EVANGELIO SEGÚN SAN MATEO
BIBLIA UNIVERSAL – ÍNDICES
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Categoría: EVANGELIO SEGÚN SAN MATEO
The Bible – New Testament
Saint Matthew
Chapter 11
1
When Jesus finished giving these commands to his twelve disciples, 1 he went away from that place to teach and to preach in their towns.
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2 When John heard in prison 3 of the works of the Messiah, he sent his disciples to him
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4 with this question, «Are you the one who is to come, or should we look for another?»
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Jesus said to them in reply, «Go and tell John what you hear and see:
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5 the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have the good news proclaimed to them.
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And blessed is the one who takes no offense at me.»
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6 As they were going off, Jesus began to speak to the crowds about John, «What did you go out to the desert to see? A reed swayed by the wind?
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Then what did you go out to see? Someone dressed in fine clothing? Those who wear fine clothing are in royal palaces.
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Then why did you go out? To see a prophet? 7 Yes, I tell you, and more than a prophet.
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This is the one about whom it is written: ‘Behold, I am sending my messenger ahead of you; he will prepare your way before you.’
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Amen, I say to you, among those born of women there has been none greater than John the Baptist; yet the least in the kingdom of heaven is greater than he. 8
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From the days of John the Baptist until now, the kingdom of heaven suffers violence, 9 and the violent are taking it by force.
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All the prophets and the law 10 prophesied up to the time of John.
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And if you are willing to accept it, he is Elijah, the one who is to come.
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Whoever has ears ought to hear.
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«To what shall I compare this generation? 11 It is like children who sit in marketplaces and call to one another,
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‘We played the flute for you, but you did not dance, we sang a dirge but you did not mourn.’
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For John came neither eating nor drinking, and they said, ‘He is possessed by a demon.’
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The Son of Man came eating and drinking and they said, ‘Look, he is a glutton and a drunkard, a friend of tax collectors and sinners.’ But wisdom is vindicated by her works.»
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Then he began to reproach the towns where most of his mighty deeds had been done, since they had not repented.
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«Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty deeds done in your midst had been done in Tyre and Sidon, 12 they would long ago have repented in sackcloth and ashes.
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But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you.
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And as for you, Capernaum: ‘Will you be exalted to heaven? You will go down to the netherworld.’ 13 For if the mighty deeds done in your midst had been done in Sodom, it would have remained until this day.
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But I tell you, it will be more tolerable for the land of Sodom on the day of judgment than for you.»
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At that time Jesus said in reply, 14 «I give praise to you, Father, Lord of heaven and earth, for although you have hidden these things from the wise and the learned you have revealed them to the childlike.
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Yes, Father, such has been your gracious will.
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All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son wishes to reveal him.
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15 «Come to me, all you who labor and are burdened, 16 and I will give you rest.
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17 Take my yoke upon you and learn from me, for I am meek and humble of heart; and you will find rest for your selves.
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For my yoke is easy, and my burden light.»
1 [1] The closing formula of the discourse refers back to the original addressees, the Twelve.
2 [⇒ 11:2-⇒ 12:50] The narrative section of the third book deals with the growing opposition to Jesus. It is largely devoted to disputes and attacks relating to faith and discipleship and thus contains much sayings-material, drawn in large part from Q.
3 [2] In prison: see ⇒ Matthew 4:12; ⇒ 14:1-12. The works of the Messiah: the deeds of Matthew 8-9.
4 [3] The question probably expresses a doubt of the Baptist that Jesus is the one who is to come (cf ⇒ Malachi 3:1) because his mission has not been one of fiery judgment as John had expected (⇒ Matthew 3:2).
5 [5-6] Jesus’ response is taken from passages of Isaiah (⇒ Isaiah 26:19; ⇒ 29:18-19; ⇒ 35:5-6; ⇒ 61:1) that picture the time of salvation as marked by deeds such as those that Jesus is doing. The beatitude is a warning to the Baptist not to disbelieve because his expectations have not been met.
6 [7-19] Jesus’ rebuke of John is counterbalanced by a reminder of the greatness of the Baptist’s function (⇒ Matthew 11:7-15) that is followed by a complaint about those who have heeded neither John nor Jesus (⇒ Matthew 11:16-19).
7 [9-10] In common Jewish belief there had been no prophecy in Israel since the last of the Old Testament prophets, Malachi. The coming of a new prophet was eagerly awaited, and Jesus agrees that John was such. Yet he was more than a prophet, for he was the precursor of the one who would bring in the new and final age. The Old Testament quotation is a combination of ⇒ Malachi 3:1; ⇒ Exodus 23:20 with the significant change that the before me of Malachi becomes before you. The messenger now precedes not God, as in the original, but Jesus.
8 [11] John’s preeminent greatness lies in his function of announcing the imminence of the kingdom (⇒ Matthew 3:1). But to be in the kingdom is so great a privilege that the least who has it is greater than the Baptist.
9 [12] The meaning of this difficult saying is probably that the opponents of Jesus are trying to prevent people from accepting the kingdom and to snatch it away from those who have received it.
10 [13] All the prophets and the law: Matthew inverts the usual order, «law and prophets,» and says that both have prophesied. This emphasis on the prophetic character of the law points to its fulfillment in the teaching of Jesus and to the transitory nature of some of its commandments (see the note on ⇒ Matthew 5:17-20).
11 [16-19] See ⇒ Luke 7:31-35. The meaning of the parable (⇒ Matthew 11:16-17) and its explanation (⇒ Matthew 11:18-19b) is much disputed. A plausible view is that the children of the parable are two groups, one of which proposes different entertainments to the other that will not agree with either proposal. The first represents John, Jesus, and their disciples; the second those who reject John for his asceticism and Jesus for his table association with those despised by the religiously observant. ⇒ Matthew 11:19c (her works) forms an inclusion with ⇒ Matthew 11:2 («the works of the Messiah»). The original form of the saying is better preserved in ⇒ Luke 7:35 «. . . wisdom is vindicated by all her children.» There John and Jesus are the children of Wisdom; here the works of Jesus the Messiah are those of divine Wisdom, of which he is the embodiment. Some important textual witnesses, however, have essentially the same reading as in Luke.
