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The Coming of the Son of Man[a]

The Ministry in Judea and Jerusalem

Chapter 19

Marriage and Celibacy.[b] When Jesus had finished this discourse, he left Galilee and came into the region of Judea beyond the Jordan. Large crowds followed him, and he healed them there.

Some Pharisees came forward and tested him by asking, “Is it lawful for a man to divorce his wife for any reason whatsoever?” He replied, “Have you not read that from the beginning the Creator ‘made them male and female’ and said: ‘That is why a man leaves his father and mother and is joined to his wife, and the two become one flesh’? And so they are no longer two but one flesh. Therefore, what God has joined together, let no one separate.”

They said to him, “Why then did Moses command that a man give his wife a certificate of divorce and send her away?” He replied, “It was because you were so hard-hearted that Moses allowed you to divorce your wives, but it was not like this from the beginning. Now I say to you: if a man divorces his wife for any reason except if the marriage was unlawful and marries another, he commits adultery.”

10 His disciples said to him, “If that is the situation between a husband and wife, it is better not to marry.” 11 He replied, “Not everyone can accept this teaching, but only those to whom it has been given. 12 For there are eunuchs who have been made so from birth and eunuchs who were made so by others, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. Let those accept this who can do so.”[c]

13 Jesus Receives Little Children.[d] Then people brought children to him so that he might lay his hands on them and pray. The disciples rebuked them, 14 but Jesus said, “Let the little children come to me, and do not hinder them. For it is to such as these that the kingdom of heaven belongs.” 15 And after he had laid his hands on them he proceeded on his way.

16 The Rich Young Man.[e] Then a man came forward and asked him, “Teacher, what good thing must I do to achieve eternal life?” 17 He said to him, “Why do you ask me about what is good? There is only one who is good. But if you wish to enter into life, keep the commandments.” 18 He said, “Which ones?” And Jesus answered, “You shall not kill. You shall not commit adultery. You shall not steal. You shall not bear false witness. 19 Honor your father and your mother. Love your neighbor as yourself.”

20 The young man said to him, “I have observed all these. Is there anything more I must do?” 21 Jesus replied, “If you wish to be perfect, go, sell your possessions, and give the money to the poor, and you will have treasure in heaven. Then come, follow me.” 22 When the young man heard this, he went away grieving, for he possessed great wealth.

23 Then Jesus said to his disciples, “Amen, I say to you, it will be difficult for a rich man to enter the kingdom of heaven. 24 Again I tell you, it is easier for a camel to pass through the eye of a needle than for someone who is rich to enter the kingdom of heaven.” 25 When the disciples heard this, they were astonished, and they asked, “Who then can be saved?” 26 Jesus looked at them and said, “For men this is impossible, but for God all things are possible.”

27 Reward for Following Jesus.[f] Then Peter said in reply, “We have given up everything to follow you. What then will there be for us?” 28 Jesus replied, “Amen, I say to you, at the renewal of all things, when the Son of Man is seated on his glorious throne, you who have followed me will yourselves sit on twelve thrones, judging the twelve tribes of Israel. 29 And everyone who has left houses or brothers or sisters or father or mother or children or lands for the sake of my name will receive a hundred times more and will inherit eternal life. 30 But many who are first will be last, and the last will be first.

Chapter 20

The Parable of the Workers in the Vineyard.[g] “The kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard. After agreeing with the laborers for a denarius[h] a day, he sent them into his vineyard. Going out about nine o’clock,[i] he saw some others standing idle in the marketplace. He said to them, ‘You also go into my vineyard and I will give you what is just.’ When he went out again around noon and at three in the afternoon,[j] he did the same. Then, about five o’clock,[k] he went out and found others standing around, and he said to them, ‘Why have you been standing here idle all day?’ They answered, ‘Because no one has hired us.’ He said to them, ‘You too go into my vineyard.’

“When evening came, the owner of the vineyard said to his foreman, ‘Summon the workers and give them their pay, beginning with those who came last and ending with the first.’ When those who had started to labor at five o’clock came, each of them received a denarius. 10 Therefore, those who had come first thought that they would receive more, but they were paid a denarius, the same as the others. 11 And when they received it, they began to grumble against the landowner, 12 saying, ‘These men who were hired last worked only one hour, and yet you have rewarded them on the same level with us who have borne the greatest portion of the work and the heat of the day.’

13 “The owner replied to one of them, ‘Friend, I am not treating you unfairly. Did you not agree with me to work for a denarius? 14 Take your pay and leave. I have chosen to pay the latecomers the same as I pay you. 15 Am I not free to do as I wish with my own money? Or are you envious because I am generous?’ 16 Thus, the last will be first and the first will be last.”

17 Jesus Predicts His Passion a Third Time.[l] As Jesus was going up to Jerusalem, he took the twelve disciples aside by themselves and said to them, 18 “Behold, we are now going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death. 19 Then they will hand him over to the Gentiles to be mocked and scourged and crucified, and on the third day he will be raised to life.”

20 The Son of Man Has Come To Serve.[m] Then the mother of the sons of Zebedee came to Jesus with her sons and made a request of him after kneeling before him. 21 “What do you wish?” he asked her. She said to him, “Promise that these two sons of mine may sit, one at your right hand and the other at your left, in your kingdom.” 22 Jesus said in reply, “You do not know what you are asking. Can you drink the cup[n] I am going to drink?” They said to him, “We can.”

