Matthew 2:1-15:36
New Catholic Bible
Chapter 2
The Wise Men Render Homage to the Messiah.[a] 1 After Jesus had been born in Bethlehem[b] of Judea during the reign of King Herod, wise men traveled from the east and arrived in Jerusalem, 2 inquiring, “Where is the newborn king of the Jews? We saw the rising of his star, and we have come to pay him homage.”
3 On hearing about their inquiry, King Herod was greatly troubled, as was true of the whole of Jerusalem. 4 Therefore, he summoned all the chief priests[c] and the scribes and questioned them about where the Christ was to be born. 5 They replied, “In Bethlehem of Judea, for thus has the prophet written:
6 ‘And you, Bethlehem, in the land of Judah,
are by no means least among the rulers of Judah,
for from you shall come a ruler
who will shepherd my people Israel.’ ”[d]
7 Then Herod secretly summoned the wise men, and he ascertained from them the exact time of the star’s appearance, 8 after which he sent them on to Bethlehem, saying: “Go forth and search diligently for the child. When you have found him, bring me word, so that I can go and pay him homage.”
9 After receiving these instructions from the king, the wise men set out. And behold, the star that they had seen at its rising proceeded ahead of them until it stopped over the place where the child was. 10 The sight of the star filled them with great joy, 11 and when they entered the house they beheld the child with Mary his mother. Falling to their knees, they paid him homage. Then they opened their treasure chests and offered him gifts of gold, frankincense, and myrrh.[e] 12 And since they had been warned in a dream not to return to Herod, they departed for their own country by another route.
13 The Flight into Egypt. After the wise men had left, an angel of the Lord appeared to Joseph in a dream and instructed him, “Arise, take the child and his mother, and flee to Egypt. Remain there until I tell you. Herod seeks the child to kill him.” 14 Therefore, he got up, took the child and his mother, and departed that night for Egypt, 15 where they remained until the death of Herod. This was to fulfill what the Lord had spoken through the prophet: “Out of Egypt I called my son.”[f]
16 The Slaughter of the Innocents at Bethlehem. When Herod realized that the wise men had deceived him, he flew into a rage and issued an order to kill all the boys in Bethlehem and the surrounding area who were two years old or less, in accordance with the information that he had obtained from the wise men. 17 [g]Thus were fulfilled the words that had been spoken through the prophet Jeremiah:
18 “A voice was heard in Ramah,
lamenting and sobbing bitterly:
Rachel weeping for her children,
and refusing to be consoled,
because they were no more.”
19 The Return to the Land of Israel.[h] After the death of Herod, an angel of the Lord appeared in a dream to Joseph in Egypt 20 and said, “Arise, take the child and his mother, and go to the land of Israel, for those who sought to kill the child are dead.”[i] 21 He got up, took the child and his mother, and returned to the land of Israel.
22 But when Joseph learned that Archelaus[j] had succeeded his father Herod in Judea, he was afraid to go there. After he had been warned in a dream concerning this, he withdrew to the region of Galilee. 23 He settled in a town called Nazareth,[k] so that what had been spoken through the Prophets might be fulfilled: “He shall be called a Nazorean.”
Jesus Inaugurates His Ministry as Savior
Chapter 3
John the Baptist Preaches and Baptizes.[l]1 In those days, John the Baptist[m] appeared in the desert of Judea, preaching: 2 “Repent,[n] for the kingdom of heaven is close at hand.” This was the man of whom the prophet Isaiah spoke when he said:
3 “The voice of one crying out in the wilderness:
‘Prepare the way of the Lord, make his paths straight.’ ”[o]
4 John’s clothing was made of camel’s hair, with a leather loincloth around his waist, and his food consisted of locusts and wild honey.[p] 5 The people of Jerusalem and the whole of Judea and the entire region along the Jordan went out to him, 6 and as they confessed their sins they were baptized by him in the Jordan River.
7 [q]But when he observed many of the Pharisees and Sadducees coming for baptism, he said to them, “You brood of vipers! Who warned you to flee from the wrath to come? 8 Produce good fruit as proof of your repentance. 9 Do not presume to say to yourselves: ‘We have Abraham as our father.’ For I tell you that God is able to raise up children for Abraham from these stones. 10 Even now the ax is laid to the root of the trees. Therefore, every tree that does not bear good fruit will be cut down and thrown into the fire.
11 [r]“I baptize you with water for repentance, but the one who is coming after me is more powerful than I am. I am not worthy to carry his sandals. He will baptize you with the Holy Spirit and fire. 12 His winnowing fan is in his hand. He will clear his threshing floor and gather his wheat into his barn, but the chaff he will burn with unquenchable fire.”[s]
13 Jesus Is Baptized.[t] Then Jesus arrived from Galilee and came to John at the Jordan to be baptized by him. 14 John tried to dissuade him, saying, “Why do you come to me? I am the one who needs to be baptized by you.” 15 But Jesus said to him in reply, “For the present, let it be thus. It is proper for us to do this to fulfill all that righteousness demands.”[u] Then he acquiesced.
16 After Jesus had been baptized, as he came up from the water, suddenly the heavens were opened and he beheld the Spirit of God descending like a dove and alighting on him. 17 And a voice came from heaven, saying, “This is my beloved Son, in whom I am well pleased.”[v]
Chapter 4
Jesus Is Tempted by the Devil.[w]1 Then Jesus was led by the Spirit into the desert to be tempted by the devil. 2 He fasted for forty days and forty nights, after which he was famished.
3 Then the tempter approached him and said, “If you are the Son of God,[x] command these stones to be transformed into loaves of bread.” 4 Jesus answered, “As it is written:
‘Man does not live by bread alone,
but by every word that comes forth from the mouth of God.’ ”[y]
5 Next the devil took him to the holy city and had him stand on the summit of the temple.[z] 6 [aa]Then he said to him, “If you are the Son of God, throw yourself down. For it is written:
‘He will command his angels concerning you,
and with their hands they will raise you up
lest you dash your foot against a stone.’ ”
7 Jesus said to him, “It is also written:
‘You shall not put the Lord your God to the test.’ ”
8 Finally, the devil took him to an exceedingly high mountain and showed him all the kingdoms of the world in their splendor. 9 Then he said to him, “All these will I give you if you kneel down and worship me.” 10 Jesus said to him in reply, “Depart from me, Satan! It is written:
‘You shall worship the Lord your God,
and him alone shall you serve.’ ”[ab]
11 Then the devil departed from him, and suddenly angels came and ministered to him.
12 Jesus Begins His Ministry in Galilee.[ac]When Jesus learned that John had been arrested,[ad] he withdrew to Galilee. 13 Departing from Nazareth, he settled in Capernaum[ae] by the sea, in the region of Zebulun and Naphtali, 14 in order that what had been spoken through the prophet Isaiah might be fulfilled:
15 “Land of Zebulun and land of Naphtali,
the passageway to the sea, beyond the Jordan, Galilee of the Gentiles:
16 The people who lived in darkness
have seen a great light,
and for those who dwell in a land darkened by the shadow of death
light has dawned.”
17 From that day forward Jesus began to proclaim the message: “Repent, for the kingdom of heaven is close at hand.”
18 Jesus Calls the First Disciples.[af] As Jesus was walking by the Sea of Galilee, he saw two brothers, Simon who is called Peter, and his brother Andrew, casting a net into the water, for they were fishermen. 19 He said to them, “Come, follow me, and I will make you fishers of men.” 20 Immediately, they abandoned their nets and followed him.
21 As he proceeded farther, he saw two more brothers, James the son of Zebedee, and his brother John. They were in a boat with their father Zebedee, mending their nets, and he called them. 22 Immediately, they left their boat and their father and followed him.
23 Jesus Proclaims the Message and Heals the Sick.[ag] Jesus traveled all throughout Galilee, teaching in their synagogues, proclaiming the good news of the kingdom, and curing every type of disease and illness among the people. 24 His reputation spread throughout Syria,[ah] and they brought to him all those who were sick, afflicted with various diseases, racked with pain, or possessed by demons, as well as those who were stricken with epilepsy or paralyzed, and he healed them. 25 Great throngs from Galilee, the Decapolis,[ai] Jerusalem, and Judea, and from beyond the Jordan, followed him.
Chapter 5
The Sermon on the Mount—Magna Carta of the Christian Life[aj]
The Beatitudes.[ak] When Jesus saw the crowds, he went up on the mountain. After he was seated, his disciples gathered around him. 2 Then he began to teach them as follows:3 “Blessed are the poor in spirit,
for theirs is the kingdom of heaven.
4 Blessed are those who mourn, for they will be comforted.
5 Blessed are the meek,
for they will inherit the earth.
6 Blessed are those who hunger and thirst for justice,
for they will have their fill.
7 Blessed are the merciful,
for they will obtain mercy.
8 Blessed are the pure of heart, for they will see God.
9 Blessed are the peacemakers,
for they will be called children of God.
10 Blessed are those who are persecuted in the cause of justice,
for theirs is the kingdom of heaven.
11 “Blessed are you when people insult you and persecute you and utter all kinds of calumnies against you for my sake. 12 Rejoice and be glad, for your reward will be great in heaven. In the same manner, they persecuted the prophets who preceded you.
13 Salt of the Earth and Light of the World.[al]“You are the salt of the earth. But if salt loses its taste, what can be done to make it salty once again? It is no longer good for anything, and thus it is cast out and trampled underfoot.
14 “You are the light of the world. A city built upon a mountain cannot be hidden. 15 Nor would someone light a lamp and then put it under a basket; rather, it is placed upon a lampstand so that it may afford light to all in the house. 16 In the same way, your light must shine so that it can be seen by others; this will enable them to observe your good works and give praise to your Father in heaven.
The New Law[am]
17 The Fulfillment of the Law.“Do not think that I have come to abolish the Law or the Prophets. I have come not to abolish but to fulfill them. 18 Amen, I say to you, until heaven and earth pass away, not a single letter,[an] not even a tiny portion of a letter, will disappear from the Law until all things have been accomplished. 19 Therefore, whoever breaks even one of the least of these commandments and teaches others to do the same will be considered least in the kingdom of heaven. But whoever observes these commandments and teaches them will be called great in the kingdom of heaven. 20 I tell you, if your righteousness does not exceed that of the scribes and Pharisees, you will never enter the kingdom of heaven.
21 Anger.[ao]“You have heard that your ancestors were told: ‘You shall not kill, and anyone who kills will be subject to judgment.’ 22 But I say this to you: Anyone who is angry with his brother will be subject to judgment, and whoever addresses his brother in an insulting way will answer for it before the Sanhedrin, and whoever calls his brother a fool will be liable to the fires of Gehenna.[ap]
23 “Therefore, when offering your gift at the altar, if you should remember that your brother has something against you, 24 leave your gift there at the altar and first go to be reconciled with your brother. Then return and offer your gift.
25 “Come to terms quickly with your opponent while you are on the way to court with him. If you fail to do so, he may hand you over to the judge, and the judge will put you in the custody of the guard, and you will be thrown into prison. 26 Believe the truth of what I tell you: you will not be given your freedom until you have paid your debt down to the last penny.[aq]
27 Adultery.[ar]“You have heard that it was said of old: ‘You shall not commit adultery.’ 28 But I say to you that anyone who looks with lust at a woman has already committed adultery with her in his heart. 29 If your right eye causes you to sin, tear it out and throw it away. It is preferable for you to lose one part of your body than to have your whole body thrown into Gehenna. 30 And if your right hand causes you to sin, cut it off and throw it away. It is preferable for you to lose one of your limbs than to have your whole body thrown into Gehenna.
31 Divorce.“It has also been said: ‘Whoever divorces his wife shall give her a certificate of dismissal.’ 32 But I say to you that anyone who divorces his wife, except if the marriage was unlawful, causes her to commit adultery, and whoever marries a divorced woman commits adultery.
33 Oaths.[as]“Again, you have heard that our ancestors were told: ‘Do not swear falsely, but fulfill the vows you have made to the Lord.’ 34 But what I tell you is this: Do not swear at all, either by heaven, since it is God’s throne, 35 or by earth, since that is his footstool, or by Jerusalem, since that is the city of the great King. 36 Nor should you swear by your head, for you cannot turn one hair of it white or black. 37 All you need to do is to say ‘Yes’ if you mean ‘Yes’ and ‘No’ if you mean ‘No.’ Anything beyond this comes from the evil one.
38 Retaliation.[at]“You have heard that it was said: ‘An eye for an eye and a tooth for a tooth.’ 39 But I say to you: Offer no resistance to someone who is wicked. If someone strikes you on your right cheek, turn and offer him the other cheek as well. 40 If anyone wishes to sue you to gain possession of your tunic, give him your cloak as well. 41 If someone forces you to go one mile, go with him for a second mile. 42 Give to anyone who begs from you, and do not turn your back on anyone who wishes to borrow from you.
43 Love for Enemies.[au]“You have heard that it was said: ‘You shall love your neighbor and hate your enemy.’ 44 But I say to you: Love your enemies and pray for those who persecute you. 45 This will make you children of your heavenly Father. For he causes his sun to rise on evil people as well as on those who are good, and his rain falls on both the righteous and the wicked. 46 If you love only those who love you, what reward will you receive? Do not even tax collectors[av] do the same? 47 And if you greet only your brethren, what about that is so extraordinary? Even the pagans do as much.
48 Perfection.[aw]“Therefore, strive to be perfect, just as your heavenly Father is perfect.
The True Practice of Religion[ax]
Chapter 6
Giving Alms in Secret. 1 “Beware of performing righteous deeds before others in order to impress them. If you do so, you will receive no reward from your Father in heaven. 2 Therefore, whenever you give alms, do not trumpet your generosity, as the hypocrites do in the synagogues and in the streets in order to win the praise of others. Amen, I say to you, they have already received their reward. 3 But when you give alms, do not let your left hand know what your right hand is doing. 4 Your almsgiving must be done in secret. And your Father who sees everything that is done in secret will reward you.