12 [21] Tyre and Sidon were pagan cities denounced for their wickedness in the Old Testament; cf ⇒ Joel 3:4-7.
13 [23] Capernaum’s pride and punishment are described in language taken from the taunt song against the king of Babylon (⇒ Isaiah 14:13-15).
14 [25-27] This Q saying, identical with ⇒ Luke 10:21-22 except for minor variations, introduces a joyous note into this section, so dominated by the theme of unbelief. While the wise and the learned, the scribes and Pharisees, have rejected Jesus’ preaching and the significance of his mighty deeds, the childlike have accepted them. Acceptance depends upon the Father’s revelation, but this is granted to those who are open to receive it and refused to the arrogant. Jesus can speak of all mysteries because he is the Son and there is perfect reciprocity of knowledge between him and the Father; what has been handed over to him is revealed only to those whom he wishes.
15 [28-29] These verses are peculiar to Matthew and are similar to Ben Sirach’s invitation to learn wisdom and submit to her yoke (⇒ Sirach 51:23, ⇒ 26).
16 [28] Who labor and are burdened: burdened by the law as expounded by the scribes and Pharisees (⇒ Matthew 23:4).
17 [29] In place of the yoke of the law, complicated by scribal interpretation, Jesus invites the burdened to take the yoke of obedience to his word, under which they will find rest; cf ⇒ Jeremiah 6:16.
The Bible – New Testament
Saint Matthew
Chapter 10
1
1 Then he summoned his twelve disciples 2 and gave them authority over unclean spirits to drive them out and to cure every disease and every illness.
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The names of the twelve apostles 3 are these: first, Simon called Peter, and his brother Andrew; James, the son of Zebedee, and his brother John;
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Philip and Bartholomew, Thomas and Matthew the tax collector; James, the son of Alphaeus, and Thaddeus;
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Simon the Cananean, and Judas Iscariot who betrayed him.
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Jesus sent out these twelve 4 after instructing them thus, «Do not go into pagan territory or enter a Samaritan town.
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Go rather to the lost sheep of the house of Israel.
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As you go, make this proclamation: ‘The kingdom of heaven is at hand.’
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5 Cure the sick, raise the dead, cleanse lepers, drive out demons. Without cost you have received; without cost you are to give.
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Do not take gold or silver or copper for your belts;
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no sack for the journey, or a second tunic, or sandals, or walking stick. The laborer deserves his keep.
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Whatever town or village you enter, look for a worthy person in it, and stay there until you leave.
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As you enter a house, wish it peace.
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If the house is worthy, let your peace come upon it; if not, let your peace return to you. 6
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7 Whoever will not receive you or listen to your words – go outside that house or town and shake the dust from your feet.
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Amen, I say to you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgment than for that town.
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«Behold, I am sending you like sheep in the midst of wolves; so be shrewd as serpents and simple as doves.
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8 But beware of people, for they will hand you over to courts and scourge you in their synagogues,
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and you will be led before governors and kings for my sake as a witness before them and the pagans.
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When they hand you over, do not worry about how you are to speak or what you are to say. You will be given at that moment what you are to say.
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For it will not be you who speak but the Spirit of your Father speaking through you.
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9 Brother will hand over brother to death, and the father his child; children will rise up against parents and have them put to death.
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You will be hated by all because of my name, but whoever endures to the end 10 will be saved.
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When they persecute you in one town, flee to another. Amen, I say to you, you will not finish the towns of Israel before the Son of Man comes. 11
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No disciple is above his teacher, no slave above his master.
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It is enough for the disciple that he become like his teacher, for the slave that he become like his master. If they have called the master of the house Beelzebul, 12 how much more those of his household!
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«Therefore do not be afraid of them. Nothing is concealed that will not be revealed, nor secret that will not be known. 13
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What I say to you in the darkness, speak in the light; what you hear whispered, proclaim on the housetops.
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And do not be afraid of those who kill the body but cannot kill the soul; rather, be afraid of the one who can destroy both soul and body in Gehenna.
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Are not two sparrows sold for a small coin? Yet not one of them falls to the ground without your Father’s knowledge.
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Even all the hairs of your head are counted.
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So do not be afraid; you are worth more than many sparrows.
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14 Everyone who acknowledges me before others I will acknowledge before my heavenly Father.
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But whoever denies me before others, I will deny before my heavenly Father.
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«Do not think that I have come to bring peace upon the earth. I have come to bring not peace but the sword.
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For I have come to set a man ‘against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law;
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and one’s enemies will be those of his household.’
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«Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me;
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and whoever does not take up his cross 15 and follow after me is not worthy of me.
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16 Whoever finds his life will lose it, and whoever loses his life for my sake will find it.
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«Whoever receives you receives me, 17 and whoever receives me receives the one who sent me.
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18 Whoever receives a prophet because he is a prophet will receive a prophet’s reward, and whoever receives a righteous man because he is righteous will receive a righteous man’s reward.
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And whoever gives only a cup of cold water to one of these little ones to drink because he is a disciple – amen, I say to you, he will surely not lose his reward.»
1 [10:1-11:1] After an introductory narrative (⇒ Matthew 10:1-4), the second of the discourses of the gospel. It deals with the mission now to be undertaken by the disciples (⇒ Matthew 10:5-15), but the perspective broadens and includes the missionary activity of the church between the time of the resurrection and the parousia.
2 His twelve disciples: although, unlike Mark (⇒ Mark 3:13-14) and Luke (⇒ Luke 6:12-16), Matthew has no story of Jesus’ choosing the Twelve, he assumes that the group is known to the reader. The earliest New Testament text to speak of it is ⇒ 1 Cor 15:5. The number probably is meant to recall the twelve tribes of Israel and implies Jesus’ authority to call all Israel into the kingdom. While Luke (⇒ Luke 6:13) and probably Mark (⇒ Mark 4:10, ⇒ 34) distinguish between the Twelve and a larger group also termed disciples, Matthew tends to identify the disciples and the Twelve. Authority . . . every illness: activities the same as those of Jesus; see ⇒ Matthew 4:23; ⇒ Matthew 9:35; ⇒ 10:8. The Twelve also share in his proclamation of the kingdom (⇒ Matthew 10:7). But although he teaches (⇒ Matthew 4:23; ⇒ 7:28; ⇒ 9:35), they do not. Their commission to teach comes only after Jesus’ resurrection, after they have been fully instructed by him (⇒ Matthew 28:20).