23 He then said to them, “You shall indeed drink my cup, but to sit at my right hand and at my left is not in my power to grant. Those places belong to those for whom they have been prepared by my Father.”

24 When the other ten disciples heard this, they were indignant at the two brothers. 25 But Jesus called them over and said, “You know that the rulers of the Gentiles lord it over them, and their great ones make their authority over them felt. 26 This must not be so with you. Instead, whoever wishes to be great among you must be your servant, 27 and whoever wishes to be first among you must be your servant. 28 In the same way, the Son of Man did not come to be served but rather to serve and to give his life as a ransom for many.”[o]

29 Two Blind Men Receive Sight.[p] As they were leaving Jericho, a large crowd followed Jesus. 30 Two blind men were sitting by the roadside, and when they learned that Jesus was passing by, they shouted, “Lord, Son of David, take pity on us.” 31 The crowd rebuked them and told them to be silent, but they only shouted even more loudly, “Lord, Son of David, take pity on us.”

32 Jesus stopped and called them, saying, “What do you want me to do for you?” 33 They said to him, “Lord, grant that our eyes may be opened.” 34 Jesus, moved with compassion, touched their eyes. Immediately, they received their sight and followed him.

Encounters at Jerusalem

Chapter 21

The Entry into Jerusalem.[q] When they drew near Jerusalem and had reached Bethphage on the Mount of Olives, Jesus sent off two disciples, saying to them, “Go to the village directly ahead of you, and as soon as you enter you will find a tethered donkey and a colt with her. Untie them and bring them to me. If anyone says anything to you, tell them, ‘The Lord needs them.’ Then he will let you have them at once.” This was to fulfill what had been spoken by the prophet:

“Say to the daughter of Zion:[r]
    ‘Behold, your king is coming to you,
humble and riding on a donkey,
    and on a colt, the foal of a donkey.’ ”

The disciples went off and did as Jesus had instructed them. They brought the donkey and the colt, and laid their cloaks on their backs, and he sat on them.[s] A very large crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road. The crowds that preceded him and those that followed kept shouting:

“Hosanna to the Son of David!
    Blessed is he who comes in the name of the Lord![t]
    Hosanna in the highest!”

10 And when he entered Jerusalem, the whole city was filled with excitement. “Who is this?” the people asked, 11 and the crowds replied, “This is the prophet Jesus from Nazareth in Galilee.”

12 Jesus Cleanses the Temple.[u] Then Jesus entered the temple and drove out all those whom he found buying and selling there. He overturned the tables of the money changers and the seats of those who were selling doves. 13 He said to them, “It is written:

‘My house shall be called a house of prayer,’
    but you are making it a den of thieves.”[v]

14 The blind and the crippled came to him in the temple, and he cured them. 15 But when the chief priests and the scribes witnessed the wonderful things he was performing and heard the children crying out in the temple area, “Hosanna to the Son of David,” they became infuriated 16 and said to him, “Do you hear what they are saying?” Jesus replied, “Yes. Have you never read the text:

‘Out of the mouths of infants and babies who are nursing
    you have received fitting praise’?”

17 Then he left them and went out of the city to Bethany, where he spent the night.

18 The Lesson of the Withered Fig Tree.[w] Early the next morning, as he was returning to the city, he was hungry. 19 Noticing a fig tree by the side of the road, he went over to it but found nothing on its branches except leaves. Then he said to it, “May you never give forth fruit again!” And instantly the fig tree withered away.

20 When the disciples witnessed this, they were stunned, and they asked, “How could that fig tree wither away in an instant?” 21 Jesus answered them, “Amen, I say to you, if you have faith and do not doubt, not only will you do what has been done to this fig tree, but even if you say to this mountain, ‘Be lifted up and thrown into the sea,’ it will be accomplished. 22 Whatever you ask for in faith-filled prayer, you will receive.”

23 The Authority of Jesus Questioned.[x] When he entered the temple and began to teach, the chief priests and the elders of the people approached him and asked, “By what authority are you doing these things? And who gave you this authority?” 24 Jesus said to them in reply, “I will also ask you one question. If you give me an answer, then I will tell you by what authority I do these things. 25 Where did John’s baptism originate? From heaven or from men?”

They argued among themselves, “If we say: ‘From heaven,’ he will say to us, ‘Then why did you not believe him?’ 26 But if we say, ‘From men,’ we are afraid of the people, for they all regard John as a prophet.”

27 Therefore, they answered Jesus, “We do not know.” And Jesus said to them, “Then neither shall I tell you by what authority I do these things.[y]

28 The Parable of the Two Sons.[z]“What is your opinion about this? A man had two sons. He went to the first and said, ‘My son, go and work in the vineyard today.’ 29 He answered, ‘I will not,’ but later he had a change of heart and went. 30 The father then gave the same instruction to the second son, who answered, ‘Of course I will,’ but then did not go. 31 Which of the two complied with his father’s instruction?” They responded, “The first.”

Then Jesus said to them, “Amen, I say to you, tax collectors and prostitutes are entering the kingdom of God ahead of you. 32 For John came to show you the path of righteousness, but you did not believe him, whereas the tax collectors and the prostitutes did. Yet even after you realized that, you still refused to change your minds and believe in him.

33 The Parable of the Tenants.[aa]“Listen to another parable. There was a landowner who planted a vineyard, fenced it in on all sides, dug a winepress in it, and built a watchtower. Then he leased it to tenants and went off on a journey.

