24:27 lightning: Points to the swiftness of God's judgment on the city. • The OT similarly depicts God's presence and frightful punishment as a raging storm (Ps 97:4; Is 29:5-6; Zech 9:14). the coming: See word study: Coming at Mt 24:3. Back to text.

24:28 the eagles: Scavengers (Romans) who eat the remains of a carcass (Jerusalem). It is noteworthy that Roman military standards featured eagles as symbols of the empire. • In the OT, the eagle (also translated "vulture") symbolized pagan nations who brought suffering upon Israel (Deut 28:49; Hab 1:8; cf. Hos 8:1). Back to text.

24:29 sun . . . moon . . . stars: Images of cosmic catastrophe underscore the magnitude of Jerusalem's coming doom. • Depictions of heavenly chaos are used by the OT prophets to predict the downfall of pagan kingdoms (Is 13:910; 34:4; Ezek 32:7-8; Joel 2:10, 31; Amos 8:9). Jesus redirects this language toward Jerusalem: the kingdom of Old Covenant Israel will be devastated for corrupting itself like the pagans and rejecting Jesus. Back to text.

24:30 the Son of man: An allusion to Dan 7:13. • In context, Daniel beholds "a son of man" coming to God with the clouds of heaven; he is given a royal "kingdom" and "everlasting dominion" (Dan 7:14) over all nations (cf. 28:18). Daniel's vision takes historical shape (initially) with Jesus' Resurrection and Ascension to the Father (Mk 16:19; Acts 1:9). Jesus' victory over his enemies will be visibly manifest with Jerusalem's judgment and the termination of the Old Covenant. See topical essay: Jesus the Son of Man at Lk 17. Back to text.

24:31 angels: Presumably the angels of heaven, who will accompany Christ when he comes again in his kingdom (16:27; 2 Thess 1:7). Others see them as preachers of the gospel since the Greek angeloi can also refer to human "messengers" (e.g., John the Baptist in 11:10). trumpet call: An allusion to Is 27:13. • Isaiah envisions the messianic restoration of Israel. Summoned by the Lord's trumpet, the tribes of Jacob will come forth from their exile among the nations to be united with God once again. the four winds: The four points of the compass. • The statement recalls OT passages about the ingathering of God's people from among the nations (Deut 30:4; Is 11:12; Zech 2:6). Back to text.

24:34 this generation: The expression in Greek can mean "this race" or "these contemporaries of mine". The latter meaning best fits this context, not only because Jesus envisions his initial coming within the lifetime of his first disciples (16:28), but also because he often addresses his unbelieving contemporaries with the same term (11:16), either contrasting them with an earlier generation that responded to God's message (12:4142) or implicitly comparing them with the faithless generation of Israel that failed to enter the Promised Land (12:39, 45; 16:4; 17:17; cf. Deut 1:35; 32:5). Back to text.

24:35 Heaven and earth will pass away: A solemn prediction, not a hypothetical contrast. Jesus thus prophesies the termination of the Old Covenant order, i.e., the old creation awaiting renewal in Christ (cf. 2 Cor 5:17; Rev 21:1). As the OT era gave way to the NT age established by Christ's powerful words, so even the NT age will give way to eternal life at the end of history. • Jesus' statement recalls OT oracles that describe God's word (Is 40:8) and salvation (Is 51:6) outlasting the frail elements of the cosmos. Back to text.

24:36-25:46 Jesus turns from revealing general prophesies to concealing specific details. Jerusalem's doom will be preceded by proximate signs (24:5-8, 30, 33), but the precisetime of the city's judgment will remain unknown (24:42, 44; 25:13). Back to text.

24:36 nor the Son, but the Father: This saying is comparable to 20:23, where Jesus says that the Father, not the Son, makes royal appointments of rank. Here also only the Father appoints the time of the Son's royal return in glory. Christ's professed ignorance of this day and hour may be understood as hyperbole (overstatement), a teaching device used by Jewish rabbis and Jesus himself (5:34; 23:9; Lk 14:26). • Tradition maintains that Jesus' apparent ignorance is not a literal statement, but a figurative expression; for the Father and the Son share everything in common, including their divine knowledge: 11:27; Jn 3:35; 10:15; 17:25). Here Jesus does not display any human knowledge of the time when the Father will send the Son to judge all nations, because this mystery lies beyond the scope of what the Father intends the Son to reveal (CCC 472-74). Back to text.