3 [2-4] Here, for the only time in Matthew, the Twelve are designated apostles. The word «apostle» means «one who is sent,» and therefore fits the situation here described. In the Pauline letters, the place where the term occurs most frequently in the New Testament, it means primarily one who has seen the risen Lord and has been commissioned to proclaim the resurrection. With slight variants in Luke and Acts, the names of those who belong to this group are the same in the four lists given in the New Testament (see the note on ⇒ Matthew 9:9). Cananean: this represents an Aramaic word meaning «zealot.» The meaning of that designation is unclear (see the note on ⇒ Luke 6:15).
4 [5-6] Like Jesus (⇒ Matthew 15:24), the Twelve are sent only to Israel. This saying may reflect an original Jewish Christian refusal of the mission to the Gentiles, but for Matthew it expresses rather the limitation that Jesus himself observed during his ministry.
5 [8-11] The Twelve have received their own call and mission through God’s gift, and the benefits they confer are likewise to be given freely. They are not to take with them money, provisions, or unnecessary clothing; their lodging and food will be provided by those who receive them.
6 [13] The greeting of peace is conceived of not merely as a salutation but as an effective word. If it finds no worthy recipient, it will return to the speaker.
7 [14] Shake the dust from your feet: this gesture indicates a complete disassociation from such unbelievers.
8 [17] The persecutions attendant upon the post-resurrection mission now begin to be spoken of. Here Matthew brings into the discourse sayings found in Mark 13 which deals with events preceding the parousia.
9 [21] See ⇒ Micah 7:6 which is cited in ⇒ Matthew 10:35, ⇒ 36.
10 [22] To the end: the original meaning was probably «until the parousia.» But it is not likely that Matthew expected no missionary disciples to suffer death before then, since he envisages the martyrdom of other Christians (⇒ Matthew 10:21). For him, the end is probably that of the individual’s life (see ⇒ Matthew 10:28).
11 [23] Before the Son of Man comes: since the coming of the Son of Man at the end of the age had not taken place when this gospel was written, much less during the mission of the Twelve during Jesus’ ministry, Matthew cannot have meant the coming to refer to the parousia. It is difficult to know what he understood it to be: perhaps the «proleptic parousia» of ⇒ Matthew 28:16-20, or the destruction of the temple in A.D. 70, viewed as a coming of Jesus in judgment on unbelieving Israel.
12 [25] Beelzebul: see ⇒ Matthew 9:34 for the charge linking Jesus with «the prince of demons,» who is named Beelzebul in ⇒ Matthew 12:24. The meaning of the name is uncertain; possibly, «lord of the house.»
13 [26] The concealed and secret coming of the kingdom is to be proclaimed by them, and no fear must be allowed to deter them from that proclamation.
14 [32-33] In the Q parallel (⇒ Luke 12:8-9), the Son of Man will acknowledge those who have acknowledged Jesus, and those who deny him will be denied (by the Son of Man) before the angels of God at the judgment. Here Jesus and the Son of Man are identified, and the acknowledgment or denial will be before his heavenly Father.
15 [38] The first mention of the cross in Matthew, explicitly that of the disciple, but implicitly that of Jesus (and follow after me). Crucifixion was a form of capital punishment used by the Romans for offenders who were not Roman citizens.
16 [39] One who denies Jesus in order to save one’s earthly life will be condemned to everlasting destruction; loss of earthly life for Jesus’ sake will be rewarded by everlasting life in the kingdom.
17 [40-42] All who receive the disciples of Jesus receive him, and God who sent him, and will be rewarded accordingly.
18 [41] A prophet: one who speaks in the name of God; here, the Christian prophets who proclaim the gospel. Righteous man: since righteousness is demanded of all the disciples, it is difficult to take the righteous man of this verse and one of these little ones (⇒ Matthew 10:42) as indicating different groups within the followers of Jesus. Probably all three designations are used here of Christian missionaries as such.
Evangelio según San Mateo – Capítulo 9
La Biblia – El Nuevo Testamento Evangelio según San Mateo Capítulo 9 1 Jesús subió a la barca, atravesó el lago y regresó a su ciudad. 2 Entonces le presentaron a un paralítico tendido en una camilla. Al ver la fe de esos hombres, Jesús dijo al paralítico: «Ten confianza, hijo, tus pecados te son perdonados».… Seguir leyendo Evangelio según San Mateo – Capítulo 9
The Bible – New Testament
Saint Matthew
Chapter 16
1
1 The Pharisees and Sadducees came and, to test him, asked him to show them a sign from heaven.
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2 He said to them in reply, «(In the evening you say, ‘Tomorrow will be fair, for the sky is red’;
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and, in the morning, ‘Today will be stormy, for the sky is red and threatening.’ You know how to judge the appearance of the sky, but you cannot judge the signs of the times.)
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An evil and unfaithful generation seeks a sign, but no sign will be given it except the sign of Jonah.» 3 Then he left them and went away.
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In coming to the other side of the sea, 4 the disciples had forgotten to bring bread.
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Jesus said to them, «Look out, and beware of the leaven 5 of the Pharisees and Sadducees.»
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6 They concluded among themselves, saying, «It is because we have brought no bread.»
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When Jesus became aware of this he said, «You of little faith, why do you conclude among yourselves that it is because you have no bread?
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Do you not yet understand, and do you not remember the five loaves for the five thousand, and how many wicker baskets you took up?
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Or the seven loaves for the four thousand, and how many baskets you took up?
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How do you not comprehend that I was not speaking to you about bread? Beware of the leaven of the Pharisees and Sadducees.»
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Then they understood 7 that he was not telling them to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees.
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8 When Jesus went into the region of Caesarea Philippi 9 he asked his disciples, «Who do people say that the Son of Man is?»
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They replied, «Some say John the Baptist, 10 others Elijah, still others Jeremiah or one of the prophets.»
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He said to them, «But who do you say that I am?»
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11 Simon Peter said in reply, «You are the Messiah, the Son of the living God.»
