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Introduction
Historical Context. Matthew’s writing places us in the second generation of Christians. For several decades after Jesus’ death and resurrection, his followers formed another group—the “Nazarenes”—within the larger Jewish community, which included the Pharisees, Sadducees, Zealots, Essenes, and others. They coexisted with these groups amid tensions, tolerance, indifference, or suspicion. There were frequent threats and outbreaks of persecution. This situation continued until 70 AD, when disaster struck Judea and Jerusalem with the destruction of the Temple during the Jewish war against the Romans.
From the material ruins and spiritual crisis, a Pharisee group emerged that strongly unified religiosity under a strict, normative Judaism, excluding religious diversity. In this way, the rejection of Christians or Nazarenes grew more intense until it became official at the Jewish synod of Jamnia (between 85 and 90 A.D.). Christian Jews were formally barred from the synagogue and had to begin walking alone.
Recipients. Matthew mainly writes for these communities, who already know their identities. He also affirms, like “a householder who brings out of his treasure things new and old” (13:52), that Jesus’ message combines both continuity and novelty regarding his Jewish roots. Continuity because, in him—the Messiah—the prophecies are fulfilled, and the Law reaches its completion. Novelty because the “Good News,” the “Gospel,” surpasses all expectations: “new wine is poured into new wineskins” (9:17). For this reason, among others, he often quotes passages from the Old Testament that are fulfilled in many of Jesus’ life events, and he connects Jesus to the genealogies of David and Abraham (1:1).
Jesus, who is greater than Moses, approves the commandments of Jewish law but also corrects and fulfills them by presenting his beatitudes (5:3-10). After the eschatological moment of his death, empowered through the resurrection, he leaves his teachings as commandments to his disciples (28:16-20). Instead of the nations converging toward Israel, as the prophets announced, he promotes the spread of the Good News to the entire world. Instead of circumcision, he establishes baptism as the sign and reality of belonging to the new people of God.
Author, Date, and Place of Composition. A very old tradition attributes this gospel to Matthew, the tax-collector apostle (9:9). However, today, several convincing reasons suggest that its author was a second-generation Christian from the Jewish diaspora. He wrote his work in Greek, using materials from Mark— the first gospel to be written—and from another, now lost, tradition known as the “Q document.”
Regarding the date of its composition, the author is aware of the destruction of Jerusalem (70 A.D.) and personally experienced the separation of Christians from the Jewish synagogue (85-90 A.D.); for this reason, many biblical scholars suggest the 80s as the likely date.
As for the place, Antioch, the capital of Syria, is the most widely accepted hypothesis.
A Gospel for a Church That Is Starting to Walk. Matthew is the most well-known, most favored, and most quoted gospel in the ancient Christian tradition (St. Ignatius of Antioch, around 110, already quotes it in his letters), and over time, it has become the “ecclesiastical gospel” par excellence.
Among the reasons backing up this assertion, we find:
Its literary style is sober and didactic, emphasizing clarity in composition and the development of events. The stories are carefully crafted, making them a gospel to be proclaimed in assembly.
Its doctrinal nature. Although it’s not a treatise or a catechism, Matthew describes the events and miracles of Jesus’ life for a second-generation Christian community—one that is starting to organize and needs guidance in the “new law” brought by the Lord.
The Jesus he presents. It is not the Jesus seen with the spontaneity of Mark’s Gospel, but the Jesus whom the community’s faith lives and expresses in its liturgical celebrations: full of dignity, majestic, and in whom the promises of Scripture are fulfilled.
The apostles. Unlike the fearful, stubborn, and slow-to-understand group that Mark presents to us without mitigation, Matthew’s depiction of the apostles reflects a community that is beginning to organize and needs the example, prestige, and authority of its leaders. According to Matthew, despite their faults, the apostles eventually understand the Master’s teachings and parables (16:12) and recognize him as the Son of God (14:33). When Jesus talks to them about the kingdom of God and asks if they have understood everything, they answer, “Yes.” He then compares them to expert scholars (13:51ff). Later, he equates them with prophets, teachers, and scholars (23:34). Matthew is also the only synoptic Gospel to tell the story in which Jesus confers his authority and power on Peter, making him the foundation and rock of the Church (16:18ff).
The kingdom of God. Second-generation communities already understand that the full establishment of God’s reign is not imminent; instead, they face a long journey ahead.
The Church. This reign of God, moving toward its ultimate fulfillment, has taken shape in the Christian community, which Matthew calls the “Church,” the rightful continuation of historical Israel. It is the faithful Israel that has already reached its final stage. The community does not need to long for the past or abandon it. Instead, it is now united in its loyalty to Jesus, Messiah and Teacher, new Moses and Son of David. It is a conscious and organized community that develops norms of conduct, sacramental and liturgical practices, and even a judicial system. It is a community that is open to sharing its message with both Jews and pagans.
Synopsis. The Gospel starts with a grand introduction: “the Gospel of childhood,” which acts as a foundational account of Moses’ escape from Egypt and specific prophetic prophecies (1f). After the baptism (3), the main part of the work is divided geographically between the ministry in Galilee (4–13) and in Jerusalem (14–25), where Jesus delivers his well-known five discourses—like a new Pentateuch—: the Sermon on the Mount (5–7), as a counterpoint to the law of Moses; the current mission of the apostles (10), which foreshadows the future; the parables (13), which describe what the kingdom of God is like; the instructions to the community (18); and the eschatological discourse (24ff). This is followed by the account of the passion, death, and resurrection (26–28), based on Psalm 22 and other Old Testament texts.
1:1-17 The Family Background of Jesus. Genealogy helps us understand our origins and roots. For the Jews, it was very important to keep the memory of their ancestors alive. In this way, the birth of Jesus is connected to the history of a people, Israel, a history full of promises and hopes, but also of fragility and sin. In short, it is a small story that represents and on which the entire history of humanity will depend.
This is how Matthew sees it when he begins his Gospel with the genealogy of Jesus, skillfully building the line of generations until reaching its peak: a specific man, “Jesus, called the Messiah” (16). In him, the history of God’s promises and humanity, represented by David and Abraham, come together.
1:18-25 Birth of Jesus. The chain of generations finally ends with the last link—not just another one, but a unique, definitive, and extraordinary one: a person born of a “virgin.” Matthew draws on the promise and prophecy of Isaiah 7:14, interpreted within the context already established by Jewish tradition. He follows this tradition and affirms it in this account, which he presents clearly: Mary’s motherhood is caused by the Holy Spirit, not Joseph. This is what the text states (1:20-23), and it remains central to the Church’s faith.
2:1-12 Homage of the Magi. A beautiful episode from Jesus’ childhood that has captivated and continues to fascinate the imaginations of both believers and non-believers, as well as theologians, painters, and poets. Set against a backdrop of history and legend common to ancient peoples, the evangelist offers a reflection in the form of a staged story that already contains, in embryonic form, everything he will share throughout his Gospel: Jesus is the fulfillment of Israel’s promises and the hope of all nations; he is the Messiah-King and Son of God, now revealed as a fragile, vulnerable, and needy child, the son of Mary; his presence elicits rejection from his own people and acceptance from those who are distant and foreign.
2:13-23 Flight into Egypt and the Massacre of the Innocents – Return from Egypt. History, legend, and theology come together again in this episode, with which Matthew concludes his presentation of Jesus. The cruelty of Herod, which affected the newborn and his family, is a historical fact of those turbulent times. The evangelist records this not as a historian but as a theologian who reads history, interprets it in the light of the Word of God, and then weaves it into a dramatic narrative.
Like Moses, Jesus is saved from imminent death; he must flee with his family. The massacre of the innocent recalls the killing of the Israelite children (cf. Ex 1:15ff) and Rachel’s mourning (cf. Jr 31:15). His return from Egypt fulfills the prophet’s prophecy: “Out of Egypt I called my son” (Hos 11:1). In this way, the evangelist depicts Jesus as the new Moses, who, through a new Exodus, will lead his people—enduring exile and persecution—toward a new and ultimate liberation. And this liberation is not only for his people, Israel, but for all nations of the earth.
