Bible in 90 Days

Footnotes

1. 16:1 A sign from heaven: see note on Mt 12:38–42.
2. 16:2–3 The answer of Jesus in these verses is omitted in many important textual witnesses, and it is very uncertain that it is an original part of this gospel. It resembles Lk 12:54–56 and may have been inserted from there. It rebukes the Pharisees and Sadducees who are able to read indications of coming weather but not the indications of the coming kingdom in the signs that Jesus does offer, his mighty deeds and teaching.
3. 16:4 See notes on Mt 12:39, 40.
4. 16:5–12 Jesus’ warning his disciples against the teaching of the Pharisees and Sadducees comes immediately before his promise to confer on Peter the authority to bind and to loose on earth (Mt 16:19), an authority that will be confirmed in heaven. Such authority most probably has to do, at least in part, with teaching. The rejection of the teaching authority of the Pharisees (see also Mt 12:12–14) prepares for a new one derived from Jesus.
5. 16:6 Leaven: see note on Mt 13:33. Sadducees: Matthew’s Marcan source speaks rather of “the leaven of Herod” (Mk 8:15).
6. 16:7–11 The disciples, men of little faith, misunderstand Jesus’ metaphorical use of leaven, forgetting that, as the feeding of the crowds shows, he is not at a loss to provide them with bread.
7. 16:12 After his rebuke, the disciples understand that by leaven he meant the corrupting influence of the teaching of the Pharisees and Sadducees. The evangelist probably understands this teaching as common to both groups. Since at the time of Jesus’ ministry the two differed widely on points of teaching, e.g., the resurrection of the dead, and at the time of the evangelist the Sadducee party was no longer a force in Judaism, the supposed common teaching fits neither period. The disciples’ eventual understanding of Jesus’ warning contrasts with their continuing obtuseness in the Marcan parallel (Mk 8:14–21).
8. 16:13–20 The Marcan confession of Jesus as Messiah, made by Peter as spokesman for the other disciples (Mk 8:27–29; cf. also Lk 9:18–20), is modified significantly here. The confession is of Jesus both as Messiah and as Son of the living God (Mt 16:16). Jesus’ response, drawn principally from material peculiar to Matthew, attributes the confession to a divine revelation granted to Peter alone (Mt 16:17) and makes him the rock on which Jesus will build his church (Mt 16:18) and the disciple whose authority in the church on earth will be confirmed in heaven, i.e., by God (Mt 16:19).
9. 16:13 Caesarea Philippi: situated about twenty miles north of the Sea of Galilee in the territory ruled by Philip, a son of Herod the Great, tetrarch from 4 B.C. until his death in A.D. 34 (see note on Mt 14:1). He rebuilt the town of Paneas, naming it Caesarea in honor of the emperor, and Philippi (“of Philip”) to distinguish it from the seaport in Samaria that was also called Caesarea. Who do people say that the Son of Man is?: although the question differs from the Marcan parallel (Mk 8:27: “Who…that I am?”), the meaning is the same, for Jesus here refers to himself as the Son of Man (cf. Mt 16:15).
10. 16:14 John the Baptist: see Mt 14:2. Elijah: cf. Mal 3:32–34; Sir 48:10; and see note on Mt 3:4. Jeremiah: an addition of Matthew to the Marcan source.
11. 16:16 The Son of the living God: see Mt 2:15; 3:17. The addition of this exalted title to the Marcan confession eliminates whatever ambiguity was attached to the title Messiah. This, among other things, supports the view proposed by many scholars that Matthew has here combined his source’s confession with a post-resurrectional confession of faith in Jesus as Son of the living God that belonged to the appearance of the risen Jesus to Peter; cf. 1 Cor 15:5; Lk 24:34.
12. 16:17 Flesh and blood: a Semitic expression for human beings, especially in their weakness. Has not revealed this…but my heavenly Father: that Peter’s faith is spoken of as coming not through human means but through a revelation from God is similar to Paul’s description of his recognition of who Jesus was; see Gal 1:15–16, “…when he [God]…was pleased to reveal his Son to me….”
13. 16:18 You are Peter, and upon this rock I will build my church: the Aramaic word kēpā’ meaning rock and transliterated into Greek as Kēphas is the name by which Peter is called in the Pauline letters (1 Cor 1:12; 3:22; 9:5; 15:4; Gal 1:18; 2:9, 11, 14) except in Gal 2:7–8 (“Peter”). It is translated as Petros (“Peter”) in Jn 1:42. The presumed original Aramaic of Jesus’ statement would have been, in English, “You are the Rock (Kēpā’) and upon this rock (kēpā’) I will build my church.” The Greek text probably means the same, for the difference in gender between the masculine noun petros, the disciple’s new name, and the feminine noun petra (rock) may be due simply to the unsuitability of using a feminine noun as the proper name of a male. Although the two words were generally used with slightly different nuances, they were also used interchangeably with the same meaning, “rock.” Church: this word (Greek ekklēsia) occurs in the gospels only here and in Mt 18:17 (twice). There are several possibilities for an Aramaic original. Jesus’ church means the community that he will gather and that, like a building, will have Peter as its solid foundation. That function of Peter consists in his being witness to Jesus as the Messiah, the Son of the living God. The gates of the netherworld shall not prevail against it: the netherworld (Greek Hadēs, the abode of the dead) is conceived of as a walled city whose gates will not close in upon the church of Jesus, i.e., it will not be overcome by the power of death.
14. 16:19 The keys to the kingdom of heaven: the image of the keys is probably drawn from Is 22:15–25 where Eliakim, who succeeds Shebna as master of the palace, is given “the key of the House of David,” which he authoritatively “opens” and “shuts” (Is 22:22). Whatever you bind…loosed in heaven: there are many instances in rabbinic literature of the binding-loosing imagery. Of the several meanings given there to the metaphor, two are of special importance here: the giving of authoritative teaching, and the lifting or imposing of the ban of excommunication. It is disputed whether the image of the keys and that of binding and loosing are different metaphors meaning the same thing. In any case, the promise of the keys is given to Peter alone. In Mt 18:18 all the disciples are given the power of binding and loosing, but the context of that verse suggests that there the power of excommunication alone is intended. That the keys are those to the kingdom of heaven and that Peter’s exercise of authority in the church on earth will be confirmed in heaven show an intimate connection between, but not an identification of, the church and the kingdom of heaven.
15. 16:20 Cf. Mk 8:30. Matthew makes explicit that the prohibition has to do with speaking of Jesus as the Messiah; see note on Mk 8:27–30.
16. 16:21–23 This first prediction of the passion follows Mk 8:31–33 in the main and serves as a corrective to an understanding of Jesus’ messiahship as solely one of glory and triumph. By his addition of from that time on (Mt 16:21) Matthew has emphasized that Jesus’ revelation of his coming suffering and death marks a new phase of the gospel. Neither this nor the two later passion predictions (Mt 17:22–23; 20:17–19) can be taken as sayings that, as they stand, go back to Jesus himself. However, it is probable that he foresaw that his mission would entail suffering and perhaps death, but was confident that he would ultimately be vindicated by God (see Mt 26:29).
17. 16:21 He: the Marcan parallel (Mk 8:31) has “the Son of Man.” Since Matthew has already designated Jesus by that title (Mt 15:13), its omission here is not significant. The Matthean prediction is equally about the sufferings of the Son of Man. Must: this necessity is part of the tradition of all the synoptics; cf. Mk 8:31; Lk 9:21. The elders, the chief priests, and the scribes: see note on Mk 8:31. On the third day: so also Lk 9:22, against the Marcan “after three days” (Mk 8:31). Matthew’s formulation is, in the Greek, almost identical with the pre-Pauline fragment of the kerygma in 1 Cor 15:4 and also with Hos 6:2, which many take to be the Old Testament background to the confession that Jesus was raised on the third day. Josephus uses “after three days” and “on the third day” interchangeably (Antiquities 7:280–81; 8:214, 218) and there is probably no difference in meaning between the two phrases.
18. 16:22–23 Peter’s refusal to accept Jesus’ predicted suffering and death is seen as a satanic attempt to deflect Jesus from his God-appointed course, and the disciple is addressed in terms that recall Jesus’ dismissal of the devil in the temptation account (Mt 4:10: “Get away, Satan!”). Peter’s satanic purpose is emphasized by Matthew’s addition to the Marcan source of the words You are an obstacle to me.
19. 16:24–28 A readiness to follow Jesus even to giving up one’s life for him is the condition for true discipleship; this will be repaid by him at the final judgment.
20. 16:24 Deny himself: to deny someone is to disown him (see Mt 10:33; 26:34–35) and to deny oneself is to disown oneself as the center of one’s existence.
21. 16:25 See notes on Mt 10:38, 39.
22. 16:27 The parousia and final judgment are described in Mt 25:31 in terms almost identical with these.
23. 16:28 Coming in his kingdom: since the kingdom of the Son of Man has been described as “the world” and Jesus’ sovereignty precedes his final coming in glory (Mt 13:38, 41), the coming in this verse is not the parousia as in the preceding but the manifestation of Jesus’ rule after his resurrection; see notes on Mt 13:38, 41.
24. 17:1–8 The account of the transfiguration confirms that Jesus is the Son of God (Mt 17:5) and points to fulfillment of the prediction that he will come in his Father’s glory at the end of the age (Mt 16:27). It has been explained by some as a resurrection appearance retrojected into the time of Jesus’ ministry, but that is not probable since the account lacks many of the usual elements of the resurrection-appearance narratives. It draws upon motifs from the Old Testament and noncanonical Jewish apocalyptic literature that express the presence of the heavenly and the divine, e.g., brilliant light, white garments, and the overshadowing cloud.
25. 17:1 These three disciples are also taken apart from the others by Jesus in Gethsemane (Mt 26:37). A high mountain: this has been identified with Tabor or Hermon, but probably no specific mountain was intended by the evangelist or by his Marcan source (Mk 9:2). Its meaning is theological rather than geographical, possibly recalling the revelation to Moses on Mount Sinai (Ex 24:12–18) and to Elijah at the same place (1 Kgs 19:8–18; Horeb = Sinai).
26. 17:2 His face shone like the sun: this is a Matthean addition; cf. Dn 10:6. His clothes became white as light: cf. Dn 7:9, where the clothing of God appears “snow bright.” For the white garments of other heavenly beings, see Rev 4:4; 7:9; 19:14.
27. 17:3 See note on Mk 9:5.
28. 17:4 Three tents: the booths in which the Israelites lived during the feast of Tabernacles (cf. Jn 7:2) were meant to recall their ancestors’ dwelling in booths during the journey from Egypt to the promised land (Lv 23:39–42). The same Greek word, skēnē, here translated tents, is used in the LXX for the booths of that feast, and some scholars have suggested that there is an allusion here to that liturgical custom.
29. 17:5 Cloud cast a shadow over them: see note on Mk 9:7. This is my beloved Son…listen to him: cf. Mt 3:17. The voice repeats the baptismal proclamation about Jesus, with the addition of the command listen to him. The latter is a reference to Dt 18:15 in which the Israelites are commanded to listen to the prophet like Moses whom God will raise up for them. The command to listen to Jesus is general, but in this context it probably applies particularly to the preceding predictions of his passion and resurrection (Mt 16:21) and of his coming (Mt 16:27, 28).