34 “When the time for harvest approached, he sent his servants to the tenants to collect his share of the produce. 35 But the tenants seized his servants and beat one of them, killed another, and stoned a third. 36 Again, he sent more servants, but they treated them in the same manner.

37 “Finally, he sent his son to them, thinking, ‘They will respect my son.’ 38 But when the tenants saw the son, they said to one another, ‘This is the heir. Come, let us kill him and get his inheritance.’ 39 And so they seized him, threw him out of the vineyard, and killed him.

40 “Now what do you think the owner of the vineyard will do to those tenants when he comes?” 41 They said to him, “He will kill those evil men, and then he will lease his vineyard to other tenants who will give him the produce at the harvest.”

42 Jesus then said to them, “Have you never read in the Scriptures:

‘The stone that the builders rejected
    has become the cornerstone;
by the Lord has this been done,
    and it is wonderful in our eyes’?

43 Therefore, I tell you, the kingdom of God will be taken away from you and given to a people that will produce fruit in abundance. [ 44 The one who falls on this stone will be broken into pieces, and the one on whom it falls will be crushed.]”[ab]

45 When the chief priests and the Pharisees heard his parables, they realized that he was speaking about them. 46 They wanted to arrest him, but they were afraid of the crowds, who regarded him as a prophet.

Chapter 22

The Parable of the Wedding Banquet.[ac] Jesus spoke to them again in parables, saying, “The kingdom of heaven may be compared to a king who gave a wedding banquet for his son. He sent forth his servants to summon those who had been invited to the banquet, but they refused to come. Then he sent other servants, saying, ‘Tell those who have been invited, “Behold, my banquet has been prepared, my oxen and my fattened cattle have been slaughtered, and everything is ready. Come to the wedding banquet.” ’

“But they ignored his invitation. One went off to his farm, another to his business, while the rest seized his servants, mistreated them, and killed them.

“The king was enraged, and he sent forth his troops who destroyed those murderers and burned their city to the ground. Then he said to his servants, ‘The wedding banquet is ready, but those who were invited were not worthy of that honor. Go forth, therefore, to the main roads and invite everyone you can find to the wedding banquet.’ 10 The servants went forth into the streets and gathered together everyone they could find, good and bad alike. And so the wedding hall was filled with guests.

11 [ad]“But when the king came in to greet the guests, he noticed one man who was not properly dressed for a wedding. 12 ‘My friend,’ he said to him, ‘how did you gain entrance here without a wedding garment?’ The man was speechless. 13 Then the king said to the attendants, ‘Bind his hands and feet and cast him outside into the darkness, where there will be weeping and gnashing of teeth.’ 14 For many are called, but few are chosen.”[ae]

15 God or Caesar.[af] Then the Pharisees went off and made plans to trap him in what he said. 16 They sent some of their disciples to him, along with the Herodians,[ag] and said, “Teacher, we know that you are truthful and that you teach the way of God in accordance with the truth. Nor are you concerned with anyone’s opinion for you do not care about people’s opinions. 17 Tell us then what you think about this: Is it lawful or not for us to pay taxes to Caesar?”

18 Jesus was aware of their malicious intent, and he said, “You hypocrites! Why are you trying to trap me? 19 Show me the coin that is used for paying the tax.” When they brought him a denarius,[ah] 20 he asked them, “Whose image is this, and whose inscription?” 21 They replied, “Caesar’s.” On hearing this, he said to them, “Give to Caesar what is due to Caesar, and to God what is due to God.”[ai] 22 Stunned on hearing this reply, they went away and left him alone.

23 Marriage and the Resurrection.[aj] On that same day, the Sadducees, who assert that there is no resurrection, approached him and posed this question, 24 “Teacher, Moses said that if a man dies without having children, his brother[ak] is to marry his brother’s wife and raise up children for his brother. 25 Now there were seven brothers who belonged to our group. The first one married and died without issue, and therefore left his wife to his brother. 26 The same result occurred with the second brother and the third, right down to the seventh. 27 Finally, the woman herself died. 28 Now at the resurrection, whose wife of the seven will she be, inasmuch as all of them had her?”

29 Jesus answered them, “You are in error, for you do not understand the Scriptures or the power of God. 30 At the resurrection they will neither marry nor be given in marriage. They are like the angels in heaven.

31 “And in regard to the resurrection of the dead, have you not read what God himself said to you: 32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? He is not the God of the dead but of the living.”

33 When the crowds heard this, they were astonished at his teaching.

34 The Greatest Commandment.[al] When the Pharisees learned that he had silenced the Sadducees, they gathered together, 35 and, to test him, one of them, a lawyer, asked this question, 36 “Teacher, which is the greatest commandment in the Law?”

37 Jesus said to him, “ ‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ 38 This is the greatest and the first commandment. 39 The second is like it: ‘You shall love your neighbor as yourself.’ 40 Everything in the Law and the Prophets depends on these two commandments.”

41 Jesus Is Lord.[am] While the Pharisees were assembled together, Jesus asked them this question, 42 “What is your opinion about the Christ? Whose son is he?” They replied, “He is the son of David.” 43 He responded, “How is it then that David, under the inspiration of the Spirit, calls him ‘Lord,’ saying:

44 ‘The Lord said to my Lord,
“Sit at my right hand
    until I put your enemies under your feet” ’?