3:1-12 John the Baptist. After several decades of Jesus’ life spent in hiddenness and anonymity, which the evangelists do not specify, Matthew resumes his account with a broad temporal phrase, introducing John as “the Baptist.”
The portrait he paints of himself is striking, both for his wild attire, ascetic diet, and the desert setting of his preaching, and for the powerful nature of his message: repentance as a fundamental life change and the necessity to face God’s judgment—the avenger of injustices. His primary focus is on the leaders of the people, who are directly responsible for corruption and decadence: the Pharisees and Sadducees, “brood of vipers” (7). In this indirect way, Matthew also mentions Jesus’ fiercest enemies.
3:13-17 Baptism of Jesus. The account of the baptism details a historical event: Jesus was baptized by John. With the Baptists recognizing Jesus’ superiority, Matthew clarifies the relationship between Jesus and John, addressing both John’s followers who still cherished his memory and early Christians who might have been scandalized by this act. After Jesus is baptized, the heavens open, and the Father declares him his “beloved” son, making his mission clear.
4:1-11 The Trial in the Desert. Matthew then presents one of the most important episodes in the New Testament, often called “the temptations of Jesus,” although it is better described as “trials.” Literary and theological aspects make it one of the most detailed texts.
Jesus has just been declared the Son of God, and as such, he is about to start the new Exodus, which will be tough and painful. However, before this, the evangelist shows us, like a grand portico, Jesus’ confrontation with the Devil, which will be a constant throughout the journey and which he will overcome (cf. Mt 12:38; 16:22; Jn 6:15; 7:3; 12:27).
4:12-17 His Proclamation Begins. Capernaum, by the lake, will be his city (9:1). Galilee, once pagan or at least paganized, a meeting place of peoples and cultures, will serve as the setting and platform for his revelation, similar to the great oracle of Isaiah 8:23–9:1. Thus begins the fulfillment of the universal mission to preach the Gospel to the whole world (28:18f).
4:18-22 He Calls His First Disciples. Jesus calls, and in this he differs from the teachers of his time, whose disciples he chose. Jesus chooses his own. The call is clear and direct; the response is quick and unconditional: they respond to his call and, leaving everything behind, begin to follow him.
With these qualities, a new form of discipleship begins: the Christian discipleship—an unavoidable and binding calling, a lifelong commitment involving all aspects of the Master’s life and mission: “I will make you fishers of men” (19).
4:23-25 Narrative Summary of Jesus’ Activity. Good news that only focuses on the “soul” rather than seeing men and women as whole persons is not the true Good News of Jesus; therefore, where Matthew mentions “all kinds of diseases and infirmities,” we should also understand today: everything that burdens us and weighs us down, like oppression, injustice, and marginalization.
5:1-12 Sermon on the Mount: The Beatitudes. The Sermon on the Mount (the first of Jesus’ five key discourses in this Gospel) is the Magna Carta of the new people of God. It should be read alongside Mount Sinai and Moses in the background (Ex 19) to understand the differences and contrasts. The discourse begins with the eight beatitudes that form the new program for the reign of God. They declare: “Blessed are the poor,” because in them the kingdom of God is already present as a gift and grace among us.
Jesus’ words mainly invite us to embrace poverty, suffering, detachment, hunger, and thirst for justice as “beatitudes.” As a result, material poverty becomes “poverty of heart” or trusting openness to the will and providence of the Father; suffering turns into messianic “consolation,” the only way to find meaning in pain and death; detachment becomes possession of the ‘inheritance’ of the earth; and hunger and thirst for justice become “hope” for the radical change that the Good News will bring.
These first four beatitudes might seem to provide an easy and false spiritualization of harsh reality with passive hope for vindication in a future God’s reign. But this is not true. These four are followed by four more beatitudes of action and dedication: commitment to mercy and solidarity; dedication to an honest and pure life; effort for peace and reconciliation; and perseverance in the face of persecution.
5:13-16 Image of the Disciples: Salt and Light. The brief parables of salt and light conclude the proclamation of the Beatitudes and serve as the introduction to the Sermon on the Mount. Biblical tradition views salt—known for adding flavor and preserving food—as a symbol of wisdom. For Matthew, this wisdom is the Word of God, the Good News, not in the abstract but embodied in the lives of believers: “You are the salt of the earth” (13).
The warning, “if salt loses its flavor,” perhaps resonates more urgently today than at any other point in the history of the Church’s evangelization. Our postmodern world only responds to the impact of witness, and without the witness of a serious and consistent Christian life, the Good News will have lost all its flavor.
Along similar lines, the comparison of Christians to the light of the world highlights the message of Jesus more explicitly than salt does. It emphasizes how this message is reflected in the daily conduct of his followers. St. Paul states: “For you were once darkness, but now you are light in the Lord. Live as children of light” (Eph 5:8).
5:17-48 Jesus and the Law. Jesus clarifies his view on the Law, the Torah. First, he discusses it in general, including all Scripture in the well-known phrase “the Law and the Prophets”; then, in six clearly defined contrasts, highlighted by Matthew’s famous antitheses: “You have heard that it was said… but I say to you.” Jesus speaks with authority that goes beyond the old legislation.
Jesus restores the commandments to their core and ultimate purpose: serving life, justice, love, and truth. He does not oppose the old Law with a new one but transforms it and brings it to fulfillment. At the heart is sacred respect for the person and a denunciation of anything that, even if disguised by legality, attacks their dignity.
6:1-18 On the Practice of Good Works. Like most religions worldwide, almsgiving, prayer, and fasting are the three main practices of the Jewish faith. However, when these practices become formalized, they can lose their original meaning. We need to be careful to keep them as ways to connect with God and our fellow believers, not as empty routines.
The Lord’s Prayer (9-15). All religions have their own special prayer that defines their identity and stays engraved in their followers’ collective memory. For Christians, it is the Lord’s Prayer. Matthew’s version is more detailed than Luke’s, perhaps because it was already being prayed in the Christian communities to which he refers.
With this prayer, we ask, give thanks, and renew ourselves. It includes an invocation: “Our Father who art in heaven!” and seven petitions—three honoring God (his name, his kingdom, his will) and four on our behalf (our bread, our offenses, our temptations, the evils that beset us). The main novelty of the Sunday prayer lies in the first word with which it begins: “Father,” from which everything else naturally arises and gains true meaning. The first three petitions—your name, your kingdom, your will—are essentially one: the passionate desire for his fatherhood-motherhood to be truly present in the world. The remaining four petitions show us that a renewed relationship with God, our Father, is only possible through a renewed relationship among us, his children.
6:19-24 The True Treasure – Light and Darkness – God and Money. With these words, Jesus reveals the root of evil—greed rooted in idolatry. “Mammon,” the god of money, stands as the unbridgeable rival of the God of the Beatitudes, whose holiness shines through his generosity, as highlighted in the Lord’s Prayer. Jesus ends with a simple phrase that urges listeners, both then and now, to make a clear choice—either for God or for money (24).
6:25-34 Trust in God. Perhaps no other religious idea in our Christian tradition has been more misunderstood, misused, or exploited than that of God’s providence. It has been employed for many reasons: to justify a lack of effort and personal responsibility, to accept whatever happens with fatalism; to silence our conscience in the face of injustice and the oppression of the poor, trusting that providence will look after them. Deep down, if we do not understand what to expect from God’s providence, it might be because we have not yet taken the Sermon on the Mount seriously.
Jesus does not tell us how or when providence works; he simply encourages us to trust and surrender to the hands of our loving Father-Mother God, for whom his sons and daughters are the most precious beings in all of creation, and therefore to move from worry to trust.
7:1-6 Judging Others – Holy Things. The Sermon on the Mount gradually dismantles the internal barriers and conditioning that imprison and enslave people from a new perspective that transforms ethics and all traditional human behavior: the presence of the kingdom of God. It does so by addressing the law of retaliation, the desire to possess, and anxiety about tomorrow; now it also challenges judgment against one’s brother.