30. 17:6–7 A Matthean addition; cf. Dn 10:9–10, 18–19.
31. 17:9–13 In response to the disciples’ question about the expected return of Elijah, Jesus interprets the mission of the Baptist as the fulfillment of that expectation. But that was not suspected by those who opposed and finally killed him, and Jesus predicts a similar fate for himself.
32. 17:9 The vision: Matthew alone uses this word to describe the transfiguration. Until the Son of Man has been raised from the dead: only in the light of Jesus’ resurrection can the meaning of his life and mission be truly understood; until then no testimony to the vision will lead people to faith.
33. 17:10 See notes on Mt 3:4; 16:14.
34. 17:11–12 The preceding question and this answer may reflect later controversy with Jews who objected to the Christian claims for Jesus that Elijah had not yet come.
35. 17:13 See Mt 11:14.
36. 17:14–20 Matthew has greatly shortened the Marcan story (Mk 9:14–29). Leaving aside several details of the boy’s illness, he concentrates on the need for faith, not so much on the part of the boy’s father (as does Mark, for Matthew omits Mk 9:22b–24) but on that of his own disciples whose inability to drive out the demon is ascribed to their little faith (Mt 17:20).
37. 17:15 A lunatic: this description of the boy is peculiar to Matthew. The word occurs in the New Testament only here and in Mt 4:24 and means one affected or struck by the moon. The symptoms of the boy’s illness point to epilepsy, and attacks of this were thought to be caused by phases of the moon.
38. 17:17 Faithless and perverse: so Matthew and Luke (Lk 9:41) against Mark’s faithless (Mk 9:19). The Greek word here translated perverse is the same as that in Dt 32:5 LXX, where Moses speaks to his people. There is a problem in knowing to whom the reproach is addressed. Since the Matthean Jesus normally chides his disciples for their little faith (as in Mt 17:20), it would appear that the charge of lack of faith could not be made against them and that the reproach is addressed to unbelievers among the Jews. However in Mt 17:20b (if you have faith the size of a mustard seed), which is certainly addressed to the disciples, they appear to have not even the smallest faith; if they had, they would have been able to cure the boy. In the light of Mt 17:20b the reproach of Mt 17:17 could have applied to the disciples. There seems to be an inconsistency between the charge of little faith in Mt 17:20a and that of not even a little in Mt 17:20b.
39. 17:18 The demon came out of him: not until this verse does Matthew indicate that the boy’s illness is a case of demoniacal possession.
40. 17:20 The entire verse is an addition of Matthew who (according to the better attested text) omits the reason given for the disciples’ inability in Mk 9:29. Little faith: see note on Mt 6:30. Faith the size of a mustard seed…and it will move: a combination of a Q saying (cf. Lk 17:6) with a Marcan saying (cf. Mk 11:23).
41. 17:21 Some manuscripts add, “But this kind does not come out except by prayer and fasting”; this is a variant of the better reading of Mk 9:29.
42. 17:22–23 The second passion prediction (cf. Mt 16:21–23) is the least detailed of the three and may be the earliest. In the Marcan parallel the disciples do not understand (Mk 9:32); here they understand and are overwhelmed with grief at the prospect of Jesus’ death (Mt 17:23).
43. 17:24–27 Like Mt 14:28–31 and Mt 16:16b–19, this episode comes from Matthew’s special material on Peter. Although the question of the collectors concerns Jesus’ payment of the temple tax, it is put to Peter. It is he who receives instruction from Jesus about freedom from the obligation of payment and yet why it should be made. The means of doing so is provided miraculously. The pericope deals with a problem of Matthew’s church, whether its members should pay the temple tax, and the answer is given through a word of Jesus conveyed to Peter. Some scholars see here an example of the teaching authority of Peter exercised in the name of Jesus (see Mt 16:19). The specific problem was a Jewish Christian one and may have arisen when the Matthean church was composed largely of that group.
44. 17:24 The temple tax: before the destruction of the Jerusalem temple in A.D. 70 every male Jew above nineteen years of age was obliged to make an annual contribution to its upkeep (cf. Ex 30:11–16; Neh 10:33). After the destruction the Romans imposed upon Jews the obligation of paying that tax for the temple of Jupiter Capitolinus. There is disagreement about which period the story deals with.
45. 17:25 From their subjects or from foreigners?: the Greek word here translated subjects literally means “sons.”
46. 17:26 Then the subjects are exempt: just as subjects are not bound by laws applying to foreigners, neither are Jesus and his disciples, who belong to the kingdom of heaven, bound by the duty of paying the temple tax imposed on those who are not of the kingdom. If the Greek is translated “sons,” the freedom of Jesus, the Son of God, and of his disciples, children (“sons”) of the kingdom (cf. Mt 13:38), is even more clear.
47. 17:27 That we may not offend them: though they are exempt (Mt 17:26), Jesus and his disciples are to avoid giving offense; therefore the tax is to be paid. A coin worth twice the temple tax: literally, “a stater,” a Greek coin worth two double drachmas. Two double drachmas were equal to the Jewish shekel and the tax was a half-shekel. For me and for you: not only Jesus but Peter pays the tax, and this example serves as a standard for the conduct of all the disciples.
48. 18:1–35 This discourse of the fourth book of the gospel is often called the “church order” discourse, but it lacks most of the considerations usually connected with church order, such as various offices in the church and the duties of each, and deals principally with the relations that must obtain among the members of the church. Beginning with the warning that greatness in the kingdom of heaven is measured not by rank or power but by childlikeness (Mt 18:1–5), it deals with the care that the disciples must take not to cause the little ones to sin or to neglect them if they stray from the community (Mt 18:6–14), the correction of members who sin (Mt 18:15–18), the efficacy of the prayer of the disciples because of the presence of Jesus (Mt 18:19–20), and the forgiveness that must be repeatedly extended to sinful members who repent (Mt 18:21–35).
49. 18:1 The initiative is taken not by Jesus as in the Marcan parallel (Mk 9:33–34) but by the disciples. Kingdom of heaven: this may mean the kingdom in its fullness, i.e., after the parousia and the final judgment. But what follows about causes of sin, church discipline, and forgiveness, all dealing with the present age, suggests that the question has to do with rank also in the church, where the kingdom is manifested here and now, although only partially and by anticipation; see notes on Mt 3:2; 4:17.
50. 18:3 Become like children: the child is held up as a model for the disciples not because of any supposed innocence of children but because of their complete dependence on, and trust in, their parents. So must the disciples be, in respect to God.
51. 18:5 Cf. Mt 10:40.
52. 18:6 One of these little ones: the thought passes from the child of Mt 18:2–4 to the disciples, little ones because of their becoming like children. It is difficult to know whether this is a designation of all who are disciples or of those who are insignificant in contrast to others, e.g., the leaders of the community. Since apart from this chapter the designation little ones occurs in Matthew only in Mt 10:42 where it means disciples as such, that is its more likely meaning here. Who believe in me: since discipleship is impossible without at least some degree of faith, this further specification seems superfluous. However, it serves to indicate that the warning against causing a little one to sin is principally directed against whatever would lead such a one to a weakening or loss of faith. The Greek verb skandalizein, here translated causes…to sin, means literally “causes to stumble”; what the stumbling is depends on the context. It is used of falling away from faith in Mt 13:21. According to the better reading of Mk 9:42, in me is a Matthean addition to the Marcan source. It would be better…depths of the sea: cf. Mk 9:42.
53. 18:7 This is a Q saying; cf. Lk 17:1. The inevitability of things that cause sin (literally, “scandals”) does not take away the responsibility of the one through whom they come.
54. 18:8–9 These verses are a doublet of Mt 5:29–30. In that context they have to do with causes of sexual sin. As in the Marcan source from which they have been drawn (Mk 9:42–48), they differ from the first warning about scandal, which deals with causing another person to sin, for they concern what causes oneself to sin and they do not seem to be related to another’s loss of faith, as the first warning is. It is difficult to know how Matthew understood the logical connection between these verses and Mt 18:6–7.
55. 18:10–14 The first and last verses are peculiar to Matthew. The parable itself comes from Q; see Lk 15:3–7. In Luke it serves as justification for Jesus’ table-companionship with sinners; here, it is an exhortation for the disciples to seek out fellow disciples who have gone astray. Not only must no one cause a fellow disciple to sin, but those who have strayed must be sought out and, if possible, brought back to the community. The joy of the shepherd on finding the sheep, though not absent in Mt 18:13 is more emphasized in Luke. By his addition of Mt 18:10, 14 Matthew has drawn out explicitly the application of the parable to the care of the little ones.
56. 18:10 Their angels in heaven…my heavenly Father: for the Jewish belief in angels as guardians of nations and individuals, see Dn 10:13, 20–21; Tb 5:4–7; 1QH 5:20–22; as intercessors who present the prayers of human beings to God, see Tb 13:12, 15. The high worth of the little ones is indicated by their being represented before God by these heavenly beings.
57. 18:11 Some manuscripts add, “For the Son of Man has come to save what was lost”; cf. Mt 9:13. This is practically identical with Lk 19:10 and is probably a copyist’s addition from that source.
58. 18:15–20 Passing from the duty of Christian disciples toward those who have strayed from their number, the discourse now turns to how they are to deal with one who sins and yet remains within the community. First there is to be private correction (Mt 18:15); if this is unsuccessful, further correction before two or three witnesses (Mt 18:16); if this fails, the matter is to be brought before the assembled community (the church), and if the sinner refuses to attend to the correction of the church, he is to be expelled (Mt 18:17). The church’s judgment will be ratified in heaven, i.e., by God (Mt 18:18). This three-step process of correction corresponds, though not exactly, to the procedure of the Qumran community; see 1QS 5:25–6:1; 6:24–7:25; CD 9:2–8. The section ends with a saying about the favorable response of God to prayer, even to that of a very small number, for Jesus is in the midst of any gathering of his disciples, however small (Mt 18:19–20). Whether this prayer has anything to do with the preceding judgment is uncertain.
59. 18:15 Your brother: a fellow disciple; see Mt 23:8. The bracketed words, against you, are widely attested but they are not in the important codices Sinaiticus and Vaticanus or in some other textual witnesses. Their omission broadens the type of sin in question. Won over: literally, “gained.”
60. 18:16 Cf. Dt 19:15.
61. 18:17 The church: the second of the only two instances of this word in the gospels; see note on Mt 16:18. Here it refers not to the entire church of Jesus, as in Mt 16:18, but to the local congregation. Treat him…a Gentile or a tax collector: just as the observant Jew avoided the company of Gentiles and tax collectors, so must the congregation of Christian disciples separate itself from the arrogantly sinful member who refuses to repent even when convicted of his sin by the whole church. Such a one is to be set outside the fellowship of the community. The harsh language about Gentile and tax collector probably reflects a stage of the Matthean church when it was principally composed of Jewish Christians. That time had long since passed, but the principle of exclusion for such a sinner remained. Paul makes a similar demand for excommunication in 1 Cor 5:1–13.
62. 18:18 Except for the plural of the verbs bind and loose, this verse is practically identical with Mt 16:19b and many scholars understand it as granting to all the disciples what was previously given to Peter alone. For a different view, based on the different contexts of the two verses, see note on Mt 16:19.
