes the excuses of his contemporaries. The children's song highlights both the joyousness of a wedding (We piped) reflected in Jesus' ministry (11:19; 9:15), and the solemnity of a funeral (we wailed) reflected in John's ministry of penance. The unbelievers of Jesus' generation (11:16) refuse invitations to embrace the kingdom. Back to text.
11:19 a glutton and a drunkard: Jesus is accused of dangerous and irreligious behavior. • Many viewed Jesus as a "stubborn and rebellious" son, in accordance with Deut 21:20. Evoking the context of this OT verse, they implied that Jesus should be killed (Deut 21:21). wisdom . . . her deeds: Recalls OT traditions that personify wisdom (Prov 8-9; Wis 7:22-8:21; Sir 51:13-30). Jesus transfers these to himself in light of his messianic signs (11:1-5). Paul similarly regards Jesus as "our wisdom" (1 Cor 1:30). See note on Mt 11:28-30. Back to text.
11:21 Chorazin . . . Bethsaida: Two cities north of the Sea of Galilee. Both are within five miles of Jesus' home in Capernaum, and both are unresponsive to his ministry. Privileged by Jesus' presence and works, they bear greater guilt for rejecting him than the Gentile cities of Tyre and Sidon, north of Palestine on the coast of Phoenicia (cf. Lk 12:48). Back to text.
11:23 Capernaum: Jesus' home during his Galilean ministry (4:13). Like his childhood home of Nazareth, this city too rejects Jesus and his works (13:53-58; Lk 4:1630). • Jesus' rebuke upon the city recalls God's judgment on the king of Babylon in Is 14:13-15. • Morally: Capernaum signifies the soul that receives Christ but falls into mortal sin. Because Christ dwelt there, the fallen-away and prideful soul is subject to harsher judgment (2 Pet 2:20-22; CCC 678). Sodom: The city destroyed by God in Gen 19:24-25. It was a proverbial OT example of sexual sin and inhospitality that called down God's wrath (Is 1:9; Jer 23:14; Ezek 16:44-46; Amos 4:11). Back to text.
11:25-27 Jesus' thanksgiving prayer stands in contrast to kilkJ the preceding narrative (11:20-24). While several towns reject Christ, there is a remnant (including the disciples) who trust him with the simplicity of infants (11:25; cf. 18:1-4; 19:13-15). Jesus' language is similar to several statements in John's Gospel that articulate his unique relationship with the Father (Jn 3:35; 10:14-15; 17:25). • The intimacy between the Father and Son points to their oneness within the Blessed Trinity—i.e., their shared divine knowledge implies a shared divine nature. Back to text.
11:28-30 Jesus invites disciples to follow and learn from him as the model of perfect obedience to the Father (11:27; CCC 520). • Jesus evokes "wisdom's" invitation to the humble in the OT. In Sir 51, wisdom calls "Draw near to me" (51:23), "put your neck under the yoke" (51:26), and "see with your eyes that I have labored little and found for myself much rest" (51:27). These parallels reinforce Jesus' self-identification as "wisdom" in 11:19. Back to text.
11:29 you will find rest: Jesus' invitation cues the following controversies regarding the spiritual significance of the Sabbath (12:1-14). While the Old Covenant celebration of the Sabbath centered on earthly rest from earthly labor (Ex 20:811), Jesus offers heavenly rest in the New (Heb 4:1-11). Back to text.
12:2 not lawful . . . on the sabbath: The Pharisees charge the disciples with violating Ex 34:21, which forbids harvesting on the Sabbath. Although Deut 23:25 differentiates between plucking grain and harvesting it, the Pharisees forbade even plucking grain by a rigid extension of the Exodus prohibition. • Allegorically (St. Hilary, In Matt. 12, 2): Christ's passing through the field signifies his passing into the world through the Incarnation. The standing grain is the harvest of souls ready to believe in the gospel and be gathered into the Church by the hungry disciples. Back to text.
12:3 have you not read: An insult to the intellectual pride of the Pharisees. Jesus uses the question to humble learned leaders who lack childlike faith (12:5; 19:4; 21:16, 42; 22:31). • Jesus draws on the parallels between 1 Sam 21:1-6 and his own situation. As David's companions were hungry (12:1), so were the disciples; as David was heir to the united kingdom of Israel, so Jesus is the son of David. He thus implies that if his disciples are in sin, then David himself would stand guilty—a conclusion nowhere suggested in the OT. This is the first premise of Jesus' response to the Pharisees. See note on Mt 12:7. Back to text.