24:38 The lesson from the flood is based on unexpected catastrophe (cf. Dan 9:26). Except for Noah and his family, the rest of his generation showed no concern for God. They were distracted by the concerns of the world and were destroyed in God's judgment. Back to text.

24:40 one is taken . . . one is left: This scenario follows Jesus' example of Noah and the flood (24:37). The righteous will be left, just as Noah and his family were spared (Sir 44:17); the wicked will be taken, as Noah's generation was swept away by the flood (Mt 24:39; 2 Pet 2:4-10). Back to text.

24:42 Watch therefore: A prominent theme in Jesus' teaching (24:43; 25:13; 26:38-41). It addresses the glorious coming of Christ at three levels. (1) Past historical. The disciples were to look vigilantly for Christ's judgment on Jerusalem A.D. 70, lest they fail to heed his words and evacuate the city before its demise (24:16). (2) Present liturgical. Disciples must look with faith to see the coming of Christ in the Eucharist. Here too Jesus' presence must be discerned to avoid divine judgment when he comes in the sacrament (1 Cor 11:27-29). (3) Future eschatological. Disciples must watch for Christ's Second Coming in glory at the end of history. Being vigilant in faith and good works is necessary to inherit eternal life with Christ (25:34-36). See word study Coming at Mt 24. Back to text.

25:1-13 The parable of the Ten Maidens emphasizes the need for watchfulness (25:13). Its story line centers on a Jewish marital custom: following the period of betrothal, the groom would lead a procession to bring his new wife to their home, and they would celebrate a week-long banquet with family and friends. Here the bridegroom (25:6; 9:15) arrives to begin the joyous procession and take his wife to the marriage feast. Unprepared and without oil (25:3), the foolish maidens are excluded from the celebration (22:1-14) while the wise participate fully. Likewise, Christians are called to be spiritually prepared: the moment Jesus brings judgment on Jerusalem is unknown, as is the time of his Second Coming as Judge (CCC 672, 796). See note on Mt 1:18. • Morally (Origen, St. Hilary): awaiting the bridegroom signifies one's uncertain life-span—no one knows the hour of his death and judgment. The lamp is Christian faith, while the oil represents good works; thus faith without works is useless (Jas 2:17). Souls must prepare for their personal encounter with Christ (bridegroom) by loving God and neighbor (Mt 25:35-40; 1 Jn 3:7), since those lacking good works will be shut out of heaven's banquet. Back to text.

25:14-30 The parable of the Talents is about stewardship. It warns against the dangers of sloth, whereby God-given blessings and abilities are squandered because of fear (25:25) and laziness (25:26-28). Personal diligence, however, is greatly rewarded with superior gifts and responsibilities (25:21, 23). Accountability to Christ entails risk and challenges; God's endowments must be invested in and for the good of others to increase heavenly earnings. Back to text.

25:14 on a journey: A sufficient time for servants to multiply their master's wealth. In the context of Jesus' sermon, the journey represents the delay between his Ascension and God's judgment on Jerusalem in A.D. 70 (Lk 19:11-27). At the personal level, it indicates one's lifetime, during which God expects his gifts to be cultivated (1 Pet 4:10). Back to text.

25:15 talents: Coins representing sizable sums of money. The modern notion of God-given "talents" (i.e., abilities) is derived from this parable (CCC 1936-37). See note on Mt 18:24. Back to text.

25:26 slothful servant!: The master rebuked his servant for more than laziness—he was wicked. The servant was presumably insulted when the master entrusted him with only a single talent (25:15), while others received more. Despising his master, then, he refused to trade with—or even invest—the talent, lest his master should benefit from his stewardship. The parable thus warns against sloth that is fueled by envy (cf. Lk 19:14). Back to text.

25:28 Failure to use and cultivate one's talents results in their loss. Back to text.

25:31-46 Jesus' prophesy of the Last Judgment unfolds at two historical levels. (1) He initially foretells the judgment of Old Covenant Israel. This involves his "coming" to Jerusalem (A.D. 70) as the Shepherd who separates the faithful sheep of Israel from the wicked goats (10:23; 16:27-28; cf. Ezek 34:1722). (2) He ultimately foretells the General Judgment at the end of history. This will involve Christ's Second Coming and the general resurrection of all people before his throne to be blessed (25:34) or cursed (25:41) according to their deeds (Jn 5:25-29; Rev 20:11-12; CCC 1038-39). Back to text.

