The Bible – New Testament Saint Matthew Chapter 21 1 1 When they drew near Jerusalem and came to Bethphage 2 on the Mount of Olives, Jesus sent two disciples, 2 saying to them, «Go into the village opposite you, and immediately you will find an ass tethered, and a colt with her. 3 Untie them and bring them here… Seguir leyendo Saint Matthew – Chapter 21
Categoría: SAINT MATTHEW
Saint Matthew – Chapter 20
The Bible – New Testament Saint Matthew Chapter 20 1 1 «The kingdom of heaven is like a landowner who went out at dawn to hire laborers for his vineyard. 2 After agreeing with them for the usual daily wage, he sent them into his vineyard. 3 Going out about nine o’clock, he saw others standing… Seguir leyendo Saint Matthew – Chapter 20
The Bible – New Testament
1 2 After six days Jesus took Peter, James, and John his brother, and led them up a high mountain by themselves.
3 And he was transfigured before them; his face shone like the sun and his clothes became white as light.
4 And behold, Moses and Elijah appeared to them, conversing with him.
Then Peter said to Jesus in reply, «Lord, it is good that we are here. If you wish, I will make three tents 5 here, one for you, one for Moses, and one for Elijah.»
While he was still speaking, behold, a bright cloud cast a shadow over them, 6 then from the cloud came a voice that said, «This is my beloved Son, with whom I am well pleased; listen to him.»
7 When the disciples heard this, they fell prostrate and were very much afraid.
But Jesus came and touched them, saying, «Rise, and do not be afraid.»
And when the disciples raised their eyes, they saw no one else but Jesus alone.
8 As they were coming down from the mountain, Jesus charged them, «Do not tell the vision 9 to anyone until the Son of Man has been raised from the dead.»
10 Then the disciples asked him, «Why do the scribes say that Elijah must come first?»
He said in reply, 11 «Elijah will indeed come and restore all things;
but I tell you that Elijah has already come, and they did not recognize him but did to him whatever they pleased. So also will the Son of Man suffer at their hands.»
12 Then the disciples understood that he was speaking to them of John the Baptist.
13 When they came to the crowd a man approached, knelt down before him,
and said, «Lord, have pity on my son, for he is a lunatic 14 and suffers severely; often he falls into fire, and often into water.
I brought him to your disciples, but they could not cure him.»
Jesus said in reply, «O faithless and perverse 15 generation, how long will I be with you? How long will I endure you? Bring him here to me.»
Jesus rebuked him and the demon came out of him, 16 and from that hour the boy was cured.
Then the disciples approached Jesus in private and said, «Why could we not drive it out?»
17 He said to them, «Because of your little faith. Amen, I say to you, if you have faith the size of a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move. Nothing will be impossible for you.»
19 As they were gathering in Galilee, Jesus said to them, «The Son of Man is to be handed over to men,
and they will kill him, and he will be raised on the third day.» And they were overwhelmed with grief.
20 When they came to Capernaum, the collectors of the temple tax 21 approached Peter and said, «Doesn’t your teacher pay the temple tax?»
«Yes,» he said. 22 When he came into the house, before he had time to speak, Jesus asked him, «What is your opinion, Simon? From whom do the kings of the earth take tolls or census tax? From their subjects or from foreigners?»
23 When he said, «From foreigners,» Jesus said to him, «Then the subjects are exempt.
But that we may not offend them, 24 go to the sea, drop in a hook, and take the first fish that comes up. Open its mouth and you will find a coin worth twice the temple tax. Give that to them for me and for you.»
1 [1-8] The account of the transfiguration confirms that Jesus is the Son of God (⇒ Matthew 17:5) and points to fulfillment of the prediction that he will come in his Father’s glory at the end of the age (⇒ Matthew 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.
2  These three disciples are also taken apart from the others by Jesus in Gethsemane (⇒ Matthew 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 (⇒ Matthew 9:2). Its meaning is theological rather than geographical, possibly recalling the revelation to Moses on Mount Sinai (⇒ Exodus 24:12-18) and to Elijah at the same place (⇒ 1 Kings 19:8-18; Horeb = Sinai).
3  His face shone like the sun: this is a Matthean addition; cf ⇒ Daniel 10:6. His clothes became white as light: cf ⇒ Daniel 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.
4  See the note on ⇒ Mark 9:5.
5  Three tents: the booths in which the Israelites lived during the feast of Tabernacles (cf ⇒ John 7:2) were meant to recall their ancestors’ dwelling in booths during the journey from Egypt to the promised land (⇒ Lev 23:39-42). The same Greek word, skene, 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.