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Jesus said to him in reply, «Blessed are you, Simon son of Jonah. For flesh and blood 12 has not revealed this to you, but my heavenly Father.
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And so I say to you, you are Peter, and upon this rock I will build my church, 13 and the gates of the netherworld shall not prevail against it.
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I will give you the keys to the kingdom of heaven. 14 Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.»
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15 Then he strictly ordered his disciples to tell no one that he was the Messiah.
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16 From that time on, Jesus began to show his disciples that he 17 must go to Jerusalem and suffer greatly from the elders, the chief priests, and the scribes, and be killed and on the third day be raised.
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18 Then Peter took him aside and began to rebuke him, «God forbid, Lord! No such thing shall ever happen to you.»
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He turned and said to Peter, «Get behind me, Satan! You are an obstacle to me. You are thinking not as God does, but as human beings do.»
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19 Then Jesus said to his disciples, «Whoever wishes to come after me must deny himself, 20 take up his cross, and follow me.
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For whoever wishes to save his life will lose it, but whoever loses his life for my sake will find it. 21
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What profit would there be for one to gain the whole world and forfeit his life? Or what can one give in exchange for his life?
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22 For the Son of Man will come with his angels in his Father’s glory, and then he will repay everyone according to his conduct.
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23 Amen, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom.»
1 [1] A sign from heaven: see the note on ⇒ Matthew 12:38-42.
2 [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 ⇒ Luke 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 [4] See the notes on ⇒ Matthew 12:39, ⇒ 40.
4 [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 (⇒ Matthew 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 ⇒ Matthew 12:12-14) prepares for a new one derived from Jesus.
5 [6] Leaven: see the note on ⇒ Matthew 13:33. Sadducees: Matthew’s Marcan source speaks rather of «the leaven of Herod» (⇒ Matthew 8:15).
6 [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 [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 (⇒ Matthew 8:14-21).
8 [13-20] The Marcan confession of Jesus as Messiah, made by Peter as spokesman for the other disciples (⇒ Mark 8:27-29; cf also ⇒ Luke 9:18-20), is modified significantly here. The confession is of Jesus both as Messiah and as Son of the living God (⇒ Matthew 16:16). Jesus’ response, drawn principally from material peculiar to Matthew, attributes the confession to a divine revelation granted to Peter alone (⇒ Matthew 16:17) and makes him the rock on which Jesus will build his church (⇒ Matthew 16:18) and the disciple whose authority in the church on earth will be confirmed in heaven, i.e., by God (⇒ Matthew 16:19).
9 [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 the note on ⇒ Matthew 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 (⇒ Mark 8:27: «Who . . . that I am?»), the meaning is the same, for Jesus here refers to himself as the Son of Man (cf ⇒ Matthew 16:15).
10 [14] John the Baptist: see ⇒ Matthew 14:2. Elijah: cf ⇒ Malachi 3:23-24; ⇒ Sirach 48:10; and see the note on ⇒ Matthew 3:4. Jeremiah: an addition of Matthew to the Marcan source.
11 [16] The Son of the living God: see ⇒ Matthew 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; ⇒ Luke 24:34.
12 [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 [18] You are Peter, and upon this rock I will build my church: the Aramaic word kepa – meaning rock and transliterated into Greek as Kephas 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 ⇒ John 1:42. The presumed original Aramaic of Jesus’ statement would have been, in English, «You are the Rock (Kepa) and upon this rock (kepa) 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 ekklesia) occurs in the gospels only here and in ⇒ Matthew 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 Hades, 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 [19] The keys to the kingdom of heaven: the image of the keys is probably drawn from ⇒ Isaiah 22:15-25 where Eliakim, who succeeds Shebnah as master of the palace, is given «the key of the house of David,» which he authoritatively «opens» and «shuts» (⇒ Isaiah 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 ⇒ Matthew 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 [20] Cf ⇒ Mark 8:30. Matthew makes explicit that the prohibition has to do with speaking of Jesus as the Messiah; see the note on ⇒ Mark 8:27-30.
16 [21-23] This first prediction of the passion follows ⇒ Mark 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 (⇒ Matthew 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 (⇒ Matthew 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 ⇒ Matthew 26:29).
17 [21] He: the Marcan parallel (⇒ Mark 8:31) has «the Son of Man.» Since Matthew has already designated Jesus by that title (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 ⇒ Mark 8:31; ⇒ Luke 9:21. The elders, the chief priests, and the scribes: see the note on ⇒ Mark 8:31. On the third day: so also ⇒ Luke 9:22, against the Marcan «after three days» (⇒ Mark 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 ⇒ Hosea 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, 11, 6 #280-81; 8, 8, 1-2 #214, 218) and there is probably no difference in meaning between the two phrases.
18 [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 (⇒ Matthew 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 [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 [24] Deny himself: to deny someone is to disown him (see ⇒ Matthew 10:33; ⇒ 26:34-35) and to deny oneself is to disown oneself as the center of one’s existence.
21 [25] See the notes on ⇒ Matthew 10:38, ⇒ 39.
22 [27] The parousia and final judgment are described in ⇒ Matthew 25:31 in terms almost identical with these.
23 [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 (⇒ Matthew 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 the notes on ⇒ Matthew 13:38, ⇒ 41.
The Bible – New Testament
Saint Matthew
Chapter 8
1
1 When Jesus came down from the mountain, great crowds followed him.
2
And then a leper 2 approached, did him homage, and said, «Lord, if you wish, you can make me clean.»
3
He stretched out his hand, touched him, and said, «I will do it. Be made clean.» His leprosy was cleansed immediately.
4
3 Then Jesus said to him, «See that you tell no one, but go show yourself to the priest, and offer the gift that Moses prescribed; that will be proof for them.»
5
4 When he entered Capernaum, 5 a centurion approached him and appealed to him,
6
saying, «Lord, my servant is lying at home paralyzed, suffering dreadfully.»
7
He said to him, «I will come and cure him.»
8
The centurion said in reply, 6 «Lord, I am not worthy to have you enter under my roof; only say the word and my servant will be healed.
9
For I too am a person subject to authority, with soldiers subject to me. And I say to one, ‘Go,’ and he goes; and to another, ‘Come here,’ and he comes; and to my slave, ‘Do this,’ and he does it.»
