The Ignatius Catholic Study Bible New Testament (35 page)

16:24 take up his cross:
Jesus' challenge follows his first Passion prediction (16:21). He indicates that suffering and self-denial are central to the Christian life (cf. Rom 8:17; Col 1:24; CCC 618).
See note on Mt 10:38
. 
Back to text.

Word Study

Peter
(
Mt 16:18
)

Petros
(Gk.): A masculine noun meaning "rock" or "stone". Although a common word in Greek, there is no evidence that
Peter
was ever a proper name before Jesus renamed Simon. This accentuates the symbolism of the name: Simon is himself the rock upon which Jesus builds the Church. Further NT evidence suggests that Jesus' words to Peter were originally spoken in Aramaic. In this language, the word
kepha
is the equivalent of
Peter
and denotes a "sizeable rock"—one suitable as a building foundation. This Aramaic name is preserved as "Cephas" 9 times in the NT (Jn 1:42; 1 Cor 1:12; 15:5; Gal 1:18; 2:9, etc.). At another level, Simon's name change recalls the OT episodes where God renamed Abram as Abraham (Gen 17:5) and Jacob as Israel (Gen 32:28). Peter now stands in this biblical tradition where new names signify new God-given roles in salvation history. In Peter's case, Jesus designates him the foundation stone of the New Covenant Church. Just as the Temples of the OT were built upon a great stone (1 Kings 5:17; Ezra 3:10), so Jesus builds his NT Church upon the foundational rock of Peter (cf. Eph 2:20; Rev 21:14).

17:1-8
Jesus' Transfiguration confirms his divine Sonship (3:17; 16:16). It also strengthens three early Church leaders
(Peter, James,
and
John)
after Jesus' first Passion prediction (16:21). Being
transfigured before them
(17:2), Jesus unveils his glory, later manifest in his Resurrection and shared by his angels (28:2-3) and Virgin Mother in heaven (Rev 12:1) (CCC 555-56). • The OT background for this event is God's self-revelation to Moses on Mt. Sinai.
(1) 
Both take place on the seventh day (17:1; Ex 24:16); (2) both occur on a mountain (17:1; Ex 24:13, 15); (3) both Jesus and Moses take three companions with them (17:1; Ex 24:1); (4) the faces of both Jesus and Moses shine with God's glory (17:2; Ex 34:29); (5) both involve the glory-cloud of God's Presence; (6) and both events involve God speaking through a heavenly voice (17:5; Ex 24:16). •
Anagogically
(Dionysius,
The Divine Names
1.4): the glory that shone around the disciples on the Mount of Transfiguration prefigures the contemplation of God in eternity, when the minds of the saints will be for ever lifted up from lower concerns and engulfed in the blazing light of the Trinity. 
Back to text.

17:3 Moses and Elijah:
Represent the testimony of the Law and the Prophets, respectively (cf. 5:17; 7:12). They are the only OT figures to hear God's voice atop Mt. Sinai, also called Horeb (Ex 24:18; 1 Kings 19:8-18). They here witness to the surpassing glory of Jesus as the lawgiver and prophet of the New Covenant (cf. Jn 5:39; Rev 11:3-6). 
Back to text.

17:4 I will make three booths:
Peter desires to prolong the heavenly experience. The booths are small, tentlike shelters erected yearly at the Jewish Feast of Booths (Lev 23:39-43). This liturgical feast became an early Church symbol of the ongoing joys of heaven (cf. Rev 7:9-10). 
Back to text.

17:5 beloved Son . . . listen to him:
A similar procla-I mation was made at Jesus' baptism (3:17; cf. Is 42:1). • The final statement, "listen to him", evokes Deut 18:15. In context, God promised that a prophet like Moses (Messiah) would come to Israel to be heeded by his people (cf. Acts 3:2022).
See note on Mt 2:16
. 
Back to text.

17:6 fell on their faces:
The posture of those overwhelmed by God's glory (Gen 17:3; Ezek 1:28; Rev 1:17). 
Back to text.

17:11 to restore all things:
e.g., family relationships (Mal 4:5-6) and the 12 tribes of Israel (Sir 48:10). 
Back to text.