45 If David calls him ‘Lord,’ how can he be his son?” 46 No one was able to give him an answer, and from that day onward no one dared to ask him any further questions.

Chapter 23

Portrait of the Scribes and Pharisees.[an] Then Jesus addressed the crowds and his disciples: “The scribes and the Pharisees sit on Moses’ seat. Therefore, be careful to do whatever they tell you, but do not follow their example, for they do not practice what they preach. They tie up heavy burdens that are difficult to bear and lay them on the shoulders of others, but they will not lift a finger to be of assistance.

“Everything they do is meant to attract the attention of others. They widen their phylacteries[ao] and lengthen their tassels. They love to have places of honor at banquets and the best seats in synagogues, and to be greeted with respect in the marketplaces and to be addressed as ‘Rabbi.’

Do Not Be Called Teacher.[ap] “But do not allow yourselves to be called ‘Rabbi,’ for you have only one Master, and you are all brethren. Call no one on earth your father, for you have but one Father, and he is in heaven. 10 You must not be called ‘teacher,’ for you have only one Teacher, the Christ. 11 The greatest among you must be your servant. 12 All those who exalt themselves will be humbled, and all those who humble themselves will be exalted.

13 Woe to You, Teachers of the Law.[aq]“Woe to you, scribes and Pharisees, you hypocrites! You shut the entrance to the kingdom of heaven in people’s faces. You yourselves do not enter, nor do you allow others to enter.

[14 “Woe to you, scribes and Pharisees, you hypocrites! For you devour the houses of widows, while for the sake of appearance you recite lengthy prayers. As a result, you will receive the severest possible condemnation.][ar]

15 “Woe to you, scribes and Pharisees, you hypocrites! You journey over sea and land to make a single convert,[as] and then you make that convert twice as worthy of Gehenna as you are.

16 [at]“Woe to you, blind guides! You say, ‘If someone swears by the temple, that is not binding, but if someone swears by the gold of the temple, he is bound by his oath.’ 17 You blind fools! Which is greater: the gold, or the temple that makes the gold sacred?

18 “And you say, ‘If someone swears by the altar, that is not binding, but if someone swears by the offering that lies on the altar, he is bound by his oath.’ 19 You blind fools! Which is of greater value—the offering, or the altar that makes the offering sacred?

20 “The one who swears by the altar swears both by it and by everything that lies upon it. 21 The one who swears by the temple swears both by it and by the one who dwells within it. 22 And the one who swears by heaven swears both by the throne of God and by the One who is seated upon it.

23 [au]“Woe to you, scribes and Pharisees, you hypocrites! You pay tithes of mint and dill and cumin, but you have neglected the more important aspects of the Law: justice, mercy, and faithfulness. You should have practiced these without neglecting the others. 24 You blind guides! You strain out a gnat and then swallow a camel!

25 “Woe to you, scribes and Pharisees, you hypocrites! You cleanse the outside of a cup and dish, but you leave the inside full of greed and self-indulgence. 26 Blind Pharisee! First cleanse the inside of the cup and dish so that the outside may also be clean.

27 “Woe to you, scribes and Pharisees, you hypocrites! You are like whitewashed tombs[av] that look beautiful on the outside, but inside they are full of the bones of the dead and of all kinds of decay. 28 In the same way, on the outside you appear to be righteous, but inside you are full of hypocrisy and wickedness.

29 The Judgment of God Has Already Come on This Generation.[aw]“Woe to you, scribes and Pharisees, you hypocrites! You build the tombs of the Prophets and adorn the graves of the righteous, 30 and you say, ‘If we had lived in the time of our ancestors, we never would have collaborated with them in shedding the blood of the Prophets.’ 31 Thus, you acknowledge that you are the descendants of those who murdered the Prophets. 32 Go and complete the work that your ancestors began.

33 “You snakes! You brood of vipers! How can you escape being condemned to Gehenna? 34 Behold, therefore, I am sending you prophets and wise men and teachers. Some of them you will kill and crucify, and some of them you will scourge in your synagogues and pursue from town to town. 35 As a result, upon you will fall the guilt of all the innocent blood that has been shed upon the earth, from the blood of the righteous Abel to the blood of Zechariah son of Barachiah, whom you murdered between the sanctuary and the altar. 36 Amen, I say to you, the guilt for all this will fall upon this generation.

37 The Lament over Jerusalem.[ax]“Jerusalem, Jerusalem, you murder the Prophets and stone the messengers sent to you! How often have I longed to gather your children together as a hen gathers her chicks under her wings, but you would not allow it! 38 Behold, your house has been abandoned and left desolate. 39 I tell you, you will not see me again until you say: ‘Blessed is he who comes in the name of the Lord.’ ”

Instructions for the Coming of the Kingdom[ay]

Chapter 24

The Time of the End[az]

Jesus Announces the Destruction of the Temple.[ba] As Jesus left the temple and was walking away, his disciples came up to him to call his attention to the buildings of the temple. He thereupon said to them, “Do you see all these? Amen, I say to you, not one stone here will be left upon another; every one will be thrown down.”

The End Has Not Yet Come.[bb] As he was sitting on the Mount of Olives, the disciples approached and spoke to him when they were alone. “Tell us,” they said, “when will this happen, and what will be the sign of your coming and of the end of the age?”

Jesus answered them, “Take care that no one deceives you. For many will come in my name, saying, ‘I am the Christ,’ and they will lead many astray. You will hear of wars and rumors of wars. Do not be alarmed, for those things are bound to happen, but the end is still to come. For nation will rise against nation and kingdom against kingdom, and there will be famines and earthquakes in various places. All these are only the beginning of the labor pains.

