The Ignatius Catholic Study Bible New Testament (37 page)

According to this position, Jesus sets aside Jewish debates over the grounds for divorce in the Old Covenant (Deut 24). Because Jesus is revoking the OT concession on divorce, he brackets the whole issue and sets it off to the side as irrelevant. Thus, "except for unchastity" (Mt 19:9) means "regardless of the OT grounds for divorce". Jesus refuses even to comment on Deut 24:1. To do so would blunt the force of his own teaching, since he is not clarifying or reaffirming Moses' permission, he is abolishing it.

Each of these views faithfully upholds Jesus' prohibition against divorce and remarriage (cf. Mk 10:11, 12; Lk 16:18). He restores marriage to its original purity as a lifelong union of love and fidelity. Greater still, Jesus elevates marriage, transforming it into a New Covenant sacrament. Married couples are now called to be an image of Christ and his enduring love for the Church (Eph 5:21-33; cf. Rev 19:6-8). Through the sound principles of biblical interpretation and the guidance of tradition, the revolutionary standard of Jesus' teaching on marriage and divorce is preserved intact in his Church. «
Back to Matthew 19:1.

19:14 the children:
Jesus' concern for marriage (19:9) reflects a practical concern for children. God's plan for marriage includes the mutual love of spouses and the responsible upbringing of "Godly offspring" (Mal 2:15; cf. CCC 1646, 1652). In this episode, Jesus blesses children as legitimate members of the
kingdom,
laying a foundation for infant Baptism (cf. Jn 3:5).
See note on Lk 18:16
. 
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19:24 easier for a camel:
A parable of impossibility. Jesus thus warns that extreme difficulties face the rich and threaten their entrance into the
kingdom.
Only with God's help (19:26) can the wealthy detach themselves from the love of money and material possessions (5:3; 1 Tim 6:9-10; Jas 5:1-6). The young man's refusal (19:22) to embrace poverty proves Jesus' point (CCC 2053). 
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19:28 the new world:
The Greek could be rendered "re-I generation" as in Tit 3:5. The historian Josephus uses this expression with reference to Israel's "restoration" after the Exile. This latter connotation is closest to Jesus' meaning here, where the establishment of the universal Church includes the reestablishment of Israel under the leadership of the Twelve.
on twelve thrones:
Jesus portrays the Church as the restored kingdom of Israel (cf. Rev 7:4-8). As the royal son of David (1:1), he reconstitutes the Davidic empire that governed the 12 tribes (2 Sam 5:1-5) along with other nations (2 Sam 8:1-15; 1 Kings 4:2021). He thus appoints the apostles to his royal cabinet and invests them with authority to minister and judge in the new kingdom (Lk 22:28-30). • Jesus' language recalls Ps 122:3-5. In context, Jerusalem is the city where the thrones of the Davidic kingdom stood and where Israel's tribes went to find justice. In the New Covenant, Christ imparts justice through his apostles in the liturgy of the heavenly Jerusalem (cf. Heb 12:22-24; Rev 21:1-14; CCC 551, 765). See notes on Mt 5:14 and 10:2. 
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20:1-16
The parable of the Householder highlights God's generosity (20:15). It refers to Israel's labor throughout salvation history and climaxes with the inclusion of the Gentiles in the New Covenant. Despite complaints, there is no violation of justice; God is not unfair to Israel, he is simply generous to late-coming Gentiles, making them equal members of his people (20:12; Eph 2:11-13). •
Morally
(Origen): the hours of the workday correspond to stages in life when people turn to God. When converted, they are rescued from idle living to serve Christ in his vineyard, where they harvest much fruit for God before the sun sets on their earthly life. Whether converted early in life or later, all are awarded the generous and equal gift of eternal life. 
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20:1 early in the morning:
The day was divided into four nighttime "watches" and several daytime "hours" (6
A.M.
to 6
P.M.
). The early laborers begin around 6
A.M.
, and those hired at the "third" (9