10
When Jesus heard this, he was amazed and said to those following him, «Amen, I say to you, in no one in Israel 7 have I found such faith.
11
I say to you, 8 many will come from the east and the west, and will recline with Abraham, Isaac, and Jacob at the banquet in the kingdom of heaven,
12
but the children of the kingdom will be driven out into the outer darkness, where there will be wailing and grinding of teeth.»
13
And Jesus said to the centurion, «You may go; as you have believed, let it be done for you.» And at that very hour (his) servant was healed.
14
9 Jesus entered the house of Peter, and saw his mother-in-law lying in bed with a fever.
15
He touched her hand, the fever left her, and she rose and waited on him.
16
When it was evening, they brought him many who were possessed by demons, and he drove out the spirits by a word 10 and cured all the sick,
17
to fulfill what had been said by Isaiah the prophet: 11 «He took away our infirmities and bore our diseases.»
18
12 13 When Jesus saw a crowd around him, he gave orders to cross to the other side.
19
A scribe approached and said to him, «Teacher, 14 I will follow you wherever you go.»
20
Jesus answered him, «Foxes have dens and birds of the sky have nests, but the Son of Man 15 has nowhere to rest his head.»
21
Another of (his) disciples said to him, «Lord, let me go first and bury my father.»
22
16 But Jesus answered him, «Follow me, and let the dead bury their dead.»
23
17 He got into a boat and his disciples followed him.
24
Suddenly a violent storm 18 came up on the sea, so that the boat was being swamped by waves; but he was asleep.
25
They came and woke him, saying, «Lord, save us! 19 We are perishing!»
26
He said to them, «Why are you terrified, O you of little faith?» 20 Then he got up, rebuked the winds and the sea, and there was great calm.
27
The men were amazed and said, «What sort of man is this, whom even the winds and the sea obey?»
28
When he came to the other side, to the territory of the Gadarenes, 21 two demoniacs who were coming from the tombs met him. They were so savage that no one could travel by that road.
29
They cried out, «What have you to do with us, 22 Son of God? Have you come here to torment us before the appointed time?»
30
Some distance away a herd of many swine was feeding. 23
31
The demons pleaded with him, «If you drive us out, send us into the herd of swine.»
32
And he said to them, «Go then!» They came out and entered the swine, and the whole herd rushed down the steep bank into the sea where they drowned.
33
The swineherds ran away, and when they came to the town they reported everything, including what had happened to the demoniacs.
34
Thereupon the whole town came out to meet Jesus, and when they saw him they begged him to leave their district.
1 [⇒ 8:1-⇒ 9:38] This narrative section of the second book of the gospel is composed of nine miracle stories, most of which are found in Mark, although Matthew does not follow the Marcan order and abbreviates the stories radically. The stories are arranged in three groups of three, each group followed by a section composed principally of sayings of Jesus about discipleship. ⇒ Matthew 9:35 is an almost verbatim repetition of ⇒ Matthew 4:23. Each speaks of Jesus’ teaching, preaching, and healing. The teaching and preaching form the content of Matthew 5-7; the healing, that of Matthew 8-9. Some scholars speak of a portrayal of Jesus as «Messiah of the Word» in Matthew 5-7 and «Messiah of the Deed» in Matthew 8-9. That is accurate so far as it goes, but there is also a strong emphasis on discipleship in Matthew 8-9; these chapters have not only christological but ecclesiological import.
2 [2] A leper: see the note on ⇒ Mark 1:40.
3 [4] Cf ⇒ Lev 14:2-9. That will be proof for them: the Greek can also mean «that will be proof against them.» It is not clear whether them refers to the priests or the people.
4 [5-13] This story comes from Q (see ⇒ Luke 7:1-10) and is also reflected in ⇒ John 4:46-54. The similarity between the Q story and the Johannine is due to a common oral tradition, not to a common literary source. As in the later story of the daughter of the Canaanite woman (⇒ Matthew 15:21-28) Jesus here breaks with his usual procedure of ministering only to Israelites and anticipates the mission to the Gentiles.
5 [5] A centurion: a military officer commanding a hundred men. He was probably in the service of Herod Antipas, tetrarch of Galilee; see the note on ⇒ Matthew 14:1.
6 [8-9] Acquainted by his position with the force of a command, the centurion expresses faith in the power of Jesus’ mere word.
7 [10] In no one in Israel: there is good textual attestation (e.g., Codex Sinaiticus) for a reading identical with that of ⇒ Luke 7:9, «not even in Israel.» But that seems to be due to a harmonization of Matthew with Luke.
8 [11-12] Matthew inserts into the story a Q saying (see ⇒ Luke 13:28-29) about the entrance of Gentiles into the kingdom and the exclusion of those Israelites who, though descended from the patriarchs and members of the chosen nation (the children of the kingdom), refused to believe in Jesus. There will be wailing and grinding of teeth: the first occurrence of a phrase used frequently in this gospel to describe final condemnation (⇒ Matthew 13:42, ⇒ 50; ⇒ 22:13; ⇒ 24:51; ⇒ 25:30). It is found elsewhere in the New Testament only in ⇒ Luke 13:28.
9 [14-15] Cf ⇒ Mark 1:29-31. Unlike Mark, Matthew has no implied request by others for the woman’s cure. Jesus acts on his own initiative, and the cured woman rises and waits not on «them» (⇒ Mark 1:31) but on him.
10 [16] By a word: a Matthean addition to ⇒ Mark 1:34; cf ⇒ 8:8.
11 [17] This fulfillment citation from ⇒ Isaiah 53:4 follows the MT, not the LXX. The prophet speaks of the Servant of the Lord who suffers vicariously for the sins («infirmities») of others; Matthew takes the infirmities as physical afflictions.
12 [18-22] This passage between the first and second series of miracles about following Jesus is taken from Q (see ⇒ Luke 9:57-62). The third of the three sayings found in the source is absent from Matthew.
13 [18] The other side: i.e., of the Sea of Galilee.