17:12 Elijah has already come:
The "scribes" (17:10) were correct in their teaching and expectation (Mal 4:5) but wrong not to recognize Elijah's arrival in John the Baptist (17:13).
See note on Mt 11:10
. 
Back to text.

17:20 your little faith:
Jesus challenges the unbelief of his disciples (8:26; 14:31; 16:8). He suggests their attempts to exorcize demons (17:16) were impeded by presumption, since even a small measure of genuine faith can accomplish great things. 
Back to text.

17:24 Capernaum:
Jesus' hometown during his Galilean ministry (4:13).
the half-shekel tax:
Literally, the
didrachma,
or "two-drachma tax", required annually of all male Jews over 20 years old. Moses levied a similar tax for the services of the Tabernacle (Ex 30:11-16). This was reimplemented with King Joash for Solomon's Temple (2 Chron 24:6), while a comparable "third part of a shekel" was required for the second Temple (Neh 10:32).
went up to Peter:
Matthew's "fourth book" features the primacy of Peter (14:28-33; 16:13-19; 17:1, 4; see outline). Here the tax collectors recognize and approach him as the apostles' spokesman. 
Back to text.

17:26 the sons are free:
The divine sonship shared by Jesus (natural) and Peter (adoptive) exempts them from Temple taxes. Nevertheless, they submit their New Covenant liberty to the regulations of the Old. In the early Church, believers maintained certain Old Covenant practices to avoid giving "offense" (17:27) to the Jews and in the hope of winning some to the gospel (Acts 16:3; 21:17-26; Rom 14:13-21; 1 Cor 9:19-23). 
Back to text.

17:27 you will find a shekel:
A Greek
stater
worth two CkS
didrachma
(17:24). The full shekel thus pays the half-shekel tax for both Jesus and Peter. • The single payment for both Christ and Peter underscores the spiritual union between Jesus and his vicar on earth (cf. 16:17-19). 
Back to text.

18:1-35
The fourth discourse in Matthew (see outline). Jesus teaches about life in the Church, where the greatness of her leaders is measured by humility, service (18:1-14), and boundless mercy (18:21-35). 
Back to text.

18:1 Who is the greatest . . . ?:
A question prompted by Jesus' favoritism and honor of Peter in the previous episodes (16:17-19; 17:1, 27). 
Back to text.

18:3 like children:
Total dependence on God is required to enter the
kingdom.
Childlike simplicity is especially demanded of the apostles, who must lead the Church with a spirit of servanthood and humility. All, however, are called to trust the Father for daily provisions (6:25-33) and the graces necessary for salvation (CCC 2785). 
Back to text.

18:6 who believe in me:
Religious scandal is a stumbling block for others and may even cause some members of the Church to lose their faith (CCC 2284-85).
a great millstone:
A stone so large that donkeys were required to turn it when milling grain (cf. Rev 18:21). This punishment by drowning was often reserved for the worst criminals. 
Back to text.

18:8-9
Jesus' severe language underscores the great dangers of sin.
See note on Mt 5:29
. 
Back to text.

18:10 their angels:
Scripture portrays God's angels as protectors, guides, and helpers of his people (Tob 12:15; Job 33:23-24; Ps 34:7; 91:11; Acts 12:15; Heb 1:14). The elect angels already participate in glory as they
behold the face
of God in heaven (CCC 329, 336). • This verse is traditionally cited as biblical evidence for guardian angels. Several Church Fathers teach that God assigns everyone an angel to watch over him throughout life. 
Back to text.

18:12 a hundred sheep:
Jesus is often described as a shepherd (25:32; Jn 10:1-18; 1 Pet 2:25). • This parable alludes to the messianic prophecy of Ezek 34:11-31. In context, Ezekiel foretells that God himself would assume the role of a shepherd to seek out and rescue the lost sheep of his fold. •
Allegorically
(St. Hilary, St. Anselm): the lost sheep represent mankind, who went astray in sin. The 99 on the hills are the angels in heaven. In the Incarnation, Christ temporarily descended from the hills to seek the lost souls of men (cf. 15:24; Lk 19:10); through the redemption, Christ restores men to grace and raises them again to the company of the angels (cf. Heb 12:22). 
Back to text.