Praying in Secret. 5 “Whenever you pray, do not be like the hypocrites, who love to stand and pray in the synagogues and on street corners so that others may observe them doing so. Amen, I say to you, they have already received their reward. 6 But when you pray, go into your room, close the door, and pray to your Father in secret. And your Father who sees everything that is done in secret will reward you.
The Lord’s Prayer.[ay] 7 “When you pray do not go on babbling endlessly as the pagans do, for they believe that they are more likely to be heard because of their many words. 8 Do not imitate them. Your Father knows what you need before you ask him.
9 “This is how you should pray:
‘Our Father in heaven,
hallowed be your name.
10 Your kingdom come.
Your will be done
on earth as it is in heaven.
11 Give us this day our daily bread.
12 And forgive us our debts
as we forgive our debtors.
13 And do not lead us into temptation,[az]
but deliver us from the evil one.’
14 If you forgive others for the wrongs they have done, your heavenly Father will also forgive you. 15 But if you do not forgive others, then your Father will not forgive your transgressions.
16 Fasting in Secret.[ba]“Whenever you fast, do not assume a gloomy expression like the hypocrites who contort their faces so that others may realize that they are fasting. Amen, I say to you, they have received their reward. 17 But when you fast, put oil on your head and wash your face, 18 so that the fact that you are fasting will not be obvious to others but only to your Father who is hidden. And your Father who sees everything that is done in secret will reward you.
19 Treasures in Heaven.[bb]“Do not store up treasures for yourselves on earth, where they will be destroyed by moth and rust and where thieves break in and steal. 20 Rather, store up treasure for yourselves in heaven, where neither moth nor rust destroys and where thieves cannot break in and steal. 21 For where your treasure is, there will your heart also be.
22 The Lamp of the Body.[bc]“The eyes are the lamp of the body. If your eyes are sound, your whole body will be filled with light. 23 However, if your eyes are diseased, your whole body will be in darkness. If then the light within you is darkness, how great will that darkness be!
24 God and Money.“No one can serve two masters. For you will either hate the one and love the other or be devoted to the one and despise the other. You cannot serve both God and money.[bd]
25 Seek First the Kingdom of God.[be]“Therefore, heed my words. Do not be concerned about your life and what you will have to eat or drink, or about your body and what you will wear. Surely life is more than food, and the body is more than clothing.
26 “Gaze upon the birds in the sky. They do not sow or reap or store in barns, and yet your heavenly Father feeds them. Are you not of far greater value than they? 27 Can any of you through worrying add a single moment to your span of life?
28 “And why are you concerned about what you are to wear? Consider the lilies of the field and how they grow. They neither labor nor spin. 29 Yet I tell you that not even Solomon in all his royal splendor was clothed like one of these. 30 If God so clothes the grass of the field, which grows today and tomorrow is thrown into the furnace, will he not all the more clothe you, O you of little faith?
31 “Therefore, stop being anxious about such things. Do not say: ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ 32 These are things that are of concern to the Gentiles. Your heavenly Father is fully aware of all your needs. 33 Rather, seek the kingdom of God and his righteousness, and all these things will be given to you as well.
34 “So do not worry about tomorrow, for tomorrow will take care of itself. Each day has enough troubles of its own.
Chapter 7
Do Not Judge.[bf] 1 “Do not judge, so that you in turn may not be judged. 2 For you will be judged in the same way that you judge others, and the measure that you use for others will be used to measure you.
3 “Why do you take note of the splinter in your brother’s eye but do not notice the wooden plank in your own eye? 4 How can you say to your brother, ‘Let me remove that splinter from your eye,’ while all the time the wooden plank remains in your own? 5 You hypocrite! First remove the wooden plank from your own eye, and then you will be able to see clearly enough to remove the splinter from your brother’s eye.
Do Not Profane Sacred Things.[bg] 6 “Do not give to dogs anything that is holy. And do not cast your pearls before swine, lest they trample them under their feet and then proceed to tear you to pieces.
Ask, Seek, Knock.[bh] 7 “Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened to you. 8 For everyone who asks will receive, and those who seek will find, and to those who knock the door will be opened.
9 “Is there anyone among you who would give a stone to his son if he asks for bread, 10 or hand him a snake if he asks for a fish? 11 If you then, despite your evil nature, know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask him!
12 The Golden Rule of Love.[bi]“In everything, deal with others as you would like them to deal with you. This is the Law and the Prophets.
13 The Two Ways.[bj]“Enter through the narrow gate, for the gate is wide and the road broad that leads to destruction, and those who enter through it are many. 14 But small is the gate and narrow the road that leads to life, and those who find it are few in number.
15 False Prophets and True Disciples.[bk]“Be on guard against false prophets who come to you disguised in sheep’s clothing, but who inwardly are ravenous wolves. 16 By their fruits you will know them. Does one pick grapes from thornbushes or figs from thistles? 17 In the same way, every good tree bears good fruit, but a rotten tree produces bad fruit. 18 A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 Thus, by their fruits you will know them.
21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my heavenly Father. 22 Many will say to me on that day,[bl] ‘Lord, Lord, did we not prophesy in your name? Did we not drive out demons in your name? Did we not perform many miracles in your name?’ 23 Then I will tell them plainly, ‘I never knew you. Depart from me, you evildoers!’
24 The Wise and Foolish Builders.[bm]“Everyone who hears these words of mine and acts in accordance with them will be like a wise man who constructed his house on a rock foundation. 25 The rain came down, the flood waters rose, and fierce winds battered that house. However, it did not collapse, because it had its foundations on rock.
26 “In contrast, everyone who hears these words of mine and does not act in accordance with them will be like a fool who constructed his house on a foundation of sand. 27 The rain came down, the flood waters rose, and the winds blew and buffeted that house. And it collapsed with a great crash.”
28 The Authority of Jesus.[bn] When Jesus had finished this discourse, the crowds were astounded at his teaching, 29 because he taught them as one who had authority, and not as their scribes.
The Signs of the Kingdom of God[bo]
Ten Miracles[bp]
Chapter 8
Jesus Heals a Man with Leprosy.[bq] 1 When he had come down from the mountain, large crowds followed him. 2 Suddenly, a man with leprosy approached, knelt before him, and said, “Lord, if you choose to do so, you can make me clean.” 3 He stretched out his hand and touched him, saying, “I do choose. Be made clean.” Immediately, his leprosy was cured. 4 Then Jesus said to him, “See that you tell no one, but go and show yourself to the priest and offer the gift that Moses prescribed. That will be proof for them.”
Jesus Heals the Centurion’s Servant.[br] 5 When Jesus entered Capernaum, a centurion approached him and pleaded for his help. 6 “Lord,” he said, “my servant is lying at home paralyzed and enduring agonizing sufferings.” 7 Jesus said to him, “I will come and cure him.” 8 The centurion replied, “Lord, I am not worthy to have you come under my roof. But simply say the word and my servant will be healed.[bs] 9 For I myself am a man subject to authority, with soldiers who are subject to me. I say to one ‘Go,’ and he goes, and to another, ‘Come here,’ and he comes, and to my servant, ‘Do this,’ and he does it.”
10 When Jesus heard this, he was amazed, and he said to those who were following him, “Amen, I say to you, in no one throughout Israel have I found faith as great as this. 11 Many, I tell you, will come from the east and the west to sit with Abraham and Isaac and Jacob at the banquet in the kingdom of heaven. 12 But the heirs of the kingdom will be thrown into the outer darkness, where there will be weeping and gnashing of teeth.”
13 Jesus then said to the centurion, “Return home. Your petition has been granted because of your faith.” And at that very hour the servant was healed.
14 Jesus Heals Peter’s Mother-in-Law. Jesus then entered the house of Peter and found Peter’s mother-in-law lying in bed with a fever. 15 He touched her hand and the fever left her, and she got up and began to serve him.
16 Jesus Drives Out the Evil Spirits.[bt] That evening they brought to him many who were possessed by demons. He cast out the spirits with a command and cured all who were sick. 17 This was to fulfill the words of the prophet Isaiah:
“He took away our infirmities and bore our diseases.”
18 The Cost of Following Jesus.[bu] When Jesus saw the great crowds around him, he gave orders to cross to the other side of the lake. 19 A scribe approached him and said, “Teacher, I will follow you wherever you go.” 20 Jesus told him, “Foxes have holes and birds of the air have nests, but the Son of Man[bv] has nowhere to lay his head.” 21 Another man, one of the disciples, said, “Lord, allow me to go first and bury my father.” 22 Jesus answered him, “Follow me, and let the dead bury their own dead.”
23 Jesus Calms the Storm.[bw] He then got into the boat, followed by his disciples. 24 Suddenly, a great storm came up on the lake, so that the boat was being swamped by the waves. But he was asleep. 25 And so they went to him and awakened him, saying, “Lord, save us! We are going to die!” 26 He said to them in reply, “Why are you so frightened, O you of little faith?”
Then he stood up and rebuked the winds and the sea, and there was a great calm. 27 They were amazed and asked, “What sort of man is this, whom even the winds and the sea obey?”
28 Jesus Heals Two Demon-Possessed Men.[bx] When he reached the region of the Gadarenes[by] on the other side of the lake, two men who were possessed by demons came out of the tombs and approached him. They were so fiercely violent that no one dared to pass that way. 29 Suddenly, they shouted, “What do you want with us, Son of God?[bz] Have you come here to torment us before the appointed time?”
30 Some distance away a large herd of pigs was feeding. 31 The demons pleaded with him, “If you cast us out, send us into the herd of pigs.” 32 He said to them, “Go, then!” They came out and entered the pigs. The entire herd rushed down the steep bank into the lake, and they perished in the water. 33 Those tending the pigs ran off, and when they reached the town, they related the whole story including what had happened to the men who had been possessed. 34 Then the whole town came out to meet Jesus, and when they saw him they begged him to leave their region.
Chapter 9
The Healing of a Paralyzed Man.[ca] 1 Therefore, Jesus got into a boat and, crossing over the lake, arrived at his hometown.[cb] 2 Some people then approached him, carrying a paralyzed man lying on a bed. On perceiving their faith, Jesus said to the man, “Take heart, son. Your sins are forgiven.”
3 On hearing this, some of the scribes said to themselves, “This man is blaspheming.”[cc] 4 Jesus perceived what they were thinking, and he said, “Why do you harbor evil thoughts in your hearts? 5 [cd]Which is easier, to say: ‘Your sins are forgiven,’ or to say: ‘Stand up and walk’? 6 But so that you may come to realize that the Son of Man has authority on earth to forgive sins”—he said to the paralyzed man—“Stand up, take your bed, and go to your home.” 7 The man got up and returned to his home. 8 When the crowd saw this, they were filled with awe, and they glorified God for having given such authority to men.
Jesus Calls Matthew.[ce] 9 As Jesus walked on from there, he noticed a man named Matthew sitting at the tax collector’s booth. Jesus said to him, “Follow me,” and he got up and followed him.
10 Jesus Dines with Sinners. When he was sitting at dinner in the house, many tax collectors[cf] and sinners were seated with Jesus and his disciples. 11 On seeing this, the Pharisees said to his disciples, “Why does your teacher eat with tax collectors and sinners?” 12 When Jesus heard this, he said, “It is not the healthy who need a physician, but rather those who are sick. 13 Go and learn what this text means: ‘I desire mercy, not sacrifice.’ I have come to call not the righteous but sinners.”
14 A Time of Joy and Grace.[cg] Then the disciples of John came to him and asked, “Why do we and the Pharisees fast but your disciples do not do so?” 15 Jesus answered, “How can the wedding guests mourn while the bridegroom is still with them? But the time will come when the bridegroom is taken away from them, and then they will fast.
16 “No one sews a piece of unshrunken cloth on an old cloak, because the patch eventually pulls away from the cloak and a worse tear results. 17 Nor do people pour new wine into old wineskins, for if they do, the wineskins burst, the wine spills forth, and the skins are ruined. Rather, they pour new wine into fresh wineskins. In this way both are preserved.”
18 Jesus Heals a Sick Woman and Raises a Dead Girl.[ch] While he was saying these things to them, an official[ci] came forward. He knelt before him and said, “My daughter has just died. But if you come and lay your hand on her, she will live.” 19 Jesus then rose and followed him, together with his disciples.
20 Suddenly, a woman who had suffered from bleeding for twelve years came up behind him and touched the fringe of his cloak. 21 For she thought to herself, “If only I touch his cloak, I shall be healed.” 22 Jesus turned and saw her, and he said, “Take heart, daughter! Your faith has healed you.” And from that moment the woman was cured.
23 When Jesus arrived at the official’s house and saw the flute players[cj] and the crowd making a commotion, 24 he said, “Go away! The girl is not dead; she is asleep,”[ck] but they laughed at him. 25 When the people had been sent outside, he went in and took her by the hand, and the little girl stood up. 26 And the news of this spread throughout the entire district.
27 Jesus Heals Two Blind Men. As Jesus proceeded from there, two blind men followed him, crying out loudly, “Son of David,[cl] have pity on us.” 28 When he had gone indoors, the blind men approached him. Jesus said to them, “Do you believe that I can do this?” They replied, “Yes, Lord, we do.” 29 Then Jesus touched their eyes, saying, “Let it be done for you according to your faith.” 30 And their sight was restored. Then Jesus sternly warned them, “See to it that no one learns about this.” 31 But as soon as they had departed, they spread the news about him throughout that entire district.