14 [19] Teacher: for Matthew, this designation of Jesus is true, for he has Jesus using it of himself (⇒ Matthew 10:24, ⇒ 25; ⇒ 23:8; ⇒ 26:18), yet when it is used of him by others they are either his opponents (⇒ Matthew 9:11; ⇒ 12:38; ⇒ 17:24; ⇒ 22:16, ⇒ 24, ⇒ 36) or, as here and in ⇒ Matthew 19:16, well-disposed persons who cannot see more deeply. Thus it reveals an inadequate recognition of who Jesus is.
15 [20] Son of Man: see the note on ⇒ Mark 8:31. This is the first occurrence in Matthew of a term that appears in the New Testament only in sayings of Jesus, except for ⇒ Acts 7:56 and possibly ⇒ Matthew 9:6 (⇒ Mark 2:10; ⇒ Luke 5:24). In Matthew it refers to Jesus in his ministry (seven times, as here), in his passion and resurrection (nine times, e.g., ⇒ Matthew 17:22), and in his glorious coming at the end of the age (thirteen times, e.g., ⇒ Matthew 24:30).
16 [22] Let the dead bury their dead: the demand of Jesus overrides what both the Jewish and the Hellenistic world regarded as a filial obligation of the highest importance. See the note on ⇒ Luke 9:60.
17 [23] His disciples followed him: the first miracle in the second group (⇒ Matthew 8:23-⇒ 9:8) is introduced by a verse that links it with the preceding sayings by the catchword «follow.» In Mark the initiative in entering the boat is taken by the disciples (⇒ Mark 4:35-41); here, Jesus enters first and the disciples follow.
18 [24] Storm: literally, «earthquake,» a word commonly used in apocalyptic literature for the shaking of the old world when God brings in his kingdom. All the synoptics use it in depicting the events preceding the parousia of the Son of Man (⇒ Matthew 24:7; ⇒ Mark 13:8; ⇒ Luke 21:11). Matthew has introduced it here and in his account of the death and resurrection of Jesus (⇒ Matthew 27:51-54; ⇒ 28:2).
19 [25] The reverent plea of the disciples contrasts sharply with their reproach of Jesus in ⇒ Mark 4:38.
20 [26] You of little faith: see the note on ⇒ Matthew 6:30. Great calm: Jesus’ calming the sea may be meant to recall the Old Testament theme of God’s control over the chaotic waters (⇒ Psalm 65:8; ⇒ 89:10; ⇒ 93:3-4; ⇒ 107:29).
21 [28] Gadarenes: this is the reading of Codex Vaticanus, supported by other important textual witnesses. The original reading of Codex Sinaiticus was Gazarenes, later changed to Gergesenes, and a few versions have Gerasenes. Each of these readings points to a different territory connected, respectively, with the cities Gadara, Gergesa, and Gerasa (modern Jerash). There is the same confusion of readings in the parallel texts, ⇒ Mark 5:1 and ⇒ Luke 8:26; there the best reading seems to be «Gerasenes,» whereas «Gadarenes» is probably the original reading in Matthew. The town of Gadara was about five miles southeast of the Sea of Galilee, and Josephus (Life 9:42) refers to it as possessing territory that lay on that sea. Two demoniacs: Mark (5:1-20) has one.
22 [29] What have you to do with us?: see the note on ⇒ John 2:4. Before the appointed time: the notion that evil spirits were allowed by God to afflict human beings until the time of the final judgment is found in Enoch 16:1 and Jubilees 10:7-10.
23 [30] The tending of pigs, animals considered unclean by Mosaic law (⇒ Lev 11:6-7), indicates that the population was Gentile.
EVANGELIO SEGÚN SAN MATEO – CAPÍTULO 6
La Biblia – El Nuevo Testamento Evangelio según San Mateo Capítulo 6 1 Tengan cuidado de no practicar su justicia delante de los hombres para ser vistos por ellos: de lo contrario, no recibirán ninguna recompensa del Padre que está en el cielo. 2 Por lo tanto, cuando des limosna, no lo vayas pregonando delante de… Seguir leyendo EVANGELIO SEGÚN SAN MATEO – CAPÍTULO 6
La Biblia – El Nuevo Testamento
Evangelio según San Mateo
Capítulo 5
1 Al ver a la multitud, Jesús subió a la montaña, se sentó, y sus discípulos se acercaron a él.
2 Entonces tomó la palabra y comenzó a enseñarles, diciendo:
3 «Felices los que tienen alma de pobres, porque a ellos les pertenece el Reino de los Cielos.
4 Felices los pacientes, porque recibirán la tierra en herencia.
5 Felices los afligidos, porque serán consolados.
6 Felices los que tienen hambre y sed de justicia, porque serán saciados.
7 Felices los misericordiosos, porque obtendrán misericordia.
8 Felices los que tienen el corazón puro, porque verán a Dios.
9 Felices los que trabajan por la paz, porque serán llamados hijos de Dios.
10 Felices los que son perseguidos por practicar la justicia, porque a ellos les pertenece el Reino de los Cielos.
11 Felices ustedes, cuando sean insultados y perseguidos, y cuando se los calumnie en toda forma a causa de mí.
12 Alégrense y regocíjense entonces, porque ustedes tendrán una gran recompensa en el cielo; de la misma manera persiguieron a los profetas que los precedieron.
13 Ustedes son la sal de la tierra. Pero si la sal pierde su sabor, ¿con qué se la volverá a salar? Ya no sirve para nada, sino para ser tirada y pisada por los hombres.
14 Ustedes son la luz del mundo. No se puede ocultar una ciudad situada en la cima de una montaña.
15 Y no se enciende una lámpara para meterla debajo de un cajón, sino que se la pone sobre el candelero para que ilumine a todos los que están en la casa.
16 Así debe brillar ante los ojos de los hombres la luz que hay en ustedes, a fin de que ellos vean sus buenas obras y glorifiquen al Padre que está en el cielo.
17 No piensen que vine para abolir la Ley o los Profetas: yo no he venido a abolir, sino a dar cumplimiento.
18 Les aseguro que no desaparecerá ni una i ni una coma de la Ley, antes que desaparezcan el cielo y la tierra, hasta que todo se realice.
19 El que no cumpla el más pequeño de estos mandamientos, y enseñe a los otros a hacer lo mismo, será considerado el menor en el Reino de los Cielos. En cambio, el que los cumpla y enseñe, será considerado grande en el Reino de los Cielos.
