The Ignatius Catholic Study Bible New Testament (33 page)

13:44-46
Two parables, the Hidden Treasure (13:44) and the Pearl of Great Value (13:45-46), that underscore the same point. Both stress that the kingdom's value is inestimable, and surrendering earthly attachments is required to obtain it (19:21, 29; Phil 3:8). This may entail literal poverty (religious) or spiritual poverty (5:3) for those whose state in life involves ownership of property (laity) (CCC 546). •
Allegorically
(St. Irenaeus,
AH
4, 26, 1): Christ himself is the great treasure hidden within the field of the OT Scriptures. Only in light of his Cross and Resurrection can the mysteries of the Old be fully understood to announce the advent of God's Son. 
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13:47-50
The parable of the Dragnet envisions the Day of Judgment when the righteous are separated from the wicked (compare 13:49 with 25:32). Leading up to this event, men and women are gathered into the kingdom from all nations, just as a
net
pulled through the
sea
collects various species of
fish.
The fishermen of the parable are the apostles and missionaries of the Church (see 4:18-19). The
angels
are elsewhere linked with the coming of Christ in judgment (16:27; 2 Thess 1:7). 
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13:52 every scribe:
Legal experts in first-century Judaism. Here it denotes the apostles instructed for the
kingdom.
Jesus equips them to evangelize and catechize (28:18-20) the world about the treasures hidden in the
old
Covenant and manifest in the
new.
Matthew's own ministry follows this pattern: he continually cites the OT to explain its fulfillment in Jesus Christ. 
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13:55 his brethren:
See note on Mt 12:46
. 
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14:1-12
John the Baptist's martyrdom is a narrative "flashback" on events of the past. Matthew's account has a double purpose:
(1)
It marks a clear distinction between John and Jesus in light of popular rumors about their identity (14:2; 16:14).
(2)
It underscores the high cost of Christian discipleship (5:1011; 10:39). The execution of John by governing authorities anticipates the fate of Jesus (17:12) and the early Christian martyrs (Rev 20:4). 
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14:1 Herod the tetrarch:
Herod Antipas, son of Herod the Great, who governed Galilee and Perea from 4
B.C.
until
A.D.
39.
See note on Mt 2:22
. 
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14:4 It is not lawful:
John publicly denounced the union of Herod Antipas and his mistress, Herodias. While the NT gives little background, extrabiblical history details how Antipas desired Herodias while she was married to his half-brother Herod Philip. Antipas and Herodias then abandoned their respective spouses in order to be united. The Mosaic Law, however, forbids the union of a man with his brother's wife while the brother is still living (Lev 18:16; 20:21). Since Philip was yet living, John the Baptist spoke out against the union of Herod Antipas and Herodias and publicly disgraced them (Mk 6:19). 
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14:9 he commanded it:
Herod succumbed to peer pressure by swearing an illicit oath (14:7) before his distinguished guests (14:9). Condemning an innocent man without trial, he stands in a stream of immorality historically linked with the Herodian dynasty. See notes on
Mt 2:16
and
2:22
. 
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14:13-21
Jesus' multiplication of loaves appears in every Gospel. The event anticipates the Eucharist, a point that Matthew reinforces by using the same series of verbs
(taking . . . blessed . . . broke . . . gave)
here (14:19) and at the Last Supper (26:26; Mk 14:22). • The miracle also recalls the similar OT episode in 2 Kings 4:42-44, where the prophet Elisha multiplied 20 barley loaves (Jn 6:9) to feed 100 men, with some left over (CCC 1335). •
Morally
(St. John, Patriarch of Alexandria; Theophylact): the five loaves signify alms given to the poor (cf. 6:2-4). As here, the size of the donation is less significant than the generosity of one's heart (cf. Lk 21:1-4; 2 Cor 9:6-8). Gifts given to the poor are, in return, multiplied by God back to the giver as treasure in heaven (6:19-21; CCC 1434). 