“Then you will be handed over to be tortured and put to death, and you will be hated by all nations because of my name. 10 At that time, many will fall away from the faith; they will betray and hate one another. 11 Many false prophets will appear and lead many astray, 12 and with the increase of lawlessness, the love of many will grow cold. 13 But whoever endures to the end will be saved. 14 And the good news of the kingdom will be proclaimed throughout the entire world as a testimony offered to all the nations. And then the end will come.

15 The Great Trial.[bc]“Therefore, when you see the abomination of desolation, about which the prophet Daniel spoke, standing in the Holy Place (let the reader understand), 16 then those who are in Judea must flee to the mountains, 17 the one who is standing on the roof must not come down to collect what is in his house, 18 and someone who is in the field must not turn back to retrieve his coat.

19 “Woe to those who are pregnant and to those who are nursing infants in those days! 20 Pray that you will not have to take flight in the winter or on a Sabbath. 21 For at that time there will be great suffering that has not been equaled since the beginning of the world until now, and will never again be duplicated. 22 And if those days had not been cut short, no one would be saved; but for the sake of the elect they will be shortened.

23 False Messiahs and False Prophets.“Therefore, if anyone says to you, ‘Look, here is the Christ,’ or ‘There he is,’ do not believe it. 24 For false christs and false prophets will arise, and they will perform great signs and wonders that are impressive enough to deceive even the elect, if that were possible.

25 “Remember, I have forewarned you about this. 26 So if anyone says to you, ‘Behold, he is in the wilderness,’ do not go out there. If they say, ‘Behold, he is in the inner rooms,’ do not believe it. 27 For just as lightning comes from the east and is visible even in the west, so will the coming of the Son of Man be. 28 Wherever the corpse is, there the vultures will gather.[bd]

29 The Coming of the Son of Man.[be]“Immediately after the distress of those days,

‘the sun will be darkened
    and the moon will not give forth its light;
the stars will fall from the sky
    and the powers of the heavens will be shaken.’

30 “Then the sign of the Son of Man will appear in heaven, and all the peoples of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. 31 And he will send forth his angels with a trumpet blast, and they will gather his elect from the four winds, from one end of the heavens to the other.

Be Vigilant in Expectation of the End[bf]

32 The Parable of the Fig Tree.[bg]“Learn this lesson from the fig tree. As soon as its twigs become tender and its leaves begin to sprout, you know that summer is near. 33 In the same way, when you see all these things take place, know that he is near, at the very gates. 34 Amen, I say to you, this generation will not pass away until all these things have taken place. 35 Heaven and earth will pass away, but my words will never pass away.

36 The Day and Hour Unknown.[bh]“As for the exact day and hour, no one knows, neither the angels in heaven, nor the Son, but only the Father. 37 For as it was in the days of Noah, so will it be at the coming of the Son of Man. 38 In the days before the flood, people were eating and drinking, marrying and being given in marriage, up to the day that Noah entered the ark. 39 They knew nothing about what would happen until the flood came and swept them all away.

“That is how it will be at the coming of the Son of Man. 40 Two men will be out in the field; one will be taken and the other will be left. 41 Two women will be grinding at the mill; one will be taken and the other will be left. 42 Therefore, keep watch, for you do not know the day when your Lord is coming.

43 The Parable of the Owner of the House.[bi]“But keep this in mind: if the owner of the house had known at what time of night the thief was coming, he would have stayed awake and not allowed his house to be broken into. 44 Therefore, you must also be prepared, because the Son of Man will come at an hour when you do not expect him.

45 The Parable of the Faithful Servant.[bj]“Who, then, is the faithful and wise servant whom his master has put in charge of his household to give its members their food at the proper time? 46 Blessed is that servant if his master finds him doing so when he returns home. 47 Amen, I say to you, he will put him in charge of all his property.

48 “But if that servant is wicked and says to himself, ‘My master is detained,’ 49 and he proceeds to beat his fellow servants and eats and drinks with drunkards, 50 the master of that servant will return on a day when he does not expect him and at an hour he does not know. 51 He will punish him and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.

Chapter 25

The Parable of the Ten Virgins.[bk] “Then[bl] the kingdom of heaven will be like ten virgins who took their lamps and went forth to meet the bridegroom. Five of them were foolish and five were wise. When the foolish ones took their lamps, they neglected to take any oil with them, whereas those who were wise took flasks of oil with their lamps. Since the bridegroom was delayed in coming, they all became drowsy and fell asleep.

“At midnight, a shout was raised: ‘Behold, the bridegroom! Come out to meet him!’ Then all the virgins got up and trimmed their lamps. The foolish ones said to the wise, ‘Give us some of your oil, for our lamps are going out.’ The wise ones replied, ‘No, for there may not be enough for both us and you. You had better go to the merchants and buy some.’

10 “While they went off to purchase it, the bridegroom arrived, and those who were ready went in with him to the wedding banquet. Then the door was locked. 11 Afterward, the other virgins returned, and they cried out, ‘Lord! Lord! Open the door for us!’ 12 But he replied,‘Amen, I say to you, I do not know you.’ 13 Therefore, stay awake, for you know neither the day nor the hour.

