The Ignatius Catholic Study Bible New Testament (94 page)

11:52 the key of knowledge:
Legal experts kept the Scriptures locked up, concealing from the multitudes the most important spiritual principles of the Old Covenant. 
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12:1 hypocrisy:
The besetting vice of the Pharisees. As
leaven
permeates dough, their teaching and example influence the crowds in a disastrous way, especially when they fail to practice what they preach (Mt 23:1-8). Their sins will be brought to "light" (12:3) at the Last Judgment (CCC 678). 
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12:4-5 do not fear:
Since physical death is only a moderate threat compared to spiritual death, Jesus calls us to have courage in the face of persecution and to be more concerned by temptations to sin.
hell:
Literally, "Gehenna".
See note on Mt 10:28
and word study:
Hell
at Mk 9:43. 
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12:7 the hairs of your head:
Nothing is hidden to God (Ps 139:1-6), and no suffering goes unnoticed by him (21:18; Acts 27:34). Christian martyrs can therefore look beyond the afflictions of this life to God's vindication and eternal reward (Rev 20:4). 
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12:13 the inheritance:
Jesus is asked to arbitrate a fraternal dispute over an inheritance. Seeing that family wealth is causing family divisions, he responds with a parable on the danger of riches (12:16-21). 
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12:19 eat, drink, be merry:
i.e., indulge in earthly pleasures and comforts (Tob 7:9; Eccles 8:15; Is 22:13). The foolish man hoards his resources, makes them the basis for his security, and then adds laziness to his greed. Death will expose his folly by stripping him of all that he owns (6:24; 16:13; 18:25). 
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12:20 Fool!:
A harsh rebuke for someone unconcerned with God or his Law (Ps 14:1; Prov 1:7). 
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12:22-31
God's care for the
ravens
and the
lilies
mirrors his greater concern for man. His unfailing providence supplies for our needs when we organize our lives around his will and prioritize the pursuit of his
kingdom.
See note on Mt 6:28-30
. 
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12:33 give alms:
Generosity is an expression of spiritual poverty (Mt 5:3) and helps us to sever our attachments to worldly wealth (14:33; 16:9; 18:22). 
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12:38 second watch . . . third:
Between 10
P.M.
and sunrise. The Romans divided the night into four watches (Mk 13:35), while the Jews divided it into three (Judg 7:19). This parable seems to follow the Jewish calculation, where servants stand ready for their master throughout the night (CCC 2849). 
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12:41-48
A parable about leadership and responsibility. The apostles are compared to domestic servants who are charged with various duties in the household of God's kingdom (12:32; 
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22:29-30). The royal tasks entrusted to them must be fulfilled diligently before Christ's sudden return.

12:49 fire:
A symbol of
(1)
God's presence and love (Deut 4:24; Acts 2:3),
(2)
God's judgment on sinners (Lev 10:2; Mt 22:7), and
(3)
divine purification (3:16; 1 Pet 1:7) (CCC 696). 
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12:50 a baptism:
A figure of Jesus' Passion, when he will be immersed in suffering and death and will rise again to a new life (Mk 10:38; Rom 6:4; CCC 536, 1225). 
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12:53 they will be divided:
Loyalty to Jesus is even more important than family unity (14:26), and peace is possible only if we embrace him in faith (Jn 14:27).
See note on Mk 13:12
. 
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13:1-5
Jesus uses current events to teach spiritual truths. While neither Pilate's bloodshed (13:1) nor the Siloam tower incident (13:4) is known outside the NT, both examples are used to stress the urgency of repentance. Jesus even denies what many in his day affirmed, i.e., that God permits only grievous sinners to suffer violent deaths (Job 31:3; Prov 10:24). To reject, or even neglect, Christ's call for repentance is to gamble with disaster (Heb 2:3). 
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13:6-9
The
fig tree
represents Old Covenant Israel (Jer 8:13; Hos 9:10). Although God found no fruits of repentance, he was patient and gave them an ample
three years
to accept their Messiah (Rom 2:4; 2 Pet 3:9). The impenitence of Jerusalem would later bring divine judgment upon the city (19:41-44; 20:9-19; 21:6).
See note on Mk 11:13
. 
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13:11 a spirit of infirmity:
There is sometimes a close link between demonic oppression and physical ailments, with the former being the unseen cause of the latter (4:40-41; 8:35; 9:38-39). 