63. 18:19–20 Some take these verses as applying to prayer on the occasion of the church’s gathering to deal with the sinner of Mt 18:17. Unless an a fortiori argument is supposed, this seems unlikely. God’s answer to the prayer of two or three envisages a different situation from one that involves the entire congregation. In addition, the object of this prayer is expressed in most general terms as anything for which they are to pray.
64. 18:20 For where two or three…midst of them: the presence of Jesus guarantees the efficacy of the prayer. This saying is similar to one attributed to a rabbi executed in A.D. 135 at the time of the second Jewish revolt: “…When two sit and there are between them the words of the Torah, the divine presence (Shekinah) rests upon them” (Pirqê ’Abôt 3, 3).
65. 18:21–35 The final section of the discourse deals with the forgiveness that the disciples are to give to their fellow disciples who sin against them. To the question of Peter how often forgiveness is to be granted (Mt 18:21), Jesus answers that it is to be given without limit (Mt 18:22) and illustrates this with the parable of the unmerciful servant (Mt 18:23–34), warning that his heavenly Father will give those who do not forgive the same treatment as that given to the unmerciful servant (Mt 18:35). Mt 18:21–22 correspond to Lk 17:4; the parable and the final warning are peculiar to Matthew. That the parable did not originally belong to this context is suggested by the fact that it really does not deal with repeated forgiveness, which is the point of Peter’s question and Jesus’ reply.
66. 18:22 Seventy-seven times: the Greek corresponds exactly to the LXX of Gn 4:24. There is probably an allusion, by contrast, to the limitless vengeance of Lamech in the Genesis text. In any case, what is demanded of the disciples is limitless forgiveness.
67. 18:24 A huge amount: literally, “ten thousand talents.” The talent was a unit of coinage of high but varying value depending on its metal (gold, silver, copper) and its place of origin. It is mentioned in the New Testament only here and in Mt 25:14–30.
68. 18:26 Pay you back in full: an empty promise, given the size of the debt.
69. 18:28 A much smaller amount: literally, “a hundred denarii.” A denarius was the normal daily wage of a laborer. The difference between the two debts is enormous and brings out the absurdity of the conduct of the Christian who has received the great forgiveness of God and yet refuses to forgive the relatively minor offenses done to him.
70. 18:34 Since the debt is so great as to be unpayable, the punishment will be endless.
71. 18:35 The Father’s forgiveness, already given, will be withdrawn at the final judgment for those who have not imitated his forgiveness by their own.
72. 19:1–23:39 The narrative section of the fifth book of the gospel. The first part (Mt 19:1–20:34) has for its setting the journey of Jesus from Galilee to Jerusalem; the second (Mt 21:1–23:39) deals with Jesus’ ministry in Jerusalem up to the final great discourse of the gospel (Mt 24–25). Matthew follows the Marcan sequence of events, though adding material both special to this gospel and drawn from Q. The second part ends with the denunciation of the scribes and Pharisees (Mt 23:1–36) followed by Jesus’ lament over Jerusalem (Mt 23:37–39). This long and important speech raises a problem for the view that Matthew is structured around five other discourses of Jesus (see Introduction) and that this one has no such function in the gospel. However, it is to be noted that this speech lacks the customary concluding formula that follows the five discourses (see note on Mt 7:28), and that those discourses are all addressed either exclusively (Mt 10; 18; 24; 25) or primarily (Mt 5–7; 13) to the disciples, whereas this is addressed primarily to the scribes and Pharisees (Mt 23:13–36). Consequently, it seems plausible to maintain that the evangelist did not intend to give it the structural importance of the five other discourses, and that, in spite of its being composed of sayings-material, it belongs to the narrative section of this book. In that regard, it is similar to the sayings-material of Mt 11:7–30. Some have proposed that Matthew wished to regard it as part of the final discourse of Mt 24–25, but the intervening material (Mt 24:1–4) and the change in matter and style of those chapters do not support that view.
73. 19:1 In giving Jesus’ teaching on divorce (Mt 19:3–9), Matthew here follows his Marcan source (Mk 10:2–12) as he does Q in Mt 5:31–32 (cf. Lk 16:18). Mt 19:10–12 are peculiar to Matthew.
74. 19:1 When Jesus finished these words: see note on Mt 7:28–29. The district of Judea across the Jordan: an inexact designation of the territory. Judea did not extend across the Jordan; the territory east of the river was Perea. The route to Jerusalem by way of Perea avoided passage through Samaria.
75. 19:3 Tested him: the verb is used of attempts of Jesus’ opponents to embarrass him by challenging him to do something they think impossible (Mt 16:1; Mk 8:11; Lk 11:16) or by having him say something that they can use against him (Mt 22:18, 35; Mk 10:2; 12:15). For any cause whatever: this is peculiar to Matthew and has been interpreted by some as meaning that Jesus was being asked to take sides in the dispute between the schools of Hillel and Shammai on the reasons for divorce, the latter holding a stricter position than the former. It is unlikely, however, that to ask Jesus’ opinion about the differing views of two Jewish schools, both highly respected, could be described as “testing” him, for the reason indicated above.
76. 19:4–6 Matthew recasts his Marcan source, omitting Jesus’ question about Moses’ command (Mk 10:3) and having him recall at once two Genesis texts that show the will and purpose of the Creator in making human beings male and female (Gn 1:27), namely, that a man may be joined to his wife in marriage in the intimacy of one flesh (Gn 2:24). What God has thus joined must not be separated by any human being. (The NAB translation of the Hebrew bāśār of Gn 2:24 as “body” rather than “flesh” obscures the reference of Matthew to that text.)
77. 19:7 See Dt 24:1–4.
78. 19:9 Moses’ concession to human sinfulness (the hardness of your hearts, Mt 19:8) is repudiated by Jesus, and the original will of the Creator is reaffirmed against that concession. (Unless the marriage is unlawful): see note on Mt 5:31–32. There is some evidence suggesting that Jesus’ absolute prohibition of divorce was paralleled in the Qumran community (see 11QTemple 57:17–19; CD 4:12b–5:14). Matthew removes Mark’s setting of this verse as spoken to the disciples alone “in the house” (Mk 10:10) and also his extension of the divorce prohibition to the case of a woman’s divorcing her husband (Mk 10:12), probably because in Palestine, unlike the places where Roman and Greek law prevailed, the woman was not allowed to initiate the divorce.
79. 19:11 [This] word: probably the disciples’ “it is better not to marry” (Mt 19:10). Jesus agrees but says that celibacy is not for all but only for those to whom that is granted by God.
80. 19:12 Incapable of marriage: literally, “eunuchs.” Three classes are mentioned, eunuchs from birth, eunuchs by castration, and those who have voluntarily renounced marriage (literally, “have made themselves eunuchs”) for the sake of the kingdom, i.e., to devote themselves entirely to its service. Some scholars take the last class to be those who have been divorced by their spouses and have refused to enter another marriage. But it is more likely that it is rather those who have chosen never to marry, since that suits better the optional nature of the decision: whoever can…ought to accept it.
81. 19:13–15 This account is understood by some as intended to justify the practice of infant baptism. That interpretation is based principally on the command not to prevent the children from coming, since that word sometimes has a baptismal connotation in the New Testament; see Acts 8:36.
82. 19:16–30 Cf. Mk 10:17–31. This story does not set up a “two-tier” morality, that of those who seek (only) eternal life (Mt 19:16) and that of those who wish to be perfect (Mt 19:21). It speaks rather of the obstacle that riches constitute for the following of Jesus and of the impossibility, humanly speaking, for one who has many possessions (Mt 19:22) to enter the kingdom (Mt 19:24). Actual renunciation of riches is not demanded of all; Matthew counts the rich Joseph of Arimathea as a disciple of Jesus (Mt 27:57). But only the poor in spirit (Mt 5:3) can enter the kingdom and, as here, such poverty may entail the sacrifice of one’s possessions. The Twelve, who have given up everything (Mt 19:27) to follow Jesus, will have as their reward a share in Jesus’ (the Son of Man’s) judging the twelve tribes of Israel (Mt 19:28), and all who have similarly sacrificed family or property for his sake will inherit eternal life (Mt 19:29).
83. 19:16 Gain eternal life: this is equivalent to “entering into life” (Mt 19:17) and “being saved” (Mt 19:25); the life is that of the new age after the final judgment (see Mt 25:46). It probably is also equivalent here to “entering the kingdom of heaven” (Mt 19:23) or “the kingdom of God” (Mt 19:24), but see notes on Mt 3:2; 4:17; 18:1 for the wider reference of the kingdom in Matthew.
84. 19:17 By Matthew’s reformulation of the Marcan question and reply (Mk 10:17–18) Jesus’ repudiation of the term “good” for himself has been softened. Yet the Marcan assertion that “no one is good but God alone” stands, with only unimportant verbal modification.
85. 19:18–19 The first five commandments cited are from the Decalogue (see Ex 20:12–16; Dt 5:16–20). Matthew omits Mark’s “you shall not defraud” (Mk 10:19; see Dt 24:14) and adds Lv 19:18. This combination of commandments of the Decalogue with Lv 19:18 is partially the same as Paul’s enumeration of the demands of Christian morality in Rom 13:9.
86. 19:20 Young man: in Matthew alone of the synoptics the questioner is said to be a young man; thus the Marcan “from my youth” (Mk 10:20) is omitted.
87. 19:21 If you wish to be perfect: to be perfect is demanded of all Christians; see Mt 5:48. In the case of this man, it involves selling his possessions and giving to the poor; only so can he follow Jesus.
88. 19:23–24 Riches are an obstacle to entering the kingdom that cannot be overcome by human power. The comparison with the impossibility of a camel’s passing through the eye of a needle should not be mitigated by such suppositions as that the eye of a needle means a low or narrow gate. The kingdom of God: as in Mt 12:28; 21:31, 43 instead of Matthew’s usual kingdom of heaven.
89. 19:25–26 See note on Mk 10:23–27.
90. 19:28 This saying, directed to the Twelve, is from Q; see Lk 22:29–30. The new age: the Greek word here translated “new age” occurs in the New Testament only here and in Ti 3:5. Literally, it means “rebirth” or “regeneration,” and is used in Titus of spiritual rebirth through baptism. Here it means the “rebirth” effected by the coming of the kingdom. Since that coming has various stages (see notes on Mt 3:2; 4:17), the new age could be taken as referring to the time after the resurrection when the Twelve will govern the true Israel, i.e., the church of Jesus. (For “judge” in the sense of “govern,” cf. Jgs 12:8, 9, 11; 15:20; 16:31; Ps 2:10). But since it is connected here with the time when the Son of Man will be seated on his throne of glory, language that Matthew uses in Mt 25:31 for the time of final judgment, it is more likely that what the Twelve are promised is that they will be joined with Jesus then in judging the people of Israel.
91. 19:30 Different interpretations have been given to this saying, which comes from Mk 10:31. In view of Matthew’s associating it with the following parable (Mt 20:1–15) and substantially repeating it (in reverse order) at the end of that parable (Mt 20:16), it may be that his meaning is that all who respond to the call of Jesus, at whatever time (first or last), will be the same in respect to inheriting the benefits of the kingdom, which is the gift of God.