7:7-12 Perseverance in Prayer – The Golden Rule. At this point in the Sermon on the Mount, Jesus’ disciple-listener might feel overwhelmed by the radical challenges posed by the kingdom of God, challenges that seem utopian, bordering on the absurd, and beyond our human ability to understand and accomplish.
The “golden rule” (12) is not a new concept; it appears in the ethical codes of all religions and cultures in some form. What is new is the radically different perspective from which it is now presented: the presence of the kingdom of God among us, which changes our behavior toward each other and unleashes a love that knows no limits.
7:13-14 The Narrow Gate. Matthew concludes the Sermon on the Mount with an epilogue that highlights the difficult situation faced by Christians of his time, who were not protected from hostility and persecution. While the evangelist is thinking of the communities he is writing to, Jesus’ words are meant for followers of all eras, for whom living by the Gospel’s values often runs counter to the norm—socially, politically, and sometimes religiously.
7:15-29 The Tree Is Known By Its Fruit – It Is Not Enough to Say: “Lord, Lord!” – Rock and Sand. In the Old Testament, false prophets were the nightmare of true prophets (cf. Jr 23 and Ezk 13), just as false teachers were the nightmare of early Christian communities. The criterion for discernment is clear: By their fruits you will recognize them. It is not a question of correct doctrine, but of doing the will of the Father and living as Jesus lived (25:31-46).
8:1-17 Heals a Leper – Heals a Centurion’s Servant – Heals and Casts Out Demons Around the House. When Jesus heals and casts out demons, he brings the kingdom of God into the present, showing the Father’s will that his children find fulfillment through freedom. However, the presence of the kingdom demands a response, and faith is a vital step in that process.
The saving power of the kingdom of God has no boundaries; that is why Jesus first reaches out to three marginalized groups: the contagious sick because of their illness; women because of the oppression of a patriarchal culture; and pagans because of their exclusion from God’s people.
Regarding Peter’s mother-in-law, there’s an interesting detail: “she got up and began to serve him” (15). Healing enables women to serve. Is the evangelist symbolically suggesting the restored dignity of Jesus’ followers and their prominent role in the life of Christian communities?
8:18-22 Requirements of Discipleship. The excitement caused by Jesus’ teachings and miracles should not mislead those who want to follow him. Following Jesus involves certain unavoidable conditions: 1. A life free of attachments or securities, impoverished and itinerant. 2. Full readiness for the mission. 3. Following Jesus must be immediate: once the call is received, the path and demands of the kingdom of God cannot be delayed.
8:23-27 Calming a Storm. The evangelist states that when Jesus got into the boat, “the disciples followed him” (23), meaning they began to share his fate. But without faith and trust, following him weakens in extreme situations where loyalty to the kingdom of God might even require risking one’s life. Jesus criticizes his disciples’ lack of faith at the very moment of trial, when “the waves were covering the boat” (24), and not after calm has been restored. The one who was sleeping during the storm rises and reveals himself as Lord of the sea.
8:28-34 Exorcism in Gadara. With His presence and action, Jesus drives out demonic forces from the human environment, pushing them into the realm of the impure symbolized by pigs (cf. Is 66:3.17), into the abyss of perdition (the lake or the sea). The power of God is shown by freeing humanity from all kinds of demonic possession, even beyond the limits of the chosen people. The neighbors do not appreciate this liberation, and their attitude contrasts with others’ admiration for Jesus’ power.
9:1-8 He Heals a Paralytic. The Jewish mindset linked illness with sin; the disciples themselves believed that sickness or misfortune were caused by some fault, either their own or someone else’s (cf. Jn 9:1f). Jesus shows that he has received the power to heal, but more importantly, the power to forgive—a divine attribute—covering his entire mission of liberation and addressing the core of the human condition in need of salvation. The healing of the paralytic publicly affirms his authority, much to the scandal of the scribes.
9:9-13 He Calls Matthew and Shares the Table With Sinners. Matthew’s calling is very important: Jesus chooses a tax collector, a publican working for Rome, the occupying power. Like all tax collectors, he has a very bad reputation among the people. Jesus shows him trust without asking for public confessions of conversion. Jesus’s sovereign call frees him from the slavery of money and leads him to discipleship.
On the other hand, Jesus, a regular guest at the tables of the poor and sinners, made sharing food with everyone, regardless of who they were, one of the most powerful symbols of the newness of the kingdom of God that he proclaimed. This is why his practice of inviting or allowing himself to be invited by tax collectors and sinners caused such scandal. Before God, we are all equal: sinners in need of his mercy and his bread of life.
9:14-17 On Fasting. Through this specific question about fasting, we see the symbolism of the Messiah as the bridegroom (cf. Mt 22:1-14; 25:1-13). The newness brought by the bridegroom is explained in verses 16 and beyond. The images of new wine and new clothes make it clear that the Gospel cannot be contained in old structures and mentalities. We must be open to the newness that the Gospel introduces into our lives.
9:18-26 A Woman Healed and a Child Raised to Life. Both miracles are connected and appear in the three synoptic Gospels. In both stories, faith and contact with Jesus are essential, linking the need of those who come to Jesus to be restored to full life. Matthew, as usual, stylizes, summarizes, and emphasizes the main message: on one hand, the faith of the official and the woman; on the other, Jesus’ power over sickness and death. For Luke and Mark, the official’s daughter was very ill; for Matthew, she was already dead, considered an impure corpse, just as the woman’s illness was seen as unclean. The pain of this father and the shame of this woman can symbolize all our personal and collective struggles.
9:27-34 He Heals Two Blind Men and Exorcises a Mute. Every healing carries a deeper meaning, and perhaps the healing of the blind man and the mute are the most symbolic within the biblical tradition. Through these miracles, Matthew sets the stage for the significant declaration Jesus will make to John’s disciples in 11:5. The evangelist emphasizes the importance of faith as a necessary condition for the signs that reveal the fulfillment of God’s kingdom. Faith is precisely the focus of Jesus’ dialogue with the blind men (28ff), the setting for the personal encounter that heals and restores the individual.
9:35-38 Narrative Summary of Jesus’ Activity – Jesus’ Compassion. These four verses serve as an interlude, closing one section and opening another. Jesus, the Messiah, has announced the beginning of God’s reign with words and actions. His first sermon, the Sermon on the Mount, has been validated through signs and miracles. The success of his power to heal people from all kinds of diseases and ailments has drawn a large crowd of the poor and needy. This sets the stage for the next section: the missionary sending of the Twelve, close followers who will learn from Jesus the scope of the mission, how to carry it out, and God’s initiative, signaled by his call.
10:1-4 The Twelve. Twelve are chosen, like the tribes of Israel (19:28), and now symbolize the universality of the new people of God. The title of apostles, meaning ‘sent ones,’ is hinted at. They are led by Simon, who has a new name in ministry: Peter. They come from diverse backgrounds and mindsets… But amid them is Jesus, the unifying center. To this first missionary team, the Master will deliver his second discourse, focusing on their mission.
10:5-15: Mission of the Twelve. The message the envoys must share is that of Jesus—the nearness of the kingdom of God (7), which enters history and frees people from all bonds. Like Jesus, his envoys (the apostles) must live a similar itinerant and humble lifestyle. The peace that Matthew describes as part of the kingdom of God involves the need for reconciliation between God and humanity and among men and women; this cannot happen without justice and the removal of all barriers that discriminate, exploit, or oppress.
10:16-33 Warning of Persecution – Exhortation to Courage – Choice for Jesus. Appearances before courts, floggings, family rifts after the expulsion of the Christian community from Jewish society in the year 70… all this was common during those early days of the Church (cf. the Acts of the Apostles), and it will continue to happen wherever the Good News of Jesus is shared boldly. Although this warns of suffering and opposition, it also offers encouragement and hope. Three times it is repeated that they should not be afraid (26, 28, 31). The Lord is with his people.