14 The Parable of the Talents.[bm]“Again, the kingdom of heaven will be like a man going on a journey who summoned his servants and entrusted his property to them. 15 To one he gave five talents,[bn] to another two talents, to a third one talent—to each according to his ability. Then he set forth on his journey.

16 “The servant who had received the five talents promptly went to invest them and gained five more. 17 In the same manner, the servant who had received the two talents gained two more. 18 But the servant who had received the one talent went off and dug a hole in the ground and hid his master’s money.

19 “After a long period of time, the master of those servants returned and settled accounts with them. 20 The one who had received the five talents came forward, bringing an additional five. ‘Master,’ he said, ‘you gave me five talents. Behold, I have gained five more.’ 21 His master said to him,‘Well done, good and faithful servant. Since you have been faithful in small matters, I will give you much greater responsibilities. Come and share your master’s joy.’

22 “Next, the one who had received the two talents also came forward and said, ‘Master, you gave me two talents. Behold, I have gained two more.’ 23 His master said to him, ‘Well done, good and faithful servant. Since you have been faithful in small matters, I will give you much greater responsibilities. Come and share your master’s joy.’

24 “Then the one who had received the one talent came forward and said, ‘Master, I knew that you were a hard man, reaping where you did not sow, and gathering where you did not scatter seed. 25 Therefore, out of fear I went off and hid your talent in the ground. Behold, I give it back to you.’

26 “His master replied, ‘You wicked and lazy servant. So you knew that I reap where I have not sown and gather where I have not scattered! 27 Then you should have deposited my money with the bankers, and on my return I would have gotten back my money with interest.

28 “ ‘Therefore, take the talent from him and give it to the one with the ten talents. 29 For to everyone who has, more will be given, and he will have an abundance. But from the one who has not, even what he does have will be taken away. 30 As for this worthless servant, cast him outside into the darkness, where there will be weeping and gnashing of teeth.’

31 The Solemn Judgment at the End of Time.[bo]“When the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory. 32 All the nations will be gathered before him, and he will separate people one from another as a shepherd separates the sheep from the goats. 33 He will place the sheep on his right and the goats on his left.

34 “Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. 35 For I was hungry and you gave me something to eat; I was thirsty and you gave me something to drink; I was a stranger and you welcomed me; 36 I was naked and you clothed me; I was ill and you took care of me; I was in prison and you came to visit me.’

37 “Then the righteous will say to him, ‘Lord, when did we see you hungry and give you something to eat, or thirsty and give you something to drink? 38 When did we see you a stranger and welcome you, or naked and clothe you? 39 When did we see you ill or in prison and come to visit you?’ 40 And the King will answer, ‘Amen, I say to you, whatever you did for one of the least of these brethren of mine, you did for me.’

41 “Then he will say to those on his left, ‘Depart from me, you accursed, into the eternal fire prepared for the devil and his angels. 42 For I was hungry and you did not give me anything to eat; I was thirsty and you did not give me anything to drink; 43 I was a stranger and you did not welcome me; I was naked and you did not give me any clothing; I was ill and in prison and you did not visit me.’

44 “Then they will ask him, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or ill or in prison and not minister to you?’ 45 He will answer them, ‘Amen, I say to you, whatever you failed to do for one of the least of these brethren of mine, you failed to do for me.’ 46 And they will go away to eternal punishment, but the righteous will enter eternal life.”