92. 20:1–16 This parable is peculiar to Matthew. It is difficult to know whether the evangelist composed it or received it as part of his traditional material and, if the latter is the case, what its original reference was. In its present context its close association with Mt 19:30 suggests that its teaching is the equality of all the disciples in the reward of inheriting eternal life.
93. 20:4 What is just: although the wage is not stipulated as in the case of those first hired, it will be fair.
94. 20:8 Beginning with the last…the first: this element of the parable has no other purpose than to show how the first knew what the last were given (Mt 20:12).
95. 20:13 I am not cheating you: literally, “I am not treating you unjustly.”
96. 20:14–15 The owner’s conduct involves no violation of justice (Mt 20:4, 13), and that all the workers receive the same wage is due only to his generosity to the latest arrivals; the resentment of the first comes from envy.
97. 20:16 See note on Mt 19:30.
98. 20:17–19 Cf. Mk 10:32–34. This is the third and the most detailed of the passion predictions (Mt 16:21–23; 17:22–23). It speaks of Jesus’ being handed over to the Gentiles (Mt 27:2), his being mocked (Mt 27:27–30), scourged (Mt 27:26), and crucified (Mt 27:31, 35). In all but the last of these points Matthew agrees with his Marcan source, but whereas Mark speaks of Jesus’ being killed (Mk 10:34), Matthew has the specific to be…crucified.
99. 20:20–28 Cf. Mk 10:35–45. The request of the sons of Zebedee, made through their mother, for the highest places of honor in the kingdom, and the indignation of the other ten disciples at this request, show that neither the two brothers nor the others have understood that what makes for greatness in the kingdom is not lordly power but humble service. Jesus gives the example, and his ministry of service will reach its highest point when he gives his life for the deliverance of the human race from sin.
100. 20:20–21 The reason for Matthew’s making the mother the petitioner (cf. Mk 10:35) is not clear. Possibly he intends an allusion to Bathsheba’s seeking the kingdom for Solomon; see 1 Kgs 1:11–21. Your kingdom: see note on Mt 16:28.
101. 20:22 You do not know what you are asking: the Greek verbs are plural and, with the rest of the verse, indicate that the answer is addressed not to the woman but to her sons. Drink the cup: see note on Mk 10:38–40. Matthew omits the Marcan “or be baptized with the baptism with which I am baptized” (Mk 10:38).
102. 20:28 Ransom: this noun, which occurs in the New Testament only here and in the Marcan parallel (Mk 10:45), does not necessarily express the idea of liberation by payment of some price. The cognate verb is used frequently in the LXX of God’s liberating Israel from Egypt or from Babylonia after the Exile; see Ex 6:6; 15:13; Ps 77:16 (76 LXX); Is 43:1; 44:22. The liberation brought by Jesus’ death will be for many; cf. Is 53:12. Many does not mean that some are excluded, but is a Semitism designating the collectivity who benefit from the service of the one, and is equivalent to “all.” While there are few verbal contacts between this saying and the fourth Servant Song (Is 52:13–53:12), the ideas of that passage are reflected here.
103. 20:29–34 The cure of the blind men is probably symbolic of what will happen to the disciples, now blind to the meaning of Jesus’ passion and to the necessity of their sharing his suffering. As the men are given sight, so, after the resurrection, will the disciples come to see that to which they are now blind. Matthew has abbreviated his Marcan source (Mk 10:46–52) and has made Mark’s one man two. Such doubling is characteristic of this gospel; see Mt 8:28–34 (// Mk 5:1–20) and the note on Mt 9:27–31.
104. 20:30 [Lord,]: some important textual witnesses omit this, but that may be because copyists assimilated this verse to Mt 9:27. Son of David: see note on Mt 9:27.
105. 21:1–11 Jesus’ coming to Jerusalem is in accordance with the divine will that he must go there (cf. Mt 16:21) to suffer, die, and be raised. He prepares for his entry into the city in such a way as to make it a fulfillment of the prophecy of Zec 9:9 (Mt 21:2) that emphasizes the humility of the king who comes (Mt 21:5). That prophecy, absent from the Marcan parallel account (Mk 11:1–11) although found also in the Johannine account of the entry (Jn 12:15), is the center of the Matthean story. During the procession from Bethphage to Jerusalem, Jesus is acclaimed as the Davidic messianic king by the crowds who accompany him (Mt 21:9). On his arrival the whole city was shaken, and to the inquiry of the amazed populace about Jesus’ identity the crowds with him reply that he is the prophet, from Nazareth in Galilee (Mt 21:10, 11).
106. 21:1 Bethphage: a village that can no longer be certainly identified. Mark mentions it before Bethany (Mk 11:1), which suggests that it lay to the east of the latter. The Mount of Olives: the hill east of Jerusalem that is spoken of in Zec 14:4 as the place where the Lord will come to rescue Jerusalem from the enemy nations.
107. 21:2 An ass tethered, and a colt with her: instead of the one animal of Mk 11:2, Matthew has two, as demanded by his understanding of Zec 9:9.
108. 21:4–5 The prophet: this fulfillment citation is actually composed of two distinct Old Testament texts, Is 62:11 (Say to daughter Zion) and Zec 9:9. The ass and the colt are the same animal in the prophecy, mentioned twice in different ways, the common Hebrew literary device of poetic parallelism. That Matthew takes them as two is one of the reasons why some scholars think that he was a Gentile rather than a Jewish Christian who would presumably not make that mistake (see Introduction).
109. 21:7 Upon them: upon the two animals; an awkward picture resulting from Matthew’s misunderstanding of the prophecy.
110. 21:8 Spread…on the road: cf. 2 Kgs 9:13. There is a similarity between the cutting and strewing of the branches and the festivities of Tabernacles (Lv 23:39–40); see also 2 Mc 10:5–8 where the celebration of the rededication of the temple is compared to that of Tabernacles.
111. 21:9 Hosanna: the Hebrew means “(O Lord) grant salvation”; see Ps 118:25, but that invocation had become an acclamation of jubilation and welcome. Blessed is he…in the name of the Lord: see Ps 118:26 and the note on Jn 12:13. In the highest: probably only an intensification of the acclamation, although Hosanna in the highest could be taken as a prayer, “May God save (him).”
112. 21:10 Was shaken: in the gospels this verb is peculiar to Matthew where it is used also of the earthquake at the time of the crucifixion (Mt 27:51) and of the terror of the guards of Jesus’ tomb at the appearance of the angel (Mt 28:4). For Matthew’s use of the cognate noun, see note on Mt 8:24.
113. 21:11 The prophet: see Mt 16:14 (“one of the prophets”) and 21:46.
114. 21:12–17 Matthew changes the order of (Mk 11:11, 12, 15) and places the cleansing of the temple on the same day as the entry into Jerusalem, immediately after it. The activities going on in the temple area were not secular but connected with the temple worship. Thus Jesus’ attack on those so engaged and his charge that they were making God’s house of prayer a den of thieves (Mt 21:12–13) constituted a claim to authority over the religious practices of Israel and were a challenge to the priestly authorities. Mt 21:14–17 are peculiar to Matthew. Jesus’ healings and his countenancing the children’s cries of praise rouse the indignation of the chief priests and the scribes (Mt 21:15). These two groups appear in the infancy narrative (Mt 2:4) and have been mentioned in the first and third passion predictions (Mt 16:21; 20:18). Now, as the passion approaches, they come on the scene again, exhibiting their hostility to Jesus.
115. 21:12 These activities were carried on in the court of the Gentiles, the outermost court of the temple area. Animals for sacrifice were sold; the doves were for those who could not afford a more expensive offering; see Lv 5:7. Tables of the money changers: only the coinage of Tyre could be used for the purchases; other money had to be exchanged for that.
116. 21:13 ‘My house…prayer’: cf. Is 56:7. Matthew omits the final words of the quotation, “for all peoples” (“all nations”), possibly because for him the worship of the God of Israel by all nations belongs to the time after the resurrection; see Mt 28:19. A den of thieves: the phrase is taken from Jer 7:11.
117. 21:14 The blind and the lame: according to 2 Sm 5:8 LXX the blind and the lame were forbidden to enter “the house of the Lord,” the temple. These are the last of Jesus’ healings in Matthew.
118. 21:15 The wondrous things: the healings.
119. 21:16 ‘Out of the mouths…praise’: cf. Ps 8:3 LXX.
120. 21:18–22 In Mark the effect of Jesus’ cursing the fig tree is not immediate; see Mk 11:14, 20. By making it so, Matthew has heightened the miracle. Jesus’ act seems arbitrary and ill-tempered, but it is a prophetic action similar to those of Old Testament prophets that vividly symbolize some part of their preaching; see, e.g., Ez 12:1–20. It is a sign of the judgment that is to come upon the Israel that with all its apparent piety lacks the fruit of good deeds (Mt 3:10) and will soon bear the punishment of its fruitlessness (Mt 21:43). Some scholars propose that this story is the development in tradition of a parable of Jesus about the destiny of a fruitless tree, such as Lk 13:6–9. Jesus’ answer to the question of the amazed disciples (Mt 21:20) makes the miracle an example of the power of prayer made with unwavering faith (Mt 21:21–22).
121. 21:21 See Mt 17:20.
122. 21:23–27 Cf. Mk 11:27–33. This is the first of five controversies between Jesus and the religious authorities of Judaism in Mt 21:23–22:46, presented in the form of questions and answers.
123. 21:23 These things: probably his entry into the city, his cleansing of the temple, and his healings there.
124. 21:24 To reply by counterquestion was common in rabbinical debate.
125. 21:26 We fear…as a prophet: cf. Mt 14:5.
126. 21:27 Since through embarrassment on the one hand and fear on the other the religious authorities claim ignorance of the origin of John’s baptism, they show themselves incapable of speaking with authority; hence Jesus refuses to discuss with them the grounds of his authority.
127. 21:28–32 The series of controversies is interrupted by three parables on the judgment of Israel (Mt 21:28–22:14) of which this, peculiar to Matthew, is the first. The second (Mt 21:33–46) comes from Mark (12:1–12), and the third (Mt 22:1–14) from Q; see Lk 14:15–24. This interruption of the controversies is similar to that in Mark, although Mark has only one parable between the first and second controversy. As regards Matthew’s first parable, Mt 21:28–30 if taken by themselves could point simply to the difference between saying and doing, a theme of much importance in this gospel (cf. Mt 7:21; 12:50); that may have been the parable’s original reference. However, it is given a more specific application by the addition of Mt 21:31–32. The two sons represent, respectively, the religious leaders and the religious outcasts who followed John’s call to repentance. By the answer they give to Jesus’ question (Mt 21:31) the leaders condemn themselves. There is much confusion in the textual tradition of the parable. Of the three different forms of the text given by important textual witnesses, one has the leaders answer that the son who agreed to go but did not was the one who did the father’s will. Although some scholars accept that as the original reading, their arguments in favor of it seem unconvincing. The choice probably lies only between a reading that puts the son who agrees and then disobeys before the son who at first refuses and then obeys, and the reading followed in the present translation. The witnesses to the latter reading are slightly better than those that support the other.
128. 21:31 Entering…before you: this probably means “they enter; you do not.”
129. 21:32 Cf. Lk 7:29–30. Although the thought is similar to that of the Lucan text, the formulation is so different that it is improbable that the saying comes from Q. Came to you…way of righteousness: several meanings are possible: that John himself was righteous, that he taught righteousness to others, or that he had an important place in God’s plan of salvation. For the last, see note on Mt 3:14–15.