10:34-39 Radical Discipleship. All the powerful groups in Jesus’ time aimed, in one way or another, to dominate. Jesus’ approach is the opposite: to serve, which means to take up the cross and follow him. Jesus defines himself through his complete self-giving. Faithfulness to Jesus must surpass all other loyalties, even family ties, because instead of dividing, it will give true meaning to all other commitments.
10:40–11:1 Rewards. The words that close the mission sermon speak of the reward that will be given to all those who welcome Jesus’ messengers. The mission is the task of the entire Christian community, with different charisms but a single mission.
11:2-19 About John the Baptist. When Matthew discusses the Baptist, he often speaks indirectly to his followers, who, even decades later, had not yet decided to join the Christian community. Jesus responds about his identity and mission not by theorizing but by showing miracles and signs performed for the poor and the excluded (8f), in which the echoes of the prophecies are heard (Is 35:5f; 61:11). Those who reject him violently oppose his messengers, as is happening in the communities Matthew is addressing; it continues today and will always be so.
11:20-24 He Reproves the Cities of Galilee. In a tone of sorrow, Jesus calls out to the cities where he was most actively involved in proclaiming the kingdom of God, urging them to turn to God. Chorazin, Bethsaida, and Capernaum were fortunate to witness Jesus and his followers’ missionary work firsthand. Yet, the weight of tradition and their self-reliance kept them from understanding the genuine freshness of the Gospel. Matthew shares these words of Jesus with a Christian community that constantly needs to turn and grow. The blessings that an individual or community receives are meant to be shared; they are both a gift and a responsibility. The more one receives, the more one has to give.
11:25-30 The Father and the Son. This short prayer (25) is also found in Luke 10:21, as Jesus’ spontaneous and joyful reaction to the results of the apostles’ mission: simple people welcome the proclamation of the kingdom of God. Matthew transcribes it in the same context. It is Jesus’s messianic prayer in response to God’s surprising revelation to simple people. The one who sends his followers with authority on a task that apparently exceeds all human capacity is the only one capable of transforming that burden and yoke into an experience of joy.
12:1-15a Jesus and the Sabbath. In chapter 12, Matthew describes the Pharisees’ increasing hostility toward Jesus. The debates that follow help clarify aspects of his mission: the Sabbath (1-21), the source of his miraculous power (22-37), and the demand for a sign to prove his mission (38-45). This passage shows two times when Jesus challenges the Sabbath law for the benefit of individuals: hunger (1-8) and illness (9-14). In both cases, the Pharisaic mindset placed the rules of the Sabbath above the needs of the sick and hungry.
12:15b-21 Jesus, the Servant of God. Jesus’ enemies are left speechless by his words, but Jesus is already becoming a public threat that must be eliminated.
In Matthew’s account, verse 14 marks the beginning of the final deliberations (cf. 27:1). In response to these deliberations, Matthew issues a verdict (15b-21) by applying a prophetic text to Jesus, the first Servant Song (Isaiah 42:1-4).
Placed here, it also contrasts with the controversy that follows, where his enemies accuse him of being an agent of Beelzebub, a servant of the Devil himself.
12:22-37 Jesus and Satan. Faced with the miracle, the people wonder if Jesus is the Messiah. The Pharisees, unable to deny the obvious, accuse him of being a representative of Beelzebub (cf. 2 Kgs 1), prince or ruler of the demons. Jesus responds by using common images of the spirit world. That entire world will fall before the power of Jesus, and thus the reign of God will be revealed and grow. Blasphemy against the Holy Spirit, in this context, is the intentional and stubborn blindness of the person who refuses to see God’s obvious work and, resorting to false and slanderous accusations, blames the devil for what he knows comes from God (cf. Heb 6:4-6; 10:26-29).
12:38-45 The Sign of Jonah. This invitation to perform an extraordinary sign presents a new temptation to manipulate Jesus’ power. The allusion to the sign of Jonah has been understood in different ways: Jesus’ death and resurrection, preaching to the pagans, and their conversion. It’s possible that the evangelist meant both meanings when addressing Christian communities facing the contradictions of proclaiming the Good News: the poor and the pagans accepted Jesus’ message, while the wise and the proud rejected it. There is none so blind as those who refuse to see.
12:46-50 Jesus’ Mother and Brothers. Jesus remains unfazed by his relatives’ attitude and encourages them to join his family, not by blood but through embracing the Good News. A new family forms around Jesus, united by faith.
13:1-23 Parable of the Sower – Explanation of the Parable of the Sower. Through these parables, we can better understand what Jesus felt and thought about the kingdom of God he was proclaiming, as well as his personal experience of the Father. The parable of the sower vividly illustrates different attitudes toward Jesus’ message. The focus of the parable is not on the challenges but on the sower’s generosity and the abundant harvest of 30, 60, and even 100 times what was sowed. However, only those with open ears will truly understand this (9).
13:24-30 Parable of the Weeds. The farmers listening on the shore of the lake did not need much explanation to identify the sowers of weeds, the enemies of the kingdom of God, as those Pharisees and temple leaders who opposed, for example, Jesus healing a sick person on the Sabbath (12:9-14); the same ones who marginalized the poor because of their ignorance of the laws and their inability to follow them. It is possible that those simple people, the first called to convert to the kingdom of God, also recognized the weeds within themselves, for Jesus’ action healed the whole person, body and heart (9:2).
13:31-32 Parable of the Mustard Seed. The tiny mustard seed contains something incredibly great. God values the potential of the small, even when they are dismissed by the powerful and influential. Today, we can expand this image to represent a Church that is a welcoming home for all, where no one feels like a stranger, excluded, or second-class: not the poor because they are poor, not women because they are women, not laypeople. After all, they are laypeople, not dissenters, because they defend their own opinions; a Church where all charisms and services are appreciated.
13:33-35 Parable of the Yeast. To be yeast that ferments the dough, the Church cannot live apart from the world; instead, it is immersed in social, political, economic, and cultural realities. Jesus confronts the religious mindset that expects an interventionist God who solves everything without human cooperation. Instead, he experienced God’s action silently, working with human response, at his own pace, but effectively.
13:36-43 Explanation of the Parable of the Weeds. Jesus encourages his disciples to practice tolerance, since it is an ongoing risk to see oneself as “chosen” or “good grass” compared to others, who can easily be labeled as “weeds.” The emphasis is on the final judgment, when, at the end of time, the ultimate judge will separate the “citizens of the kingdom” from the weeds or “subjects of the Evil One” (38).
13:44-50 Parable of the Hidden Treasure – Parable of the Fine Pearl – Parable of the Net. The first two parables highlight the value of the kingdom of God, to which all other values must be sacrificed. The parable of the net emphasizes the outcome of the kingdom, just as the parable of the weeds has already shown us: fire will destroy the weeds and the rotten fish. Jesus did not hesitate to use this imagery, which was part of his culture and which Matthew wanted to preserve (5:22; 7:19; 13:30; 25:41). He does not intend to threaten or instill fear, but to emphasize the extraordinary importance of the gift being offered and the decisive nature of our response.
13:53-58 In the Synagogue at Nazareth. The chapter ends in Nazareth, where Jesus goes to preach in the synagogue and faces misunderstanding and rejection. What he has shared in his parables is fulfilled among his own people: “they look but do not see, they listen but do not hear or understand” (13). His image as a prophet conflicts with his family’s humility and his role as a craftsman.
14:1-12 Death of John the Baptist. A story of John being brought back to life fits into popular fantasy and plays on Herod’s guilty conscience. Matthew simplifies Mark’s account, highlighting the key elements needed to create drama: passion and revenge, fear and complacency, a deadly dance, and execution. The death of the Baptist is history wrapped in legend. If John’s mission is connected to that of Jesus (3:2; 11:18ff), his violent death and burial foreshadow the end of the teacher from Nazareth (17:11-13).
14:13-21 Feeding the Five Thousand. Jesus, who refused to perform a miracle to satisfy his hunger in the desert because he lived on the Word of God (4:4), has shared that word with the people and now performs the miracle of giving them bread, with the help of his disciples and others. A word that does not lead to feeding the hungry and clothing the naked is not the Word of God.