32 Jesus Heals a Mute Demoniac. As they left, a man who was possessed and unable to speak was brought to him. 33 When the demon had been driven out, the man who had been mute was able to speak. The crowds were amazed, and they said, “Nothing like this has ever been seen in Israel.” 34 But the Pharisees responded, “He casts out demons by the prince of demons.”[cm]
35 The Harvest Is Abundant.[cn] Jesus traveled through all the towns and villages, teaching in their synagogues, proclaiming the good news of the kingdom, and curing every kind of illness and disease. 36 When he saw the crowds, he had compassion on them because they were distressed and helpless like sheep without a shepherd. 37 Then he said to his disciples, “The harvest is abundant, but the laborers are few. 38 Therefore, ask the Lord of the harvest to send forth laborers for his harvest.”
Instructions to the Apostles: The Charter of the Apostolate[co]
Chapter 10
Jesus Sends Out the Twelve Apostles.[cp] 1 Calling his twelve disciples together, he gave them authority over unclean spirits, with the power to drive them out and to cure every kind of disease and illness.
2 These are the names of the twelve apostles: first, Simon, also called Peter, and his brother Andrew; James the son of Zebedee, and his brother John; 3 Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus; 4 Simon the Zealot, and Judas Iscariot,[cq] the one who betrayed him.
5 These twelve Jesus sent forth after giving them the following instructions: “Do not travel[cr] to the territory of the Gentiles, and enter no Samaritan town. 6 Go rather to the lost sheep of Israel. 7 And as you go, proclaim: ‘The kingdom of heaven is near.’ 8 Cure the sick, raise the dead, cleanse those who have leprosy, drive out demons. You received without payment; give in the same way. 9 Take along no gold or silver or copper in your purses, 10 no sack for your journey, or an extra tunic, or sandals, or a staff. For the laborer deserves his keep.
11 “Whatever town or village you enter, look for some honorable person who lives there, and stay with him until you leave. 12 As you enter a house, extend your blessing upon it. 13 If the house is worthy, let your peace come upon it, but if it is not worthy, let your peace return to you. 14 If anyone will not welcome you or listen to your message, shake the dust from your feet[cs] as you leave that house or town. 15 Amen, I say to you, it will be more bearable for the land of Sodom and Gomorrah[ct] on the day of judgment than for that town.
16 No Servant Is above His Master.[cu]“I am sending you out like sheep among wolves. Therefore, be as cunning as serpents and yet as innocent as doves. 17 Be on your guard, for people will hand you over to courts[cv] and scourge you in their synagogues, 18 and you will be brought before governors and kings because of me to testify before them and the Gentiles.
19 “When they hand you over, do not be concerned about how you are to speak or what you are to say. When the time comes, you will be given what you are to say. 20 For it will not be you who speak but the Spirit of your Father speaking through you.
21 “Brother will betray brother to death, and a father his child. Children will rise up against their parents and have them put to death. 22 You will be hated by all because of my name, but he who stands firm to the end will be saved. 23 When you are persecuted in one town, flee to another. Amen, I say to you, you will not have finished traveling through all the towns of Israel before the Son of Man comes.[cw]
24 “No student is greater than his teacher, nor a servant greater than his master. 25 It is enough for the student to be like his teacher and the servant like his master. If they have called the master of the house Beelzebul,[cx] how much more those of his household?
26 The Conditions of Discipleship.[cy]“Therefore, do not be afraid of them. There is nothing hidden that will not be disclosed, and nothing secret that will not become known. 27 What I say to you in the dark, proclaim in the daylight, and what you hear whispered, shout from the housetops.
28 “Have no fear of those who kill the body but cannot kill the soul. Rather, fear the one who can destroy both soul and body in Gehenna.[cz]
29 “Are not two sparrows sold for a penny? Yet not one of them can fall to the ground without your Father’s knowledge. 30 Even the hairs on your head have all been counted. 31 So do not be afraid; you are worth far more than any number of sparrows.
32 “Whoever acknowledges me before men, I will also acknowledge before my Father in heaven. 33 But whoever denies me before men, I also will deny before my heavenly Father.
34 “Do not think that I have come to bring peace to the earth. I have not come to bring peace but a sword.[da]
35 For I have come to set a man against his father,
a daughter against her mother,
and a daughter-in-law against her mother-in-law;
36 and one’s enemies will be the members of his own household.
37 Whoever Receives You Receives Me.“Anyone who loves his father or mother more than me is not worthy of me, and anyone who loves his son or daughter more than me is not worthy of me, 38 and anyone who does not take up his cross[db] and follow me is not worthy of me. 39 Whoever finds his life will lose it, and whoever loses his life for my sake will find it.[dc]
40 “Whoever receives you receives me; and whoever receives me receives the one who sent me. 41 Whoever receives a prophet[dd] because he is a prophet will receive a prophet’s reward, and whoever welcomes a righteous man because he is righteous will receive a righteous man’s reward. 42 And whoever gives even a cup of cold water to one of these little ones because he is a disciple, amen, I say to you, he will not go unrewarded.”
Jesus Is the Expected Messiah[de]
Jesus and John the Baptist[df]
Chapter 11
Report to John What You Hear and See.[dg] 1 When Jesus had finished giving these instructions to his twelve disciples, he moved on from there to teach and preach in their towns.
2 When John who was in prison heard what Christ was doing, he sent his disciples 3 to ask him, “Are you the one who is to come,[dh] or are we to wait for another?” 4 Jesus answered them, “Go back and tell John what you hear and see: 5 the blind receive their sight, the lame walk, those who have leprosy are cured, the deaf hear, the dead are raised to life, and the poor have the good news proclaimed to them. 6 And blessed is anyone who takes no offense at me.”[di]
John Is the Elijah Who Was Destined To Return.[dj] 7 As John’s disciples were departing, Jesus spoke to the crowds about John: “What did you go out into the desert to see? A reed swaying in the wind? 8 Then what did you go out to see? Someone robed in fine clothing? Those who wear fine clothing are found in royal palaces. 9 What then did you go out to see? A prophet? Yes, I tell you, and far more than a prophet. 10 This is the one about whom it is written:
‘Behold, I am sending my messenger ahead of you,
who will prepare your way before you.’
11 “Amen, I say to you, among those born of women, no one has been greater than John the Baptist, and yet the least in the kingdom of heaven is greater than he.[dk] 12 From the days of John the Baptist until now the kingdom of heaven has been subjected to violence, and the violent are taking it by force. 13 For all the Prophets and the Law prophesied until the arrival of John. 14 And if you are willing to accept it, John is the Elijah who was destined to return. 15 He who has ears to hear, let him hear!
16 Indecisive Children.[dl]“To what shall I compare this generation? It is like children who sit in the marketplace and call to one another:
17 ‘We played the flute for you,
but you would not dance;
we sang a dirge,
and you refused to mourn.’
18 For John came neither eating nor drinking, and they said, ‘He is possessed.’ 19 The Son of Man came eating and drinking, and they say, ‘Look at him! He is a glutton and a drunkard, a friend of tax collectors and sinners.’ Yet wisdom is proved right by her actions.”
20 Woe to the Cities of Galilee.[dm] Then he began to reproach the cities in which most of his mighty deeds had been performed because they had refused to repent. 21 “Woe to you, Chorazin! Woe to you, Bethsaida! If the mighty deeds performed in your midst had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. 22 But I tell you, on the day of judgment it will be more tolerable for Tyre and Sidon than for you. 23 And as for you, Capernaum:
‘Will you be exalted to heaven?
You will be cast down to the netherworld.’
For if the mighty deeds performed in your midst had been done in Sodom, it would be standing to this day. 24 But I tell you, on the day of judgment it will be more tolerable for the land of Sodom than for you.”
25 The Self-Revelation of Jesus.[dn] At that time, Jesus said, “I thank you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the learned and have revealed them to children. 26 Yes, Father, such has been your gracious will.
27 “All things have been entrusted to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son wishes to reveal him.
28 The Gentle Mastery of Christ.[do]“Come to me, all you who are weary and overburdened, and I will give you rest. 29 Take my yoke upon you and learn from me, for I am meek and humble of heart, and you will find rest for your souls. 30 For my yoke is easy and my burden is light.”
Jesus Is the True Servant of God[dp]
Chapter 12
Picking Grain on the Sabbath.[dq] 1 At that time, Jesus was walking through a field of grain on the Sabbath. His disciples were hungry, and they began to pick some heads of grain and eat them. 2 When the Pharisees saw this, they said to him, “Look at your disciples. They are doing what is forbidden on the Sabbath.”[dr]
3 [ds]He answered, “Have you not read what David did when he and his companions were hungry? 4 He entered the house of God and they ate the consecrated bread, which neither he nor his companions but only the priests were permitted to eat. 5 [dt]Or have you not read in the Law that on the Sabbath the priests in the temple violate the Sabbath, but they are considered to be without guilt? 6 I tell you, one greater than the temple is here. 7 If you had truly understood what is meant by the words, ‘I desire mercy and not sacrifice,’ you would not have condemned these men who are without guilt. 8 For the Son of Man is Lord of the Sabbath.”[du]
The Man with a Withered Hand.[dv] 9 Moving on from that place, Jesus entered their synagogue. 10 A man was there who had a withered hand, and hoping to find some reason to accuse Jesus they asked him, “Is it lawful to heal on the Sabbath?”
11 He said to them, “Suppose you had only one sheep and it fell into a pit on the Sabbath. Would you not lay hold of it and lift it out? 12 How much more valuable a man is than a sheep! Therefore, it is lawful to do good on the Sabbath.” 13 Then he said to the man, “Stretch out your hand.” He stretched it out, and it was restored, so that it was as sound as the other one. 14 But the Pharisees went out and began to plot how they might put him to death.[dw]
15 The Servant of the Lord.[dx] When Jesus became aware of this, he departed from that place. Many people followed him, and he healed all who were ill, 16 but he warned them not to make him known. 17 This was to fulfill what had been spoken through the prophet Isaiah:
18 “Behold, my servant, whom I have chosen,
my beloved in whom I delight.
I will place my spirit upon him,
and he will proclaim justice to the Gentiles.
19 He will not cry out or shout,
nor will anyone hear his voice in the streets.
20 A bruised reed he will not break,
nor will he snuff out a smoldering wick,
until he establishes justice as victorious;
21 and in his name the Gentiles will place their hope.”
22 Whoever Is Not with Me Is against Me.[dy] Then they brought to him a man who was unable to either see or speak and who was possessed by a demon. He cured him, so that the man who was mute both spoke and saw. 23 All the people were astonished, and they said, “Is this not the Son of David?”[dz] 24 But when the Pharisees heard this, they said, “It is only by Beelzebul,[ea] the prince of demons, that this man casts out demons.”
25 He knew what they were thinking, and he said to them, “Every kingdom divided against itself is laid waste, and every city or household divided against itself cannot survive. 26 If Satan drives out Satan, he is divided against himself. How then can his kingdom survive? 27 If it is by Beelzebul that I cast out demons, by whom do your own children cast them out? Therefore, they will be your judges. 28 But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come to you.
29 “Or again, how can anyone break into a strong man’s house and steal his possessions unless he first ties up the strong man? Then indeed he can ransack the house.
30 “Whoever is not with me is against me, and whoever does not gather with me scatters. 31 Therefore, I tell you that every sin and blasphemy will be forgiven but blasphemy against the Spirit will not be forgiven. 32 Whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.[eb]
33 A Tree and Its Fruits.[ec]“Make a tree good and its fruit will be good, or make a tree bad and its fruit will be bad. For a tree is known by its fruit. 34 You brood of vipers! How can your speech be virtuous when you yourselves are evil? For the mouth speaks from the abundance of the heart. 35 A good man brings forth good things from the good stored up within him, but an evil man brings forth evil things from his store of evil. 36 I tell you that on the day of judgment people will have to render an account for every careless word they utter. 37 For by your words you will be justified, and by your words you will be condemned.”
38 The Sign of Jonah.[ed] Then some of the scribes and Pharisees said to him, “Teacher, we would like you to show us a sign.” 39 He replied, “An evil and adulterous[ee] generation asks for a sign, but the only sign it will be given is the sign of the prophet Jonah. 40 For just as Jonah spent three days and three nights in the belly of the whale, so will the Son of Man be in the heart of the earth for three days and three nights.[ef]
41 [eg]“On the day of judgment the inhabitants of Nineveh will rise up with this generation and condemn it, for they repented at the preaching of Jonah, and now one greater than Jonah is here. 42 On the day of judgment the queen of the south will rise up with this generation and condemn it, because she came from the farthest reaches of the earth to hear the wisdom of Solomon, and now one greater than Solomon is here.
43 New Offensive from the Evil Spirit.[eh]“When an unclean spirit goes out of a person, it wanders through waterless regions seeking a place to rest, but it finds none. 44 Then it says, ‘I will return to the home from which I departed.’And when it returns, it finds that home empty, swept clean, and put in order. 45 Then it goes off and brings back with it seven other spirits more wicked than itself, and they enter and settle there. As a result, the plight of that person is worse than before. So it will also be with this evil generation.”
46 The True Family of Jesus.[ei] While he was still speaking to the crowds, his mother and his brethren[ej] appeared. They were standing outside, wishing to speak with him. [ 47 Someone told him, “Behold, your mother and your brothers are standing outside. They want to speak with you.”][ek] 48 But Jesus replied to that man, “Who is my mother? Who are my brethren?” 49 Then, pointing to his disciples, he said, “Behold, my mother and my brethren. 50 Whoever does the will of my heavenly Father is my brother and sister and mother.”