130. 21:33–46 Cf. Mk 12:1–12. In this parable there is a close correspondence between most of the details of the story and the situation that it illustrates, the dealings of God with his people. Because of that heavy allegorizing, some scholars think that it does not in any way go back to Jesus, but represents the theology of the later church. That judgment applies to the Marcan parallel as well, although the allegorizing has gone farther in Matthew. There are others who believe that while many of the allegorical elements are due to church sources, they have been added to a basic parable spoken by Jesus. This view is now supported by the Gospel of Thomas, 65, where a less allegorized and probably more primitive form of the parable is found.
131. 21:33 Planted a vineyard…a tower: cf. Is 5:1–2. The vineyard is defined in Is 5:7 as “the house of Israel.”
132. 21:34–35 His servants: Matthew has two sendings of servants as against Mark’s three sendings of a single servant (Mk 12:2–5a) followed by a statement about the sending of “many others” (Mk 12:2, 5b). That these servants stand for the prophets sent by God to Israel is clearly implied but not made explicit here, but see Mt 23:37. His produce: cf. Mk 12:2 “some of the produce.” The produce is the good works demanded by God, and his claim to them is total.
133. 21:38 Acquire his inheritance: if a Jewish proselyte died without heir, the tenants of his land would have final claim on it.
134. 21:39 Threw him out…and killed him: the change in the Marcan order where the son is killed and his corpse then thrown out (Mk 12:8) was probably made because of the tradition that Jesus died outside the city of Jerusalem; see Jn 19:17; Hb 13:12.
135. 21:41 They answered: in Mk 12:9 the question is answered by Jesus himself; here the leaders answer and so condemn themselves; cf. Mt 21:31. Matthew adds that the new tenants to whom the vineyard will be transferred will give the owner the produce at the proper times.
136. 21:42 Cf. Ps 118:22–23. The psalm was used in the early church as a prophecy of Jesus’ resurrection; see Acts 4:11; 1 Pt 2:7. If, as some think, the original parable ended at Mt 21:39 it was thought necessary to complete it by a reference to Jesus’ vindication by God.
137. 21:43 Peculiar to Matthew. Kingdom of God: see note on Mt 19:23–24. Its presence here instead of Matthew’s usual “kingdom of heaven” may indicate that the saying came from Matthew’s own traditional material. A people that will produce its fruit: believing Israelites and Gentiles, the church of Jesus.
138. 21:44 The majority of textual witnesses omit this verse. It is probably an early addition to Matthew from Lk 20:18 with which it is practically identical.
139. 21:45 The Pharisees: Matthew inserts into the group of Jewish leaders (Mt 21:23) those who represented the Judaism of his own time.
140. 22:1–14 This parable is from Q; see Lk 14:15–24. It has been given many allegorical traits by Matthew, e.g., the burning of the city of the guests who refused the invitation (Mt 22:7), which corresponds to the destruction of Jerusalem by the Romans in A.D. 70. It has similarities with the preceding parable of the tenants: the sending of two groups of servants (Mt 22:3, 4), the murder of the servants (Mt 22:6), the punishment of the murderers (Mt 22:7), and the entrance of a new group into a privileged situation of which the others had proved themselves unworthy (Mt 22:8–10). The parable ends with a section that is peculiar to Matthew (Mt 22:11–14), which some take as a distinct parable. Matthew presents the kingdom in its double aspect, already present and something that can be entered here and now (Mt 22:1–10), and something that will be possessed only by those present members who can stand the scrutiny of the final judgment (Mt 22:11–14). The parable is not only a statement of God’s judgment on Israel but a warning to Matthew’s church.
141. 22:2 Wedding feast: the Old Testament’s portrayal of final salvation under the image of a banquet (Is 25:6) is taken up also in Mt 8:11; cf. Lk 13:15.
142. 22:3–4 Servants…other servants: probably Christian missionaries in both instances; cf. Mt 23:34.
143. 22:7 See note on Mt 22:1–14.
144. 22:10 Bad and good alike: cf. Mt 13:47.
145. 22:11 A wedding garment: the repentance, change of heart and mind, that is the condition for entrance into the kingdom (Mt 3:2; 4:17) must be continued in a life of good deeds (Mt 7:21–23).
146. 22:13 Wailing and grinding of teeth: the Christian who lacks the wedding garment of good deeds will suffer the same fate as those Jews who have rejected Jesus; see note on Mt 8:11–12.
147. 22:15–22 The series of controversies between Jesus and the representatives of Judaism (see note on Mt 21:23–27) is resumed. As in the first (Mt 21:23–27), here and in the following disputes Matthew follows his Marcan source with few modifications.
148. 22:15 The Pharisees: while Matthew retains the Marcan union of Pharisees and Herodians in this account, he clearly emphasizes the Pharisees’ part. They alone are mentioned here, and the Herodians are joined with them only in a prepositional phrase of Mt 22:16. Entrap him in speech: the question that they will pose is intended to force Jesus to take either a position contrary to that held by the majority of the people or one that will bring him into conflict with the Roman authorities.
149. 22:16 Herodians: see note on Mk 3:6. They would favor payment of the tax; the Pharisees did not.
150. 22:17 Is it lawful: the law to which they refer is the law of God.
151. 22:19 They handed him the Roman coin: their readiness in producing the money implies their use of it and their acceptance of the financial advantages of the Roman administration in Palestine.
152. 22:21 Caesar’s: the emperor Tiberius (A.D. 14–37). Repay to Caesar what belongs to Caesar: those who willingly use the coin that is Caesar’s should repay him in kind. The answer avoids taking sides in the question of the lawfulness of the tax. To God what belongs to God: Jesus raises the debate to a new level. Those who have hypocritically asked about tax in respect to its relation to the law of God should be concerned rather with repaying God with the good deeds that are his due; cf. Mt 21:41, 43.
153. 22:23–33 Here Jesus’ opponents are the Sadducees, members of the powerful priestly party of his time; see note on Mt 3:7. Denying the resurrection of the dead, a teaching of relatively late origin in Judaism (cf. Dn 12:2), they appeal to a law of the Pentateuch (Dt 25:5–10) and present a case based on it that would make resurrection from the dead ridiculous (Mt 22:24–28). Jesus chides them for knowing neither the scriptures nor the power of God (Mt 22:29). His argument in respect to God’s power contradicts the notion, held even by many proponents as well as by opponents of the teaching, that the life of those raised from the dead would be essentially a continuation of the type of life they had had before death (Mt 22:30). His argument based on the scriptures (Mt 22:31–32) is of a sort that was accepted as valid among Jews of the time.
154. 22:23 Saying that there is no resurrection: in the Marcan parallel (Mk 22:12, 18) the Sadducees are correctly defined as those “who say there is no resurrection”; see also Lk 20:27. Matthew’s rewording of Mark can mean that these particular Sadducees deny the resurrection, which would imply that he was not aware that the denial was characteristic of the party. For some scholars this is an indication of his being a Gentile Christian; see note on Mt 21:4–5.
155. 22:24 ‘If a man dies…his brother’: this is known as the “law of the levirate,” from the Latin levir, “brother-in-law.” Its purpose was to continue the family line of the deceased brother (Dt 25:6).
156. 22:29 The sexual relationships of this world will be transcended; the risen body will be the work of the creative power of God.
157. 22:31–32 Cf. Ex 3:6. In the Pentateuch, which the Sadducees accepted as normative for Jewish belief and practice, God speaks even now (to you) of himself as the God of the patriarchs who died centuries ago. He identifies himself in relation to them, and because of their relation to him, the living God, they too are alive. This might appear no argument for the resurrection, but simply for life after death as conceived in Wis 3:1–3. But the general thought of early first-century Judaism was not influenced by that conception; for it human immortality was connected with the existence of the body.
158. 22:34–40 The Marcan parallel (Mk 12:28–34) is an exchange between Jesus and a scribe who is impressed by the way in which Jesus has conducted himself in the previous controversy (Mk 12:28), who compliments him for the answer he gives him (Mk 12:32), and who is said by Jesus to be “not far from the kingdom of God” (Mk 12:34). Matthew has sharpened that scene. The questioner, as the representative of other Pharisees, tests Jesus by his question (Mt 22:34–35), and both his reaction to Jesus’ reply and Jesus’ commendation of him are lacking.
159. 22:35 [A scholar of the law]: meaning “scribe.” Although this reading is supported by the vast majority of textual witnesses, it is the only time that the Greek word so translated occurs in Matthew. It is relatively frequent in Luke, and there is reason to think that it may have been added here by a copyist since it occurs in the Lucan parallel (Lk 10:25–28). Tested: see note on Mt 19:3.
160. 22:36 For the devout Jew all the commandments were to be kept with equal care, but there is evidence of preoccupation in Jewish sources with the question put to Jesus.
161. 22:37–38 Cf. Dt 6:5. Matthew omits the first part of Mark’s fuller quotation (Mk 12:29; Dt 6:4–5), probably because he considered its monotheistic emphasis needless for his church. The love of God must engage the total person (heart, soul, mind).
162. 22:39 Jesus goes beyond the extent of the question put to him and joins to the greatest and the first commandment a second, that of love of neighbor, Lv 19:18; see note on Mt 19:18–19. This combination of the two commandments may already have been made in Judaism.
163. 22:40 The double commandment is the source from which the whole law and the prophets are derived.
164. 22:41–46 Having answered the questions of his opponents in the preceding three controversies, Jesus now puts a question to them about the sonship of the Messiah. Their easy response (Mt 22:43a) is countered by his quoting a verse of Ps 110 that raises a problem for their response (43b–45). They are unable to solve it and from that day on their questioning of him is ended.
165. 22:41 The Pharisees…questioned them: Mark is not specific about who are questioned (Mk 12:35).
166. 22:42–44 David’s: this view of the Pharisees was based on such Old Testament texts as Is 11:1–9; Jer 23:5; and Ez 34:23; see also the extrabiblical Psalms of Solomon 17:21. How, then…saying: Jesus cites Ps 110:1 accepting the Davidic authorship of the psalm, a common view of his time. The psalm was probably composed for the enthronement of a Davidic king of Judah. Matthew assumes that the Pharisees interpret it as referring to the Messiah, although there is no clear evidence that it was so interpreted in the Judaism of Jesus’ time. It was widely used in the early church as referring to the exaltation of the risen Jesus. My lord: understood as the Messiah.
167. 22:45 Since Matthew presents Jesus both as Messiah (Mt 16:16) and as Son of David (Mt 1:1; see also note on Mt 9:27), the question is not meant to imply Jesus’ denial of Davidic sonship. It probably means that although he is the Son of David, he is someone greater, Son of Man and Son of God, and recognized as greater by David who calls him my ‘lord.’