14:22-33 He Walks on Water. During the night, amid a stormy sea, Jesus appears to his disciples. We can connect this event to the stories of the Transfiguration and Easter: displays of Jesus’ deep identity as Lord—he controls the elements (cf. Ps 77:20), brings peace and confidence through his presence (a familiar pattern, cf. Is 41:10; 43:5), with his words, and with the touch of his hand (cf. Ps 73:23; 80:18). Peter is not afraid because he sinks, but he sinks because he is afraid (cf. Ps 69:2f). Matthew thus illustrates the apostle’s spiritual journey: when Jesus reveals himself, he recognizes him; he responds to his call and follows him with bold confidence; he hesitates, falters in danger, and is saved by Jesus.
14:34-36 Healings in Gennesaret. The evangelist intentionally contrasts the warm reception from the inhabitants of Gennesaret with the hostility and distrust of his countrymen in Nazareth (13:53-58). Jesus heals many people because they come to him with faith, and it is that faith that makes the miracle possible.
15:1-20 On Tradition – On True Purity. The Pharisees and scribes of Jerusalem ask Jesus about his freedom and that of his disciples regarding traditions, which they had misused and turned into law. In this case, the ritual is washing hands before eating. Jesus turns the question into a debate and uses it to teach his message with confidence and clarity. Ultimately, all those traditions of legal purity had no other purpose than to preserve the identity of the Jewish people as God’s chosen people among others. And this is, in fact, what Jesus challenges by getting to the root of what makes a person pure or impure, worthy or unworthy before God: what comes out of their heart and is reflected in their actions, not the kind of food that enters their mouth.
15:21-28 The Faith of a Canaanite Woman. Matthew uses this story to illustrate Jesus’ earlier teaching. Jesus’ apparent objections to performing the miracle actually reflect the concerns of the Christian community for which Matthew is writing, which had not yet fully accepted believers converted from paganism among them. It’s as if Jesus raised objections only to dismiss them later with the miracle. The importance of racial purity in their Jewish heritage still heavily influenced those first-generation Judeo-Christians.
15:29-31 Multiple Healings. The next summary Matthew gives takes place on a mountain—the evangelist’s favorite spot for Jesus’ revelations. The context continues to be the pagan world, meaning the needy men and women of all nations and times for whom the reign of God offers final liberation. Matthew describes this liberation through the crowd’s joy as they marvel at how the mute speak, the lame walk, and the blind see (31).
15:32-39 Feeding the Four Thousand. Was there truly a second multiplication of the loaves? Luke and John mention only one. Matthew (similar to Mk 8:1-10) describes two, but rather than a literal repetition of the miracle, we should see it as an extension of its meaning for the new audience gathered at Jesus’ feet on the mountain: the pagans. They, like the Jewish crowd in the first miracle (14:13-21), have been called to join in the messianic banquet, symbolized by the abundance of bread offered and shared.
16:1-12 They Ask Him for a Sign From Heaven – Blindness of the Disciples. This time, the Pharisees are accompanied by the Sadducees, who demand a sign from heaven as proof of the legitimacy of the one claiming to be the Messiah. Faced with the leaders’ inability to recognize the kingdom of God in his works, Jesus ignores them and shifts his focus from now until the end of chapter 18 to his disciples, building the community. They must move from concern to trust, from material understanding to a more spiritual one, and always remain alert.
16:13-20 Peter’s Confession. This passage is dense and richly detailed. It describes an event as understood and experienced by the community. Jesus asks what people think about him. The question that was open during Jesus’ time remains just as open today. The answer can come from the perspective of the people, based on their human appreciation of this historical figure, or from God’s point of view, through revelation. Simon states that Jesus is the expected Messiah, and Jesus confirms this by saying that his confession comes from a revelation from the Father. That is why Peter (the new name Jesus gives to Simon) will be a key “rock” of Jesus’ community.
16:21-28 First Announcement of the Passion and Resurrection – Conditions for Being a Disciple. Peter, who recently confessed his faith in Jesus, now rejects the idea of the Messiah’s suffering and death. Jesus responds sharply, calling him Satan (23), because he is acting as a stumbling block. Jesus rebukes Peter, who insists on fitting Jesus into one of the traditional images of the Messiah. Christian freedom and happiness are found only in the joyful acceptance of God’s will, which invites us to listen to his Son and follow him along the paths and ways that he traveled (25f).
17:1-13 Transfiguration of Jesus. The disciples feel discouraged after hearing Jesus’ announcement of his passion and understanding the consequences of following him. The transfiguration serves as a message of encouragement because it reveals Jesus’ glory and points to his victory on the cross. In this account, we see a full view of who Jesus is. Through him, God’s glory is shown; he is truly the Messiah Israel has waited for and is also the Son of God. This presentation is meant for the disciples who are with him and, in the evangelist’s view, for everyone reading the Gospel. Its goal is to strengthen the disciples’ faith in Jesus by helping them see his victory over death; thus, they can face all the challenges of being his followers.
17:14-21 He Heals an Epileptic Child. The purpose of this story is to teach about the power of faith. It was important to emphasize this, especially given the lack of faith among the disciples, described as “men of little faith” (6:30; 8:26). Matthew criticizes the disciples for their doubt in the power they received from Jesus, and in this sense, this message remains relevant: it urges us not to doubt the saving power of the Good News.
17:22-23 Second Announcement of the Passion and Resurrection. See the commentary on Mk 9:30-32.
17:24-27 On the Temple Tax. The question about the tax came from a custom that had become widespread among the Jews—even those scattered throughout the Roman Empire—of paying an annual tax for the Temple. The amount was relatively small: one or two drachmas, a Greek coin worth about two days’ wages for a worker. However, the obligation to pay this tax could not be enforced by the Law. The analogy, however, has another, deeper level. The story clearly shows that Jesus was not required to pay this tax. This obligation applied to subjects, not to the king’s children; hence the analogy Jesus used.
18:1-9 Who Is the Most Important? – Radicalism in the Face of Sin. This chapter presents the fourth of Jesus’ five major discourses. It is mainly directed at the disciples and offers guidance for a divided community. Tensions between different groups and issues of coexistence are evident. In Matthew’s Gospel, the word “little” does not only refer to children. Little ones include all humble and simple people who, through their straightforward way of life, have chosen to follow Jesus with complete radicalism. The Christian community, especially its leaders, must be careful not to underestimate the importance and contributions of these individuals.
18:10-14 Parable of the Lost Sheep. Perhaps it would be better to focus on the shepherd who goes out to find the lost sheep. Jesus’ understanding of his Father was not that of an exclusive God. Leaving the ninety-nine sheep to search for the one that is lost, carrying it on his shoulders, rejoicing when he finds it, and sharing his happiness with others—was this not the clearest way of showing that God is truly a Father? Loving the lost person does not mean stopping love for the others but ensuring they are loved if they also become lost. Matthew applies the parable to the seduced and deceived disciples who have strayed from Jesus’ teachings. A life in danger needs someone to value it and prevent its end. God never gives up on anyone and always waits.
18:15-22 On Forgiveness. Peace must prevail in the community, either because there are no offenses or because reconciliation is pursued (14). If a community member refuses reconciliation, they will be like a stranger, and those in charge have the right to exclude them as long as they maintain that attitude (cf. 1 Cor 5:5f). The message about forgiveness and reconciliation is reinforced with an instruction on community prayer. The praying community is a special place of the Lord’s presence (cf. 28:20) as long as the conditions and attitudes that Jesus highlighted in the Lord’s Prayer are present.
18:23-35 Parable about Forgiveness. Jesus responds to Peter’s “arithmetic” question (21) in the same way, moving from a specific number to a larger, undefined one. He clarifies this with a parable that highlights stark contrasts. Revenge was a sacred law in the ancient East, and forgiveness was seen as humiliating, but for Christians, the opposite of revenge is unlimited forgiveness. God offers his grace of forgiveness in an unexpected way, but he withdraws it from narrow-hearted people who refuse to forgive their neighbors. Anyone who has experienced the Father’s mercy cannot go around trying to limit forgiveness and acceptance of their brothers and sisters.