Footnotes

  1. Matthew 19:1 A new series of incidents, followed by a great discourse on the end of the world, make up the fifth part of the Gospel of Matthew. Jesus now goes to Judea, location of the official religion.
  2. Matthew 19:1 The interpreters of the Law thought up many subtle ways of making divorce easy; they lacked understanding of the essential point. Jesus’ purpose is to recover the purity of the original state and the will of the Creator himself for the human race. He could not allow the unity of the couple to be at the mercy of circumstances, since this unity had been asserted by God as a call inherent in the very condition of man and woman (see Gen 2:24).
    Did the rule admit exceptions? The phrase in v. 9: “except if the marriage was unlawful,” has been the subject of much debate (on this point see what was said at Mt 5:32). In the Judaism of that age, not to marry seemed something repugnant and almost a crime; not to have a posterity seemed a punishment; however, some religious sects did practice voluntary continence. John and Jesus had renounced marriage in order to live solely for their mission of proclaiming the kingdom of God.
  3. Matthew 19:12 The virginity recommended by Jesus manifests the new creation of the New Covenant and is the prelude to the kingdom (see Mt 22:30). However, the renunciation of marriage out of love for the kingdom is possible only through the medium of a charism, a special gift of God (see 1 Cor 7:7).
  4. Matthew 19:13 The Gospel has retained this spontaneous and true gesture because it is also a sign. To enter into the kingdom, i.e., into intimacy with God, one must be free of all pretense and become poor and little for humans are always weak and needy before God.
  5. Matthew 19:16 To follow Jesus means to be as poor and free as he is. But how can people detach themselves from what they are? Nothing would seem more impossible. Yet to be a Christian is to believe in the impossible things that God can accomplish in human beings.
  6. Matthew 19:27 Communion of life with Jesus is worth far more than all the things of the earth abandoned by the disciples, for they will reign with him in his eschatological kingdom.
  7. Matthew 20:1 The parable of the workers in the vineyard teaches that the promised kingdom is a gift of grace and not a wage. For salvation is not the fruit of a commercial contract but consists in a communion of love, a filial response on the part of humans to the initiative of God, who offers them his friendship. Christians who do good cannot boast of rights before God. They should merely do all they can to correspond with God’s call and render themselves ever less unworthy of his friendship.
  8. Matthew 20:2 Denarius: a Roman coin that was the normal daily wage at the time—what a Roman soldier also received.
  9. Matthew 20:3 Nine o’clock: literally, “the third hour.”
  10. Matthew 20:5 Noon . . . three in the afternoon: literally, “the sixth hour . . . the ninth hour.”
  11. Matthew 20:6 Five o’clock: literally, “the eleventh hour.”
  12. Matthew 20:17 At the moment when he starts out for Jerusalem, Jesus clearly confronts the drama of his sacrifice. This third prediction of the Passion is much more detailed than the first two.
  13. Matthew 20:20 The apostles were still dreaming of an earthly Messianic kingdom and seeking an important role in it. However, their recompense would be a gift from the heavenly Father, not a right of their own. Jesus’ mission in the world was to save human beings and not to assign them their prize.
  14. Matthew 20:22 Drink the cup: in the idiom of the Bible, this meant to meet suffering (see Isa 51:17; Jer 25:15; Ps 75:9).
  15. Matthew 20:28 As the suffering Servant (Isa 53), Jesus has come to expiate the sins of all, offering the Father his own life as the price of the ransom, i.e., as the supreme expression of love.
  16. Matthew 20:29 Until the very end Jesus is the one who hears the cry of the distressed, the one who gives human beings light and calls them to follow him.
  17. Matthew 21:1 One of the key events in the life of Jesus. He seemed to be fulfilling what was most attractive in the Old Testament prophecies: here is the Messiah in the midst of his people, God’s messenger in the midst of the human race, and joyous shouts of acclamation arise on every side. Hosanna means “Grant salvation!” but it is above all a shout of applause. Jesus allows himself to be acclaimed as the “Son of David,” the Savior from the royal line, the figure that the believing people had, generation after generation, tried to picture for themselves in light of the promise made to David (2 Sam 7). But the sumptuous display in the courts of princes was of quite a different nature. Once again, Jesus rejects all dreams of prestige; here he is, in the midst of the people, riding the beast of the poor, the donkey, and linking himself in this manner with the Davidic tradition.
  18. Matthew 21:5 Daughter of Zion: i.e., Jerusalem, which rises on Mount Zion; the citation is from Isa 62:11. There follows the prophecy of Zec 9:9, which describes the Messiah, a humble and meek king taking peaceful possession of his kingdom.
  19. Matthew 21:7 He sat on them [the cloaks]: from Mark (11:2) and Luke (19:30), we know that Jesus rode on the colt. It was customary for a mother donkey to follow her offspring closely. Hence Matthew mentions two animals.
  20. Matthew 21:9 Blessed is he who comes in the name of the Lord: taken from Ps 118:26f, this phrase does not express the customary greeting directed at the pilgrim who had reached the Holy City. Like the Hosanna mentioned above, it is an acclamation to the Messiah who is taking possession of his kingdom.
  21. Matthew 21:12 As if to stress the authority of the Messiah, the evangelist follows up the entry into Jerusalem with Jesus’ cleansing of the temple. He then adds the acclamation of the children, in whom he sees the fulfillment of another prophecy. John, on the other hand, places the cleansing of the temple at the beginning of Christ’s public ministry. While not ruling out two distinct cleansings, scholars usually prefer the chronology of John, since the Synoptics have chosen to assign the whole of Christ’s activity in Judea to the last period of his life.
  22. Matthew 21:13 Jesus combines two Old Testament prophecies: Isa 56:7 (“My house shall be called a house of prayer”) and Jer 7:11 (“Has this house, which bears my name become in your eyes a den of thieves?”).
  23. Matthew 21:18 The cursing of the fig tree is a symbolic act, a kind of parable in action. It signifies the condemnation of Israel, which has now become a sterile plant. The ancient Prophets often had recourse to this type of teaching.
  24. Matthew 21:23 This is the first of five controversies between Jesus and the religious authorities of Judaism in Mt 21:23—22:46. They are in a question-and-answer form and are interrupted after the first by three parables on the judgment of Israel (Mt 21:28-32; 21:33-46; 22:1-14).
  25. Matthew 21:27 The religious authorities claim ignorance of the origin of John’s baptism and thereby demonstrate that they cannot speak with authority. Therefore, Jesus refuses to tell them by what authority he acts.