25:40 you did it to me: Jesus identifies himself with all men, especially the poor and afflicted. Thus by serving others we serve Christ; by performing works of mercy we hope to find mercy (Jas 2:1-13). Indeed, Jesus' own ministry was marked by concern for the disadvantaged (4:23-24; 8:1-17; 11:4-6). Back to text.

25:41 the eternal fire: A description of hell. Here the wicked are consigned to everlasting punishment with the devil and his fallen angels (cf. Mk 9:48; 2 Pet 2:4; Rev 20:10; CCC 103335). Back to text.

26:1-27:66 All four Gospels give more attention to Jesus' final days than to the rest of his ministry. In Matthew, Passion Week (chaps. 21-28) comprises nearly one-third of his Gospel. This unparalleled emphasis reflects the centrality of Jesus' Passion and Resurrection in the gospel message. Back to text.

26:2 the Passover: One of the great feasts of the Jewish calendar. It commemorates God's deliverance of Israel from Egypt (Ex 12) and is celebrated on the 15th of Nisan (or Abib), the first month of the OT liturgical year (March/April). With Weeks (Pentecost) and Booths (Tabernacles), it is one of three feasts that required Israelites to travel to Jerusalem (Ex 23:14; Lev 23:4-8; Deut 16:16). By NT times, the Passover was celebrated in conjunction with the feast of Unleavened Bread (26:17). Back to text.

26:3 Caiaphas: The Jerusalem high priest from A.D. 18 to 36. Back to text.

26:6 Bethany: A small village about two miles from Jerusalem (Jn 11:18). It is on the eastern hillside of the Mount of Olives and was the hometown of Jesus' friends Mary, Martha, and Lazarus (Jn 11:1). Back to text.

26:7 expensive ointment: A costly extract from pure nard that was poured on his head and his feet (Mk 14:3; Jn 12:3). Back to text.

26:12 for burial: Jesus' anointing is a twofold sign: (1) It points to the immeasurable value of Jesus' presence. The costly ointment is not wasted but used in a generous act of reverence and worship. (2) It points forward to Jesus' Passion and death as his own priceless gift for man's salvation. Back to text.

26:15 thirty pieces of silver: The price of a slave (Ex 21:32). Judas' betrayal for "blood money" (27:6) stands in contrast to the lavish gesture of the woman (26:6-13). He places little value on Jesus and prefers instead personal gain. Back to text.

26:17 first day of Unleavened Bread: Begins with the day of Passover. During this feast, the Jews ate only unleavened bread for seven days (Ex 12:14-20). Back to text.

26:26-29 Matthew's Last Supper account highlights three aspects of the Eucharist (CCC 1339-40). (1) Jesus identifies the unleavened bread and the chalice with his body and blood (26:26-28). Through his spoken words the mystery of "transubstantiation" takes place: his body and blood replace the entire substance of the bread and wine. Although his presence remains undetected by the senses, the force of the verb "is" (Gk. estin) should not be reduced to "represents" or "symbolizes". The Church's faith rests entirely on Jesus' solemn words (cf. Jn 6:68; 2 Cor 5:7). (2) Jesus links the Eucharist with his forthcoming sacrifice on the Cross (27:35; Jn 19:34). The expression poured out (26:28) recalls how Old Covenant priests poured the blood of sacrificial offerings at the base of the Temple's altar to make atonement for sin (Lev 4:16-20; cf. Deut 12:26, 27; Is 53:12). Shedding his own blood, Jesus is both the high priest and the sacrificial victim of the New Covenant; his priestly offering is present in an unbloody manner in the sacrament and secures for us the forgiveness of sins. (3) Christ's presence in the Eucharist makes the sacrament a true communion with Jesus (1 Cor 10:16). The phrase blood of the covenant is drawn from Ex 24:8, where God entered a covenant of love and communion with Israel through sacrifice. The consumption of blood—always forbidden under the Old Covenant (Lev 17:11-12)—is now enjoined in the New, since it communicates Christ's divine life to the believer (Jn 6:53; CCC 1329, 1374, 1381). Back to text.

26:26 The Eucharist is prefigured when Jesus multiplies bread for the crowds. See note on Mt 14:13-21. • Anagogically (St. Thomas Aquinas, Office of the Adorable Sacrament): the Eucharist is a pledge and sign of heavenly glory. While the sacrament is a true communion with Christ in the present, it points also to our perfect communion with him in eternity. In heaven, the sacraments will give way to the saints' direct and unmediated union with the Trinity (CCC 1402). Back to text.