19:1-12 On Divorce. During Jesus’ time, the debate about divorce centered around two main viewpoints: one, very lenient, allowed divorce for any reason; the other, strict, held that the exception in Deuteronomy applied only to adultery. The Pharisees presented this as a trick question. Jesus shifts from a positive law—a concession rather than a command—to the original order established by God (Gn 1:27; 2:24; 5:2). The disciples are surprised by the demand for an unbreakable bond, and the Pharisees no longer intervene. Jesus does not reverse his statement but goes further by suggesting another acceptable option in his community: voluntary celibacy (12). Christian celibacy can only be understood in light of the mystery of the kingdom. That is why Jesus adds, “Let anyone accept this who can” (12).
19:13-15 He Blesses Some Children. Matthew has already shown children as a model for the disciples. The story contrasts Jesus’ attitude with the disciples’ displeasure. Jesus uses this symbolic gesture to highlight that those who become like children—who receive the kingdom of heaven simply and humbly as a gift from God—are the ones who have precedence.
19:16-30 The Rich Young Man. Jesus emphasizes a key idea: wealth can be a major obstacle to entering the kingdom. This Gospel passage is probably one of the most influential in Christian history. Giving up material possessions when they hinder accepting the kingdom and following Jesus is not just advice; it is a essential requirement. You cannot serve both God and money.
20:1-16 Parable of the Workers in the Vineyard. This parable concludes the previous lesson on the reward for those who leave everything to follow Jesus. The young man’s attachment to his riches highlights a contrast with God’s generosity, which gives more than what is owed. God’s mercy is not opposed to human justice; rather, it surpasses it entirely through love. Grace loves beyond the limits of human justice.
20:17-19 Third Announcement of the Passion and Resurrection. The third announcement of the passion and resurrection is much more specific and detailed, and the Gospel is therefore entirely focused on Jesus’ Passover and his victory over death.
20:20-28 Against Ambition. The theme of who is the greatest and who is the least continues, this time focusing on power. The episode takes place among the Twelve and shows how badly the apostles have misunderstood the Master’s teachings. Jesus moves from specific facts to a general principle: what is essential in the kingdom of God is not having a place of honor, but following him. Therefore, the community cannot exercise authority and power by copying the authoritarian and tyrannical models of today’s rulers. Instead, it must exercise them through love, service, and dedication to others.
20:29-34 Heals Two Blind Men. There is a certain irony in this story. Those who are physically blind are the ones who see most clearly who Jesus is. The two blind men represent the disciples who recognize Jesus as Messiah and Lord but have not yet fully understood all His teachings. There are two of them, like the sons of Zebedee (20:20-23), but their request is very different from theirs. They do not ask for an important position but instead ask Him to open their eyes so they may understand and accept the path He proposes. The change that occurs in the two blind men is the exact change that must happen in the disciples who approach Jesus in faith. Their encounter with Jesus opens their eyes, giving them new light to understand and follow the path of discipleship in service and dedication.
21:1-11 Triumphal Entry Into Jerusalem. After instructing his disciples about his destiny and the demands of following him (16:21–20:34), Jesus enters Jerusalem, and the conflict with Jewish authorities intensifies. Jesus begins the final stage of his earthly life here. The authorities and ordinary people have considered his actions, but their reactions differ: the people recognize him as a prophet, while the authorities stay suspicious. The question, “Who is this?” (10) does not express a desire to meet him but rather outright rejection.
21:12-17 He Purifies the Temple. The first thing Jesus does when he enters Jerusalem is to cleanse the Temple. This symbolizes the discrediting of the religious authorities. The trade in the Temple’s central courtyard often led to various abuses. This event marks one of Jesus’ most significant actions. He calls for deep conversion and a return to the covenant of love with God. Questioning the traditional image of God, the Temple, Jerusalem, and the Law was considered blasphemous. Touching the “good name” of the leaders was seen as sacrilegious.
21:18-22 The Barren Fig Tree. For Matthew, this story highlights Jesus’ power; he searched for the fruits of righteousness in the Holy City but found none. As a result, he symbolically announces its downfall and the destruction of the Temple. For the evangelist, this offers an opportunity to teach the community about the importance and power of faith; faith is always necessary for Jesus to perform his signs.
21:23-27 The Authority of Jesus. Jesus’ actions make the chief priests and elders of the people uncomfortable. They ask him about his authority to enter the city, to purify the Temple, to heal the sick, and to teach. Jesus promises to answer them if they publicly state whether John’s baptism is from God or from men. His accusers are forced to respond (“We do not know”), which humiliates them and reaffirms Jesus’ authority (27). Matthew’s readers understand that both John’s and Jesus’ activities come from God.
21:28-32 Parable of the Two Sons. Jesus starts the parable with a question: “What do you think?” (28). At that time and place, people would likely have thought the first son acted correctly because he responded properly to his father. The second son’s refusal was seen as disrespectful. However, Jesus shifts the question: “Which of the two did the will of his father?” (31). What matters is not external appearances but what is inside people; the one who honors God is not necessarily the one who performs outward rituals, but the one who does his will.
21:33-46 Parable of the Wicked Vinedressers. This parable highlights the increasing conflict between Jesus and the leaders of Jerusalem. It became especially significant after the city’s destruction in 70 A.D. Jesus already sensed that his death was near and understood that this conflict was leading to it. The leaders had failed to properly care for the vineyard and prepare it for the Messiah. The heir is killed outside the vineyard, just as Jesus was slain outside Jerusalem. Those Jewish leaders will have no authority over the new People of God because it has passed into the hands of Jesus’ disciples. Both the early Church and our Church today understand that their existence and purpose are connected to faithfulness to Jesus’ mission.
22:1-14 Parable of the Wedding Banquet. The parable has two parts: the guests at the banquet (1-10) and the guest without proper attire (11-14). It shows the relationship between the Lord and the kingdom’s guests. The guests gathered along the streets and squares are people from all over the world. It is no coincidence that, in the original text, it is not “the good and the bad” (v. 10) but “the bad and the good,” without distinction. It emphasizes those without merit. It’s a subtle way of alluding to the complete gratuitousness of God’s love and the fact that “Christ died for us: when we were still helpless and unable to do anything” (Rom 5:6). In the second part (11-14), to enter the kingdom’s banquet, one must live a lifestyle that reflects Jesus’ teachings. Not all guests will be chosen (14). What determines whether guests are chosen is the practice of love and mercy in their lives (25:31-46).
22:15-22 On the Tribute to Caesar. From here to the end of the chapter, we see four questions and four answers that reveal the increasing tension between Jesus and the Jewish authorities. The first question asked by the Pharisees concerns the tribute to Caesar. The question aims to trap Jesus in a difficult situation. Jesus’ response is very clever: if they acknowledge the coin’s legal status (20), they are part of the system and must accept its rules. However, above all human authority, there is God. Jesus avoids the trap they set and raises his teaching to a higher, more universal level. The coin with Caesar’s image belongs to him as tribute, but people, who bear the image of God, belong to their Creator.
22:23-33 On the Resurrection. It is now the Sadducees’ turn, who deny the resurrection and base their argument on the law of levirate marriage, which states that a brother-in-law must marry his brother’s widow if she is childless to produce an heir and preserve his family name (Dt 25:5-10; Rut 4). Their presentation is clearly mocking. Jesus responds straightforwardly. Their approach is flawed because it assumes the afterlife is simply a repetition and extension of this life. The life of the resurrected is a work of God’s power, and it is He who creates the new human condition (cf. 1 Cor 15:35-53). He then quotes a text from the Pentateuch (the only sacred text recognized by the Sadducees) in which God Himself presents and defines Himself (Ex 3:6): the God of Scripture is a living God, the God of life and the living.
