The Ignatius Catholic Study Bible New Testament (27 page)

6:33 seek first his kingdom:
Christians must prioritize the pursuit of holiness in their lives. This is not an excuse for laziness in practical matters (2 Thess 3:6-13) but a call to trust in the Father's care (Phil 4:6; CCC 2608). 
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7:1-6
Jesus' teaching on judgment is two-sided.
(1)
He condemns judging other's faults (7:1-2; Lk 6:37). We are incapable of judging with fairness and accuracy since God alone knows the heart (Prov 21:2; Lk 16:15).
(2)
However, Jesus commands us to exercise critical discernment (7:6, 15-19; 1 Thess 5:21). Examination is necessary to avoid profaning what is holy (7:6) and embracing what is false (7:15). 
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7:2 you will be judged:
i.e., by God (theological passive). We set the standards of our personal judgment by our own conduct toward others (cf. 18:35). 
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7:6 dogs . . . swine:
Derogatory Jewish epithets for pagans (15:26-28). Dogs were generally undomesticated in Jewish culture, and most were stray scavengers. Swine were especially contemptible to Jews; they were unclean and could not be eaten (Lev 11:7-8; cf. Is 66:3). Jesus redirects these insulting labels to anyone inhospitable to the gospel, Jew or Gentile (cf. Phil 3:2; Rev 22:15).
what is holy:
In Judaism, holiness characterized anything consecrated for covenant worship. To treat holy articles in a common manner would profane them (Ex 29:37; Lev 22:10-16). Jesus carries this same notion into the New Covenant. The early Church applied this statement to the Holy Eucharist, a sacrament rightly withheld from the unbaptized (
Didache
9:5). 
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7:7 Ask . . . given you:
Jesus advocates perseverance in prayer (cf. Lk 18:1; Col 4:2; 1 Thess 5:17). Answered prayers stem from upright and faith-filled intentions (Jas 1:5-8; CCC 2609). 
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7:11 you then, who are evil:
Indicates the pervasive sinful-ness of man.
how much more:
A rhetorical device familiar to Jewish rabbis and used also by the Apostle Paul (Rom 5:1517).
See note on Mt 6:28-30
.
good things:
i.e., the material necessities of life, as well as the grace to live as God's children. The Lk 11:13 parallel identifies the gift as the "Holy Spirit". 
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7:12 do so to them:
The "Golden Rule". It is similar to statements in the OT (Tob 4:15; Sir 31:15) and other world religions. While normally a negative statement (based upon
not
doing to others), Jesus states it positively (CCC 1970). 
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7:13-14 the narrow gate:
An image with various associations.
(1)
Cities surrounded by a fortified wall had gates to permit access. Main gates were wide and tall enough for caravans of people and animals; smaller gates permitted only pedestrian traffic. Jesus envisions the
many
passing with ease through a main gate. The
few
must exert greater effort to enter a narrow pedestrian gate (cf. 22:14).
(2)
The Jerusalem Temple had a series of gates that prohibited entry for the unqualified; only a privileged few had close access to God. This teaching of the "two ways" is common in the OT (cf. Deut 30:15-20; Ps 1; Wis 5:6-7; CCC 1696). 
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7:15 false prophets:
These so-called prophets appear harmless, yet their ministry breeds error, division, and immorality (cf. 24:24; 2 Pet 2:1-3). The distinction between true and false prophets is rooted in the OT (Deut 18:20-22; Jer 14:13-16). 
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7:22 On that day:
The Day of Judgment. Jesus is portrayed as the divine Judge (cf. 25:31-46; Jn 5:25-29; 2 Cor 5:10; CCC 678, 682). • God's sanctifying grace enlivens the soul, making it fit for heaven; it is the grace of divine Sonship. It is manifested through conformity with the Father's will by knowing and obeying Jesus (7:23; cf. Jn 17:3; 1 Jn 2:36). In Catholic tradition, sanctifying grace is distinct from graces that are manifest through miraculous works such as prophecy and exorcism. These charismatic graces are also heavenly gifts but are not conclusive evidence of one's personal sanctity or membership in the family of God (CCC 2003). 