26:30 sung a hymn: The Passover liturgy included the singing of various Hallel Psalms. Normally Psalms 113-14 were sung before the main meal, while Psalms 115-18 were sung afterward. Back to text.

26:31 I will strike the shepherd: A citation from Zech 13:7. Its fulfillment unfolds when the disciples flee from Gethsemane (26:56). Jesus' assurance of a later appearance in "Galilee" (26:32) implies that the apostles will abandon him only temporarily—they will be regathered (28:16; cf. Lk 22:31-32). Back to text.

26:34 before the cock crows: Possibly the bugle call that signaled the end of the third watch of the night. The Romans referred to this watch (midnight to 3 A.M.) as the "cockcrow" (Mk 13:35). See note on Mt 14:25. Back to text.

26:36 Gethsemane: A Hebrew word meaning "oil press". It is a garden traditionally located near the foot of the Mount of Olives, facing Jerusalem (cf. Jn 18:1). Back to text.

26:37 The third episode when Peter, James, and John alone are privileged to accompany Jesus. They also witnessed the raising of Jairus' daughter (Mk 5:37) and the Transfiguration (17:1). Back to text.

26:39 let this chalice pass: Jesus fears his Passion and Crucifixion. As a man, he has a natural aversion to suffering that is both physical (crucifixion) and spiritual (bearing the sins of the world). As God's Son, he could have suppressed these human passions by divine effort, but he chose to embrace the Father's plan even in agony. This ordeal in the garden is traditionally viewed as Satan's most aggressive assault on Jesus (Lk 22:53) (CCC 612). See note on Mt 20:22. not as I will: Jesus entrusts himself to the Father despite his fear of death (cf. Phil 2:8; Heb 5:7). Note that his human will is in perfect harmony with the divine will (cf. Jn 6:38; CCC 475). Back to text.

26:45 sleeping: The slumber of the disciples is clear evidence that "the flesh is weak" (26:41). The privilege of their presence with Jesus at his time of distress was wasted by their lack of attention and prayer. See note on Mk 14:38. Back to text.

26:52 Put your sword back: Jesus rebukes Peter for responding with violence, recoiling from any attempt at frustrating the Father's plan. His obedience and life-giving love fulfills the Scriptures (26:54; cf. Is 53:4-12; CCC 2262). Back to text.

26:53 twelve legions: In the Roman army, a "legion" consisted of nearly 6,000 soldiers. Here it is not the Father's will to dispatch angelic armies to deliver Jesus from sinners; his betrayal and Crucifixion are essential to God's plan of redemption. Back to text.

26:56 the Scriptures: A fulfillment of Zech 13:7, quoted earlier in 26:31. • Jesus' betrayal recalls the conspiracy against King David in 2 Sam 17. Judas Iscariot's role in particular parallels the treachery of Ahithophel, who planned to seek out David at night (2 Sam 17:1; cf. Mt 26:31) when he was "weary and discouraged" (2 Sam 17:2), so that David's companions would flee (cf. Mt 26:38, 56). He then prepared to "strike down the king only" (2 Sam 17:2; cf. Mt 26:31). When Ahithophel's plans fell apart, he "hanged himself" (2 Sam 17:23; cf. Mt 27:5). Back to text.

26:57 Caiaphas: The Jerusalem high priest (A.D. 18-36) and representative head of Israel. He presided over the Sanhedrin, the supreme court of the Jews, during Jesus' trial (cf. Jn 11:49; 18:14). Back to text.

26:59 the whole council: The entire membership (71) of the Sanhedrin. Their primary function was to regulate and judge the internal affairs of Judaism. Their attempts to procure "false witnesses" (Mt 26:60) underscores the extreme measures taken by Jerusalem's leaders to condemn Jesus. See note on Mk 14:55. Back to text.

26:61 the temple . . . in three days: A distortion of Jesus' words in Jn 2:19. Jesus was predicting his bodily Resurrection, not announcing a plan to reconstruct a fallen building (Jn 2:21). Back to text.