Chapter 13
Jesus Teaches in Parables[el]
The Day of Parables. 1 That same day Jesus went out of the house and sat by the side of the lake. 2 However, such large crowds gathered around him that he got into a boat and sat down while all the people stood on the shore. 3 Then he told them many things in parables.[em]
The Parable of the Sower.[en] He said: “A sower went out to sow. 4 As he sowed, some seeds fell on the path, and the birds came and ate them up. 5 Other seeds fell on rocky ground, where there was little soil. They sprouted quickly, since the soil had very little depth, 6 but when the sun rose they were scorched, and since they lacked roots, they withered away. 7 Other seeds fell among thorns, and the thorns grew up and choked them. 8 But some seeds fell on rich soil and produced a crop—some a hundred, some sixty, and some thirty times what was sown. 9 He who has ears, let him hear!”
10 The Reason for Parables.[eo] Then his disciples approached and asked him, “Why do you speak to them in parables?” 11 He replied, “To you has been granted knowledge of the mysteries[ep] of the kingdom of heaven, but to them it has not been granted. 12 To the one who has, more will be given, and he will have an abundance. As for the one who does not have, even what little he has will be taken away. 13 The reason I speak to them in parables is that they see but do not perceive and they listen but do not hear or understand. 14 In them is fulfilled the prophecy of Isaiah that says:
‘You will indeed hear but not understand,
you will indeed look but never see.
15 For this people’s heart has become hardened;
they have stopped up their ears
and they have shut their eyes,
so that they might not see with their eyes
and hear with their ears
and understand with their heart
and then turn to me,
and I would heal them.’
16 The Privilege of Discipleship.[eq]“But blessed are your eyes because they see, and your ears because they hear. 17 Amen, I say to you, many prophets and righteous people longed to see what you see but did not see it, and to hear what you hear but did not hear it.
18 The Explanation of the Parable of the Sower.[er]“Therefore listen to the parable of the sower. 19 When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart; that is the seed sown on the path. 20 As for the seed sown on rocky ground, this is the one who hears the word and immediately receives it with joy. 21 But such a person has no deep root, and he endures for only a short time. When some trouble or persecution arises on account of the word, he immediately falls away.
22 “The seed sown among thorns is the one who hears the word, but worldly cares and the lure of riches choke the word and it bears no fruit. 23 However, the seed sown in rich soil is the one who hears the word and understands it; he indeed bears fruit and yields a hundred or sixty or thirty times what was sown.”
24 The Parable of the Weeds.[es] He then proposed another parable to them: “The kingdom of heaven may be compared to a man who sowed good seed in his field. 25 While everyone was asleep, his enemy came, sowed weeds[et] among the wheat, and then went away. 26 When the wheat sprouted and ripened, the weeds also appeared.
27 “The owner’s servants came to him and asked, ‘Master, did you not sow good seed in your field? Where then did these weeds come from?’ 28 He answered, ‘One of my enemies has done this.’ The servants then asked him, ‘Do you want us to go and pull up the weeds?’
29 “He replied, ‘No, because in gathering the weeds you might uproot the wheat along with them. 30 Let them both grow together until the harvest. At harvest time, I will tell the reapers, “Collect the weeds first and tie them in bundles to be burned. Then gather the wheat into my barn.” ’ ”
31 The Parable of the Mustard Seed.[eu] He proposed still another parable: “The kingdom of heaven is like a mustard seed that a man took and sowed in his field. 32 It is the smallest of all the seeds, but when it has grown it is the greatest of plants and becomes a tree large enough for the birds to come and make nests in its branches.”[ev]
33 The Parable of the Yeast.[ew] And he offered them yet another parable: “The kingdom of heaven is like yeast that a woman took and mixed with three measures of flour until it was completely leavened.”
34 The Use of Parables.[ex] Jesus told the crowds all these things in parables. Indeed he never spoke to them except in parables. 35 This was to fulfill what had been spoken through the prophet:
“I will open my mouth to speak in parables;
I will proclaim what has been hidden since the foundation of the world.”
36 Explanation of the Parable of the Weeds.[ey] Then he dismissed the crowds and went into the house. His disciples approached him and said, “Explain to us the parable of the weeds in the field.” 37 He answered, “The one who sows good seed is the Son of Man. 38 The field is the world, and the good seed stands for the children of the kingdom. The weeds are the children of the evil one, 39 and the enemy who sowed them is the devil. The harvest is the end of the world, and the reapers are angels.
40 “Just as the weeds are collected and burned in the fire, so will it be at the end of the world. 41 The Son of Man will send forth his angels, and they will gather out of his kingdom all who cause sin and all whose deeds are evil. 42 They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth. 43 Then the righteous will shine like the sun in the kingdom of their Father. He who has ears to hear, let him hear!
44 The Parables of the Hidden Treasure and the Pearl.[ez]“The kingdom of heaven is like treasure buried in a field, which a man found and buried again. Then in his joy he went off and sold everything he had and bought that field.
45 “Again, the kingdom of heaven is like a merchant searching for fine pearls. 46 When he found one of great value, he went off and sold everything he had and bought it.
47 The Parable of the Net.[fa]“Again, the kingdom of heaven is like a net cast into the sea where it caught fish of every kind. 48 When it was full, they hauled it ashore. Then they sat down and collected the good fish into baskets but discarded those that were worthless. 49 Thus will it be at the end of the world. The angels will go forth and separate the wicked from the righteous 50 and throw them into the fiery furnace, where there will be weeping and gnashing of teeth.
51 Conclusion.[fb]“Have you understood all this?” he asked. They answered, “Yes.” 52 Then he said to them, “Therefore, every teacher of the law who has been instructed about the kingdom of heaven is like the owner of a house who brings forth from his storeroom new treasures as well as old.”
The Authentic Faith of Those Converted[fc]
Jesus Encounters Mixed Receptions[fd]
53 Jesus Is Rejected at Nazareth.[fe] When Jesus had finished these parables, he departed from that district.
54 He came to his hometown, and he began to teach the people in the synagogue. They were astonished and wondered, “Where did this man get such wisdom and these mighty deeds? 55 Is this not the carpenter’s son? Is not his mother called Mary? Are not James and Joseph and Simon and Judas his brethren? 56 And are not all his sisters here with us? Where then did this man get all this?” 57 And so they took offense at him.
But Jesus said to them, “A prophet is always treated with honor except in his hometown and in his own house.” 58 And he did not work many mighty deeds there because of their lack of faith.
Chapter 14
John the Baptist, Herod, and Jesus.[ff] 1 At that time Herod the tetrarch[fg] heard reports about Jesus, 2 and he said to his servants, “This man is John the Baptist. He has risen from the dead. That is why such powers are at work in him.”
3 Now Herod had ordered the arrest of John, put him in chains, and imprisoned him on account of Herodias, his brother Philip’s wife. 4 For John had told him, “It is against the law for you to have her.”
5 Herod wanted to put John to death, but he was afraid of the people because they regarded John as a prophet. 6 But at a birthday celebration for Herod, the daughter of Herodias[fh] danced in front of the guests, and she pleased Herod so much 7 that he promised with an oath to give her anything she asked for. 8 Prompted by her mother, she said, “Give me here the head of John the Baptist on a platter.”
9 The king was distressed, but because of his oaths and the guests present there, he ordered that her request be granted. 10 He had John beheaded in the prison.[fi] 11 The head was brought in on a platter and given to the girl, who took it to her mother. 12 John’s disciples came and removed the body and buried it. Then they went and told Jesus.
13 Jesus Feeds Five Thousand Men.[fj]When Jesus received this news, he withdrew from there in a boat by himself to a deserted place, but when the people learned of it, they followed him on foot from the towns.[fk] 14 When he came ashore and saw the vast crowd, he had compassion on them and healed those who were sick.
15 When evening approached, the disciples came up to him and said, “This is a deserted place and the hour is now late. Send the people away now so that they can go to the villages to buy some food for themselves.” 16 Jesus replied, “There is no need for them to depart. Give them something to eat yourselves.” 17 But they answered, “All we have here are five loaves of bread and two fish.” 18 Jesus said, “Bring them here to me.”
19 Then he ordered the people to sit down on the grass. Taking the five loaves and the two fish, he looked up to heaven, blessed and broke the loaves, and gave them to the disciples, and the disciples gave them to the crowds.[fl] 20 They all ate and were satisfied. Then they gathered up the fragments that were left over—twelve full baskets. 21 Those who had eaten numbered about five thousand men, in addition to women and children.[fm]
22 Jesus Walks on the Water.[fn] Then Jesus instructed the disciples to get into the boat and go on ahead to the other side while he dismissed the crowds. 23 After he sent them away, he went by himself up on the mountain to pray. When evening came, he was there alone. 24 Meanwhile, the boat was already some distance from the shore, battered by waves and a strong wind.
25 During the fourth watch[fo] of the night, Jesus came toward them, walking on the water. 26 When the disciples saw him walking on the water they were terrified, and they cried out in their fright, “It is a ghost!” 27 But Jesus immediately spoke to them, saying, “Have courage! It is I. Do not be afraid.”
28 Peter answered, “Lord, if it is you, command me to come to you across the water.” 29 He said, “Come!” Then Peter got out of the boat and started walking on the water toward Jesus. 30 But when he realized the force of the wind, he became frightened. As he began to sink, he cried out, “Lord, save me!” 31 Jesus immediately reached out his hand and caught hold of him, saying, “O you of little faith, why did you doubt?” 32 After they got into the boat, the wind died down. 33 Those in the boat fell to their knees in worship, saying, “Truly you are the Son of God.”[fp]
34 Jesus Heals the Sick at Gennesaret. After they had completed the crossing, they landed at Gennesaret.[fq] 35 When the people there recognized him, they sent word of his presence throughout the region. They also brought him all those who were sick 36 and begged him to let them touch only the edge of his cloak. All who touched it were completely healed.
Chapter 15
Traditions That Falsify the Law of God. 1 Then Pharisees and scribes came to Jesus from Jerusalem and asked, 2 [fr]“Why do your disciples ignore the tradition of the elders? They do not wash their hands before eating.” 3 He answered them, “And why do you break the commandment of God for the sake of your tradition? 4 For God said, ‘Honor your father and your mother,’ and ‘Whoever curses his father or mother shall be put to death.’ 5 But you say, ‘If anyone says to his father or mother, “Anything I might have used for your support is dedicated to God,” 6 then he is excused from his duty to honor his father or mother.’ To uphold your tradition you have made God’s word null and void. 7 You hypocrites! How rightly did Isaiah prophesy about you when he said:
8 ‘This people honors me with their lips,
but their hearts are far from me;
9 in vain do they worship me,
teaching as doctrines the commandments of men.’ ”
10 Clean and Unclean.[fs] Then he called the people to him and said to them, “Listen and understand. 11 It is not what goes into one’s mouth that defiles a person; what comes out of the mouth is what defiles him.”
12 The disciples approached and said to him, “Do you realize that the Pharisees were greatly offended when they heard what you said?” 13 He answered, “Every plant that my Father has not planted will be uprooted. 14 Leave them alone. They are blind guides. And if one blind person guides another, they will both fall into a pit.”
15 Peter said to him, “Explain that parable to us.” 16 Jesus replied, “Are even you still without understanding? 17 Do you not realize that whatever goes into the mouth passes through the stomach and is discharged into the sewer? 18 But what comes out of the mouth originates in the heart, and this is what defiles a person. 19 For from the heart come evil thoughts, murder, adultery, fornication, theft, perjury, slander. 20 These are the things that defile a person, but to eat with unwashed hands does not make anyone unclean.”
21 The Faith of a Pagan Woman.[ft] Jesus then left that place and withdrew to the region of Tyre and Sidon.[fu] 22 And behold, a Canaanite woman from that region came out to meet him and cried out, “Have pity on me, Lord, Son of David. My daughter is sorely tormented by a demon.” 23 But he did not say a word to her in reply.
So his disciples came and urged him, “Send her away, for she keeps shouting after us.” 24 He answered, “I was sent only to the lost sheep of the house of Israel.” 25 But she came and knelt at his feet, saying, “Lord, help me!” 26 He answered, “It is not right to take the children’s bread and throw it to the dogs.” 27 She replied, “Yes, Lord, but even the dogs eat the scraps that fall from their masters’ table.” 28 Then Jesus answered her, “Woman, you have great faith. Let it be done for you as you wish.” And from that moment her daughter was healed.
29 Jesus Heals Many People.[fv]After leaving that region, Jesus walked along the shores of the Sea of Galilee, and going up onto the mountain, he sat down. 30 Large crowds flocked to him, bringing with them the lame, the blind, the deformed, the mute, and many others. They placed them at his feet, and he cured them. 31 The crowds were amazed when they observed the mute speaking, the crippled made whole, the lame walking, and the blind with their sight restored, and they gave praise to the God of Israel.
32 Jesus Feeds Four Thousand Men. Jesus called his disciples to him and said, “I am moved with compassion for these people, because they have been with me now for three days and have nothing to eat. I do not want to send them away hungry, or they may collapse on the way.”
33 The disciples said to him, “Where can we ever get enough bread in this deserted place to feed such a great crowd?” 34 Jesus asked them, “How many loaves do you have?” “Seven,” they replied, “and a few small fish.”
35 He ordered the crowd to sit down on the ground. 36 Then he took the seven loaves and the fish, and after giving thanks he broke them and gave them to the disciples, and the disciples gave them to the people.
Footnotes
- Matthew 2:1 We shall never be able to identify with certainty these men of study and prayer, who may also have been astrologers (called by a Persian name, “Magi”). Orientals thought that a new star appeared at the birth of great persons (Num 24:17). In any case, the hour has come for pagans to share in the joy of encounter with God. This Gospel also confirms the expectation of Israel and cites the Prophets (Mic 5:1; 2 Sam 5:1-3): the new future of the People of God originates in the dynasty of David and in his native place, Bethlehem (1 Sam 16), but the mission of the Messiah goes beyond religious and national frontiers. The Messianic age is beginning (see Ps 72:10-11; Isa 9:1, 5; 49:23; 60:1-5; Lk 2:30-34).
