The Ignatius Catholic Study Bible New Testament (32 page)

12:44-46
A parable about Jesus' generation. It may be understood in two ways.
(1)
It is a warning to those who benefit from Jesus'
ministry
without embracing his
message
and its demands. Since one must be not only emptied of evil but filled with divine goodness, the messianic works of Jesus should lead people to accept his messianic kingdom; otherwise they land themselves in a worse state than before (2 Pet 2:20-22).
(2)
The controversy over exorcisms in the preceding context (12:22-29) sets the stage for Jesus to establish the superiority of his New Covenant ministry over the Old as administered by the Pharisees. Although the Pharisees expel evil spirits ("your sons" [12:27]), they leave a vacuum that exposes individuals to more severe counterattacks from Satan. Jesus also drives out demons, but, unlike the Pharisees, he fills believers with the greater power of his kingdom through the Spirit (12:28). Jesus' contemporaries must prefer these blessings of his kingdom ministry to the real but limited benefits of the Pharisees' ministry; otherwise they are left vulnerable to spiritual catastrophes worse than before. 
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12:45 this evil generation:
Many in Jesus' day refused their inheritance, i.e., God's heavenly kingdom. • The expression recalls Deut 1:35 and description of Israel in the wilderness. They saw many signs during the Exodus but refused to trust God. God thus swore their "evil generation" would perish in the desert (Num 14:21-23). Jesus sees a parallel situation before him: granting the Pharisees a "sign" (12:38) is useless; they have no intention of trusting him but want only to "destroy him" (12:14). 
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12:46 his brethren:
The NT often mentions Jesus' brethren (13:55; Mk 3:31; 6:3; Lk 8:19; Jn 2:12; 7:3; Acts 1:14; Gal 1:19). The Church maintains, however, that Jesus' Mother, Mary, remained a virgin throughout her life. These so-called brethren of Jesus are thus his relatives but not children of Mary. Four observations support the Church's tradition:
(1)
These brethren are never called the children of Mary, although Jesus himself is (Jn 2:1; 19:25; Acts 1:14).
(2)
Two names mentioned, James and Joseph, are sons of a different "Mary" in Mt 27:56 (Mk 15:40). (3) It is unlikely that Jesus would entrust his Mother to the Apostle John at his Crucifixion if she had other natural sons to care for her (Jn 19:26-27).
(4)
The word "brethren" (Gk.
adelphoi
) has a broader meaning than blood brothers. Since ancient Hebrew had no word for "cousin", it was customary to use "brethren" in the Bible for relationships other than blood brothers. In the Greek OT, a "brother" can be a nearly related cousin (1 Chron 23:21-22), a more remote kinsman (Deut 23:7; 2 Kings 10:13-14), an uncle or a nephew (Gen 13:8), or the relation between men bound by covenant (2 Sam 1:26; cf. 1 Sam 18:3). Continuing this OT tradition, the NT often uses "brother" or "brethren" in this wider sense. Paul uses it as a synonym for his Israelite kinsmen in Rom 9:3. It also denotes biologically unrelated Christians in the New Covenant family of God (Rom 8:29; 12:1; Col 1:2; Heb 2:11; Jas 1:2; CCC 500). 
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12:50 will of my Father:
Obedience to God the Father creates relationships greater than natural family bonds. Although Jesus had no biological siblings, his spiritual brothers and sisters are the adopted children of God (Rom 8:29; 1 Jn 3:1). They are empowered to obey the Father as he did (cf. Jn 8:29; 1 Jn 3:710).
See note on Mt 12:46
.
mother:
Far from undermining the role of Mary, Jesus reveals the true greatness of her divine maternity. After all, she was not merely his
natural
mother through generation, but she became the Mother of God precisely by embracing the Father's will (Lk 1:38, 43). Her relationship to Jesus—physical and spiritual—is thus magnified by Jesus' statement (CCC 495). 
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13:1-51
The parables of the kingdom. Jesus speaks of the hidden mysteries of God's kingdom present in the Church. Of the seven, the parables of the Wheat and the Weeds (13:2430), the Hidden Treasure (13:44), the Pearl of Great Value (13:45-46), and the Dragnet (13:47-50) are found only in Matthew. 
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13:11 to you:
Jesus speaks parables to the "great crowds" kilkJ (13:2) but explains them only to his disciples. While the illustrations are clear enough—drawn from everyday life—the underlying truths remain obscure to the faithless (13:9, 13).
secrets of the kingdom:
The inner circle of disciples accept Jesus with faith and are privileged to know God's mysteries (13:36-43). • Jesus' private instruction of his disciples reflects his intention to arrange the Church hierarchically. He invests his authority in the apostles (and their successors) to administer the sacraments (28:19; Jn 20:23; 1 Cor 11:25) and transmit God's truth through their teaching (28:20; Jn 17:17-20; 1 Cor 4:1; CCC 888-90). 
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13:14-15
A reference to Is 6:9-10. • In context, God i commissioned Isaiah to preach judgment to the Israelites for their covenant infidelity. Similarly, Jesus uses parables to proclaim God's judgment on the faithless of his generation (cf. Mk 4:12; Lk 8:10). 
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13:18-23
The parable of the Sower illustrates how indifferent responses to the
word of the kingdom
(13:19) prove unfruitful (CCC 29). Distractions come from the world (13:22; 19:24), the flesh (13:21; 10:22; 26:41), and the devil (13:19; 10:28). On the other hand,
fruit
brought forth from the responsive heart abounds (13:23). Fruit is a common biblical image for the good works and faithfulness that flow from God's grace (7:17; 12:33; cf. Ps 1:1-3; Jer 17:10; Jn 15:5; Gal 5:22-23). 
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13:25 sowed weeds:
Probably "darnel", a slightly poisonous plant resembling wheat in the early stages of growth. Only when it fully matures can it be distinguished and separated from wheat (13:30). 
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13:32 becomes a tree:
The parable of the Mustard Seed illustrates the contrast in size between the seed and the mature shrub, reaching nearly ten feet in height. Jesus likewise sows the kingdom in a small band of disciples, expecting it to grow into a worldwide Church. • Similar metaphors used in the OT represent great empires as great trees (Ezek 31:1-13; Dan 4:12), including the kingdom of Israel (Ezek 17:22-24). In these instances,
birds
represent Gentile nations. Jesus' parable thus points to the spread of the gospel and acceptance of Gentiles into the Church (28:19). 
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13:33 like leaven:
Sometimes symbolic of evil in the world (16:5-12; 1 Cor 5:6-8). It has positive symbolism here. At one level, leaven represents the grace of the kingdom that sanctifies the world through the Church. At the personal level, leaven is the individual Christian called to bring the gospel to those around him.
three measures:
i.e., about 50 pounds of
meal,
which here symbolizes the world. The parable thus highlights a great disproportion: the little leaven is hidden yet actively raising a significant amount of meal. 
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13:35 by the prophet:
A reference to Ps 78:2, attributed to Asaph. In 2 Chron 29:30 of the Greek OT, Asaph is called a "prophet". In any case, all OT writers were inspired by the Spirit and thus prophets (cf. 22:43; 2 Pet 1:20-21).
what has been hidden:
Psalm 78:2 accents the positive function of parables: they enlighten the humble by revealing God's mysteries. See word study:
Parables.
 