A.M.
; 20:3), "sixth" (noon; 20:5), and "ninth" (3
P.M.
; 20:5) hours each agree to a fair wage. The group hired at the "eleventh hour" (5
P.M.
; 20:6) only work about one hour since the Law commanded that workers receive their wages by sundown (Deut 24:14-15). 
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20:2 a denarius:
A standard daily wage.
See note on Mt 18:28
. 
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20:17-19
Jesus' third Passion prediction is detailed. Unlike in the previous ones (16:21; 17:22-23), he foresees the collaboration of Jewish leaders (20:18) with Roman authorities (20:19) in bringing about his death by means of crucifixion (20:19). 
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20:20 the sons of Zebedee:
James and John (4:21). Along with Peter, they form a privileged inner circle of Jesus' disciples (17:1; 26:37; Mk 5:37). 
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20:22 drink the chalice:
An OT metaphor that describes God's wrath poured upon the wicked (Ps 75:8; Is 51:17; Jer 25:15). Here it denotes Jesus' Passion endured for sinners (20:28; 26:39; 1 Pet 2:24). James and John are assured (20:23) a share in this Passion, a prediction partially fulfilled with the martyrdom of James in Acts 12:2. 
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20:30 two blind men:
One of them was Bartimaeus the son of Timaeus (Mk 10:46).
Son of David:
The title may reflect an early belief that the Messiah would possess powers of healing and exorcism, as did the original son of David, King Solomon.
See note on Mt 12:23
. 
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21:1-22
The first actions of Jesus during Passion Week—the triumphal entry (21:1-11), the cleansing of the temple (21:1217), and the cursing of the fig tree (21:18-22)—are all symbolic gestures. Jesus performs them as prophetic acts to demonstrate that he is the Messiah and that his coming marks the end of the Old Covenant. This provokes Jerusalem's leadership to conspire and have him crucified (26:3-4; 27:1-2; CCC 559-60). 
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21:1-11
Jesus' triumphal entry recalls Solomon's coronation as king of Israel. •
(1)
Jesus and Solomon are both the "Son of David" (21:9, 15; Prov 1:1).
(2)
Jesus rides a colt into Jerusalem (21:7) as Solomon rode David's mule into the city (1 Kings 1:32-40).
(3)
Both processions involve a great crowd celebrating the investiture of a new king (21:8-9: 1 Kings 1:39-40).
(4)
In both instances, Jerusalem was in a state of commotion (21:10: 1 Kings 1:45). Similar celebrations are recounted in 1 Mac 13:51 and 2 Mac 10:6-7. 
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21:1 Bethphage:
A small village of an uncertain location but clearly on the
Mount of Olives,
east of Jerusalem. Its Hebrew name means "house of figs". 
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21:5
A combined reference to Is 62:11 and Zech 9:9. • The emphasis of this citation is twofold:
(1)
Isaiah's prophecy, only partially cited, speaks of a highway to Jerusalem when the Lord declares, "Behold, your salvation comes." The similar wording of Zechariah's prophecy connects this salvation with the coming
king. (2)
The uniqueness of this king is his lowliness and humility; he rides a peaceful
donkey
rather than a "war horse" (Zech 9:10). 
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21:7 he sat on them:
Matthew alone mentions a
donkey
and a
colt
(cf. Mk 11:7; Lk 19:35). That Jesus
sat on them
refers either to the
garments
or indicates that he rode both beasts successively. •
Allegorically
(St. Jerome,
Homily
81): the two beasts are the nations that Christ brings under his Lordship. The donkey signifies Israel in its long-standing covenant with God; the colt is the younger Gentiles, unfamiliar with God and his Law. Jesus ushers them together into the Church of the heavenly Jerusalem (Gal 4:26; Heb 12:22). 
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21:8 spread their garments:
An expression of homage for a new king. • Similarly in 2 Kings 9:13, garments were laid on the ground for Jehu when he was hailed the king of Israel.
See note on Mk 11:8
. 
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