168. 23:1–39 The final section of the narrative part of the fifth book of the gospel is a denunciation by Jesus of the scribes and the Pharisees (see note on Mt 3:7). It depends in part on Mark and Q (cf. Mk 12:38–39; Lk 11:37–52; 13:34–35), but in the main it is peculiar to Matthew. (For the reasons against considering this extensive body of sayings-material either as one of the structural discourses of this gospel or as part of the one that follows in Mt 24–25, see note on Mt 19:1–23:39.) While the tradition of a deep opposition between Jesus and the Pharisees is well founded, this speech reflects an opposition that goes beyond that of Jesus’ ministry and must be seen as expressing the bitter conflict between Pharisaic Judaism and the church of Matthew at the time when the gospel was composed. The complaint often made that the speech ignores the positive qualities of Pharisaism and of its better representatives is true, but the complaint overlooks the circumstances that gave rise to the invective. Nor is the speech purely anti-Pharisaic. The evangelist discerns in his church many of the same faults that he finds in its opponents and warns his fellow Christians to look to their own conduct and attitudes.
169. 23:2–3 Have taken their seat…Moses: it is uncertain whether this is simply a metaphor for Mosaic teaching authority or refers to an actual chair on which the teacher sat. It has been proved that there was a seat so designated in synagogues of a later period than that of this gospel. Do and observe…they tell you: since the Matthean Jesus abrogates Mosaic law (Mt 5:31–42), warns his disciples against the teaching of the Pharisees (Mt 14:1–12), and, in this speech, denounces the Pharisees as blind guides in respect to their teaching on oaths (Mt 23:16–22), this commandment to observe all things whatsoever they (the scribes and Pharisees) tell you cannot be taken as the evangelist’s understanding of the proper standard of conduct for his church. The saying may reflect a period when the Matthean community was largely Jewish Christian and was still seeking to avoid a complete break with the synagogue. Matthew has incorporated this traditional material into the speech in accordance with his view of the course of salvation history, in which he portrays the time of Jesus’ ministry as marked by the fidelity to the law, although with significant pointers to the new situation that would exist after his death and resurrection (see note on Mt 5:17–20). The crowds and the disciples (Mt 23:1) are exhorted not to follow the example of the Jewish leaders, whose deeds do not conform to their teaching (Mt 23:3).
170. 23:4 Tie up heavy burdens: see note on Mt 11:28.
171. 23:5 To the charge of preaching but not practicing (Mt 23:3), Jesus adds that of acting in order to earn praise. The disciples have already been warned against this same fault (see note on Mt 6:1–18). Phylacteries: the Mosaic law required that during prayer small boxes containing parchments on which verses of scripture were written be worn on the left forearm and the forehead (see Ex 13:9, 16; Dt 6:8; 11:18). Tassels: see note on Mt 9:20. The widening of phylacteries and the lengthening of tassels were for the purpose of making these evidences of piety more noticeable.
172. 23:6–7 Cf. Mk 12:38–39. ‘Rabbi’: literally, “my great one,” a title of respect for teachers and leaders.
173. 23:8–12 These verses, warning against the use of various titles, are addressed to the disciples alone. While only the title ‘Rabbi’ has been said to be used in addressing the scribes and Pharisees (Mt 23:7), the implication is that Father and ‘Master’ also were. The prohibition of these titles to the disciples suggests that their use was present in Matthew’s church. The Matthean Jesus forbids not only the titles but the spirit of superiority and pride that is shown by their acceptance. Whoever exalts…will be exalted: cf. Lk 14:11.
174. 23:13–36 This series of seven “woes,” directed against the scribes and Pharisees and addressed to them, is the heart of the speech. The phrase woe to occurs often in the prophetic and apocalyptic literature, expressing horror of a sin and punishment for those who commit it. Hypocrites: see note on Mt 6:2. The hypocrisy of the scribes and Pharisees consists in the difference between their speech and action (Mt 23:3) and in demonstrations of piety that have no other purpose than to enhance their reputation as religious persons (Mt 23:5).
175. 23:13 You lock the kingdom of heaven: cf. Mt 16:19 where Jesus tells Peter that he will give him the keys to the kingdom of heaven. The purpose of the authority expressed by that metaphor is to give entrance into the kingdom (the kingdom is closed only to those who reject the authority); here the charge is made that the authority of the scribes and Pharisees is exercised in such a way as to be an obstacle to entrance. Cf. Lk 11:52 where the accusation against the “scholars of the law” (Matthew’s scribes) is that they “have taken away the key of knowledge.”
176. 23:14 Some manuscripts add a verse here or after Mt 23:12, “Woe to you, scribes and Pharisees, you hypocrites. You devour the houses of widows and, as a pretext, recite lengthy prayers. Because of this, you will receive a very severe condemnation.” Cf. Mk 12:40; Lk 20:47. This “woe” is almost identical with Mk 12:40 and seems to be an interpolation derived from that text.
177. 23:15 In the first century A.D. until the First Jewish Revolt against Rome (A.D. 66–70), many Pharisees conducted a vigorous missionary campaign among Gentiles. Convert: literally, “proselyte,” a Gentile who accepted Judaism fully by submitting to circumcision and all other requirements of Mosaic law. Child of Gehenna: worthy of everlasting punishment; for Gehenna, see note on Mt 5:22. Twice as much as yourselves: possibly this refers simply to the zeal of the convert, surpassing that of the one who converted him.
178. 23:16–22 An attack on the casuistry that declared some oaths binding (one is obligated) and others not (it means nothing) and held the binding oath to be the one made by something of lesser value (the gold; the gift on the altar). Such teaching, which inverts the order of values, reveals the teachers to be blind guides; cf. Mt 15:14. Since the Matthean Jesus forbids all oaths to his disciples (Mt 5:33–37), this woe does not set up a standard for Christian moral conduct, but ridicules the Pharisees on their own terms.
179. 23:23 The Mosaic law ordered tithing of the produce of the land (Lv 27:30; Dt 14:22–23), and the scribal tradition is said here to have extended this law to even the smallest herbs. The practice is criticized not in itself but because it shows the Pharisees’ preoccupation with matters of less importance while they neglect the weightier things of the law.
180. 23:24 Cf. Lv 11:41–45 that forbids the eating of any “swarming creature.” The Pharisees’ scrupulosity about minor matters and neglect of greater ones (Mt 23:23) is further brought out by this contrast between straining liquids that might contain a tiny “swarming creature” and yet swallowing the camel. The latter was one of the unclean animals forbidden by the law (Lv 11:4), but it is hardly possible that the scribes and Pharisees are being denounced as guilty of so gross a violation of the food laws. To swallow the camel is only a hyperbolic way of speaking of their neglect of what is important.
181. 23:25–26 The ritual washing of utensils for dining (cf. Mk 7:4) is turned into a metaphor illustrating a concern for appearances while inner purity is ignored. The scribes and Pharisees are compared to cups carefully washed on the outside but filthy within. Self-indulgence: the Greek word here translated means lack of self-control, whether in drinking or in sexual conduct.
182. 23:27–28 The sixth woe, like the preceding one, deals with concern for externals and neglect of what is inside. Since contact with dead bodies, even when one was unaware of it, caused ritual impurity (Nm 19:11–22), tombs were whitewashed so that no one would contract such impurity inadvertently.
183. 23:29–36 The final woe is the most serious indictment of all. It portrays the scribes and Pharisees as standing in the same line as their ancestors who murdered the prophets and the righteous.
184. 23:29–32 In spite of honoring the slain dead by building their tombs and adorning their memorials, and claiming that they would not have joined in their ancestors’ crimes if they had lived in their days, the scribes and Pharisees are true children of their ancestors and are defiantly ordered by Jesus to fill up what those ancestors measured out. This order reflects the Jewish notion that there was an allotted measure of suffering that had to be completed before God’s final judgment would take place.
185. 23:34–36 There are important differences between the Matthean and the Lucan form of this Q material; cf. Lk 11:49–51. In Luke the one who sends the emissaries is the “wisdom of God.” If, as many scholars think, that is the original wording of Q, Matthew, by making Jesus the sender, has presented him as the personified divine wisdom. In Luke, wisdom’s emissaries are the Old Testament “prophets” and the Christian “apostles.” Matthew’s prophets and wise men and scribes are probably Christian disciples alone; cf. Mt 10:41 and see note on Mt 13:52. You will kill: see Mt 24:9. Scourge in your synagogues…town to town: see Mt 10:17, 23 and the note on Mt 10:17. All the righteous blood shed upon the earth: the slaying of the disciples is in continuity with all the shedding of righteous blood beginning with that of Abel. The persecution of Jesus’ disciples by this generation involves the persecutors in the guilt of their murderous ancestors. The blood of Zechariah: see note on Lk 11:51. By identifying him as the son of Barachiah Matthew understands him to be Zechariah the Old Testament minor prophet; see Zec 1:1.
186. 23:37–39 Cf. Lk 13:34–35. The denunciation of Pharisaic Judaism ends with this lament over Jerusalem, which has repeatedly rejected and murdered those whom God has sent to her. How many times: this may refer to various visits of Jesus to the city, an aspect of his ministry found in John but otherwise not in the synoptics. As a hen…under her wings: for imagery similar to this, see Ps 17:8; 91:4. Your house…desolate: probably an allusion to the destruction of the temple in A.D. 70. You will not see me…in the name of the Lord: Israel will not see Jesus again until he comes in glory for the final judgment. The acclamation has been interpreted in contrasting ways, as an indication that Israel will at last accept Jesus at that time, and as its troubled recognition of him as its dreaded judge who will pronounce its condemnation; in support of the latter view see Mt 24:30.
187. 24:1–25:46 The discourse of the fifth book, the last of the five around which the gospel is structured. It is called the “eschatological” discourse since it deals with the coming of the new age (the eschaton) in its fullness, with events that will precede it, and with how the disciples are to conduct themselves while awaiting an event that is as certain as its exact time is unknown to all but the Father (Mt 24:36). The discourse may be divided into two parts, Mt 24:1–44 and Mt 24:45–25:46. In the first, Matthew follows his Marcan source (Mk 13:1–37) closely. The second is drawn from Q and from the evangelist’s own traditional material. Both parts show Matthew’s editing of his sources by deletions, additions, and modifications. The vigilant waiting that is emphasized in the second part does not mean a cessation of ordinary activity and concentration only on what is to come, but a faithful accomplishment of duties at hand, with awareness that the end, for which the disciples must always be ready, will entail the great judgment by which the everlasting destiny of all will be determined.
188. 24:2 As in Mark, Jesus predicts the destruction of the temple. By omitting the Marcan story of the widow’s contribution (Mk 12:41–44) that immediately precedes the prediction in that gospel, Matthew has established a close connection between it and Mt 23:38, “…your house will be abandoned desolate.”
189. 24:3 The Mount of Olives: see note on Mt 21:1. The disciples: cf. Mk 13:3–4 where only Peter, James, John, and Andrew put the question that is answered by the discourse. In both gospels, however, the question is put privately: the ensuing discourse is only for those who are disciples of Jesus. When will this happen…end of the age?: Matthew distinguishes carefully between the destruction of the temple (this) and the coming of Jesus that will bring the end of the age. In Mark the two events are more closely connected, a fact that may be explained by Mark’s believing that the one would immediately succeed the other. Coming: this translates the Greek word parousia, which is used in the gospels only here and in Mt 24:27, 37, 39. It designated the official visit of a ruler to a city or the manifestation of a saving deity, and it was used by Christians to refer to the final coming of Jesus in glory, a term first found in the New Testament with that meaning in 1 Thes 2:19. The end of the age: see note on Mt 13:39.