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14:19 the disciples gave them:
Jesus feeds the crowd k6kJ through the hands of the apostles. • The disciples' intermediary role points forward to their priesthood (cf. 15:36). They distribute the bread provided by Jesus in anticipation of the eucharistic liturgy, where the priests of the New Covenant give the Bread of Life as Holy Communion to the Church (1 Cor 10:16; CCC 1329). 
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14:25 the fourth watch:
The 12 hours of the night between 6
P.M.
and 6
A.M.
were divided into four "watches" (cf. Mk 13:35). This event took place between 3 and 6
A.M.
and suggests the disciples were battling the storm most of the night.
walking on the sea:
See note on Mt 8:27
. 
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14:27 it is I:
Literally, "I am." • In light of his power over nature, Jesus' statement may allude to God's self-revelation at the burning bush (Ex 3:14; cf. Jn 8:58; 18:5, 6). Jesus thus goes beyond reassuring the disciples and claims for himself a divine identity and authority (14:33). 
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14:33 you are the Son of God:
Anticipates the confessions of Jesus' divinity by Peter (16:16) and the centurion (27:54). 
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15:1-20
Jesus' clash with religious leaders centers on oral traditions added to the Mosaic Law. Addressing the Pharisees, Jesus designates ceremonial washing (15:2, 20) and the custom of dedication (15:5) as
your tradition
(15:6). He denies that these Pharisaic customs hold the same weight and authority as the Law of God (cf. Col 2:8). The Pharisees were violating the
word of God
(15:6) by overemphasizing the importance of their own traditions at the expense of the Law. Only traditions that stem from Christ and the apostles have divine authority, since they are not human in their origin (1 Cor 11:2; 2 Thess 2:15; 3:6).
See note on Mk 7:3
and topical essay:
Who Are the Pharisees?
at Mk 2 (CCC 83-84). 
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15:5 is given to God:
The Pharisees sometimes withheld financial support from parents in order to donate money to the Temple. This tradition of dedication was probably enforced by a vow, and money offered to the Temple could not be repossessed. While the practice of Temple donations appeared pious, its practical effect marginalized God's commandment to
honor
one's parents (15:4; Ex 20:12). 
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15:19 out of the heart:
Real defilement is spiritual and moral, not ceremonial. The scribes and Pharisees unduly emphasized external ceremonies and compromised the true spirit of Israel's religion. Real defilement stems from evil intentions within and is manifest through sinful deeds (5:28). Jesus stresses the need for inner purity of heart, not ritual purity of the body (CCC 2517).
See note on Mt 5:8
. 
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15:21 Tyre and Sidon:
Gentile cities in Phoenicia, north of Palestine. According to the table of nations in Gen 10, Sidon was the first-born son of Canaan (Gen 10:15), and thus the woman is a "Canaanite" (15:22). Mark refers to her more proximate geographical background as "Syrophoenician" (Mk 7:26). 
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MAP—Jesus' Ministry beyond Galilee.
In the region of Tyre and Sidon, Jesus cast out a demon from the daughter of a Syrophoenician woman (Mk 7:24-30). In the region of Caesarea Philippi, Peter made his great declaration of faith in Jesus as God's Messiah (Mt 16:13-19). Jesus returned to Galilee via the Decapolis region, crossing the Jordan River south of the Sea of Galilee.

15:26 the children's bread:
i.e., Israel and its inherited right to God's blessings. As in 8:5-13, Jesus heals a faith-filled Gentile despite his intention to minister to Israel first (15:24; 10:6; cf. Rom 1:16).
the dogs:
Literally, "little dogs" or "puppies".
See note on Mt 7:6
. •
Morally
(St. John Chrysostom,
Hom. in Matt.
52): the Canaanite woman signifies repentant souls. Incapable of boasting, contrite sinners lean wholly on God's mercy; they recognize their weakness before God and can only beg for blessings, unable to demand from God gifts that he freely bestows. Only the humble and faith-filled are rewarded with spiritual healing. 
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