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7:24 like a wise man:
True wisdom puts Jesus' teaching into practice and prepares for the future (cf. 25:1-13; Jas 2:14-26).
his house:
The parable reflects building conditions in NT Palestine. Houses made of mud brick were generally built during the dry season. When torrential rains arrived, only the house with a solid foundation resisted erosion and ultimate destruction (cf. Prov 14:11). • Jesus' reference to the wise man and his house alludes to King Solomon. He was known for his wisdom (1 Kings 3:10-12) and built the Lord's house (i.e., Temple; 1 Kings 8:27) upon a great foundation stone (1 Kings 5:17; 7:10; cf. Is 28:16).
See note on Mt 16:18
.
• Morally:
the enduring house (7:25) is like the soul; it is maintained only through labor and the materials of prayer and virtue grounded on Christ (Ps 127:1; 1 Cor 3:11). The foolish man neglects sound construction and maintenance, building on a weak foundation of wealth and earthly success. The Day of Judgment will expose the foundation and destiny of every spiritual builder (Prov 10:25; 1 Tim 6:17-19). 
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7:29 one who had authority:
Jesus' teaching differs from that of the
scribes,
who taught the already-existing traditions of Judaism. Jesus, cast as a new Moses, delivered "new teaching" (Mk 1:27) that excelled even the Mosaic Law in perfection (5:21-48). Jesus later denounced traditions that were incompatible with God's word (15:3-6) (CCC 581). 
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8:1-9:38
Matthew assembles ten miracle stories. They portray Jesus bringing into the world a divine holiness that overpowers the causes of defilement: sin, disease, demons, and even death. The Jews, especially the Pharisees, considered those defiled by these things to be unclean and untouchable; Jesus, however, takes an offensive stance against evil and by his mighty words (8:13, 16, 26, 32; 9:6) and physical touch (8:3, 15; 9:21, 25, 29) heals the effects of sin. He was not only immune to uncleanness, but the superior power of his holiness went forth to purify others in his midst. These episodes also reveal Jesus' favor with the crowds (8:1, 16, 18; 9:8, 31, 33) as well as mounting opposition by skeptical authorities (9:3, 34). 
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8:2 a leper:
Leprosy infects human skin, garments, and homes (Lev 13-14). The skin disease was to be diagnosed by a Levitical priest. If the infection spread, the victim was pronounced ritually unclean and was excluded from the social and religious life of Israel. The Law required lepers to live in isolation and maintain a ragged appearance (Lev 13:45-46). Since contact with lepers rendered others unclean, it was shocking by Jewish standards for Jesus to cure the man by touching him (7:3). His ability is later recalled as a messianic credential (11:5). 
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8:4 the gift that Moses commanded:
The Law required anyone healed of leprosy to be examined by a Levitical priest (Lev 13:1-3). Upon approval, the individual would undertake procedures for cleansing and reinstatement into the covenant life of Israel. This entailed a sacrifice tailored to his ability to pay (Lev 14:1-32). •
Symbolically
(St. Augustine,
Quaest. Evan.
2, 40): Jesus' cleansing of the leper signifies the Sacrament of Reconciliation. Leprosy represents mortal sin, the spiritual disease that extinguishes grace from the soul and impedes one's full participation in the Church. This condition can also be contagious and influence others through scandal and false contrition. The Levitical priest typifies New Covenant priests, who are instrumental in reconciling sinners with God and restoring them to spiritual health through the sacrament. 
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8:5 centurion:
A Roman military commander of 100 soldiers. Emphasis falls on his ethnic identity as a Gentile who has faith in Jesus (8:10). According to Luke, he was favorable to the Jewish nation and responsible for building a synagogue in Capernaum (Lk 7:5). 
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8:8 Lord, I am not worthy:
Demonstrates great faith and humility. Jesus "marveled" (8:10) that such virtue was displayed by a Gentile. • These words are adapted for use in the Roman liturgy. Unworthy to receive the Eucharist, Christians ask to be cleansed of personal faults and place their faith in the healing power of God's word (CCC 1386). 
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8:11 sit at table:
Alludes to an OT promise of a great feast to accompany the messianic age (Is 25:6-9).
See note on Mt 22:2
.
Abraham, Isaac, and Jacob:
Jesus hints at the universal spread of the gospel to all nations in the Church (28:19). • These OT patriarchs are linked with God's covenant oath to Abraham that all nations would eventually share his blessings (Gen 22:18; CCC 543). The covenant was renewed with Isaac (Gen 26:3-5) and Jacob (Gen 28:14). 
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