6  Cloud cast a shadow over them: see the note on ⇒ Mark 9:7. This is my beloved Son . . . listen to him: cf ⇒ Matthew 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 ⇒ Deut 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 (⇒ Matthew 16:21) and of his coming (⇒ Matthew 16:27, ⇒ 28).
7 [6-7] A Matthean addition; cf ⇒ Daniel 10:9-10, ⇒ 18-19.
8  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.
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. ⇒ Matthew 17:9-13
10  See the notes on ⇒ Matthew 3:4; ⇒ 16:14.
11 [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.
12  See ⇒ Matthew 11:14.
13 [14-20] Matthew has greatly shortened the Marcan story (⇒ Matthew 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 ⇒ Mark 9:22b-24) but on that of his own disciples whose inability to drive out the demon is ascribed to their little faith (⇒ Matthew 17:20).
14  A lunatic: this description of the boy is peculiar to Matthew. The word occurs in the New Testament only here and in ⇒ Matthew 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.
15  Faithless and perverse: so Matthew and Luke (Matthew 9:41) against Mark’s faithless (⇒ Matthew 9:19). The Greek word here translated perverse is the same as that in ⇒ Deut 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 ⇒ Matthew 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 ⇒ Matthew 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 ⇒ Matthew 17:20b the reproach of ⇒ Matthew 17:17 could have applied to the disciples. There seems to be an inconsistency between the charge of little faith in ⇒ Matthew 17:20a and that of not even a little in ⇒ Matthew 17:20b.
16  The demon came out of him: not until this verse does Matthew indicate that the boy’s illness is a case of demoniacal possession.
17  The entire verse is an addition of Matthew who (according to the better attested text) omits the reason given for the disciples’ inability in ⇒ Mark 9:29. Little faith: see the note on Matthew 6, 30. Faith the size of a mustard seed . . . and it will move: a combination of a Q saying (cf ⇒ Luke 17:6) with a Marcan saying (cf ⇒ Mark 11:23).
18  Some manuscripts add, «But this kind does not come out except by prayer and fasting»; this is a variant of the better reading of ⇒ Mark 9:29.
19 [22-23] The second passion prediction (cf ⇒ Matthew 16:21-23) is the least detailed of the three and may be the earliest. In the Marcan parallel the disciples do not understand (⇒ Matthew 9:32); here they understand and are overwhelmed with grief at the prospect of Jesus’ death (⇒ Matthew 17:23).
20 [24-27] Like ⇒ Matthew 14:28-31 and ⇒ Matthew 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 ⇒ Matthew 16:19). The specific problem was a Jewish Christian one and may have arisen when the Matthean church was composed largely of that group.
21  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 ⇒ Exodus 30:11-16; ⇒ Nehemiah 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.
22  From their subjects or from foreigners?: the Greek word here translated subjects literally means «sons.»
23  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 ⇒ Matthew 13:38), is even more clear.
24  That we may not offend them: though they are exempt (⇒ Matthew 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.
The Bible – New Testament
1 2 «Stop judging, that you may not be judged.
For as you judge, so will you be judged, and the measure with which you measure will be measured out to you.
Why do you notice the splinter in your brother’s eye, but do not perceive the wooden beam in your own eye?
How can you say to your brother, ‘Let me remove that splinter from your eye,’ while the wooden beam is in your eye?
You hypocrite, 3 remove the wooden beam from your eye first; then you will see clearly to remove the splinter from your brother’s eye.
«Do not give what is holy to dogs, 4 or throw your pearls before swine, lest they trample them underfoot, and turn and tear you to pieces.
«Ask and it will be given to you; seek and you will find; knock and the door will be opened to you.
For everyone who asks, receives; and the one who seeks, finds; and to the one who knocks, the door will be opened.
Which one of you would hand his son a stone when he asks for a loaf of bread, 5
or a snake when he asks for a fish?
If you then, who are wicked, know how to give good gifts to your children, how much more will your heavenly Father give good things to those who ask him.
6 «Do to others whatever you would have them do to you. This is the law and the prophets.
7 8 «Enter through the narrow gate; for the gate is wide and the road broad that leads to destruction, and those who enter through it are many.
How narrow the gate and constricted the road that leads to life. And those who find it are few.
9 «Beware of false prophets, who come to you in sheep’s clothing, but underneath are ravenous wolves.
By their fruits you will know them. Do people pick grapes from thornbushes, or figs from thistles?
Just so, every good tree bears good fruit, and a rotten tree bears bad fruit.
