The Ignatius Catholic Study Bible New Testament (42 page)

25:14-30
The parable of the Talents is about stewardship. It warns against the dangers of sloth, whereby God-given blessings and abilities are squandered because of fear (25:25) and laziness (25:26-28). Personal diligence, however, is greatly rewarded with superior gifts and responsibilities (25:21, 23). Accountability to Christ entails risk and challenges; God's endowments must be invested in and for the good of others to increase heavenly earnings. 
Back to text.

25:14 on a journey:
A sufficient time for servants to multiply their master's wealth. In the context of Jesus' sermon, the journey represents the delay between his Ascension and God's judgment on Jerusalem in
A.D.
70 (Lk 19:11-27). At the personal level, it indicates one's lifetime, during which God expects his gifts to be cultivated (1 Pet 4:10). 
Back to text.

25:15 talents:
Coins representing sizable sums of money. The modern notion of God-given "talents" (i.e., abilities) is derived from this parable (CCC 1936-37).
See note on Mt 18:24
. 
Back to text.

25:26 slothful servant!:
The master rebuked his servant for more than laziness—he was
wicked.
The servant was presumably insulted when the master entrusted him with only a single talent (25:15), while others received more. Despising his master, then, he refused to trade with—or even invest—the talent, lest his master should benefit from his stewardship. The parable thus warns against sloth that is fueled by envy (cf. Lk 19:14). 
Back to text.

25:28
Failure to use and cultivate one's talents results in their loss. 
Back to text.

25:31-46
Jesus' prophesy of the Last Judgment unfolds at two historical levels.
(1)
He initially foretells the judgment of Old Covenant Israel. This involves his "coming" to Jerusalem (
A.D.
70) as the Shepherd who separates the faithful sheep of Israel from the wicked goats (10:23; 16:27-28; cf. Ezek 34:1722).
(2)
He ultimately foretells the General Judgment at the end of history. This will involve Christ's Second Coming and the general resurrection of all people before his throne to be
blessed
(25:34) or
cursed
(25:41) according to their deeds (Jn 5:25-29; Rev 20:11-12; CCC 1038-39). 
Back to text.

25:40 you did it to me:
Jesus identifies himself with all men, especially the poor and afflicted. Thus by serving others we serve Christ; by performing works of mercy we hope to find mercy (Jas 2:1-13). Indeed, Jesus' own ministry was marked by concern for the disadvantaged (4:23-24; 8:1-17; 11:4-6). 
Back to text.

25:41 the eternal fire:
A description of hell. Here the wicked are consigned to everlasting punishment with the
devil
and his fallen
angels
(cf. Mk 9:48; 2 Pet 2:4; Rev 20:10; CCC 103335). 
Back to text.

26:1-27:66
All four Gospels give more attention to Jesus' final days than to the rest of his ministry. In Matthew, Passion Week (chaps. 21-28) comprises nearly one-third of his Gospel. This unparalleled emphasis reflects the centrality of Jesus' Passion and Resurrection in the gospel message. 
Back to text.

26:2 the Passover:
One of the great feasts of the Jewish calendar. It commemorates God's deliverance of Israel from Egypt (Ex 12) and is celebrated on the 15th of Nisan (or Abib), the first month of the OT liturgical year (March/April). With Weeks (Pentecost) and Booths (Tabernacles), it is one of three feasts that required Israelites to travel to Jerusalem (Ex 23:14; Lev 23:4-8; Deut 16:16). By NT times, the Passover was celebrated in conjunction with the feast of Unleavened Bread (26:17). 
Back to text.

26:3 Caiaphas:
The Jerusalem high priest from
A.D.
18 to 36. 
Back to text.

26:6 Bethany:
A small village about two miles from Jerusalem (Jn 11:18). It is on the eastern hillside of the Mount of Olives and was the hometown of Jesus' friends Mary, Martha, and Lazarus (Jn 11:1). 
Back to text.

26:7 expensive ointment:
A costly extract from pure nard that was poured
on his head
and his feet (Mk 14:3; Jn 12:3). 
Back to text.