22:34-40 On the Most Important Precept. The question is clarified because the Pharisees counted 613 precepts in the Law. It was necessary to know and follow them all. Jesus responds by combining Deuteronomy 6:5 with Leviticus 19:18. For him, the foundation of the relationship with God and with one’s neighbor is loving solidarity. The integration of the two loves, of God and of one’s neighbor, is his core teaching. From a Christian point of view, without love of neighbor, there is no love of God, no true fulfillment of God’s will, nor is that higher justice achieved which the Sermon on the Mount advocates (5:20). Love of neighbor does not replace love of God nor is it the same as it. Still, it is as important as loving God (cf. 1 Jn 4:20).
22:41-46 About the Messiah and David. Now it is Jesus who begins the discussion. The answer to the first question (42) was well-known and simple. However, the second (45) concerns the relationship between the Messiah and the Son of God. It comes from Scripture (Ps 110:1), where David, to whom the Psalms are credited, calls the Messiah “Lord.” David is calling his descendant “Lord,” which is unusual because usually, it is the son who calls his father “Lord,” not the other way around. This shows that the Messiah is more than just a descendant of David. The last sentence shows Jesus’ greater understanding of Scripture. His opponents, who claimed to be very knowledgeable, are silenced, exposing their ignorance (46).
23:1-36 Invective Against the Scribes and Pharisees. Here, the conflict between the Christian community and the Jewish religious authorities reaches its peak. Conditions and genre influence the text: the language likely reflects a time when Christians had already separated from the Jewish community. In contrast, the literary style of “polemic” accounts for obvious exaggerations or oversimplifications when describing the enemy. Religion involves the heart, both vertically in relation to God and horizontally in relation to neighbors. When this does not happen, it can become overwhelming, suffocating, and enslaving.
23:37-39 Lament for Jerusalem. This entire section, set in Jerusalem, now concludes with a lament. These final words of Jesus are mainly directed at the religious leaders of the Holy City, who consistently held an attitude of mistrust and suspicion toward Jesus and therefore did not accept God’s salvation. There are two charges: killing the prophets and rejecting Jesus’ invitation (37). As a result, God will no longer dwell in the Temple (38), and Jesus the Messiah will not appear there until he returns as judge with the full arrival of the kingdom of God.
24:1-14 On the Destruction of the Temple – The Beginning of Sorrows. Chapter 24 of Matthew forms a single unit. It includes the last of Jesus’ five discourses, known as the “eschatological discourse.” It is divided into three sections: a description of future events (24:1-44), a call to vigilance (24:45-25:30), and a parable of judgment (25:31-46). Predicting the exact timing of the end of the world contradicts the Gospel itself and all passages that urge vigilance: the need to stay alert (25:13), to wisely use the talents given (25:14-30), and to assist brothers and sisters in need (25:31-46). While the Gospel looks to the future, it aims to inspire us to be more committed in the present moment.
24:15-28 The Great Tribulation. Using apocalyptic language, Matthew describes a time before the end of the world, but his imagery is closer to the destruction of Jerusalem. His main goal is to encourage the disciples to learn from that devastation and avoid making premature claims about the coming of the Son of Man. The cosmic upheavals with such vivid images are meant to show that the final judgment can come suddenly and unexpectedly for each person.
24:29-31 The Parousia. While the events described above are woven into the course of current history, the parousia marks its culmination; it is the ultimate goal. This final and decisive event gives purpose to all of history. Every generation faces the judgment of the Son of Man, and those who endure to the end will achieve ultimate salvation. Christian iconographic tradition has associated the “banner” (the sign) with the cross (30).
24:32-44 The Example of the Fig Tree – About the Day and the Hour. The moment of the final judgment is unknown; it is an intentional ignorance meant to encourage vigilance and should not be mistaken for carelessness in the present. The commentary following the comparison with the fig tree offers a new call to discernment—the attitude that disciples should prioritize as the end approaches. The imminent coming should be seen not just as chronological proximity but as theological closeness. What is shown here and in the following parables is the certainty that the Lord can return at any moment, and this awareness should motivate the community not to become complacent or settle into circumstances but to remain alert for the Lord’s arrival.
24:45-51 Vigilance. The parable of the servants encourages us to stay prepared and alert for the coming of the Lord. It highlights the servant’s attentive attitude, as they are entrusted with leading the Christian community. A responsible servant must be vigilant and wise. It also shows that the reward for the faithful servant of God’s kingdom could be none other than God himself and His cause—a strange reward in a society built on power and legalism.
25:1-13 Parable of the Ten Young Women. This parable, unique to Matthew, describes the situation of those who live between the Lord’s resurrection and his parousia. The kingdom is compared to a solemn wedding celebration. The central message is the importance of being prepared. The foolish young women represent those in the community who lack genuine commitment and are therefore unprepared. “Therefore, stay awake” (13) is a warning to remain constantly faithful and committed to living Jesus’s teachings.
25:14-30 Parable of the Talents. This parable also emphasizes the need for diligence and faithfulness as God’s judgment unfolds. From the context, it is clear that the central point of tension in the parable is in the scene of accountability, especially regarding the overly cautious servant’s behavior. Jesus condemns the inconsistency of those who hear the message of the kingdom and then retreat into empty security. The church community must remain alert to prevent complacency and routine.
25:31-46 The Judgment of the Nations. This discourse is not meant to describe the final events but to prepare us for the ultimate test. It also highlights the vital role of Jesus, the Son of Man. Those who are welcomed into the kingdom are those who show merciful love to their neighbors. The six ways of demonstrating love for one’s neighbor are found in the Old Testament (Is 58:7; Job 22:6f), but here they embody the core principle of love.
26:1-5 Plot to Kill Jesus. Matthew introduces readers to the Passion drama by describing three scenes that show the different attitudes of the characters around Jesus: his enemies, Judas, his disciples, and a woman.
The speeches are finished. The moment of passion has come. Still, Jesus remains in control: he approaches it willingly and with full awareness. The Son does not know the exact hour of the end of the world (24:36), but he knows that with Passover, his time is near, and he makes this clear to his disciples.
26:6-13 Anointing at Bethany. The perfume on Jesus’ head is not an anointing (cf. 1 Sam 10:1; 2 Kgs 9:6), but a grand and public act of respect. The disciples think it is a waste (19:21), but Jesus corrects them: First, it shows affection for him, “with me” (10). The referenced passage (Dt 15:1-11) states that, because of some people’s selfishness, there will be poverty in Israel. At the same time, the woman displays the generosity of love (6:22f). Second, the act foreshadows the anointing of the tomb. As such, Jesus accepts it while alive, even though he knows his death is near. Third, the act will always carry an ecclesial significance: its memory will serve as an example (Prov 22:9).
26:14-16 Judas’ Betrayal. This may be the most troubling event described in the Gospels. It is hard to believe that Jesus was betrayed by someone close to him. Early Christians recognized this challenge and looked to the Scriptures to show that even in such a terrible act, God’s plan was still unfolding. Judas Iscariot’s reasons for betraying Jesus could have been a love of money, ambition, envy, or, more likely, disappointment.
26:17-30 Preparation of the Passover Meal – Announcement of the Betrayal – Institution of the Eucharist. In Matthew’s account of the Passion, Jesus stays in control throughout and sets the pace. Jesus repeats the gestures of the Jewish Passover celebration, like breaking bread and passing the cup. However, he gives them new meaning through his words, which refer not to the Exodus event but to his own death: the bread broken and given is his body, and the wine is his blood shed for all. Jesus presents himself as the new Passover lamb through whom a new covenant will be established.
26:31-35 He Announces the Abandonment of His Disciples. This is the second tragic announcement in which the disciples fail the great test (cf. 6:13) and scatter like sheep; however, their fall will not be final, for the shepherd will gather them again, already risen, in Galilee.
Matthew repeatedly indicates that Jesus is “with his disciples” (26:18, 20, 23, 29, 38, 40, 51). However, the disciples are not truly with Jesus. Judas will betray him to his enemies; Peter, James, and John will be unable to stay awake and watch with him even for an hour; those who had previously claimed their faith in him will abandon him and run away; Peter himself, who made a strong confession of loyalty (33-35), will deny him three times.