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13:36-43
The final separation of good and evil. Accordingly, God's forbearance toward sin and evil in the world will last only until the Last Judgment; in the meantime, saints and sinners will continue side by side in the Church.
See note on Mt 25:31-46
. 
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13:36 went into the house:
Jesus shifts attention from the "great crowds" (13:2) to his private instruction of the disciples.
See note on Mt 13:11
. 
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Word Study

Parables
(
Mt 13:3
)

Parabole
(Gk.): A spoken or literary "comparison" between two things for illustration. The word is found 48 times in the Synoptic Gospels for short stories that use familiar images and word pictures to illustrate a truth or challenge a common outlook on life and religion. The term is found also in the Greek OT, where it frequently translates the Hebrew word
mashal,
a term for literary forms such as proverbs (1 Sam 10:12; 1 Kings 4:32), riddles (Ps 49:4; Sir 47:15), and allegories (Ezek 17:2; 24:3). Jesus uses parables in the NT for two purposes: to reveal and to conceal divine mysteries. (1) Parables invite the humble to reach behind the images and lay hold of God's truth (Mt 11:25; Mk 4:33). Parables sketch out earthly scenarios that reveal heavenly mysteries. (2) Conversely, they obstruct the proud and conceal divine mysteries from the unworthy. Parables thus have a second, albeit negative, function and are spoken as judgments on the faithless (cf. Is 6:9-10). In Matthew, Jesus shifts from straightforward teaching (chaps. 5-7) to parables (chap. 13) immediately following his rejection by the Pharisees (12:14). Like the OT prophets Jotham (Judg 9:7-15) and Nathan (2 Sam 12:1-6), Jesus speaks parables for the benefit of the faithful and the judgment of unbelievers.

13:39 the harvest:
A biblical image for the Day of the Lord— i.e., the time when God will judge all nations (3:12; cf. Jer 51:33; Hos 6:11; Joel 3:13; Rev 14:14-16). 
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13:42 gnashing of teeth:
The wicked will experience punishment (CCC 1034).
See note on Mt 8:12
. 
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13:43 shine like the sun:
Those resurrected to eternal life share in Jesus' glory. • The expression evokes Dan 12:3. In context, Daniel foresees the general resurrection, when the "wise" will be delivered from God's judgment and "shine" for ever (Dan 12:1-4). 
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