A good tree cannot bear bad fruit, nor can a rotten tree bear good fruit.
Every tree that does not bear good fruit will be cut down and thrown into the fire.
So by their fruits you will know them.
«Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, 10 but only the one who does the will of my Father in heaven.
Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name? Did we not drive out demons in your name? Did we not do mighty deeds in your name?’
Then I will declare to them solemnly, ‘I never knew you. 11 Depart from me, you evildoers.’
12 «Everyone who listens to these words of mine and acts on them will be like a wise man who built his house on rock.
The rain fell, the floods came, and the winds blew and buffeted the house. But it did not collapse; it had been set solidly on rock.
And everyone who listens to these words of mine but does not act on them will be like a fool who built his house on sand.
The rain fell, the floods came, and the winds blew and buffeted the house. And it collapsed and was completely ruined.»
13 When Jesus finished these words, the crowds were astonished at his teaching,
14 for he taught them as one having authority, and not as their scribes.
1 [1-12] In ⇒ Matthew 7:1 Matthew returns to the basic traditional material of the sermon (⇒ Luke 6:37-38, ⇒ 41-42). The governing thought is the correspondence between conduct toward one’s fellows and God’s conduct toward the one so acting.
2  This is not a prohibition against recognizing the faults of others, which would be hardly compatible with ⇒ Matthew 7:5, 6 but against passing judgment in a spirit of arrogance, forgetful of one’s own faults.
3  Hypocrite: the designation previously given to the scribes and Pharisees is here given to the Christian disciple who is concerned with the faults of another and ignores his own more serious offenses.
4  Dogs and swine were Jewish terms of contempt for Gentiles. This saying may originally have derived from a Jewish Christian community opposed to preaching the gospel (what is holy, pearls) to Gentiles. In the light of ⇒ Matthew 28:19 that can hardly be Matthew’s meaning. He may have taken the saying as applying to a Christian dealing with an obstinately impenitent fellow Christian (⇒ Matthew 18:17).
5 [9-10] There is a resemblance between a stone and a round loaf of bread and between a serpent and the scaleless fish called barbut.
6  See ⇒ Luke 6:31. This saying, known since the eighteenth century as the «Golden Rule,» is found in both positive and negative form in pagan and Jewish sources, both earlier and later than the gospel. This is the law and the prophets is an addition probably due to the evangelist.
7 [13-28] The final section of the discourse is composed of a series of antitheses, contrasting two kinds of life within the Christian community, that of those who obey the words of Jesus and that of those who do not. Most of the sayings are from Q and are found also in Luke.
8 [13-14] The metaphor of the «two ways» was common in pagan philosophy and in the Old Testament. In Christian literature it is found also in the Didache (1-6) and the Epistle of Barnabas (18-20).
9 [15-20] Christian disciples who claimed to speak in the name of God are called prophets (⇒ Matthew 7:15) in ⇒ Matthew 10:41; ⇒ Matthew 23:34. They were presumably an important group within the church of Matthew. As in the case of the Old Testament prophets, there were both true and false ones, and for Matthew the difference could be recognized by the quality of their deeds, the fruits (⇒ Matthew 7:16). The mention of fruits leads to the comparison with trees, some producing good fruit, others bad.
10 [21-23] The attack on the false prophets is continued, but is broadened to include those disciples who perform works of healing and exorcism in the name of Jesus (Lord) but live evil lives. Entrance into the kingdom is only for those who do the will of the Father. On the day of judgment (on that day) the morally corrupt prophets and miracle workers will be rejected by Jesus.
11  I never knew you: cf ⇒ Matthew 10:33. Depart from me, you evildoers: cf ⇒ Psalm 6:8.
12 [24-27] The conclusion of the discourse (cf ⇒ Luke 6:47-49). Here the relation is not between saying and doing as in ⇒ Matthew 7:15-23 but between hearing and doing, and the words of Jesus are applied to every Christian (everyone who listens).
13 [28-29] When Jesus finished these words: this or a similar formula is used by Matthew to conclude each of the five great discourses of Jesus (cf ⇒ Matthew 11:1; ⇒ 13:53; ⇒ 19:1; ⇒ 26:1).
14  Not as their scribes: scribal instruction was a faithful handing down of the traditions of earlier teachers; Jesus’ teaching is based on his own authority. Their scribes: for the implications of their, see the note on ⇒ Matthew 4:23.
The Bible – New Testament
1 He entered a boat, made the crossing, and came into his own town.
And there people brought to him a paralytic lying on a stretcher. When Jesus saw their faith, he said to the paralytic, «Courage, child, your sins are forgiven.»