190. 24:4–14 This section of the discourse deals with calamities in the world (Mt 24:6–7) and in the church (Mt 24:9–12). The former must happen before the end comes (Mt 24:6), but they are only the beginning of the labor pains (Mt 24:8). (It may be noted that the Greek word translated the end in Mt 24:6 and in Mt 24:13–14 is not the same as the phrase “the end of the age” in Mt 24:3, although the meaning is the same.) The latter are sufferings of the church, both from within and without, that will last until the gospel is preached…to all nations. Then the end will come and those who have endured the sufferings with fidelity will be saved (Mt 24:13–14).
191. 24:6–7 The disturbances mentioned here are a commonplace of apocalyptic language, as is the assurance that they must happen (see Dn 2:28 LXX), for that is the plan of God. Kingdom against kingdom: see Is 19:2.
192. 24:8 The labor pains: the tribulations leading up to the end of the age are compared to the pains of a woman about to give birth. There is much attestation for rabbinic use of the phrase “the woes (or birth pains) of the Messiah” after the New Testament period, but in at least one instance it is attributed to a rabbi who lived in the late first century A.D. In this Jewish usage it meant the distress of the time preceding the coming of the Messiah; here, the labor pains precede the coming of the Son of Man in glory.
193. 24:9–12 Matthew has used Mk 13:9–12 in his missionary discourse (Mt 10:17–21) and omits it here. Besides the sufferings, including death, and the hatred of all nations that the disciples will have to endure, there will be worse affliction within the church itself. This is described in Mt 24:10–12, which are peculiar to Matthew. Will be led into sin: literally, “will be scandalized,” probably meaning that they will become apostates; see Mt 13:21 where “fall away” translates the same Greek word as here. Betray: in the Greek this is the same word as the hand over of Mt 24:9. The handing over to persecution and hatred from outside will have their counterpart within the church. False prophets: these are Christians; see note on Mt 7:15–20. Evildoing: see Mt 7:23. Because of the apocalyptic nature of much of this discourse, the literal meaning of this description of the church should not be pressed too hard. However, there is reason to think that Matthew’s addition of these verses reflects in some measure the condition of his community.
194. 24:14 Except for the last part (and then the end will come), this verse substantially repeats Mk 13:10. The Matthean addition raises a problem since what follows in Mt 24:15–23 refers to the horrors of the First Jewish Revolt including the destruction of the temple, and Matthew, writing after that time, knew that the parousia of Jesus was still in the future. A solution may be that the evangelist saw the events of those verses as foreshadowing the cosmic disturbances that he associates with the parousia (Mt 24:29) so that the period in which the former took place could be understood as belonging to the end.
195. 24:15–28 Cf. Mk 13:14–23; Lk 17:23–24, 37. A further stage in the tribulations that will precede the coming of the Son of Man, and an answer to the question of Mt 24:3a, “when will this (the destruction of the temple) happen?”
196. 24:15 The desolating abomination: in 167 B.C. the Syrian king Antiochus IV Epiphanes desecrated the temple by setting up in it a statue of Zeus Olympios (see 1 Mc 1:54). That event is referred to in Dn 12:11 LXX as the “desolating abomination” (NAB “horrible abomination”) and the same Greek term is used here; cf. also Dn 9:27; 11:31. Although the desecration had taken place before Daniel was written, it is presented there as a future event, and Matthew sees that “prophecy” fulfilled in the desecration of the temple by the Romans. In the holy place: the temple; more precise than Mark’s where he should not (Mk 13:14). Let the reader understand: this parenthetical remark, taken from Mk 13:14 invites the reader to realize the meaning of Daniel’s “prophecy.”
197. 24:16 The tradition that the Christians of Jerusalem fled from that city to Pella, a city of Transjordan, at the time of the First Jewish Revolt is found in Eusebius (Ecclesiastical History, 3:5:3), who attributes the flight to “a certain oracle given by revelation before the war.” The tradition is not improbable but the Matthean command, derived from its Marcan source, is vague in respect to the place of flight (to the mountains), although some scholars see it as applicable to the flight to Pella.
198. 24:17–19 Haste is essential, and the journey will be particularly difficult for women who are burdened with unborn or infant children.
199. 24:20 On the sabbath: this addition to in winter (cf. Mk 13:18) has been understood as an indication that Matthew was addressed to a church still observing the Mosaic law of sabbath rest and the scribal limitations upon the length of journeys that might lawfully be made on that day. That interpretation conflicts with Matthew’s view on sabbath observance (cf. Mt 12:1–14). The meaning of the addition may be that those undertaking on the sabbath a journey such as the one here ordered would be offending the sensibilities of law-observant Jews and would incur their hostility.
200. 24:21 For the unparalleled distress of that time, see Dn 12:1.
201. 24:26–28 Claims that the Messiah is to be found in some distant or secret place must be ignored. The coming of the Son of Man will be as clear as lightning is to all and as the corpse of an animal is to vultures; cf. Lk 17:24, 37. Here there is clear identification of the Son of Man and the Messiah; cf. Mt 24:23.
202. 24:29 The answer to the question of Mt 24:3b, “What will be the sign of your coming?” Immediately after…those days: the shortening of time between the preceding tribulation and the parousia has been explained as Matthew’s use of a supposed device of Old Testament prophecy whereby certainty that a predicted event will occur is expressed by depicting it as imminent. While it is questionable that that is an acceptable understanding of the Old Testament predictions, it may be applicable here, for Matthew knew that the parousia had not come immediately after the fall of Jerusalem, and it is unlikely that he is attributing a mistaken calculation of time to Jesus. The sun…be shaken: cf. Is 13:10, 13.
203. 24:30 The sign of the Son of Man: perhaps this means the sign that is the glorious appearance of the Son of Man; cf. Mt 12:39–40 where “the sign of Jonah” is Jonah’s being in the “belly of the whale.” Tribes of the earth will mourn: peculiar to Matthew; cf. Zec 12:12–14. Coming upon the clouds…glory: cf. Dn 7:13, although there the “one like a son of man” comes to God to receive kingship; here the Son of Man comes from heaven for judgment.
204. 24:31 Send out his angels: cf. Mt 13:41 where they are sent out to collect the wicked for punishment. Trumpet blast: cf. Is 27:13; 1 Thes 4:16.
205. 24:32–35 Cf. Mk 13:28–31.
206. 24:34 The difficulty raised by this verse cannot be satisfactorily removed by the supposition that this generation means the Jewish people throughout the course of their history, much less the entire human race. Perhaps for Matthew it means the generation to which he and his community belonged.
207. 24:36–44 The statement of Mt 24:34 is now counterbalanced by one that declares that the exact time of the parousia is known only to the Father (Mt 24:36), and the disciples are warned to be always ready for it. This section is drawn from Mark and Q (cf. Lk 17:26–27, 34–35; 12:39–40).
208. 24:36 Many textual witnesses omit nor the Son, which follows Mk 13:32. Since its omission can be explained by reluctance to attribute this ignorance to the Son, the reading that includes it is probably original.
209. 24:37–39 Cf. Lk 17:26–27. In the days of Noah: the Old Testament account of the flood lays no emphasis upon what is central for Matthew, i.e., the unexpected coming of the flood upon those who were unprepared for it.
210. 24:40–41 Cf. Lk 17:34–35. Taken…left: the former probably means taken into the kingdom; the latter, left for destruction. People in the same situation will be dealt with in opposite ways. In this context, the discrimination between them will be based on their readiness for the coming of the Son of Man.
211. 24:42–44 Cf. Lk 12:39–40. The theme of vigilance and readiness is continued with the bold comparison of the Son of Man to a thief who comes to break into a house.
212. 24:45–51 The second part of the discourse (see note on Mt 24:1–25:46) begins with this parable of the faithful or unfaithful servant; cf. Lk 12:41–46. It is addressed to the leaders of Matthew’s church; the servant has been put in charge of his master’s household (Mt 24:45) even though that household is composed of those who are his fellow servants (Mt 24:49).
213. 24:45 To distribute…proper time: readiness for the master’s return means a vigilance that is accompanied by faithful performance of the duty assigned.
214. 24:48 My master…delayed: the note of delay is found also in the other parables of this section; cf. Mt 25:5, 19.
215. 24:51 Punish him severely: the Greek verb, found in the New Testament only here and in the Lucan parallel (Lk 12:46), means, literally, “cut in two.” With the hypocrites: see note on Mt 6:2. Matthew classes the unfaithful Christian leader with the unbelieving leaders of Judaism. Wailing and grinding of teeth: see note on Mt 8:11–12.
216. 25:1–13 Peculiar to Matthew.
217. 25:1 Then: at the time of the parousia. Kingdom…will be like: see note on Mt 13:24–30.
218. 25:2–4 Foolish…wise: cf. the contrasted “wise man” and “fool” of Mt 7:24, 26 where the two are distinguished by good deeds and lack of them, and such deeds may be signified by the oil of this parable.
219. 25:11–12 Lord, Lord: cf. Mt 7:21. I do not know you: cf. Mt 7:23 where the Greek verb is different but synonymous.
220. 25:13 Stay awake: some scholars see this command as an addition to the original parable of Matthew’s traditional material, since in Mt 25:5 all the virgins, wise and foolish, fall asleep. But the wise virgins are adequately equipped for their task, and stay awake may mean no more than to be prepared; cf. Mt 24:42, 44.
221. 25:14–30 Cf. Lk 19:12–27.
222. 25:14 It will be as when…journey: literally, “For just as a man who was going on a journey.” Although the comparison is not completed, the sense is clear; the kingdom of heaven is like the situation here described. Faithful use of one’s gifts will lead to participation in the fullness of the kingdom, lazy inactivity to exclusion from it.
223. 25:15 Talents: see note on Mt 18:24.
224. 25:18 Buried his master’s money: see note on Mt 13:44.
225. 25:20–23 Although the first two servants have received and doubled large sums, their faithful trading is regarded by the master as fidelity in small matters only, compared with the great responsibilities now to be given to them. The latter are unspecified. Share your master’s joy: probably the joy of the banquet of the kingdom; cf. Mt 8:11.
226. 25:26–28 Wicked, lazy servant: this man’s inactivity is not negligible but seriously culpable. As punishment, he loses the gift he had received, that is now given to the first servant, whose possessions are already great.
227. 25:29 See note on Mt 13:12 where there is a similar application of this maxim.
228. 25:30 See note on Mt 8:11–12.
229. 25:31–46 The conclusion of the discourse, which is peculiar to Matthew, portrays the final judgment that will accompany the parousia. Although often called a “parable,” it is not really such, for the only parabolic elements are the depiction of the Son of Man as a shepherd and of the righteous and the wicked as sheep and goats, respectively (Mt 25:32–33). The criterion of judgment will be the deeds of mercy that have been done for the least of Jesus’ brothers (Mt 25:40). A difficult and important question is the identification of these least brothers. Are they all people who have suffered hunger, thirst, etc. (Mt 25:35, 36) or a particular group of such sufferers? Scholars are divided in their response and arguments can be made for either side. But leaving aside the problem of what the traditional material that Matthew edited may have meant, it seems that a stronger case can be made for the view that in the evangelist’s sense the sufferers are Christians, probably Christian missionaries whose sufferings were brought upon them by their preaching of the gospel. The criterion of judgment for all the nations is their treatment of those who have borne to the world the message of Jesus, and this means ultimately their acceptance or rejection of Jesus himself; cf. Mt 10:40, “Whoever receives you, receives me.” See note on Mt 16:27.