20 Les aseguro que si la justicia de ustedes no es superior a la de los escribas y fariseos, no entrarán en el Reino de los Cielos.
21 Ustedes han oído que se dijo a los antepasados: «No matarás», y el que mata, debe ser llevado ante el tribunal.
22 Pero yo les digo que todo aquel que se irrita contra su hermano, merece ser condenado por un tribunal. Y todo aquel que lo insulta, merece ser castigado por el Sanedrín. Y el que lo maldice, merece la Gehena de fuego.
23 Por lo tanto, si al presentar tu ofrenda en el altar, te acuerdas de que tu hermano tiene alguna queja contra ti,
24 deja tu ofrenda ante el altar, ve a reconciliarte con tu hermano, y sólo entonces vuelve a presentar tu ofrenda.
25 Trata de llegar en seguida a un acuerdo con tu adversario, mientras vas caminando con él, no sea que el adversario te entregue al juez, y el juez al guardia, y te pongan preso.
26 Te aseguro que no saldrás de allí hasta que hayas pagado el último centavo.
27 Ustedes han oído que se dijo: «No cometerás adulterio».
28 Pero yo les digo: El que mira a una mujer deseándola, ya cometió adulterio con ella en su corazón.
29 Si tu ojo derecho es para ti una ocasión de pecado, arráncalo y arrójalo lejos de ti: es preferible que se pierda uno solo de tus miembros, y no que todo tu cuerpo sea arrojado a la Gehena.
30 Y si tu mano derecha es para ti una ocasión de pecado, córtala y arrójala lejos de ti; es preferible que se pierda uno solo de tus miembros, y no que todo tu cuerpo sea arrojado a la Gehena.
31 También se dijo: «El que se divorcia de su mujer, debe darle una declaración de divorcio».
32 Pero yo les digo: El que se divorcia de su mujer, excepto en caso de unión ilegal, la expone a cometer adulterio; y el que se casa con una mujer abandonada por su marido, comete adulterio.
33 Ustedes han oído también que se dijo a los antepasados: «No jurarás falsamente, y cumplirás los juramentos hechos al Señor».
34 Pero yo les digo que no juren de ningún modo: ni por el cielo, porque es el trono de Dios,
35 ni por la tierra, porque es el estrado de sus pies; ni por Jerusalén, porque es la Ciudad del gran Rey.
36 No jures tampoco por tu cabeza, porque no puedes convertir en blanco o negro uno solo de tus cabellos.
37 Cuando ustedes digan «sí», que sea sí, y cuando digan «no», que sea no. Todo lo que se dice de más, viene del Maligno.
38 Ustedes han oído que se dijo: «Ojo por ojo y diente por diente».
39 Pero yo les digo que no hagan frente al que les hace mal: al contrario, si alguien te da una bofetada en la mejilla derecha, preséntale también la otra.
40 Al que quiere hacerte un juicio para quitarte la túnica, déjale también el manto;
41 y si te exige que lo acompañes un kilómetro, camina dos con él.
42 Da al que te pide, y no le vuelvas la espalda al que quiere pedirte algo prestado.
43 Ustedes han oído que se dijo: «Amarás a tu prójimo» y odiarás a tu enemigo.
44 Pero yo les digo: Amen a sus enemigos, rueguen por sus perseguidores;
45 así serán hijos del Padre que está en el cielo, porque él hace salir el sol sobre malos y buenos y hace caer la lluvia sobre justos e injustos.
46 Si ustedes aman solamente a quienes los aman, ¿qué recompensa merecen? ¿No hacen lo mismo los publicanos?
47 Y si saludan solamente a sus hermanos, ¿qué hacen de extraordinario? ¿No hacen lo mismo los paganos?
48 Por lo tanto, sean perfectos como es perfecto el Padre que está en el cielo.
The Bible – New Testament
Saint Matthew
Chapter 28
1
1 After the sabbath, as the first day of the week was dawning, 2 Mary Magdalene and the other Mary came to see the tomb.
2
3 And behold, there was a great earthquake; for an angel of the Lord descended from heaven, approached, rolled back the stone, and sat upon it.
3
His appearance was like lightning and his clothing was white as snow.
4
The guards were shaken with fear of him and became like dead men.
5
Then the angel said to the women in reply, «Do not be afraid! I know that you are seeking Jesus the crucified.
6
4 He is not here, for he has been raised just as he said. Come and see the place where he lay.
7
Then go quickly and tell his disciples, ‘He has been raised from the dead, and he is going before you to Galilee; there you will see him.’ Behold, I have told you.»
8
Then they went away quickly from the tomb, fearful yet overjoyed, and ran to announce 5 this to his disciples.
9
6 And behold, Jesus met them on their way and greeted them. They approached, embraced his feet, and did him homage.
10
Then Jesus said to them, «Do not be afraid. Go tell my brothers to go to Galilee, and there they will see me.»
11
7 While they were going, some of the guard went into the city and told the chief priests all that had happened.
12
They assembled with the elders and took counsel; then they gave a large sum of money to the soldiers,
13
telling them, «You are to say, ‘His disciples came by night and stole him while we were asleep.’
14
And if this gets to the ears of the governor, we will satisfy (him) and keep you out of trouble.»
15
The soldiers took the money and did as they were instructed. And this story has circulated among the Jews to the present (day).
16
8 The eleven 9 disciples went to Galilee, to the mountain to which Jesus had ordered them.
17
10 When they saw him, they worshiped, but they doubted.
18
11 Then Jesus approached and said to them, «All power in heaven and on earth has been given to me.
19
Go, therefore, 12 and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit,
20
teaching them to observe all that I have commanded you. 13 And behold, I am with you always, until the end of the age.»