At that, some of the scribes 2 said to themselves, «This man is blaspheming.»
Jesus knew what they were thinking, and said, «Why do you harbor evil thoughts?
Which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Rise and walk’?
3 But that you may know that the Son of Man has authority on earth to forgive sins» – he then said to the paralytic, «Rise, pick up your stretcher, and go home.»
He rose and went home.
4 When the crowds saw this they were struck with awe and glorified God who had given such authority to human beings.
5 6 As Jesus passed on from there, he saw a man named Matthew sitting at the customs post. He said to him, «Follow me.» And he got up and followed him.
While he was at table in his house, 7 many tax collectors and sinners came and sat with Jesus and his disciples.
The Pharisees saw this and said to his disciples, «Why does your teacher 8 eat with tax collectors and sinners?»
He heard this and said, «Those who are well do not need a physician, but the sick do. 9
Go and learn the meaning of the words, ‘I desire mercy, not sacrifice.’ 10 I did not come to call the righteous but sinners.»
Then the disciples of John approached him and said, «Why do we and the Pharisees fast (much), but your disciples do not fast?»
Jesus answered them, «Can the wedding guests mourn as long as the bridegroom is with them? The days will come when the bridegroom is taken away from them, and then they will fast. 11
No one patches an old cloak with a piece of unshrunken cloth, 12 for its fullness pulls away from the cloak and the tear gets worse.
People do not put new wine into old wineskins. Otherwise the skins burst, the wine spills out, and the skins are ruined. Rather, they pour new wine into fresh wineskins, and both are preserved.»
13 While he was saying these things to them, an official 14 came forward, knelt down before him, and said, «My daughter has just died. But come, lay your hand on her, and she will live.»
Jesus rose and followed him, and so did his disciples.
A woman suffering hemorrhages for twelve years came up behind him and touched the tassel 15 on his cloak.
She said to herself, «If only I can touch his cloak, I shall be cured.»
Jesus turned around and saw her, and said, «Courage, daughter! Your faith has saved you.» And from that hour the woman was cured.
When Jesus arrived at the official’s house and saw the flute players and the crowd who were making a commotion,
he said, «Go away! The girl is not dead but sleeping.» 16 And they ridiculed him.
When the crowd was put out, he came and took her by the hand, and the little girl arose.
And news of this spread throughout all that land.
17 And as Jesus passed on from there, two blind men followed (him), crying out, «Son of David, 18 have pity on us!»
When he entered the house, the blind men approached him and Jesus said to them, «Do you believe that I can do this?» «Yes, Lord,» they said to him.
Then he touched their eyes and said, «Let it be done for you according to your faith.»
And their eyes were opened. Jesus warned them sternly, «See that no one knows about this.»
But they went out and spread word of him through all that land.
As they were going out, 19 a demoniac who could not speak was brought to him,
and when the demon was driven out the mute person spoke. The crowds were amazed and said, «Nothing like this has ever been seen in Israel.»
20 But the Pharisees said, «He drives out demons by the prince of demons.»
21 Jesus went around to all the towns and villages, teaching in their synagogues, proclaiming the gospel of the kingdom, and curing every disease and illness.
At the sight of the crowds, his heart was moved with pity for them because they were troubled and abandoned, 22 like sheep without a shepherd.
23 Then he said to his disciples, «The harvest is abundant but the laborers are few;
so ask the master of the harvest to send out laborers for his harvest.»
1  His own town: Capernaum; see ⇒ Matthew 4:13.
2  Scribes: see the note on ⇒ Mark 2:6. Matthew omits the reason given in the Marcan story for the charge of blasphemy: «Who but God alone can forgive sins?» (⇒ Mark 2:7).
3  It is not clear whether «But that you may know . . . to forgive sins» is intended to be a continuation of the words of Jesus or a parenthetical comment of the evangelist to those who would hear or read this gospel. In any case, Matthew here follows the Marcan text.
4  Who had given such authority to human beings: a significant difference from ⇒ Mark 2:12 («They . . . glorified God, saying, «We have never seen anything like this’ «). Matthew’s extension to human beings of the authority to forgive sins points to the belief that such authority was being claimed by Matthew’s church.
5 [9-17] In this section the order is the same as that of ⇒ Mark 2:13-22.