- Matthew 2:1 Bethlehem: about five miles south of Jerusalem.
- Matthew 2:4 Chief priests: in the plural signifies the high priest now in office and his predecessors and members of their respective families. Herod’s act of consulting with the chief priests and teachers of the Law has some affinity with a Jewish legend about the child Moses in which Pharaoh is warned by sacred scribes about the coming birth of a deliverer of Israel from Egypt and plots to destroy the deliverer.
- Matthew 2:6 This prophecy of Micah (5:1) had been pronounced seven centuries earlier.
- Matthew 2:11 Because of the Old Testament texts of Ps 72:11, 16; Isa 60:6, the wise men were thought to be kings. House: indicates that the wise men did not visit Jesus on the night of his birth as did the shepherds. Although there are three gifts, this does not mean there were three wise men.
- Matthew 2:15 The citation from Hos 11:1, which originally referred to God’s calling Israel (God’s son) out of Egypt, is here applied to Jesus. Just as Israel was called out of Egypt at the time of the Exodus, so Jesus, the Son of God, will be called out of Egypt at the New Exodus.
- Matthew 2:17 The citation of Jer 31:15 originally referred to Rachel, the wife of Jacob, weeping for her children taken into exile in 721 B.C. Matthew applies it to the mourning for the Holy Innocents.
- Matthew 2:19 Herod died in 4 B.C. We do not know for sure to which prophecies (note the plural “Prophets”) v. 23 is alluding. Some believe Matthew is here thinking of the Old Testament declarations that the Messiah would be despised (e.g., Ps 22:6; Isa 53:3), for “Nazorean” was a synonym for “despised” (see Jn 1:45f). Or he may be saying that according to the plan of God Jesus was to live his childhood and youth in Nazareth and begin his ministry there. Some think “Nazorean” fulfills the prophecy of Isaiah (11:1): Jesus is the “shoot” (nezer in Hebrew) of the race of Abraham and David.
- Matthew 2:20 For those who sought to kill the child are dead: another subtle reference to the Moses-Christ parallel. After fleeing from Egypt because the Pharaoh sought to kill him, Moses was told to return in similar words: “for all the men who wanted to kill you are dead” (Ex 4:19).
- Matthew 2:22 Archelaus: son of Herod who ruled Judea and Samaria for ten years (4 B.C. to A.D. 6) and was deposed because of his cruelty. After him Judea became a Roman province administered by “procurators” appointed by the Emperor. Galilee: the northern part of Palestine, whose principal cities were: Capernaum, Cana, Nazareth, and Tiberias. Its people were not very highly esteemed by the Jews of Jerusalem and Judea (see Jn 1:46; 7:52) probably because of the strong Hellenization of the region and the mixed (Jew-Gentile) population there. It was the primary region of Jesus’ public ministry and is viewed as a providential indicator of his Messianic mission to the Gentiles (see Isa 66:18f; Am 9:11f).
- Matthew 2:23 Nazareth: a town that stands on the last spurs of the Galilean hills, some 87 miles north of Jerusalem.
- Matthew 3:1 This account is concerned with the person and prophetic message of John (vv. 1-6), his baptism (v. 6), his criticism of the Pharisees and Sadducees (vv. 7-10), his teaching about Jesus (vv. 11-12), and his baptism of Jesus (vv. 15-17).
- Matthew 3:1 John the Baptist: the cousin and precursor of Jesus (see Lk 1:5-80). Desert of Judea: a twenty-mile barren region from the Jerusalem-Bethlehem plateau to the Jordan River and the Dead Sea.
- Matthew 3:2 Repent: a change of heart and conduct—a return to keeping the Mosaic Law. Kingdom of heaven: a phrase found only in Matthew (33 times); in Mark and Luke it is “kingdom of God.” The kingdom of heaven is the rule of God, both as present reality and as future hope. The kingdom is a central part of Jesus’ message.
- Matthew 3:3 All four Gospels quote Isa 40:3 and apply it to John the Baptist. Make his paths straight: a phrase that is equivalent to “Prepare the way for the Lord” in Lk 3:4. In ancient times, when the king was to travel to a distant land, the roads were improved. Similarly, the spiritual preparation for the coming of the Messiah was made by John in calling for repentance and the remission of sins and announcing the need for a Savior.
- Matthew 3:4 John’s simple food, clothing, and lifestyle were reminiscent of Elijah (see 2 Ki 17), and Jesus later declares that John was the Elijah who had already come (see Mt 17:10ff; see also Mal 3:23).
- Matthew 3:7 John heavily criticizes members of two religious sects of the Jews who come to receive his baptism. The Pharisees were a legalistic and separatist group who strictly kept the Law of Moses as well as the unwritten “tradition of the elders” (Mt 15:2). The Sadducees were more worldly and politically minded, closely connected with the high priests, and they accepted only the first five Books of the Old Testament as their Scriptures. They also rejected belief in the resurrection after death.
- Matthew 3:11 I am not worthy to carry his sandals: bearing sandals was one of the duties of a slave. The baptism of John prepares for the purifying action with the Holy Spirit and fire that Jesus will effect (see Isa 1:25; Zec 13:9; Mal 3:2) and that was seen very dramatically at Pentecost (Acts 1:5, 8; 2:1-16). Refusal of this Baptism instituted by Christ leads to final condemnation in imperishable fire (see Isa 34:8ff; Jer 7:20).
- Matthew 3:12 The separation of the good and the bad that will take place at Christ’s Second Coming is compared to the way farmers separated wheat from chaff. After trampling out the grain, they used a large fork to pitch the grain and the chaff into the air. The kernels of wheat fell to the ground while the light chaff was borne away by the wind, then gathered up and burned.
- Matthew 3:13 The theophanies of the Old Testament were meant to convey something of the ineffable transcendence of God (Ex 3); the theophany that here begins the New Testament reveals something of the inner life of God: God is three persons. The dove perhaps suggests the Creator Spirit (Gen 1:2), but may also symbolize the divine goodwill that was restored after the flood (Gen 8:8-12), or the very People of God (Hos 7:11; 11:11; Isa 60:8), the formation of which is the work of the Spirit.
- Matthew 3:15 All that righteousness demands: i.e., all observances, everything that is part of God’s plan. Jesus obeys the Father’s will in everything (Phil 2:8).
- Matthew 3:17 This heavenly pronouncement intermingles language from Ps 2:7 and Isa 42:1, prophetic terminology that was well known to those with Messianic expectations (see Mt 17:5; Mk 1:11; 9:7; Lk 3:22; 9:35).
- Matthew 4:1 This important passage is again filled with echoes and citations of the Old Testament. The intention is to show the experience and struggles of the Messiah, the new head of the People of God. Just as Moses remained forty days on Sinai, so the Messiah remains forty days in the wilderness (Ex 34:28), forty days being symbolic of a time of preparation for divinely planned activities. Jesus refuses to make use of his miraculous power simply to relieve human need (v. 3f), or to satisfy requests of unbelievers (v. 5ff), or to embrace a Messianic role that would be purely political. The basic theme is the obedience of Jesus to God as he is known through the Old Testament. He rebuffs all three temptations with Scriptural truth from Deuteronomy.
- Matthew 4:3 If you are the Son of God: in the sense of the Messianic King of Ps 2.
- Matthew 4:4 A citation of Deut 8:3, indicating that the miracles of the Exodus were signs of God’s religious care for Israel.
- Matthew 4:5 Summit of the temple: the southeast corner of the wall of the Jerusalem temple, projecting over a ravine.
- Matthew 4:6 The devil applies Ps 91:11-12 to the Messiah since it deals with God’s protection of the righteous. Jesus declares (through the words of Deut 6:16) that we should not demand miracles from God as evidence of his care for us.
- Matthew 4:10 The citation (Deut 6:13) used by Jesus calls for the basic attitude of worship that everyone should have toward God.
- Matthew 4:12 By action and word Jesus inaugurates the kingdom of heaven. The phrase means the kingdom of God, but, like the Jews of his time, Matthew avoids naming God and says, instead, “heaven.” This kingdom or reign is a power that will continue to make its way into the world from now on. Jesus begins his activity in Galilee, a northern province, which some, thinking of Isa 8:23 and 9:1, regarded as the Messiah’s land. It was a region in which different populations and religions lived side by side. The faithful followers of Yahweh, who were pretty much cut off from Jerusalem and its temple, gathered in the synagogues. Different populations, even in the pagan Decapolis (a confederation of ten independent Greek cities, beyond the Jordan), acknowledge the Messiah.
- Matthew 4:12 John had been arrested: after John’s arrest (v. 12), Jesus makes Capernaum the center of his activity (v. 13) and preaching (v. 17). The citation from Isa 9:1-2 identifies the ministry of Jesus as fulfilling the prophecy of the restoration of the northern kingdom defeated by the Assyrians in 721 B.C. See notes on Mk 1:14 and Lk 3:20.
- Matthew 4:13 Capernaum: on the shore of the Lake (in Hebrew: Sea) of Galilee (v. 18), also known as the Lake of Tiberias or Gennesaret, in territory that had belonged to the tribes of Zebulun and Naphtali.
- Matthew 4:18 We see the first Church being born; disciples follow the Lord not only to share intimacy with him but to be fishers of men, to be witnesses to him and gather together people in his name—for he is the Messiah. Three of the four (Simon, James, and John) will go on to hold a closer relationship with Jesus (see Mt 17:1; 26:37; Lk 8:51).
- Matthew 4:23 As a conclusion to the first part of his Gospel, Matthew gives a summary of Jesus’ ministry, which consisted in teaching, preaching, and healing (v. 23; see also Mt 9:35).
- Matthew 4:24 Syria: the area north of Galilee, between Damascus and the Mediterranean Sea.
- Matthew 4:25 Decapolis (i.e., the Ten Cities): a league of Greek cities; all were east of the Sea of Galilee and the Jordan River except Sythcopolis (Beth Shan).
- Matthew 5:1 The Sermon on the Mount is the first of five great discourses in this Gospel (chs. 5–7; 10; 13; 18; 24–25). The Lucan parallel is the “Sermon on the Plain” (Lk 6:20-49), although some of the sayings in the “Sermon on the Mount” have parallels in other parts of Luke. Matthew’s Sermon contains beatitudes or declarations of blessedness (5:1-12), admonitions (5:13-20; 6:1-7, 23), and contrasts between Jesus’ moral teaching and Jewish legislative traditions (5:21-48).
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Matthew here presents a catechism of Christian initiation and opposes it to the Jewish religious ideal. The ensemble of moral, social, religious, cultural, general, and collective requirements that holds good for the whole People of God was received by Moses on Mount Sinai. Jesus presents a new charter that he gives “on the Mount” (5:1) as if on a new Sinai. It does not take anything away from the Law but goes to the root of human conduct. Good intentions are not to replace act and obedience, but all that takes place in the heart and spirit of persons, their plans and their intentions, are already acts. - Matthew 5:1 The Beatitudes have been rightly termed “Eight Words for Eternity.” If we read them carefully, we will realize that the happiness proclaimed by Jesus is poles apart from what we habitually think, say, and do. In the first three Beatitudes are listed the faults that must be corrected if human beings are to be perfect—spiritual arrogance, pride, and desire for pleasure. In the next three Beatitudes are found the virtues that must regulate our relations with God, our neighbor, and ourselves—justice, mercy, and purity. In the last two Beatitudes, Christ urges his followers to be zealous in spreading the Gospel and peace, and he promises that they will be rewarded with honor and power in the kingdom of God for all that they have had to suffer for him.
- Matthew 5:13 Only the certitude that God comes into our very midst can open up a horizon to our human condition. But where can we read the testimony of such a coming if not in the experience of the disciples? We cannot receive Jesus or discern the Father unless we strive to lead better lives.
- Matthew 5:17 The Gospel of Matthew wants to stress the point that Jesus has no contempt for “the Law or the Prophets” (= the Old Testament); on the contrary, he takes them very seriously. But throughout his life he felt free to proclaim the true meaning of the Law by placing himself above even Moses. In his view, the Law is good, and there is nothing to discuss. In contrast to the commonly accepted rules, Jesus does not deal with secondary details; the essentials, on the other hand, cause no problem; therefore he does not discuss the Law. Instead, he goes farther and deeper, down into the human heart.
- Matthew 5:18 Single letter: literally, iota (Greek) = Hebrew yod, the smallest letter of the Hebrew alphabet. Tiny portion of a letter: literally, the apex or tip of a letter, the bit that distinguishes similar letters.
- Matthew 5:21 Murderers must appear before the highest Jewish judicial body, the Sanhedrin, and they deserve death and the fire, symbolized by Gehenna, the valley southwest of Jerusalem that was the center for an idolatrous cult during the monarchy in which children were offered in sacrifice (see 2 Ki 23:10; Jer 7:31). To embrace the kingdom of God is to become a person of reconciliation, to free oneself of all murderous desires. Indeed, even when they suffer offenses but are innocent, the disciples of Jesus must have the courage to take the first step toward establishing peace.
- Matthew 5:22 Gehenna: a little valley southwest of Jerusalem and a popular image of hell because of the refuse that burned there continually.
- Matthew 5:26 Penny: the smallest Roman copper coin.
- Matthew 5:27 At this period, the laws on divorce were tolerant for husbands, intransigent for wives. Jesus rejects this inequality and confronts husbands with their responsibilities by radically condemning divorce. Matthew’s text contains the clause, “except if the marriage was unlawful,” which is lacking in the parallel passages of Luke and Mark, but occurs again in Mt 19:9. The Greek word porneia, “unchastity,” is generic and so has given rise to much discussion. The widely accepted opinion among scholars today is that it was a technical term used by the Jewish Christian community to signify a degree of relationship that constituted an impediment to marriage according to the Law (Lev 18:6-18; Acts 15:29).