12:5 profane the sabbath: Levitical priests worked every sabbath, replacing the bread of Presence in the Temple (Lev 24:5-9) and offering sacrifice (Num 28:9-10). Nevertheless, they remained guiltless (CCC 582, 2173). Back to text.
12:6 greater than the temple: The Jerusalem Temple was spectacular because it housed the very presence of God among his people. • God's presence in Jesus, as the divine Son, exceeds that in the Temple (1:23). The earthly sanctuary thus prefigured God's more intimate presence in the world through Christ. The NT elsewhere compares the humanity of Jesus Christ to the wilderness Tabernacle (Jn 1:14) and the Temple (Jn 2:1921) (CCC 590). See chart: Jesus and the Old Testament. Back to text.
12:7 I desire mercy: Quoted from Hos 6:6. Earlier Jesus challenged the Pharisees to study and learn the meaning of this oracle (9:13), and Hosea's words here complete Jesus' apologetic against the Pharisees. His logic proceeds: (1) Mercy is more important than Temple regulations (12:3-4); (2) the Temple laws themselves take precedence over the Sabbath (12:5); (3) therefore, mercy is more important than the Sabbath (CCC 2100). Back to text.
12:9-14 Jesus asserts his Lordship over the Sabbath (12:8). Since the Sabbath was meant for man's good, doing good works on the Sabbath cannot be construed as unlawful. If the Pharisees are willing to save one of their livestock, they should be more willing to see a crippled man relieved of his burden on the same day. In short, the Sabbath forbids servile works, not works of mercy. Back to text.
12:14 took counsel: The Pharisees' conspiracy marks their complete rejection of Jesus. See note on Mt 27:1. Back to text.
12:18-21 A reference to Is 42:1-4. The Father evokes this same passage at Jesus' Baptism (3:17). Note that servant (Gk. pais) can be translated "son". • Matthew cites Isaiah for three reasons. (1) It summarizes his portrait of Christ: Jesus is the Father's beloved Son (3:17; 4:3; 11:25-27) and the Servant of the Lord (8:17; 11:5), anointed by the Spirit (3:16), who brings God's grace to the Gentiles (8:5-13). (2) The citation is fulfilled when Jesus withdraws from his enemies and ministers to the lowly (12:20)—he has no regard for public acclaim (12:16, 19). (3) It points forward to link Jesus' exorcisms with the power of the Spirit (12:28) (CCC 713). Back to text.
12:23 the Son of David?: The question reflects the Jewish tradition that King Solomon, the son of David, was empowered by God to exorcize demons (cf. Wis 7:20). Similar abilities were expected of the coming Davidic Messiah. Back to text.
12:24 only by Beelzebul: The Pharisees' spiritual blindness led them to blasphemy—i.e., they thought Jesus was an agent of Satan's kingdom (CCC 574). See note on Mt 10:25. Back to text.
12:25-26 Jesus uses the images of a kingdom, city, and house as cryptic allusions to the city and Temple of Jerusalem. By Jesus' day, Jerusalem had reached a point of spiritual crisis. Long known as the Holy City, it was now the center of diabolical resistance to Jesus, with its leadership squarely opposed to the kingdom of heaven. Even the Temple was by then "forsaken and desolate" (23:38). The Pharisees' conspiracy (12:14) thus exposes them as unwitting collaborators and representatives of Satan's kingdom. With Jesus' Crucifixion, the power of Satan is finally destroyed—a fact later evidenced by the plundering of his city (Jerusalem) and house (Temple) in A.D. 70 (12:29) (CCC 550). See notes on Mt 23:38 and 24:1-25:46. Back to text.
12:31 blasphemy against the Spirit: i.e., the sin of attributing to Satan the work of God. It is a mature spiritual hardness that directs sinners away from God's mercy and ends in final impenitence. One who blasphemes the Spirit cannot receive forgiveness when he refuses to repent and seek forgiveness. It is this sin that the Pharisees commit in 12:24 (CCC 1864). See note on Mk 3:29. Back to text.
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