26:12 for burial:
Jesus' anointing is a twofold sign:
(1)
It points to the immeasurable value of Jesus' presence. The costly ointment is not wasted but used in a generous act of reverence and worship.
(2)
It points forward to Jesus' Passion and death as his own priceless gift for man's salvation. 
Back to text.

26:15 thirty pieces of silver:
The price of a slave (Ex 21:32). Judas' betrayal for "blood money" (27:6) stands in contrast to the lavish gesture of the woman (26:6-13). He places little value on Jesus and prefers instead personal gain. 
Back to text.

26:17 first day of Unleavened Bread:
Begins with the day of Passover. During this feast, the Jews ate only unleavened bread for seven days (Ex 12:14-20). 
Back to text.

26:26-29
Matthew's Last Supper account highlights three aspects of the Eucharist (CCC 1339-40).
(1)
Jesus identifies the unleavened
bread
and the
chalice
with his
body
and
blood
(26:26-28). Through his spoken words the mystery of "transubstantiation" takes place: his body and blood replace the entire substance of the bread and wine. Although his presence remains undetected by the senses, the force of the verb
"is"
(Gk.
estin
) should not be reduced to "represents" or "symbolizes". The Church's faith rests entirely on Jesus' solemn words (cf. Jn 6:68; 2 Cor 5:7).
(2)
Jesus links the Eucharist with his forthcoming sacrifice on the Cross (27:35; Jn 19:34). The expression
poured out
(26:28) recalls how Old Covenant priests poured the blood of sacrificial offerings at the base of the Temple's altar to make atonement for sin (Lev 4:16-20; cf. Deut 12:26, 27; Is 53:12). Shedding his own blood, Jesus is both the high priest and the sacrificial victim of the New Covenant; his priestly offering is present in an unbloody manner in the sacrament and secures for us the
forgiveness of sins.
(3)
Christ's presence in the Eucharist makes the sacrament a true communion with Jesus (1 Cor 10:16). The phrase
blood of the covenant
is drawn from Ex 24:8, where God entered a covenant of love and communion with Israel through sacrifice. The consumption of blood—always forbidden under the Old Covenant (Lev 17:11-12)—is now enjoined in the New, since it communicates Christ's divine life to the believer (Jn 6:53; CCC 1329, 1374, 1381). 
Back to text.

26:26
The Eucharist is prefigured when Jesus multiplies bread for the crowds.
See note on Mt 14:13-21
. •
Anagogically
(St. Thomas Aquinas,
Office of the Adorable Sacrament):
the Eucharist is a pledge and sign of heavenly glory. While the sacrament is a true communion with Christ in the present, it points also to our perfect communion with him in eternity. In heaven, the sacraments will give way to the saints' direct and unmediated union with the Trinity (CCC 1402). 
Back to text.

26:30 sung a hymn:
The Passover liturgy included the singing of various Hallel Psalms. Normally Psalms 113-14 were sung before the main meal, while Psalms 115-18 were sung afterward. 
Back to text.

26:31 I will strike the shepherd:
A citation from Zech 13:7. Its fulfillment unfolds when the disciples flee from Gethsemane (26:56). Jesus' assurance of a later appearance in "Galilee" (26:32) implies that the apostles will abandon him only temporarily—they will be regathered (28:16; cf. Lk 22:31-32). 
Back to text.

26:34 before the cock crows:
Possibly the bugle call that signaled the end of the third watch of the night. The Romans referred to this watch (midnight to 3
A.M.
) as the "cockcrow" (Mk 13:35).
See note on Mt 14:25
. 
Back to text.

26:36 Gethsemane:
A Hebrew word meaning "oil press". It is a garden traditionally located near the foot of the Mount of Olives, facing Jerusalem (cf. Jn 18:1). 
Back to text.

26:37
The third episode when Peter, James, and John alone are privileged to accompany Jesus. They also witnessed the raising of Jairus' daughter (Mk 5:37) and the Transfiguration (17:1). 
Back to text.