26:64 You have said so: Jesus breaks silence under oath. According to Mk 14:62, Jesus' response to Caiaphas is unambiguous: he accepts fully the charge to be Israel's divine Messiah and king. But I tell you: Jesus appears to be the victim, but he claims to be the victor. Drawing from two OT texts (Ps 110:1 and Dan 7:13), Jesus anticipates his vindication by God. • In context, Ps 110 and Dan 7 share common images. Both envision a heavenly throne room in God's presence (Ps 110:1; Dan 7:9); both depict a royal Messiah who reigns with God (Ps 110:1; Dan 7:14); and both present this figure triumphing over his enemies (Ps 110:2, 56; Dan 7:23-27). Jesus here weaves these texts into a self-portrait: he is the royal Son of man soon to be vindicated over his enemies and enthroned at God's right hand. By contrast, the high priest and the council are cast as the Messiah's adversaries seeking his death. Caiaphas in particular is toppled from his high position. As Israel's head representative, he is the only person permitted to enter the Temple's innermost chamber. Jesus claims something still greater for himself: as Messiah, he is now the true head of faithful Israel in the Church and will assume his throne in the inner shrine of God's heavenly presence at his Ascension (Mk 16:19; CCC 663-64). Back to text.

26:65 tore his robes: A gesture of extreme distress and wrongdoing—the Mosaic Law forbade the high priest to tear his sacred vestments (Lev 10:6; 21:10). blasphemy: The council charges Jesus with blaspheming the name of God and issues a death sentence (Lev 24:16). The Romans, however, reserved for themselves the sole authority to administer capital punishment in NT Palestine (Jn 18:31). For this reason, the council delivers Jesus to the Roman governor, Pilate (27:2), in hopes of enforcing their judgment (CCC 591, 596). Back to text.

26:73 your accent: Peter's Galilean accent was foreign to natives of Jerusalem (Mk 14:70). Back to text.

26:74 the cock crowed: Peter is unwilling to identify with Jesus and denies even knowing him. Hearing the cock, he recalls Jesus' prophecy (26:34) and probably his foolish over-confidence (26:35). See note on Mt 26:34. • Morally (St. Laurence Giustiniani, de Christi agone, chap. 9): Peter typifies man's proneness to sin. The cock is the informed conscience that accuses us of sins, reminding us of God's commandments and stirring the soul to contrition. As with Peter, the informed conscience directs sinners away from despair and toward genuine repentance. Back to text.

27:1 took counsel: Depicts the conspiracy of Jesus' adversaries (12:14; 22:15; 26:4). • Matthew's description of the plot alludes to Ps 2:2 (Acts 4:25-27). In context, David describes rulers who "take counsel together, against the Lord and his anointed" (i.e., the Messiah). Back to text.

27:2 Pilate the governor: Pontius Pilate, the Roman procurator of Judea, Idumea, and Samaria from A.D. 26 to 36. He is known from first-century sources as a harsh tyrant. Although he considers Jesus innocent of a capital crime (27:23), he lacks the integrity to release him by his own authority. He is now immortalized in the Apostles' Creed as responsible for the suffering and Crucifixion of Christ. Back to text.

27:5 hanged himself: The suicide of Judas is difficult to interpret. Matthew describes a hanging, but Acts 1:18 suggests his death involved a headlong fall whereby his "bowels gushed out". Since both the hanging (Mt) and the fall (Acts) seem to involve some height or elevation related to the incident, the two accounts should be considered complementary, although the precise course of events is unknown. See note on Mt 26:56. Back to text.

27:6 blood money: The priests deem it inappropriate to use Judas' betrayal money as a religious donation to the Temple. Back to text.

27:8-10 An allusion to OT passages from both Jeremiah and Zechariah. • The central scenario of buying a potter's field links these prophets. (1) Jeremiah made a famous visit to a potter (Jer 18:1-11) and was commissioned by God to purchase a field (Jer 32:6-9), (2) while Zechariah narrates how the wicked shepherds of Israel valued the Lord at a mere "thirty shekels of silver" (Zech 11:12), a price so worthless it was thrown away to a "potter" (see text note q at Zech 11:13). The wider context of Jeremiah gives these oracles a geographical focus: the prophet also smashed a potter's vessel in the gate overlooking the valley of Hinnom (i.e., Gehenna / Topheth) as a sign that Jerusalem and Judea would be destroyed for shedding innocent blood (Jer 19:1-15). Ancient tradition locates Judas' burial site (Field of Blood) in this same valley of Hinnom, precisely where Jeremiah smashed the pot and foretold its destiny as a future graveyard (Jer 19:11). Matthew may think of the smashed vessel, originally a sign of Judea's demise, as also a prophetic sign of Judas' destruction. Back to text.