1 [1-20] Except for ⇒ Matthew 28:1-8 based on ⇒ Mark 16:1-8, the material of this final chapter is peculiar to Matthew. Even where he follows Mark, Matthew has altered his source so greatly that a very different impression is given from that of the Marcan account. The two points that are common to the resurrection testimony of all the gospels are that the tomb of Jesus had been found empty and that the risen Jesus had appeared to certain persons, or, in the original form of Mark, that such an appearance was promised as soon to take place (see ⇒ Mark 16:7). On this central and all-important basis, Matthew has constructed an account that interprets the resurrection as the turning of the ages (⇒ Matthew 28:2-4), shows the Jewish opposition to Jesus as continuing to the present in the claim that the resurrection is a deception perpetrated by the disciples who stole his body from the tomb (⇒ Matthew 28:11-15), and marks a new stage in the mission of the disciples once limited to Israel (⇒ Matthew 10:5-6); now they are to make disciples of all nations. In this work they will be strengthened by the presence of the exalted Son of Man, who will be with them until the kingdom comes in fullness at the end of the age (⇒ Matthew 28:16-20).
2 [1] After the sabbath . . . dawning: since the sabbath ended at sunset, this could mean in the early evening, for dawning can refer to the appearance of the evening star; cf ⇒ Luke 23:54. However, it is probable that Matthew means the morning dawn of the day after the sabbath, as in the similar though slightly different text of Mark, «when the sun had risen» (⇒ Mark 16:2). Mary Magdalene and the other Mary: see the notes on ⇒ Matthew 27:55-56; 57-61. To see the tomb: cf ⇒ Mark 16:1-2 where the purpose of the women’s visit is to anoint Jesus’ body.
3 [2-4] Peculiar to Matthew. A great earthquake: see the note on ⇒ Matthew 27:51-53. Descended from heaven: this trait is peculiar to Matthew, although his interpretation of the «young man» of his Marcan source (⇒ Mark 16:5) as an angel is probably true to Mark’s intention; cf ⇒ Luke 24:23 where the «two men» of ⇒ Matthew 24:4 are said to be «angels.» Rolled back the stone . . . upon it: not to allow the risen Jesus to leave the tomb but to make evident that the tomb is empty (see ⇒ Matthew 24:6). Unlike the apocryphal Gospel of Peter (9, 35 – 11, 44), the New Testament does not describe the resurrection of Jesus, nor is there anyone who sees it. His appearance was like lightning . . . snow: see the note on ⇒ Matthew 17:2.
4 [6-7] Cf ⇒ Mark 16:6-7. Just as he said: a Matthean addition referring to Jesus’ predictions of his resurrection, e.g., ⇒ Matthew 16:21; ⇒ 17:23; ⇒ 20:19. Tell his disciples: like the angel of the Lord of the infancy narrative, the angel interprets a fact and gives a commandment about what is to be done; cf ⇒ Matthew 1:20-21. Matthew omits Mark’s «and Peter» (⇒ Mark 16:7); considering his interest in Peter, this omission is curious. Perhaps the reason is that the Marcan text may allude to a first appearance of Jesus to Peter alone (cf ⇒ 1 Cor 15:5; ⇒ Luke 24:34) which Matthew has already incorporated into his account of Peter’s confession at Caesarea Philippi; see the note on ⇒ Matthew 16:16. He is going . . . Galilee: like ⇒ Mark 16:7, a reference to Jesus’ prediction at the Last Supper (⇒ Matthew 26:32; ⇒ Mark 14:28). Matthew changes Mark’s «as he told you» to a declaration of the angel.
5 [8] Contrast ⇒ Mark 16:8 where the women in their fear «said nothing to anyone.»
6 [9-10] Although these verses are peculiar to Matthew, there are similarities between them and John’s account of the appearance of Jesus to Mary Magdalene (⇒ John 20:17). In both there is a touching of Jesus’ body, and a command of Jesus to bear a message to his disciples, designated as his brothers. Matthew may have drawn upon a tradition that appears in a different form in John. Jesus’ words to the women are mainly a repetition of those of the angel (⇒ Matthew 28:5a, ⇒ 7b).
7 [11-15] This account indicates that the dispute between Christians and Jews about the empty tomb was not whether the tomb was empty but why.
8 [16-20] This climactic scene has been called a «proleptic parousia,» for it gives a foretaste of the final glorious coming of the Son of Man (⇒ Matthew 26:64). Then his triumph will be manifest to all; now it is revealed only to the disciples, who are commissioned to announce it to all nations and bring them to belief in Jesus and obedience to his commandments.
9 [16] The eleven: the number recalls the tragic defection of Judas Iscariot. To the mountain . . . ordered them: since the message to the disciples was simply that they were to go to Galilee (⇒ Matthew 28:10), some think that the mountain comes from a tradition of the message known to Matthew and alluded to here. For the significance of the mountain, see the note on ⇒ Matthew 17:1.
10 [17] But they doubted: the Greek can also be translated, «but some doubted.» The verb occurs elsewhere in the New Testament only in ⇒ Matthew 14:31 where it is associated with Peter’s being of «little faith.» For the meaning of that designation, see the note on ⇒ Matthew 6:30.
11 [18] All power . . . me: the Greek word here translated power is the same as that found in the LXX translation of ⇒ Daniel 7:13-14 where one «like a son of man» is given power and an everlasting kingdom by God. The risen Jesus here claims universal power, i.e., in heaven and on earth.
12 [19] Therefore: since universal power belongs to the risen Jesus (⇒ Matthew 28:18), he gives the eleven a mission that is universal. They are to make disciples of all nations. While all nations is understood by some scholars as referring only to all Gentiles, it is probable that it included the Jews as well. Baptizing them: baptism is the means of entrance into the community of the risen one, the Church. In the name of the Father . . . holy Spirit: this is perhaps the clearest expression in the New Testament of trinitarian belief. It may have been the baptismal formula of Matthew’s church, but primarily it designates the effect of baptism, the union of the one baptized with the Father, Son, and holy Spirit.
13 [20] All that I have commanded you: the moral teaching found in this gospel, preeminently that of the Sermon on the Mount (Matthew 5-7). The commandments of Jesus are the standard of Christian conduct, not the Mosaic law as such, even though some of the Mosaic commandments have now been invested with the authority of Jesus. Behold, I am with you always: the promise of Jesus’ real though invisible presence echoes the name Emmanuel given to him in the infancy narrative; see the note on ⇒ Matthew 1:23. End of the age: see the notes on ⇒ Matthew 13:39 and ⇒ Matthew 24:3.
The Bible – New Testament
Saint Matthew