230. 25:32 All the nations: before the end the gospel will have been preached throughout the world (Mt 24:14); thus the Gentiles will be judged on their response to it. But the phrase all the nations includes the Jews also, for at the judgment “the Son of Man…will repay everyone according to his conduct” (Mt 16:27).
231. 25:37–40 The righteous will be astonished that in caring for the needs of the sufferers they were ministering to the Lord himself. One of these least brothers of mine: cf. Mt 10:42.
232. 25:41 Fire prepared…his angels: cf. 1 Enoch 10:13 where it is said of the evil angels and Semyaza, their leader, “In those days they will lead them into the bottom of the fire—and in torment—in the prison (where) they will be locked up forever.”
233. 25:44–45 The accursed (Mt 25:41) will be likewise astonished that their neglect of the sufferers was neglect of the Lord and will receive from him a similar answer.
234. 26:1–28:20 The five books with alternating narrative and discourse (Mt 3:1–25:46) that give this gospel its distinctive structure lead up to the climactic events that are the center of Christian belief and the origin of the Christian church, the passion and resurrection of Jesus. In his passion narrative (Mt 26 and 27) Matthew follows his Marcan source closely but with omissions (e.g., Mk 14:51–52) and additions (e.g., Mt 27:3–10, 19). Some of the additions indicate that he utilized traditions that he had received from elsewhere; others are due to his own theological insight (e.g., Mt 26:28 “…for the forgiveness of sins”; Mt 27:52). In his editing Matthew also altered Mark in some minor details. But there is no need to suppose that he knew any passion narrative other than Mark’s.
235. 26:1–2 When Jesus finished all these words: see note on Mt 7:28–29. “You know…crucified”: Matthew turns Mark’s statement of the time (Mk 14:1) into Jesus’ final prediction of his passion. Passover: see note on Mk 14:1.
236. 26:3 Caiaphas was high priest from A.D. 18 to 36.
237. 26:5 Not during the festival: the plan to delay Jesus’ arrest and execution until after the festival was not carried out, for according to the synoptics he was arrested on the night of Nisan 14 and put to death the following day. No reason is given why the plan was changed.
238. 26:6–13 See notes on Mk 14:3–9 and Jn 12:1–8.
239. 26:12 To prepare me for burial: cf. Mk 14:8. In accordance with the interpretation of this act as Jesus’ burial anointing, Matthew, more consistent than Mark, changes the purpose of the visit of the women to Jesus’ tomb; they do not go to anoint him (Mk 16:1) but “to see the tomb” (Mt 28:1).
240. 26:14 Iscariot: see note on Lk 6:16.
241. 26:15 The motive of avarice is introduced by Judas’s question about the price for betrayal, which is absent in the Marcan source (Mk 14:10–11). Hand him over: the same Greek verb is used to express the saving purpose of God by which Jesus is handed over to death (cf. Mt 17:22; 20:18; 26:2) and the human malice that hands him over. Thirty pieces of silver: the price of the betrayal is found only in Matthew. It is derived from Zec 11:12 where it is the wages paid to the rejected shepherd, a cheap price (Zec 11:13). That amount is also the compensation paid to one whose slave has been gored by an ox (Ex 21:32).
242. 26:17 The first day of the Feast of Unleavened Bread: see note on Mk 14:1. Matthew omits Mark’s “when they sacrificed the Passover lamb.”
243. 26:18 By omitting much of Mk 14:13–15, adding My appointed time draws near, and turning the question into a statement, in your house I shall celebrate the Passover, Matthew has given this passage a solemnity and majesty greater than that of his source.
244. 26:21 Given Matthew’s interest in the fulfillment of the Old Testament, it is curious that he omits the Marcan designation of Jesus’ betrayer as “one who is eating with me” (Mk 14:18), since that is probably an allusion to Ps 41:10. However, the shocking fact that the betrayer is one who shares table fellowship with Jesus is emphasized in Mt 26:23.
245. 26:24 It would be better…born: the enormity of the deed is such that it would be better not to exist than to do it.
246. 26:25 Peculiar to Matthew. You have said so: cf. Mt 26:64; 27:11. This is a half-affirmative. Emphasis is laid on the pronoun and the answer implies that the statement would not have been made if the question had not been asked.
247. 26:26–29 See note on Mk 14:22–24. The Marcan-Matthean is one of the two major New Testament traditions of the words of Jesus when instituting the Eucharist. The other (and earlier) is the Pauline-Lucan (1 Cor 11:23–25; Lk 22:19–20). Each shows the influence of Christian liturgical usage, but the Marcan-Matthean is more developed in that regard than the Pauline-Lucan. The words over the bread and cup succeed each other without the intervening meal mentioned in 1 Cor 11:25; Lk 22:20; and there is parallelism between the consecratory words (this is my body…this is my blood). Matthew follows Mark closely but with some changes.
248. 26:26 See note on Mt 14:19. Said the blessing: a prayer blessing God. Take and eat: literally, Take, eat. Eat is an addition to Mark’s “take it” (literally, “take”; Mk 14:22). This is my body: the bread is identified with Jesus himself.
249. 26:27–28 Gave thanks: see note on Mt 15:36. Gave it to them…all of you: cf. Mk 14:23–24. In the Marcan sequence the disciples drink and then Jesus says the interpretative words. Matthew has changed this into a command to drink followed by those words. My blood: see Lv 17:11 for the concept that the blood is “the seat of life” and that when placed on the altar it “makes atonement.” Which will be shed: the present participle, “being shed” or “going to be shed,” is future in relation to the Last Supper. On behalf of: Greek peri; see note on Mk 14:24. Many: see note on Mt 20:28. For the forgiveness of sins: a Matthean addition. The same phrase occurs in Mk 1:4 in connection with John’s baptism but Matthew avoids it there (Mt 3:11). He places it here probably because he wishes to emphasize that it is the sacrificial death of Jesus that brings forgiveness of sins.
250. 26:29 Although his death will interrupt the table fellowship he has had with the disciples, Jesus confidently predicts his vindication by God and a new table fellowship with them at the banquet of the kingdom.
251. 26:30 See note on Mk 14:26.
252. 26:31 Will have…shaken: literally, “will be scandalized in me”; see note on Mt 24:9–12. I will strike…dispersed: cf. Zec 13:7.
253. 26:34 Before the cock crows: see note on Mt 14:25. The third watch of the night was called “cockcrow.” Deny me: see note on Mt 16:24.
254. 26:36–56 Cf. Mk 14:32–52. The account of Jesus in Gethsemane is divided between that of his agony (Mt 26:36–46) and that of his betrayal and arrest (Mt 26:47–56). Jesus’ sorrow and distress (Mt 26:37) in face of death is unrelieved by the presence of his three disciples who, though urged to watch with him (Mt 26:38, 41), fall asleep (Mt 26:40, 43). He prays that if…possible his death may be avoided (Mt 26:39) but that his Father’s will be done (Mt 26:39, 42, 44). Knowing then that his death must take place, he announces to his companions that the hour for his being handed over has come (Mt 26:45). Judas arrives with an armed band provided by the Sanhedrin and greets Jesus with a kiss, the prearranged sign for his identification (Mt 26:47–49). After his arrest, he rebukes a disciple who has attacked the high priest’s servant with a sword (Mt 26:51–54), and chides those who have come out to seize him with swords and clubs as if he were a robber (Mt 26:55–56). In both rebukes Jesus declares that the treatment he is now receiving is the fulfillment of the scriptures (Mt 26:55, 56). The subsequent flight of all the disciples is itself the fulfillment of his own prediction (cf. 31). In this episode, Matthew follows Mark with a few alterations.
255. 26:36 Gethsemane: the Hebrew name means “oil press” and designates an olive orchard on the western slope of the Mount of Olives; see note on Mt 21:1. The name appears only in Matthew and Mark. The place is called a “garden” in Jn 18:1.
256. 26:37 Peter and the two sons of Zebedee: cf. Mt 17:1.
257. 26:38 Cf. Ps 42:6, 12. In the Septuagint (Ps 41:5, 12) the same Greek word for sorrowful is used as here. To death: i.e., “enough to die”; cf. Jon 4:9.
258. 26:39 My Father: see note on Mk 14:36. Matthew omits the Aramaic ’abbā’ and adds the qualifier my. This cup: see note on Mk 10:38–40.
259. 26:41 Undergo the test: see note on Mt 6:13. In that verse “the final test” translates the same Greek word as is here translated the test, and these are the only instances of the use of that word in Matthew. It is possible that the passion of Jesus is seen here as an anticipation of the great tribulation that will precede the parousia (see notes on Mt 24:8; 24:21) to which Mt 6:13 refers, and that just as Jesus prays to be delivered from death (Mt 26:39), so he exhorts the disciples to pray that they will not have to undergo the great test that his passion would be for them. Some scholars, however, understand not undergo (literally, “not enter”) the test as meaning not that the disciples may be spared the test but that they may not yield to the temptation of falling away from Jesus because of his passion even though they will have to endure it.
260. 26:42 Your will be done: cf. Mt 6:10.
261. 26:49 Rabbi: see note on Mt 23:6–7. Jesus is so addressed twice in Matthew (Mt 26:25), both times by Judas. For the significance of the closely related address “teacher” in Matthew, see note on Mt 8:19.
262. 26:55 Day after day…arrest me: cf. Mk 14:49. This suggests that Jesus had taught for a relatively long period in Jerusalem, whereas Mt 21:1–11 puts his coming to the city for the first time only a few days before.
263. 26:57–68 Following Mk 14:53–65 Matthew presents the nighttime appearance of Jesus before the Sanhedrin as a real trial. After many false witnesses bring charges against him that do not suffice for the death sentence (Mt 26:60), two came forward who charge him with claiming to be able to destroy the temple…and within three days to rebuild it (Mt 26:60–61). Jesus makes no answer even when challenged to do so by the high priest, who then orders him to declare under oath…whether he is the Messiah, the Son of God (Mt 26:62–63). Matthew changes Mark’s clear affirmative response (Mk 14:62) to the same one as that given to Judas (Mt 26:25), but follows Mark almost verbatim in Jesus’ predicting that his judges will see him (the Son of Man) seated at the right hand of God and coming on the clouds of heaven (Mt 26:64). The high priest then charges him with blasphemy (Mt 26:65), a charge with which the other members of the Sanhedrin agree by declaring that he deserves to die (Mt 26:66). They then attack him (Mt 26:67) and mockingly demand that he prophesy (Mt 26:68). This account contains elements that are contrary to the judicial procedures prescribed in the Mishnah, the Jewish code of law that dates in written form from ca. A.D. 200, e.g., trial on a feast day, a night session of the court, pronouncement of a verdict of condemnation at the same session at which testimony was received. Consequently, some scholars regard the account entirely as a creation of the early Christians without historical value. However, it is disputable whether the norms found in the Mishnah were in force at the time of Jesus. More to the point is the question whether the Matthean-Marcan night trial derives from a combination of two separate incidents, a nighttime preliminary investigation (cf. Jn 18:13, 19–24) and a formal trial on the following morning (cf. Lk 22:66–71).