27:11 King of the Jews?: The Jerusalem leaders give Jesus a title with obvious political overtones. The concern is whether Jesus represents a challenge to the authority of Rome; if so, Pilate would have legal cause to execute him for sedition. Back to text.

27:19 a dream: Matthew alone records this episode with Pilate's wife. As in the Infancy Narratives, dreams are channels for divine warning and instruction (1:20; 2:12-13, 22). Back to text.

27:24 a riot: The same word is translated "tumult" (Gk. thorybos) in Mt 26:5. The Jerusalem leaders originally hoped to avoid a public upheaval but now instigate one to their own advantage. washed his hands: Pilate's vain gesture to excuse himself from the responsibility of Jesus' death. See note on Mt 27:2. Back to text.

27:25 His blood be on us: An oath formula (cf. Josh 2:1719). The Jerusalem mob invokes a curse upon itself, staking their lives to their decision. Sadly, their oath was rash and inappropriate; they did not take seriously the responsibilities attached to crucifying Jesus. Their guilt eventually brought judgment on the Holy City (cf. Jer 26:15; Acts 5:28; CCC 597598). See note on Mt 5:33. Back to text.

27:27 praetorium: The residence of a Roman official (Pilate) in Jerusalem. Back to text.

27:28 a scarlet robe: The military cloak of a Roman soldier. Back to text.

27:29 King of the Jews!: A title suggested by the Sanhedrin and used mockingly by the soldiers (Lk 23:2). It is also the transcription on Jesus' Cross (27:37). The wise men are the only figures in Matthew to use the title in a positive and honorable way (2:2). • Allegorically: the title and articles used to slander Jesus signify his kingship and triumph over sin. The scarlet robe (27:28) represents Jesus' defeat of Satan through his shed blood; the crown of thorns (27:29) points to the crown of glory that adorns Jesus at his Ascension; the reed (27:29) signifies the scepter of his heavenly kingdom. Through these images, Christ's victory is paradoxically announced in the midst of his apparent defeat. Back to text.

27:33 Golgotha: An Aramaic term meaning "skull". The Vulgate translation of this word (Lat. Calvariae) is the source of the modern term "Calvary". Golgotha lies outside Jerusalem's walls (Jn 19:20) and probably acquired its name as a site commonly used for executing criminals. Back to text.

27:34 gall: A mixture of herbs and myrrh used as a narcotic (cf. Mk 15:23). Jesus' refusal of painkillers signifies his total acceptance of the Father's will and the extent of his sacrificial love (cf. Jn 10:17-18; Rom 5:8). Back to text.

27:35 crucified him: Crucifixion was designed to facilitate a slow and torturous death. Victims died from a combination of blood loss and asphyxiation. See note on Mk 15:24. divided his garments: An allusion to Ps 22:18. This psalm is quoted by Jesus before his death (Mt 27:46; cf. Jn 19:24). Back to text.

27:45 sixth hour . . . ninth hour: i.e., from noon until 3 P.M. See note on Mt 20:1. • The phenomena surrounding the Crucifixion recall Amos 8:8-10. In context, Amos prophesies the day of the Lord, when God would judge his enemies and the sinners of his people. On this day, the land would "tremble", the sun would "go down at noon", and there would be "lamentation" like the "mourning for an only son". • Symbolically (St. Cyprian, De bono patientiae, 7): the disturbances of Good Friday signify creation's distress over the death of its Creator. The sun in particular withdraws its rays to look away, lest it be forced to gaze upon the crime of Jesus' enemies. Back to text.

27:46 Eli, Eli: A mixed Hebrew and Aramaic quotation of Ps 22:1. Matthew elsewhere alludes to the psalm in 27:35 (Ps 22:18), 27:39 (Ps 22:7), and 27:43 (Ps 22:8). • In context, Ps 22 depicts the plight of a righteous sufferer. Although innocent, he is mocked and abused by the ungodly. He thus turns to God in his distress and petitions God for deliverance. By citing the psalm's opening line, Jesus expresses his agony as he experiences the full brunt of rejection. This evokes the entire plot of Ps 22, where the sufferer's humiliation gives way to his vindication. Thus Jesus does not consider his Passion meaningless or a mark of failure; still less does he succumb to a sin of despair. Rather, he "trusts in God" (27:43) and surrenders his spirit to the Father (Lk 23:46). Like the innocent sufferer of Ps 22, he is confident that God will turn his misery into victory (cf. Lk 23:43). Back to text.