6  A man named Matthew: Mark names this tax collector Levi (⇒ Mark 2:14). No such name appears in the four lists of the twelve who were the closest companions of Jesus (⇒ Matthew 10:2-4; ⇒ Mark 3:16-19; ⇒ Luke 6:14-16; ⇒ Acts 1:13 [eleven, because of the defection of Judas Iscariot]), whereas all four list a Matthew, designated in ⇒ Matthew 10:3 as «the tax collector.» The evangelist may have changed the «Levi» of his source to Matthew so that this man, whose call is given special notice, like that of the first four disciples (⇒ Matthew 4:18-22), might be included among the twelve. Another reason for the change may be that the disciple Matthew was the source of traditions peculiar to the church for which the evangelist was writing.
7  His house: it is not clear whether his refers to Jesus or Matthew. Tax collectors: see the note on ⇒ Matthew 5:46. Table association with such persons would cause ritual impurity.
8  Teacher: see the note on ⇒ Matthew 8:19.
9  See the note on ⇒ Mark 2:17.
10  Go and learn . . . not sacrifice: Matthew adds the prophetic statement of ⇒ Hosea 6:6 to the Marcan account (see also ⇒ Matthew 12:7). If mercy is superior to the temple sacrifices, how much more to the laws of ritual impurity.
11  Fasting is a sign of mourning and would be as inappropriate at this time of joy, when Jesus is proclaiming the kingdom, as it would be at a marriage feast. Yet the saying looks forward to the time when Jesus will no longer be with the disciples visibly, the time of Matthew’s church. Then they will fast: see Didache 8:1.
12 [16-17] Each of these parables speaks of the unsuitability of attempting to combine the old and the new. Jesus’ teaching is not a patching up of Judaism, nor can the gospel be contained within the limits of Mosaic law.
13 [18-34] In this third group of miracles, the first (⇒ Matthew 9:18-26) is clearly dependent on Mark (⇒ Mark 5:21-43). Though it tells of two miracles, the cure of the woman had already been included within the story of the raising of the official’s daughter, so that the two were probably regarded as a single unit. The other miracles seem to have been derived from Mark and Q respectively, though there Matthew’s own editing is much more evident.
14  Official: literally, «ruler.» Mark calls him «one of the synagogue officials» (⇒ Mark 5:22). My daughter has just died: Matthew heightens the Marcan «my daughter is at the point of death» (⇒ Mark 5:23).
15  Tassel: possibly «fringe.» The Mosaic law prescribed that tassels be worn on the corners of one’s garment as a reminder to keep the commandments (see ⇒ Numbers 15:37-39; ⇒ Deut 22:12).
16  Sleeping: sleep is a biblical metaphor for death (see ⇒ Psalm 87:6 LXX; ⇒ Daniel 12:2; ⇒ 1 Thes 5:10). Jesus’ statement is not a denial of the child’s real death, but an assurance that she will be roused from her sleep of death.
17 [27-31] This story was probably composed by Matthew out of Mark’s story of the healing of a blind man named Bartimaeus (⇒ Mark 10:46-52). Mark places the event late in Jesus’ ministry, just before his entrance into Jerusalem, and Matthew has followed his Marcan source at that point in his gospel also (see ⇒ Matthew 20:29-34). In each of the Matthean stories the single blind man of Mark becomes two. The reason why Matthew would have given a double version of the Marcan story and placed the earlier one here may be that he wished to add a story of Jesus’ curing the blind at this point in order to prepare for Jesus’ answer to the emissaries of the Baptist (⇒ Matthew 11:4-6) in which Jesus, recounting his works, begins with his giving sight to the blind.
18  Son of David: this messianic title is connected once with the healing power of Jesus in Mark (⇒ Mark 10:47-48) and Luke (⇒ Luke 18:38-39) but more frequently in Matthew (see also ⇒ Matthew 12:23; ⇒ 15:22; ⇒ 20:30-31).
19 [32-34] The source of this story seems to be Q (see ⇒ Luke 11:14-15). As in the preceding healing of the blind, Matthew has two versions of this healing, the later in ⇒ Matthew 12:22-24 and the earlier here.
20  This spiteful accusation foreshadows the growing opposition to Jesus in Matthew 11; 12.
21  See the notes on ⇒ Matthew 4:23-25; ⇒ Matthew 8:1-⇒ 9:38.
22  See ⇒ Mark 6:34; ⇒ Numbers 27:17; ⇒ 1 Kings 22:17.
23 [37-38] This Q saying (see ⇒ Luke 10:2) is only imperfectly related to this context. It presupposes that only God (the master of the harvest) can take the initiative in sending out preachers of the gospel, whereas in Matthew’s setting it leads into Matthew 10 where Jesus does so.
Saint Matthew – Chapter 5
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