- Matthew 5:33 What good is multiplying oaths between God and human beings? Is this not a sign that lying and unbelief have perverted human realities? In the kingdom of God, the dialogue between persons will rediscover its truth and its loyalty.
- Matthew 5:38 The Old Testament commandment of an eye for an eye (see Lev 24:20) was intended to moderate vengeance—seeking to ensure that the punishment not exceed the injury done. Jesus calls for further moderation and liberality by giving suggestions for breaking the infernal circle of hatred and disputation.
- Matthew 5:43 Just as God invites the unrighteous to respond to him through the evidence of his love, so the disciples of Jesus must bear the same love toward their enemies.
- Matthew 5:46 Tax collectors: those who collected taxes on behalf of the occupying authorities; for this reason, and also because they engaged in fraud, they were regarded as public sinners.
- Matthew 5:48 The life of the kingdom is that of children of God; therein lies its secret and its demands (see Lev 11:43; Deut 18:13).
- Matthew 6:1 Almsgiving (vv. 2-4), prayer (vv. 5-15), and fasting (vv. 16-18) are characteristics of the Jewish religion, or of the “righteous.” Jesus does not teach other practices but is concerned with the spirit of our religious acts so that they may lead to God’s presence and bring the joy of being children of God. Believers do not vaunt themselves or make a show of their religion; they listen to God. True religion is authentic spiritual life rather than spectacle and confusion or human respect.
- Matthew 6:7 In response to a request from his disciples to teach them to pray (see Lk 11:1), Jesus entrusts them with the fundamental Christian prayer, the Our Father. It is also called the Lord’s Prayer because it comes to us from the Lord Jesus, the master and model of prayer. The Lord’s Prayer constitutes the summary of the whole Gospel, lies at the center of the Scriptures, and is the most perfect of prayers. The object of the first three petitions is the glory of the Father: the sanctification of his name, the coming of the kingdom, and the fulfillment of his will. The four others present our wants to him: they ask that our lives be nourished, healed of sin, and made victorious in the struggle of good over evil.
- Matthew 6:13 Temptation: in the New Testament, temptation is a test in which Satan tries to destroy the believer. Consequently, it cannot be attributed to God. God, however, can give the strength and means of overcoming it: this is the meaning of the petition. The Semitic expression “do not lead us into” is therefore to be understood as meaning “do not allow us to enter into or succumb to temptation” (see Mt 26:41; 1 Tim 6:9).
- Matthew 6:16 Fasting is an action that evinces a desire to live more closely in the disinterested service of God; this produces profound joy. The sole fast prescribed by the Mosaic Law was that of the Day of Atonement (see Lev 16:31), but in later Judaism fasting became a regular practice (see Didache 9:1).
- Matthew 6:19 In this and the two following texts Jesus is responding to the faulty side of our way of thinking and acting. In order to affirm the primacy of God so simply and surely, we must live unceasingly in the presence of the Father. Those who guard their inner freedom, the desire for light, understand Jesus. But it is impossible to be open to God when desire for possessions has become the motivating force of one’s life.
- Matthew 6:22 Those with good vision can readily direct their bodily movements. Similarly, those who utilize the prophetic vision of Christ can direct their way to God.
- Matthew 6:24 Money: literally, “Mammon” (an Aramaic word), a personification of wealth.
- Matthew 6:25 Jesus warns us against making real human needs the object of overly anxious cares and thus becoming enslaved by them. The remedy for such an attitude is to seek first God’s kingdom and to show confidence in God’s providence.
- Matthew 7:1 Those who judge others separate themselves from their neighbors; those who love them are completely present to their neighbors. God has not given us consciences to judge others but to judge ourselves.
- Matthew 7:6 Jesus stresses the point that teaching should be given in accordance with the spiritual capacity of the learners. Dogs: unclean dogs of the street were held in low esteem.
- Matthew 7:7 To acknowledge God as Father one must have the audacity to pray and the certitude that this appeal is not in vain, for the disciple seeks the One whom he knows as Love.
- Matthew 7:12 Here in a word is what one must retain of the Law and the Prophets, i.e., the Old Testament: to have for others the same concern one has for oneself, out of love for God. This so-called Golden Rule is found in negative form in rabbinic Judaism as well as Hinduism, Buddhism, and Confucianism.
- Matthew 7:13 In Jewish literature, we often encounter this doctrine of the “two ways”; it is also found in the Didache and the Epistle to Barnabas. It is a way of enabling the reader to choose for God. It means that one does not enter the kingdom except by a conversion of life—the choice to follow Jesus.
- Matthew 7:15 There will always be impostors to exploit religious sentiments and the Gospel itself for advancement of their own ideas, their own persons, and their own circle. Jesus offers a criterion to discern true disciples: do their lives, attitudes, and comportment bear witness to the spirit of Jesus?
- Matthew 7:22 On that day: i.e., on the day of judgment; Jesus speaks of himself as the final judge of human beings (see Mt 25:32-46).
- Matthew 7:24 Jesus calls for obedience to his Word: those who build their lives on the Gospel are united with Christ, and nothing else can provide meaning and force to a human life in the always unforeseen elaboration of problems and events.
- Matthew 7:28 These two verses constitute the formula with which the evangelist concludes each of the five great discourses of Jesus. Verse 29 expresses the newness of the Gospel teaching. The scribes based their teaching on the Scriptures and on the instructions of their teachers. Jesus, on the other hand, speaks as a supreme legislator who has power to modify even the Scriptures.
Jesus’ astounding authority is not that of religious tradition; it radiates from his person. He himself incarnates this “new justice,” this new mode of living and thinking that he teaches and establishes among human beings. Jesus’ listeners could easily see the great difference between the kind of teaching of the scribes and Pharisees and that of Jesus with its total confidence and power. - Matthew 8:1 This section gathers together ten accounts of miracles of Jesus. Interspersed among them are sayings of Jesus about discipleship. This has led some authors to speak of a portrayal of Jesus as “Messiah of the Word” in chs. 5–7 and “Messiah of the Deed” in 8–9. By his sayings and actions Jesus bears witness that evil and sickness are no longer the last word for people, for human beings are not slaves of fate since the goodness of God is manifested in the goodness of Jesus.
- Matthew 8:1 The ten miracle stories found herein are a third of the miracle stories that are told in detail in all the Gospels together. But the New Testament contains repeated references to a thaumaturgic activity that was continual (see Mt 4:23; Lk 4:41; Acts 2:22).
- Matthew 8:1 Leprosy made a person ceremonially unclean as well as physically afflicted. The man with leprosy in this passage technically breaks the Law as he comes to prostrate himself at the feet of Jesus. The Master also breaks the Law when he touches the man and sovereignly decides to heal him. The sick man welcomes Christ’s word, and the kingdom is opened to him. He becomes a model and sign of the Christian made clean by Christ.
- Matthew 8:5 Jesus commends a Roman centurion (leader of a hundred soldiers) for having greater faith than any Israelite and prophesies the ingathering of the Gentiles before healing his servant from afar. This passage shows that the great pilgrimage of peoples toward the kingdom has begun and evokes the beautiful image of the feast wherein all believers are definitively gathered together. Outside of this communion and joy there is only darkness; the “weeping and gnashing of teeth” (a phrase found outside Matthew only in Lk 13:28) describes the anguish of those who have remained insensitive to the call that has been welcomed by the very people they have denigrated.
- Matthew 8:8 Lord, I am not worthy . . . will be healed: these words of the centurion have become those of believers who go to encounter the Lord in Holy Communion.
- Matthew 8:16 Jesus is the Servant announced by Isa 53:4 who will expiate the sins of humankind. By the power of his Word he triumphs over the evil that keeps human beings in bondage symbolized by sickness.
- Matthew 8:18 Jesus has subordinated family ties to the needs of his mission of salvation and requires the same sacrifice of those called to share that mission, while other members of the family can perform the deeds of filial piety. These are “dead” only in the sense that they have not received the same call to separate themselves from family responsibility in order to preach the Gospel of the kingdom. They can nonetheless be his disciples in another sense.
Hence, following Jesus means Christians should be ready to make whatever sacrifice he asks of them. In the final analysis, they are followers of Christ, people who believe in him. They received faith in Christ at Baptism and are bound to serve him. By recourse to frequent prayer and true friendship with the Lord, they should strive to discover what Jesus asks of them in their service of him. - Matthew 8:20 Son of Man: the most common and enigmatic title of Christ used in the Gospels (81 times) and in Acts 7:56—frequently by Christ himself. It was well suited to his purpose of both veiling and revealing his person and mission. On the one hand, it meant simply “man” (see Ezek 2:1) and emphasized the lowliness of the human condition (Mt 8:20; 11:19; 20:28), especially in Christ’s humiliation and death (Mt 17:22). On the other hand, it expressed the triumph of Christ’s Resurrection (Mt 17:9), his return to glory (Mt 24:30; Dan 7:13), and his Second Coming as judge of the world (Mt 25:31).
Christ made use of this title at his trial before the Sanhedrin (Mt 26:64) when he prophesied that he would be vindicated and be seated in future glory at the right hand of God not merely as man but as Lord (see Dan 7:13; Mk 14:62).
This title was employed by Jewish apocalyptic literature (1 Enoch, 2 Ezra, 2 Baruch) to describe a unique religious personage endowed with extraordinary spiritual power who would receive the kingdom from God at the end of the ages. Early Christians revered this title as a reminder of Christ’s twofold destiny of humiliation and joy, which was also their own (Mt 24:30f). - Matthew 8:23 This passage attests to Jesus’ power over nature and its frightful forces. This fact is preserved as a sign, for the Church resembles a boat buffeted by so many storms. She is invited to place herself in Christ’s hands with great trust.
- Matthew 8:28 The sense of the anecdote about the pigs who serve as refuge for the demons and perish by drowning is that the Messiah has come; he triumphs over the evil powers that keep human beings in bondage and oppose the kingdom of God. The deliverance of the mentally ill signified that the “time” of the devil had come to an end. Thus, this is another account calling for confidence and courage in the struggle against evil. It must have especially delighted the Jews for whom pigs were unclean animals according to the Law (Lev 11:7) and who saw the pagan owners of the accursed flock suffering a loss.
- Matthew 8:28 Gadarenes: the city of Gadara was eight miles south of the lake.
- Matthew 8:29 Son of God: on the lips of the demons, this phrase is tantamount to “Messiah,” for they would scarcely set themselves in opposition to him if they knew his full divinity. The same title is given to Jesus in Mk 3:12. To torment us before the appointed time: to confine us to hell (see Lk 8:31) before the Last Judgment. Until then, the demons have a certain freedom to roam about the world (see 2 Pet 2:4 with 1 Pet 5:8).
- Matthew 9:1 The two preceding accounts have attested Jesus’ power over the frightful forces of nature and the unchained powers of hell. Here Christ delivers human beings from sin itself. For the first time he proclaims the forgiveness of sins—which is an act of God.
- Matthew 9:1 His hometown: Capernaum, which Jesus had made his headquarters.
- Matthew 9:3 Blaspheming: i.e., usurping God’s prerogative to forgive sins.
- Matthew 9:5 Christ indicates that it is easier to heal a person physically than to heal him spiritually. It is easier to heal a broken leg than a broken heart. As Son of Man, in his human nature, Christ has the power to forgive sins. Therefore, he could also bestow it on his apostles (see Mt 18:18; Jn 20:22); and just as they worked miracles only in his name (see Acts 3:6), they and their successors can forgive sins only in his name and by his authority.
- Matthew 9:9 Jesus calls Matthew the tax collector to follow him, then eats at Matthew’s house together with “many tax collectors” and “sinners.” The Jews are shocked, but Jesus reminds them that it is the sick who need a doctor and God desires mercy rather than sacrifice.
- Matthew 9:10 Tax collectors: see note on Mt 5:46.
- Matthew 9:14 The time when Jesus lived on earth was one of joy and grace. Later there would be a time for Jesus’ disciples to fast, for the Bridegroom would be taken from them. In ancient times, goatskins were used to hold wine. As the wine fermented, it would expand and the new wineskins would stretch. But a used wineskin could not expand any more and would break. In the same way, the teaching that Jesus brings cannot be kept in the old forms.
- Matthew 9:18 Jesus rewards the faith of a father in distress and the trust of a sick and timid woman. He does not deceive those who believe him to be Master of the impossible. Human beings organize ceremonies of sorrow that are important in the East (v. 23); Jesus brings life, for this twofold gesture announces that in the kingdom of God sickness and death no longer have a place (see Jn 5:26-29): this is the message that the Church must proclaim.
- Matthew 9:18 Official: literally, “ruler” or “leader.” See note on Mk 5:22.
- Matthew 9:23 Flute players: musicians who were hired to play at mourning ceremonies. Crowd: mourners who were hired to wail and lament.
- Matthew 9:24 Asleep: sleep is a metaphor for death (see Ps 87:6 LXX; Dan 12:2; 1 Thes 5:10). Jesus does not deny the child’s death but indicates that she will arise from it as from a sleep.
- Matthew 9:27 Son of David: a popular Jewish title for the Messiah who was to come (e.g., Mt 12:23; 20:30; 21:9; 22:41-45; see note on Mt 1:1).
- Matthew 9:34 The debate with the Pharisees on this claim will continue in Mt 12:25ff.
- Matthew 9:35 As in Mt 4:23-25, the evangelist concludes this part of his book with an action of Christ that shows compassion for the distress of the crowds and inculcates confidence in his followers. Jesus insistently works to impart the mercy of God upon all who come to him. He calls upon all who have the privilege of believing in him and benefiting from his salvation to share his concern for the misery of their neighbors. He seeks people who, like him and after him, will apply themselves to this task.