26:39 let this chalice pass:
Jesus fears his Passion and Crucifixion. As a man, he has a natural aversion to suffering that is both physical (crucifixion) and spiritual (bearing the sins of the world). As God's Son, he could have suppressed these human passions by divine effort, but he chose to embrace the Father's plan even in agony. This ordeal in the garden is traditionally viewed as Satan's most aggressive assault on Jesus (Lk 22:53) (CCC 612).
See note on Mt 20:22
.
not as I will:
Jesus entrusts himself to the Father despite his fear of death (cf. Phil 2:8; Heb 5:7). Note that his human will is in perfect harmony with the divine will (cf. Jn 6:38; CCC 475). 
Back to text.

26:45 sleeping:
The slumber of the disciples is clear evidence that "the flesh is weak" (26:41). The privilege of their presence with Jesus at his time of distress was wasted by their lack of attention and prayer.
See note on Mk 14:38
. 
Back to text.

26:52 Put your sword back:
Jesus rebukes Peter for responding with violence, recoiling from any attempt at frustrating the Father's plan. His obedience and life-giving love fulfills the Scriptures (26:54; cf. Is 53:4-12; CCC 2262). 
Back to text.

26:53 twelve legions:
In the Roman army, a "legion" consisted of nearly 6,000 soldiers. Here it is not the Father's will to dispatch angelic armies to deliver Jesus from sinners; his betrayal and Crucifixion are essential to God's plan of redemption. 
Back to text.

26:56 the Scriptures:
A fulfillment of Zech 13:7, quoted earlier in 26:31. • Jesus' betrayal recalls the conspiracy against King David in 2 Sam 17. Judas Iscariot's role in particular parallels the treachery of Ahithophel, who planned to seek out David at night (2 Sam 17:1; cf. Mt 26:31) when he was "weary and discouraged" (2 Sam 17:2), so that David's companions would flee (cf. Mt 26:38, 56). He then prepared to "strike down the king only" (2 Sam 17:2; cf. Mt 26:31). When Ahithophel's plans fell apart, he "hanged himself" (2 Sam 17:23; cf. Mt 27:5). 
Back to text.

26:57 Caiaphas:
The Jerusalem high priest (
A.D.
18-36) and representative head of Israel. He presided over the Sanhedrin, the supreme court of the Jews, during Jesus' trial (cf. Jn 11:49; 18:14). 
Back to text.

26:59 the whole council:
The entire membership (71) of the Sanhedrin. Their primary function was to regulate and judge the internal affairs of Judaism. Their attempts to procure "false witnesses" (Mt 26:60) underscores the extreme measures taken by Jerusalem's leaders to condemn Jesus.
See note on Mk 14:55
. 
Back to text.

26:61 the temple . . . in three days:
A distortion of Jesus' words in Jn 2:19. Jesus was predicting his bodily Resurrection, not announcing a plan to reconstruct a fallen building (Jn 2:21). 
Back to text.

26:64 You have said so:
Jesus breaks silence under oath. According to Mk 14:62, Jesus' response to Caiaphas is unambiguous: he accepts fully the charge to be Israel's divine Messiah and king.
But I tell you:
Jesus appears to be the victim, but he claims to be the victor. Drawing from two OT texts (Ps 110:1 and Dan 7:13), Jesus anticipates his vindication by God. • In context, Ps 110 and Dan 7 share common images. Both envision a heavenly throne room in God's presence (Ps 110:1; Dan 7:9); both depict a royal Messiah who reigns with God (Ps 110:1; Dan 7:14); and both present this figure triumphing over his enemies (Ps 110:2, 56; Dan 7:23-27). Jesus here weaves these texts into a self-portrait: he is the royal
Son of man
soon to be vindicated over his enemies and enthroned at God's
right hand.
By contrast, the high priest and the council are cast as the Messiah's adversaries seeking his death. Caiaphas in particular is toppled from his high position. As Israel's head representative, he is the only person permitted to enter the Temple's innermost chamber. Jesus claims something still greater for himself: as Messiah, he is now the true head of faithful Israel in the Church and will assume his throne in the inner shrine of God's heavenly presence at his Ascension (Mk 16:19; CCC 663-64). 
Back to text.