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13:16 whom Satan bound:
If hypocrites untie even their livestock on the Sabbath to feed them, they should be more willing to see a woman
loosed
from her bondage to the devil on the same day (CCC 342). After all, the
sabbath
is for everyone: oxen, donkeys, and the daughters of Israel (Deut 5:14). The Sabbath's deepest significance as a day of rest and refreshment makes it the most appropriate day for Jesus to relieve burdens from the oppressed (Mk 2:27).
See note on Lk 6:1
. 
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13:18-21
The parables of the
mustard seed
(13:19) and the
leaven
(13:21) describe the growth of God's kingdom, which begins small and unnoticed but expands to sanctify the entire world (CCC 2660). See notes on Mt 13:32 and 13:33. 
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13:24 the narrow door:
Salvation depends first on God's grace, then on our cooperation and obedience (Eph 2:8-10; Phil 2:12-13). Jesus here stresses the difficulties of the spiritual life, where few will enter God's glory while the door remains open (Mt 22:14).
See note on Mt 7:13
. 
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13:27 depart from me:
Although heirs to the kingdom, the impenitent of Israel will be shut out from God's blessings (Mt 21:43; Rom 2:9). 
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13:28 weep and gnash:
The suffering of the damned.
See note on Mt 8:12
. 
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13:29 east . . . west . . . north . . . south:
Christ invites his family from the ends of the earth to celebrate with the patriarchs. • Jesus evokes OT prophecies that depict Yahweh regathering the exiled children of Israel from the four points of the compass (Ps 107:3; Is 11:12; 43:5-6). The celebration banquet will include Israelites and Gentiles in the one family of God (24:47; Rev 5:9).
See note on Lk 1:33
. 
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13:31 Get away from here:
Jesus was probably in Perea, the region governed by
Herod
Antipas directly east of the Jordan river. Herod's mixture of animosity and curiosity (9:9) was left unsatisfied until Jesus' trial (23:8).
See note on Mk 6:14
. 
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13:32 that fox:
Herod was known for his shrewdness.
the third day:
The Father's predetermined plan enables Jesus to escape harm before fulfilling his mission (4:29-30; Jn 7:30; 10:39). 
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13:34 O Jerusalem:
Jesus laments the hardened impenitence of the Holy City (19:41-44). As a prophet (13:33), he anticipates the same suffering and martyrdom that befell countless others before him (11:49-51; Rev 18:24) (CCC 557-58).
See note on Mt 23:37
.
How often:
John's Gospel indicates that Jesus made several visits to Jerusalem before Passion Week (Jn 2:13; 5:1; 7:10; 10:22). 
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13:35 your house is forsaken:
God has withdrawn his presence and favor from the earthly Jerusalem. • Jesus alludes to Jer 12:7 and 22:5, where the abandoned house represents both the Temple and city of Jerusalem. As in Jeremiah's day, God's evacuation of the city will soon be followed by its violent destruction (19:41-44; 21:6).
Blessed is he:
A citation from Ps 118:26, later connected with Jesus' arrival in Jerusalem (19:38). 
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14:1 One sabbath:
Luke narrates five episodes when Jesus heals on the Sabbath (4:31-35, 38-39; 6:6-11; 13:10-17).
See note on Lk 6:1
.
watching him:
Jesus was the object of his enemies' constant surveillance (6:7; 11:53-54). 
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14:2 dropsy:
A condition characterized by swelling in the body caused by fluid retention. 
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14:10 sit in the lowest place:
A lesson on humility, where greatness is measured by concern for others and a modest estimation of self (18:14; Jas 4:6; 1 Pet 5:6). It is dishonorable to presume that one's position, social or otherwise, will automatically win the favor of God (Prov 25:6-7). 
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14:14 You will be repaid:
God will look favorably on works of mercy at the Judgment (6:32-36; Mt 10:42; 25:34-36).
resurrection of the just:
i.e., the general resurrection (Jn 5:2829; Acts 24:15). 
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14:16 a great banquet:
An image of the joys and blessings of the New Covenant. Israel was long invited to this feast by the prophets, yet many of the people declined when the Messiah announced the meal was ready. The Father therefore revised the guest list, summoning the despised of Israel (14:21) and the Gentiles (14:23, cf. Acts 13:46; 28:28) to enjoy the banquet in their place. • Festal meals had great religious significance in biblical times and often symbolized covenant communion with God or others (Gen 26:28-31; 31:44-54; Ex 24:9-11; 2 Sam 3:20-21). According to Is 25:69, God was preparing a grand, messianic banquet to celebrate the salvation of all his children from Israel and the nations (13:29). • Jesus gives us the bread of the kingdom first in the Eucharist (22:19-20) and ultimately in the communion we will enjoy with him in heaven (Rev 19:9). 
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