- Matthew 10:1 This section of Matthew is called the Instructions to the Apostles; collected in it are the texts describing the mission of the disciples, applicable to the early Church and for all future time. The disciples begin the great enterprise; through them Christ’s authority and power continue among human beings—so long as they act truly in his Spirit and share his lot. Thus is born a new People of God.
- Matthew 10:1 Israel was made up of twelve tribes; the kingdom of Jesus was to have twelve founders (see Mt 19:28; Rev 21:12-14): the “Twelve” or the “apostles.” The latter is a Greek word (plural) meaning “those who are sent”; Jesus himself chose the term (Lk 6:13).
- Matthew 10:4 Iscariot: i.e., “Man from Kerioth,” a place in the southernmost part of Palestine.
- Matthew 10:5 Do not travel: the Good News about the kingdom was to be proclaimed first to Jews alone. After his Death and Resurrection, Jesus commanded the disciples to take the message to all nations (Mt 28:19; see Mt 21:43). Samaritans: a race of mixed blood resulting from the intermarriage of Israelites left behind when the people of the northern kingdom were exiled and Gentiles were brought into the land by the Assyrians (2 Ki 17:24). In the time of Jesus, Jews and Samaritans were bitterly opposed to one another (see Jn 4:9).
- Matthew 10:14 Shake the dust from your feet: a symbolic act practiced by the Pharisees when they left an unclean Gentile area. Here it represents a solemn warning to those who reject God’s message.
- Matthew 10:15 Sodom and Gomorrah: see Gen 19:23-29.
- Matthew 10:16 The disciples are prolongations of Christ, so to speak. Whatever happened to him will also happen to them. But if they persevere they will be saved.
- Matthew 10:17 Courts: the lower courts, connected with local synagogues, that tried less serious cases and scourged those found guilty.
- Matthew 10:23 You will not have finished . . . before the Son of Man comes: this may be interpreted in two ways: (1) the disciples will not have converted all of Israel before the Second Coming of Christ; (2) the disciples will not have preached the Gospel in all the towns of Palestine before the destruction of Jerusalem occurs in A.D. 70, which is a portent of the end of the world.
- Matthew 10:25 Beelzebul: “Baal the Prince,” or Beelzebub, “Lord of the Flies.” The former is the name of an ancient pagan divinity (see 2 Ki 1:1-14), the latter a contemptuous distortion of the name.
- Matthew 10:26 In the face of fierce opposition and trials of all kinds, the apostles must not lose heart, for they will be given the courage to bear true witness to Jesus and his message.
- Matthew 10:28 Gehenna: see note on Mt 5:22.
- Matthew 10:34 As Simeon predicted (Lk 2:34), Jesus will be a sign of contradiction even within families. Those who accept the Gospel will be at peace with God, but they will have to bear persecution at the hands of those who do not.
- Matthew 10:38 Take up his cross: this is the first time Matthew mentions the cross, which was an instrument of death. The picture is of a man, already condemned, required to carry the beam of his own cross to the place of execution (see Jn 19:17). Here it symbolizes the necessity of total commitment—even unto death—on the part of Jesus’ disciples.
- Matthew 10:39 Those who renounce their earthly life in order to confess Jesus will obtain the happiness of eternal life.
- Matthew 10:41 Prophet: the last prophet of the old covenant was John the Baptist.
- Matthew 11:1 To be committed to Christ means to acknowledge him as the expected Messiah. By his words and his actions, he takes a clear position toward John and toward the Pharisees. To decide for Christ means to discover the inner life of Jesus. It is not right to proclaim the coming of the kingdom; we are invited to experience it, to experience the power of God. The following passages enable us to question ourselves about our faith.
- Matthew 11:1 In striking images John had proclaimed the time of wrath and the purification by God. Jesus himself had joined in this movement of renewal. Now the prophet is in prison, the victim of his mission. All around Jesus the enthusiasm of the crowds concerning John begins to falter. How then can they be made to acknowledge the awaited Messianic revolution consisting in the decisive judgment of the wicked and the liberation of the righteous (Mt 3:12)? But then who is the Messiah and what is the kingdom of God? One must pass from questioning to decision, to the act of faith in Jesus.
- Matthew 11:1 By letting John know that the announcement of the Prophets is being fulfilled (Isa 26:19; 29:18; 35:5f; 61:1), Jesus reassures him and places him on guard against an overly human idea of the Messiah; he encourages the Baptist to persevere in faith until the end. The kingdom of God is not to be confused with the accomplishment of our projects and our human victories; it is a gift of God.
- Matthew 11:3 The one who is to come: i.e., the Messiah. Wait for another: it is not clear whether John is uncertain about Jesus or is simply sending his disciples to Jesus.
- Matthew 11:6 Takes no offense at me: literally, “is not scandalized,” that is, for whom I am not a hindrance or stumbling block (Greek: skandalon). It is from the idea of a stumbling block on the way of goodness that “scandal” derives its moral meaning, in both the active sense of giving scandal and the passive sense of taking scandal. In current idiom, a bad example is called “scandalous” when it causes a stir.
- Matthew 11:7 Jesus eulogizes the strength of John the Baptist’s religious convictions, the austerity of his life (v. 7f), and his unique prophetic role as precursor of the kingdom of God, which for Jesus is the salvation of human beings (vv. 4-5), not political revolution or the acquisition of power.
- Matthew 11:11 John’s greatness consists primarily in his task of announcing the imminence of the kingdom of God (Mt 3:1). Yet to be a member of the kingdom is so sublime a privilege that even the least member is greater than the Baptist!
- Matthew 11:16 Indecisive children do not want to play either at a wedding when a flute is sounded or at a funeral when a dirge is sung; such are the Jews who reject the salvation that God offers them: the severity of John frightens them and the goodness of Jesus shocks them. People often hesitate as much before joy as before repentance! But the kingdom of God does not wait; God realizes here below his plan—his “Wisdom”—as the acts of John and Jesus bear witness.
- Matthew 11:20 The fate of the privileged cities of Chorazin (about two miles from Capernaum) and Bethsaida (on the northeast shore of the Sea of Galilee) will be worse than that of cities traditionally regarded as godless (Tyre and Sidon: Am 1:9f; 1 Sam 23; Ezek 26–28; Zec 9:2-4) or wicked (Sodom: Gen 18:16-19; Ezek 16:46-56), which did not have the opportunity to witness Jesus’ miracles and hear his preaching as had the people in most of Galilee. The people of Chorazin and Bethsaida have failed to recognize the presence of God in Jesus because they wanted to avoid penance. The same is true for the people of Capernaum, Jesus’ headquarters on the north shore of Galilee (see Mt 4:13).
- Matthew 11:25 The self-revelation of Jesus reached one of its high points in this moving prayer. It enables us to enter into the most hidden core of his life, into his innermost experiences. Between him and the Father there is an exchange of life, a profound and unique bond, a mutual commitment of their entire being—in short, an inexpressibly mysterious oneness. In the Bible, all this is summed up in the verb “know.” This is why Jesus alone can reveal to other human beings who the Father is for them.
- Matthew 11:28 Yoke and burden evoke the Mosaic Law. The law of Christ is sweet, for it is not a list of customs, obligations, and conventions but primarily the sharing of a life, an apprenticeship of love.
- Matthew 12:1 The Good News of the kingdom spreads from town to town; a new law of salvation is announced and runs up against the refusal of those in authority. The conflict between Jesus and Judaism now appears inevitable. The newness of the Gospel totally upsets recognized habits of thinking and ways of acting. The more Jesus bypasses the Law for the service and salvation of human beings, the more he enters into conflict with his religious environment. Those who are close to Jesus are those who believe in him.
- Matthew 12:1 Jesus reminds the Pharisees, who are attached to the letter of the Law, that a religion without love is worthless (Hos 6:6), and in order to make them face up to their blindness he cites an incident of the Old Testament (David and his companions: 1 Sam 21:2-7), a practical aspect of worship (the priests do not abstain from work in the temple on the Sabbath: Lev 24:8; Num 28:9), and a requirement of good sense (the sheep in the pit). Jesus utters his decision with authority: he claims to be Lord of the Sabbath, and he is more than the Sabbath, that is, the very place of God’s presence.
- Matthew 12:2 The Pharisees had set down 39 categories of actions forbidden on the Sabbath, based on interpretations of the Law and Jewish customs. One of these was harvesting. By picking wheat and rubbing it in their hands, the disciples were technically harvesting according to the religious leaders. But the disciples were picking grain because they were hungry, not because they wanted to harvest the grain for profit. Hence, they were not working on the Sabbath.
- Matthew 12:3 Each Sabbath 12 fresh loaves of bread (the bread of the Presence) were to be set on a table in the Holy Place (Ex 25:30; Lev 24:5-9). The old loaves were eaten by priests. The loaves given to David (1 Sam 21:1-6) were the old loaves that had just been replaced by fresh ones. Although the priests were the only ones allowed to eat this bread, David and his men were allowed to eat it because of their need for food, showing that laws should be enforced with discernment and compassion.
- Matthew 12:5 The Sabbath-work is related to worshiping God, changing the shewbread (Lev 24:8), and doubling the usual daily burnt offerings (Num 28:9f). Hence, the Law itself requires works that break the Sabbath rest (violate the Sabbath) because of the higher duty of God’s service. If temple duties outweigh the Law, how much more does the presence of Jesus with his proclamation of the kingdom (one greater than the temple) justify the conduct of his disciples. If people become more concerned with the means of worship than with the God they worship, they will miss God even while they think they are worshiping him.
- Matthew 12:8 Lord of the Sabbath: the ultimate justification for the disciples’ violation of the Sabbath rest is that Jesus is the Son of Man, the Messiah, who has supreme authority over the Law.
- Matthew 12:9 By healing the man with a withered hand, Jesus corroborates his teaching: it is licit to do good on the Sabbath; no law can oppose the doing of good. He thus rejects the false interpretation put forth by the Pharisees who are attached to the letter of the Law to the detriment of the glory of God and the good of human beings. The very persons who are scandalized by Christ’s miracle are in no way held back from plotting his death even though it is the Sabbath.
- Matthew 12:14 Pharisees . . . began to plot how they might put him to death: even though Matthew does not mention them here, the Herodians were also involved in the plot (see Mk 3:6).
- Matthew 12:15 Evidently, at least for a while, Jesus gave up preaching in the synagogues (he departed). The prohibition against making known his miracles was in this case probably due to the wish to avoid conflict with the Pharisees. If we want to understand Jesus’ purpose and way of life, we will find the appropriate images in the Servant Songs of Isaiah; here the second of these (Isa 42:1-4) is cited. Jesus recalled these passages, which are the most profound in the Old Testament, when he thought about and spoke of his mission.
- Matthew 12:22 On certain days, Jesus confronts physically, so to speak, the forces of evil that keep human beings enslaved, as in the case of a possessed man rendered deaf and mute. By healing him Jesus shows that he frees people from every type of alienation and possession; he sets back the incursion of evil. How could the Pharisees suspect that Jesus belongs to this world of darkness? Moreover, they admit that their own “children,” i.e., disciples, also fight to free human beings from the powers of evil! When Jesus acts, the Spirit is at work, the kingdom of God is at hand, and everyone must take part in it. The blasphemy against the Spirit consists in ascribing to the devil the work of the Holy Spirit and is the result of becoming hardened in an attitude of refusal, which may one day be irremediable. This warning is given to the Pharisees and, through them, to every reader.
- Matthew 12:23 Son of David: see note on Mt 9:27.
- Matthew 12:24 Beelzebul: see note on Mt 10:25.
- Matthew 12:32 God desires the salvation of all human beings (1 Tim 2:4) and calls everyone to repentance (2 Pet 3:9). Christ’s Redemption is super-abundant satisfaction for all sin and reaches every person (Rom 5:12-21). Christ gave his Church the power to forgive sins through the Sacraments of Baptism and Penance. This power is unlimited; she can forgive every sin of the baptized as often as they confess with the necessary dispositions.
- Matthew 12:33 Jesus denounces hypocrites whose words are vanity and calumny. Every spoken word reflects the heart’s overflow and is known to God. Hence words are critically important (see Eph 5:3f, 12; Col 3:17; Jas 1:19; 3:1-12).
- Matthew 12:38 An opinion current among circles of apocalyptic thought at the time looked for the Messiah to perform a unique sign. Jesus offers only the sign of his Death and Resurrection typified by the story of Jonah in the belly of the whale (Jon 2:1).
- Matthew 12:39 Adulterous: i.e., in the spiritual sense of being unfaithful to the generation’s spiritual husband (God).
- Matthew 12:40 Three days and three nights: this manner of speaking denotes a common Jewish way of reckoning time and includes at least part of the first and part of the third day. Any part of the whole was counted as if it were the whole. Thus, even the time from Jesus’ Death till sunset on Good Friday is counted as a day. (The Old Testament depicted the Messiah as one who would suffer [Ps 22; Isa 53] and rise from the dead on the third day [Ps 16:9-11; Isa 53:10f].)
- Matthew 12:41 The people of Nineveh who repented (see Jon 3:1-10) and the queen of the south (i.e., of Sheba—see 1 Ki 10:1-3—a country in south-west Arabia now called Yemen) were pagans who responded to lesser opportunities than the one that had been presented to Israel in the person of Jesus, one greater than Jonah or Solomon.
- Matthew 12:43 A person’s religious history is a repeated exchange of good and evil. The option for evil can reach the point of taking full possession of the person. The same is true for the religious leaders of Israel. Just cleaning up one’s life without filling it with God leaves plenty of room for Satan to return.
- Matthew 12:46 Belonging to Jesus has nothing to do with the bonds of blood relations. The Church is never based on attachments of race, class, or culture. She is the family of God. Only one who does the will of Jesus’ heavenly Father belongs to his true family.