26:36-46 Prayer in the Garden. Matthew reveals something about Jesus’ intimate spirituality: his sadness, the anguish he feels in the face of imminent death, his filial obedience to the Father’s will. In a word, the true humanity of the Son of God. Only the cry of abandonment on the cross will have a similar level of drama (27:46). During the struggle, complete and trusting surrender to the Father’s will prevails. Two petitions from the Lord’s Prayer echo here: “Thy will be done” and “Lead us not into temptation.” Jesus’ prayer serves as the model prayer for every believer in extreme situations where the meaning of life is lost and faith is challenged amid God’s silence.
26:47-56 Arrest of Jesus. Jesus controls the situation, like the Servant of the Lord (Is 42:3f). He suppresses the violence, even the defensive violence, of one of his own; he accepts the traitor’s kiss; he condemns the unjustified violence of the mob without resisting. He is not a dangerous bandit, but a public and peaceful teacher. He could summon greater forces, but his strength lies in accepting the Father’s plan: this is how it is announced in Scripture, and this is how it must happen. Jesus urges his disciples not to resort to violence, even to defend a just cause. He has chosen the way of love and mercy, which breaks the endless cycle of violence. This teaching is compelling because it is spoken at the very moment when Jesus himself is the victim of violence.
26:57-68 Jesus Before the Council. Jesus’ trial before the Council proceeds smoothly and logically. Ultimately, the goal is to justify Jesus’ death, which has already been planned. The main issue is Jesus’ transcendent messianism, not the political messianism some expect, nor the simple messianism of a king from David’s line. Instead, it involves someone who has a throne at God’s right hand (Ps 110:1) and receives ultimate, universal authority from the Most High (Dn 7:13). If Jesus claims such a title without basis, he is blasphemous and deserves death. But if he truly holds it, then he is the one who judges when he is judged.
26:69-75 Peter’s Denials. The four Gospels openly recount Peter’s sin and repentance. They clearly view it as sorrow for Jesus and a lesson for the Church. The denial described here sharply contrasts with Jesus’ testimony. The apostle denies out of fear, not arrogance, and quickly repents. Peter, like the Church, is called and forgiven. What defines a Christian is “being with Jesus” (69). This dignity is lost when he is ignored and when he is denied recognition (72), but it is regained by remembering Jesus’ word, which is stronger than any human oath. The primary temptation—the only one worth mentioning—is to abandon the path of following Jesus. Peter weeps bitterly, and his tears reflect the grief of all the wavering disciples who deny Jesus during times of trial.
27:1-2 Brought Before Pilate. It was within Roman jurisdiction to decide on an execution, which is why the Jewish authorities brought Jesus to Pilate. Pilate represents Rome’s military authority in the region.
27:3-10 Death of Judas. Before recounting Jesus’ trial before Pilate, Matthew shifts to describe Judas’s tragic end. The phrase “seeing that they had condemned him” (3) shows that Judas had anxiously followed the proceedings. He possibly did not expect Jesus to be sentenced to death, and the gravity of his betrayal became clear when he learned of the Sanhedrin’s verdict. Before dying, Judas states his testimony to Jesus’ innocence. He admits his sin but despairs of forgiveness.
27:11-26 Jesus Before Pilate – Jesus’ Condemnation. After the interruption of the previous episode, the trial before Pilate continues until its tragic end. Matthew continues to add testimonies about Jesus’ innocence: Pilate’s resistance and maneuvering, his ostentatious statement, and his wife’s dream. Similarly, he shifts some blame onto the Jewish authorities and “the crowd” gathered there (20). In the final plea, he calls them “the people” (25); this broadening of responsibility seems to reflect the complete break between Judaism and Christianity and the official exclusion of Christians by the Jewish authorities. What this shows is that, in Jesus—the righteous one, the Messiah—God’s will is fulfilled. The rejection of his people is part of God’s mysterious plan.
27:27-31 Mockery by the Soldiers. The reason for their mockery is the accusation that the chief priests made against Jesus. It is a false charge, but it will lead to his condemnation. The episode is told with a certain irony (see 26:67f). Such is the unsettling nature of Jesus’ life, the kingdom, and the God he preached and trusted. The readers of the Gospel see Jesus as King, but they understand that he is not of this world. Watching these brutal acts draws them deeper into the mystery of why Jesus was misunderstood and rejected. It is at the moment of greatest shame that the mystery of Jesus, who came to shed his blood for all, is revealed.
27:32-56 Crucifixion and Death of Jesus. This marks the climax of the passion narrative, consisting of seven distinct scenes.
1. Darkness (45). Evocation of Amos’s prophecy (Am 8:9f). The early Christians reread this passage as a prophetic prediction of the Son of God’s death.
2. Jesus’ prayer (46). Jesus feels God’s abandonment (Ps 22), but remains faithful until the end.
3. The evocation of Elijah (47-49). In the Aramaic word “Eli” (“My God”), some believe (or pretend) to hear the name of Elijah, who was considered the precursor of the triumphant coming of the Messiah.
4. The death of Jesus (50). The most significant moment in the entire Gospel is described with the utmost brevity.
5. Cosmic phenomena (51-53). The tearing of the veil signals that the Temple has lost its sacred significance and that the old order has ended. Jesus’ death not only destroys the old structures but also ushers in new ones. God is no longer to be sought in a temple built by human hands but in Jesus, who is truly God-with-us, the real Temple of God.
6. The faith of the pagans (54). Through the soldiers’ confession, Matthew demonstrates the revelatory power of Jesus’ death. The Jews reject him; the pagans confess him. The Messiah becomes the hope of the nations.
7. The women (55f). The news about the women acts as a bridge to the resurrection stories. Their presence until the end contrasts with the disciples’ cowardly absence. From the joyful beginning in Galilee to the painful conclusion, they have accompanied and served Him—another lesson for the community.
27:57-66 Burial of Jesus – Guarding the Tomb. Burial was an important custom among the Israelites. Being denied a proper burial was seen as a disgrace. Two of the women mentioned earlier attend the burial as witnesses. The rest of the story’s statements are made with the final event in mind: the resurrection (62ff). They had to guard against later accusations that would deny the resurrection, so the Gospel seeks to explain the origin of the rumor of the body’s theft and to prove it false.
28:1-15 Resurrection of Jesus – He Appears to the Women – Report of the Guards. While the three synoptic gospels follow similar paths in the passion story, they differ noticeably in their resurrection accounts. None of them attempts to describe the exact moment or manner of the resurrection, as it goes beyond sensory experience. Instead, they affirm the event confidently and support it with various accounts. The main elements of these stories include identifying the apparition with the historical Jesus, His physicality, His specific appearance, His interaction with the disciples, and the personalities of the witnesses. For Christians, the resurrection is the cornerstone of faith. Paul states that if Christ has not been raised, then our faith is meaningless (1 Cor 15:14,17).
28:16-20 Appearance to the Eleven – Mission of the Disciples. To conclude, Matthew creates a powerful scene. In just five verses, he summarizes the core of his Christology and ecclesiology. The Gospel ends as it began. At the start, we are told the name Immanuel—God with us—in the history of the chosen people (Is 7:14). Now, we are assured that Isaiah’s prophecy has become a lasting reality: “I will be with you always” (20). The mission of the disciples is as broad as the world and as enduring as the passage of time until the end of history. From this point on, the Christian community is the memory of the crucified and risen Lord, despite the scandal his infamous death on the cross caused for the Jewish people. It is also a community called to witness: they must testify to the crucified and risen Lord. Only through this concrete following can the community understand the meaning of the mission and the person of Jesus.
The Church of Jesus is fundamentally a missionary community. The words of the risen Lord, “go” (19), “set out on your journey,” encourage it to continually reach beyond itself, beyond its internal problems and concerns, to open up to a new horizon: that of every person who does not know the joy of feeling like a son or daughter of God and brothers and sisters to one another. In this mission, they can rely on the constant presence of Jesus, who will always be with them: “I am with you always, until the end of the age” (20).