27:51 curtain of the temple: Hung between the Temple's two holiest chambers, the holy place and the most holy place (Ex 26:31-34). The veil was a sign that God's infinite holiness could not be approached by sinners (cf. Heb 9:8). With Jesus' saving death, forgiveness is secured for man, and access to heaven is reopened (Eph 2:18; Heb 10:19-22). This is announced by God himself, who tears the veil from top to bottom. See note on Mk 15:38. Back to text.

27:52 saints . . . were raised: Apart from Matthew's Gospel, history is silent regarding this event and the OT personalities involved. No indication is given as to who was raised, how long they remained, or what kind of body these saints possessed; yet there would be no reason for Matthew to record it, except that witnesses from Jerusalem verified the facts (27:53). Theologically, it is essential to note that these OT saints were raised after (27:53) Easter morning, since Jesus was the first to be resurrected in glory (Col 1:18). Back to text.

27:65 a guard of soldiers: Probably Roman military personnel, since they sought refuge with the Jerusalem priests after verifying the empty tomb (28:11). This was to keep them "out of trouble" with Pilate (28:14). The consequences of Jesus' disappearance for these soldiers would have likely involved capital punishment (cf. Acts 12:19; 16:27). Back to text.

28:1 first day of the week: Sunday, the day following the Jewish Sabbath. To commemorate Christ's Resurrection, the early Christians called it the "Lord's day" (Rev 1:10) and designated it a day for sacred assembly, eucharistic worship, and prayer (Acts 20:7; CCC 2174). Back to text.

28:6 he has risen, as he said: Jesus predicted his Resurrection six times in Matthew (12:40; 16:21; 17:9, 23; 20:19; 26:32). Historically, the miraculous fact of Jesus' Resurrection is central to the Christian faith and provides the ultimate proof of his divinity (Jn 10:17-18). The event is not a mere resuscitation of Jesus' body but a glorification of his humanity, body and soul. Christ's Resurrection anticipates the general resurrection of all people before the Last Judgment (cf. Jn 5:28, 29; 1 Cor 15:20-24; Rev 1:5; CCC 638). Back to text.

28:15 this story: A desperate fabrication by the Jerusalem leaders. Their bribe of the Roman soldiers illustrates how willful blindness hardens the heart to resist uncomfortable truths, even in the face of evidence (cf. Rom 1:18-21). Back to text.

28:18 All authority: The Father vindicates Jesus at his Resurrection and gives him full dominion over creation (cf. Dan 7:13, 14; Eph 1:19-22). Jesus confers his authority on the apostles to preach the gospel and "make disciples" (27:19) as witnesses of his Resurrection (cf. Lk 10:16; Acts 2:32). See note on Mt 24:30. Back to text.

28:19 Go therefore: Christ's commission to evangelize kilkJ and catechize the world fulfills God's covenant oath to Abraham that "all the nations" would be blessed (Gen 22:18; Gal 3:8). His outline for the Church's mission is threefold: (1) Evangelizing all nations involves more than winning individuals; it entails the conversion of entire cultures. Every area of life must be brought under the Lordship of Christ and in line with the gospel. (2) The administration of the sacraments is essential to the Church's mission and our response. [B]aptizing new converts is the first step in a long process of sanctification and participation in the life of the Church. (3) The transmission of all that Christ taught necessitates the assistance of the Holy Spirit, who guides the Church to proclaim the gospel infallibly (cf. Jn 14:26). See note on Jn 16:13. • The Sacrament of Baptism incorporates Christians into the divine family of the Trinity as children of God (cf. Gal 3:26, 27). The single name of the Father, Son, and Spirit reveals the unity of God's inner life and the oneness of his nature. This expression has become the normative baptismal formula for the Church (CCC 849, 1122, 1257). See note on Mt 3:11. Back to text.

28:20 I am with you always: Jesus' parting words further elucidate Isaiah's prophetic name for the Messiah, "Emmanuel . . . God with us" (1:23). The risen Christ's ongoing presence in the Church is both ecclesial (18:20) and eucharistic (26:26-28); he thus directs and empowers the world-wide mission of the Church throughout history (CCC 860, 2743). Back to text.

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