- Matthew 12:46 His mother and his brethren: “brethren” here is used in the sense of “cousins” or “relatives.” If they were true brothers of Jesus, sons of Mary, the Gospel would say: “his mother and the sons of his mother,” which was the normal manner of speaking in Israel of that time. The Church has never wavered in her teaching that Mary was a Virgin and that Jesus was her only son, just as he is the only Son of the Father (Lk 1:26).
In the ancient tongues of Hebrew, Arabic, and Aramaic, there were no concrete words to indicate the different types of relatives that exist in modern languages. In general, all who belonged to the same family clan, including tribes, were called “brethren” or “sisters.” (See, for example, Jn 19:25, which mentions a certain Mary, sister of Mary the Mother of Jesus. If they were really sisters, they would not bear the same name. Also note that in Mt 27:56, the second Mary is called “the mother of James and Joses” [i.e., Joseph], two personages who are called “brethren” of the Lord in Mt 13:55.)
In addition, in the first Christian community when the Gospels were written, there existed a very influential group composed of Jesus’ relatives and his countrymen of Nazareth, called the “brethren of the Lord.” The leader seemed to be James, who became bishop of the Judean community. This group was late in believing in Jesus even though they had lived with him for several years (Mk 3:21; Jn 7:3-5). When speaking of them, the evangelists use the name the community gave them: “brethren of the Lord” or “N. brother of Jesus.” - Matthew 12:47 This verse is omitted in some mss.
- Matthew 13:1 This is the beginning of the Third Discourse in Matthew’s Gospel, which includes seven parables of Jesus about the kingdom of heaven, a plan hidden in God and only incompletely manifested to us (13:10-17, 34f; see Eph 3:4ff). Each parable presents a different aspect of the kingdom and helps us to perceive the multifaceted reality that is growing among us throughout history. However, there is no point in looking for a meaning in every detail of a parable; it is more profitable to look for the essential message.
- Matthew 13:3 Parables: stories that are illustrative comparisons between religious truths and events of everyday life. Those told by Jesus are so living, direct, and natural as to be unforgettable. They bear witness to a true poetic and pedagogical genius. The Synoptic Gospels contain some 30 parables. John’s Gospel contains no parables but makes good use of other figures of speech.
- Matthew 13:3 At this period, seed was scattered everywhere on as yet uncultivated ground, before any plowing was done and without the sower having a clear idea of whether it would take root. Some seed was wasted, but the sower was not discouraged, knowing that the harvest would come and this was all that counted. In the Old Testament, the harvest was a symbol of the Messianic age (see Ps 126:5-6; Am 9:13).
- Matthew 13:10 The parables make use of a language that is clear and rich for those whose heart is open but obscure and deceptive for those whose heart is closed. Already Jesus sees the new community, where his message is richness of life, separating itself from official Judaism, which will lose even that which it has, i.e., its role as custodian of God’s Covenant. The Word of Christ always works in a twofold way; it fills those who accept it but leads to the hardening up of those who refuse it.
- Matthew 13:11 Mysteries: also translated as “secrets.” The word is used in Dan 2:18, 19, 27 and in the Dead Sea Scrolls to designate a divine plan or decree affecting the course of history that can be known only when revealed. In this case, the secret or mystery is that the kingdom is already present in the ministry of Jesus.
- Matthew 13:16 The disciples, unlike the unbelieving crowds, have seen and heard what many prophets and righteous people of the Old Testament longed to see . . . and to hear without having their longing filled.
- Matthew 13:18 It is not enough for us to hear the word; we must accept it with all its demands so that it may transform our existence. The four types of persons described in the parable are: (1) those who never accept the word of the kingdom (v. 19); (2) those who believe for a while but fall away because of persecution (vv. 20-21); (3) those who believe, but in whom the word is choked by worldly cares and the lure of riches (v. 22); and (4) those who hear the word and produce an abundant crop (v. 23).
- Matthew 13:24 The parable of the weeds is proper to Matthew. Through it Jesus teaches that the Last Judgment (of which the “harvest” is a common metaphor), i.e., the separation of the good from the wicked, is to be awaited with patience. The explanation is given in Mt 13:37-43.
- Matthew 13:25 Weeds: probably darnel, which looks very much like wheat while it is young, but can later be distinguished.
- Matthew 13:31 The mustard seed is the smallest one used by the Palestinian farmers and gardeners of that day, but it could reach a height of some ten or twelve feet. Thus, the kingdom of heaven, notwithstanding the humble ministry of Jesus, is already dawning and in the end will be shown in all its magnificence.
- Matthew 13:32 Tree . . . its branches: an allusion to Dan 4:21, indicating that the kingdom of heaven will become worldwide and people from all nations will find refuge therein (see also Ezek 17:23; 31:6; Dan 2:35, 44f; 7:27; Rev 11:15).
- Matthew 13:33 The parable of the yeast is an invitation to faith in the efficacy of the ministry of Jesus. Despite its modest and unspectacular character, it constitutes a stage in the eschatological coming of the kingdom of God. The greatness of the kingdom is shown by the enormous amount of flour, enough to feed well over a hundred people.
- Matthew 13:34 Matthew stresses that Jesus speaks in parables to reveal God and his kingdom; in this way he shows that the Messiah fulfills the Scriptures. The “prophet” is, in this case, the psalmist (see Ps 78:2).
- Matthew 13:36 The explanation of the parable of the weeds stresses the Last Judgment in which Christ and those who have believed in him will triumph over the forces of evil. It thus teaches one to be converted without delay and to remain steadfast in faith till the end.
- Matthew 13:44 The parables of the hidden treasure and the pearl reveal the hidden character of the kingdom of heaven and its great worth. It represents the supreme value to which human beings must aspire.
- Matthew 13:47 The parable of the net repeats the teaching of the parable of the weeds, with its emphasis upon the final exclusion of the wicked from the kingdom. It thus calls for an authentic conversion on the part of the listeners.
- Matthew 13:51 To those who believe, the parables reveal God’s mysterious plan for human beings. Thus, the teacher of the law, the scribe, once he has become a disciple, knows how to see the link between the Old and the New Testaments and is enriched by their basic harmony.
- Matthew 13:53 A new and tragic phase in the life of Jesus, and therefore also in the life of the kingdom, begins here and illustrates the accounts and words of this fourth part of the Gospel. The drama is infused with a growing intensity. Christ hides himself from the enthusiasm of the crowds who want him to embrace their hope for national freedom. This stirs up hostility and leads to defection. The kingdom that he proclaims is suspect in the eyes of the defenders of legalism and traditions; not even his disciples have a good understanding of the life that he teaches. Powerless, they live under this tension, which prepares for the Passion, and their incredulity will even contribute to it; but they still remain the core of the new community of believers.
- Matthew 13:53 The main purpose of this section is to place the Person of Jesus at the center of the mystery of the kingdom of God. The evangelist shows Jesus receiving a mixed reception, beginning with his rejection at Nazareth and the execution of the Baptist (Mt 13:53—14:12). He then alludes to the Eucharistic mystery in the accounts of the multiplication of the loaves (Mt 14:19; 15:36), and the walking on the water (Mt 14:22-33). Finally, he reports the doctrinal conflict between Jesus and the religious authorities (Mt 15:1-20) and raises anew the question of the sign of Jonah (Mt 16:1-4; see note on Mt 12:38ff). This sign will later be explained as referring to the Passion, Death, and Resurrection of Jesus (Mt 16:21ff), which must occur before the kingdom of God reaches a new stage (Mt 16:28). This is the message of the Scriptures (Mt 17:5).
- Matthew 13:53 At Nazareth, everyone knows the mother of Jesus and his brothers and sisters, i.e., his closest relatives, as it was customary to say in those days (see note on Mt 12:46). He thus has his place in this little village. But how can the villagers be expected to acknowledge the Messiah in one of their compatriots? God’s action and word manifested among men is the mystery of the Incarnation; this seems too human. Even the believer might hesitate in believing in the Lord present among us, in the places and times in which daily life unfolds.
- Matthew 14:1 At the ominous banquet in the fortress of Machaerus we find various members of the family of Herod. Antipas was the second-born of Herod the Great and ruled over Galilee and Perea. We come upon him several times in the New Testament (Lk 9:7; 23:7; Acts 4:27); Caligula will exile him to Gaul in A.D. 39. His half-brother Philip died in Rome without ever attaining political power. Herodias, niece of both men and wife of Philip, was ambitious and desired to be the wife of a ruler.
- Matthew 14:1 Tetrarch: ruler of one quarter of the kingdom of his father, Herod the Great.
- Matthew 14:6 The daughter of Herodias: her name was Salome, as we are told by the Jewish historian Flavius Josephus.
- Matthew 14:10 The beheading of the Baptist probably occurred in A.D. 29 in the fortress of Machaerus, east of the Dead Sea, as is attested by Flavius Josephus.
- Matthew 14:13 Exegetes have named this the “Section of the Loaves” because of the frequency with which the word “bread” is used therein. It seems to symbolize the teaching and salvific acts of Jesus, with a particular reference to the founding of the Church.
- Matthew 14:13 At the time of the temptation in the desert, Jesus had refused to renew the miracle of the manna either for himself or to attain his own success. Moreover, six times in the Gospels (two of which are in Matthew) we read an account like this one. Thus, the first generation of Christians attached a particular importance to the deed. It is first of all an act of mercy, a sign of the goodness of God, who satisfies material and spiritual hunger at the last days. It is also the manifestation of Jesus as the new Moses, as the new founder of the people—he too feeds the crowd in the desert (Ex 16); he acts like the great men of God such as Elisha (2 Ki 4:42-44). In addition, something even more mysterious is part of this extraordinary moment. How can one not discern in this account a climate of Liturgy? For Christians the giving of bread announces the joy of the Eucharist: the Lord present in the assembly, satisfying every hunger with the Bread of Life that is himself (see Jn 6).
- Matthew 14:19 Note the resemblance of this verse to that of the institution of the Eucharist (Mt 26:26). Obviously in the eyes of the primitive Church this meal was a prelude and prefiguration of the Eucharistic banquet, which in its turn recalls the Messianic banquet. Particularly allusive are the breaking of the bread and the action of the disciples in distributing the bread.
- Matthew 14:21 In addition to women and children: women and children were not permitted to eat with men in public. Hence they were in a place by themselves and would greatly increase the number given for the men: 5000!
- Matthew 14:22 For people of the Bible, raging waves and the dead of night evoke the forces hostile to God and his faithful. In calming the storm, Jesus has manifested himself as the master of the powers of evil. To follow him means to escape from their clutches. This is a dangerous path at times in which we must risk everything for him because it is he. “It is I,” he says, and in these words any Christian, after the Ascension and Resurrection, would detect echoes of “I am,” the decisive self-disclosure of God (Ex 3:14; Isa 43:10; 51:12). In Peter himself, the first among the disciples, we discern the drama of every believer: strong when he entrusts himself totally to the Lord, yet threatened and uncertain when he does not take refuge in him alone.
- Matthew 14:25 Fourth watch: 3:00–6:00 A.M. The Romans divided the night into four watches: (1) 6:00–9:00 P.M., (2) 9:00–midnight, (3) midnight–3:00 A.M., (4) 3:00–6:00 A.M. The Jews divided the night into three watches: (1) sunset–10:00 P.M., (2) 10:00 P.M–2:00 A.M., (3) 2:00–sunrise. Apparently, the apostles labored for several hours against the storm waves. Their enthusiasm of the previous evening for an overly earthly Messianism had greatly evaporated in the face of hard labor and the fear of being shipwrecked.
- Matthew 14:33 Son of God: the apostles probably used this title in a Messianic way (see Mt 3:17; 11:25-30) but with superficial understanding. Since Jesus’ divine nature was hidden during his life on earth, the disciples did not yet grasp his divinity at this time (Phil 2:5-8). But they were beginning to realize that he was the Messiah.
- Matthew 14:34 Gennesaret: the plain northwest of the lake of the same name.
- Matthew 15:2 The “oral” tradition consisted of practices and regulations meant to fill out the written Law of Moses; many Pharisaic Jews did not hesitate to claim that this tradition, like the Torah, had been revealed on Sinai. The oral tradition allowed for a vow by which a man could free himself from his obligations to his own parents: the material goods meant for them were promised to God and thus declared “sacred offerings.”
- Matthew 15:10 Every ancient religion attempted to distinguish clearly the two notions of clean and unclean as regards objects and affairs of life. The Book of Leviticus proposes a developed code of ritual purity, which was above all a way of expressing the grandeur of God and of establishing laws of respect in the behavior of human beings. However, as time went on, this great inspiration was lost in a soulless formalism. In the tightly regulated life of the Jews of the first century A.D., the dispositions of the heart held such a small place that even the apostles have trouble understanding the teaching of Jesus. He unmasks hypocrisy. How can one not be shocked by his words, which overturn even the religious assurance of humans!
- Matthew 15:21 The Israelites regarded themselves as children of God because they were heirs of the promises made to the patriarchs and depositaries of the divine revelation. On the contrary, they called the Gentiles dogs out of contempt for their idolatrous and immoral practices. Jesus makes use of these two terms but softens the second, which in the Greek is “little dogs,” i.e., pet dogs in the home. His point was that the Gospel was to be offered first to the Jews. The woman understood his implication and was willing to settle for the “crumbs.” Jesus rewarded her faith.
- Matthew 15:21 Tyre and Sidon: these were Phoenician cities; Canaanite was the ancient name of their populations.
- Matthew 15:29 This second miracle of the loaves has many analogies with the first multiplication of the loaves. Therefore, some exegetes speak of a duplication, i.e., a different reporting of the same episode. However, there are so many diverse circumstances in the two episodes that Matthew and Mark believe in two distinct miracles.