  26. Matthew 21:28 The parable of the two sons denounces a religion that is content with words and appearances. The facile “Yes” on the lips is a poor disguise for the refusal of the heart. To the hypocrisy of the recognized teachers, Jesus opposes the true faith of the poor. The evangelist utilizes this parable to indicate the end of Israel’s privileges and the entrance of Gentiles into the growing Church.
  27. Matthew 21:33 The parable repeats, almost word for word, passages from the beautiful, sad song of the vineyard in Isa 5; Jesus is speaking of God and his people. How can we forget the tragic history of the Prophets, who were rejected, tormented, and stoned to death (2 Chr 24:21; Heb 11:37; Lk 13:34)? Is not the son here Jesus himself?
    Scholars believe that some allegorical elements have been added herein to a basic parable originally spoken by Christ. One reason for their belief is the newly found apocryphal Gospel of Thomas, which contains (#65) a more primitive form of the parable.
  28. Matthew 21:44 Some manuscripts do not have this verse, which indicates that both hostility and apathy are wrong responses to Christ. It may be an early addition to this Gospel based on Lk 20:18.
  29. Matthew 22:1 The meaning of this parable is similar to that of the preceding one. The Messianic Kingdom is likened to a nuptial banquet. The king is God; the servants are the Prophets; the invited guests are the Israelites; the punishment of the city refers to the destruction of Jerusalem in A.D. 70; the new invitees are the Gentiles. Some retouches have made the parable a warning to the Church of Matthew as well as a statement of God’s judgment on Israel.
  30. Matthew 22:11 Scholars speak of these verses almost as another parable, that of the wedding garment. In this world the good and the wicked are mixed together, for it is the time of patience and mercy. During this time Christians must cooperate with God’s grace, which is tantamount to wearing the wedding garment.
  31. Matthew 22:14 Many . . . chosen: this does not seem to allude to the number of the elect, since that is a secret that the Father had reserved to himself. It means that all the Israelites have been invited, but only a few of them have accepted the Gospel.
  32. Matthew 22:15 Here the series of controversies between Jesus and the religious authorities is resumed, beginning with the question of paying taxes to the Roman emperor. For over twenty years, the Roman emperor had been levying a tax on Palestine; the Jewish people regarded it as a sign of unjust oppression. To pay it was regarded as a denial of Jewish hopes; to challenge it meant taking the side of revolutionary agitators. Only the elderly and children were exempt; the Zealots forbade their members to pay it.
  33. Matthew 22:16 Herodians: partisans and courtiers of the reigning dynasty of the Herods. Though they were Jews in religion, their spirit was Gentile. They conspired with their enemies the Pharisees against Christ.
  34. Matthew 22:19 Denarius: the daily wage of a laborer.
  35. Matthew 22:21 Jesus emphasizes that it is not enough to give to Caesar what is due to Caesar; people must also give to God what is due to God, i.e., worship and good works (see Mt 21:41, 43).
  36. Matthew 22:23 Faith in a resurrection became common only toward the end of the Old Testament period. Not all shared the certainty; the Sadducees, the aristocrats of the priestly class and men concerned more with politics than with religion, considered it a rather debatable theological novelty. They debate it with Jesus, using arguments that emerge as caricature and prevent access to the heart of the question. Jesus answers in the name of the Jewish faith in God: God stands on the side of life.
  37. Matthew 22:24 If a man dies . . . his brother: this custom is known as the “law of the levirate,” from the Latin word for brother-in-law (levir). It was intended to continue the family line of the deceased brother (see Deut 25:6).
  38. Matthew 22:34 Instead of dividing the Law into a string of precepts (the Rabbis counted 248) and prohibitions (365), Jesus unifies it in two essential commandments: love of God (Deut 6:5) and neighbor (Lev 19:18). These form the basis of every precept.
  39. Matthew 22:41 For centuries people had been awaiting a Christ, or Messiah, who would be a son of David; they saw him pictured in an ancient royal psalm that became a song of Messianic expectation (Ps 110). But Christ is more than the heir to David’s throne; he possesses the authority of God. Only during his Passion will Jesus expressly claim to be the Messiah (Mt 26:63-64).
  40. Matthew 23:1 It was considered a fine thing to show off Jewish piety even in the way one dressed: men wore phylacteries (see note on v. 5, below), and made extra long the tassels with which, according to the Law, their prayer shawls should be adorned.
  41. Matthew 23:5 Phylacteries: little boxes containing tiny parchment scrolls that had texts of Scripture on them (Ex 13:1-10; 13:11-16; Deut 6:4-9; 11:13-21) and were placed in little tubes; the boxes were attached to the forehead and the left forearm, in keeping with a literal interpretation of Deut 6:8; 11:18. The tassels had a blue thread running through them as a symbol of heaven; they were to remind the wearer of the commandments of God (Num 15:38).
  42. Matthew 23:8 Here Jesus obviously does not abolish the words “Rabbi,” “father,” and “teacher.” He condemns ambition and despotism on the one hand and blind servility on the other. The true Father of Christians is God, and the true Master is Christ, the Son of God. In others, paternal and magistral authority is never absolute, but relative and subordinate to the divine authority.
  43. Matthew 23:13 At that period, Jews tried to win Gentiles over to their religion; those who came were called proselytes. There were also Gentiles who sympathized with Jewish ways and were called “God-fearers.” There must have been rivalries between Jews and Christians in this area.
  44. Matthew 23:14 This verse is identical with Mk 12:40 and seems to have been interpolated from that text.
  45. Matthew 23:15 Convert: a proselyte, that is, a Gentile who had accepted the faith of Israel. Worthy of Gehenna: worthy of damnation.
  46. Matthew 23:16 Jesus shows that the Pharisees were wrong in saying that swearing by the gold of the temple and by the offering that lies on the altar is more binding than swearing by the temple or by the altar.
  47. Matthew 23:23 The Law prescribed a tithe on the most important products. However, the Pharisees had extended it to even the most insignificant herbs, and yet they neglected the duties toward one’s neighbor, such as justice, compassion, and fidelity. Thus, they strained their liquids so as not to involuntarily swallow an insect and render themselves unclean yet gave no thought to observing the more grave commandments of the moral law.
  48. Matthew 23:27 You are like whitewashed tombs: an allusion to the custom of whitewashing tombs so that no one might inadvertently touch them and contract a legal uncleanness (see Num 19:16).
  49. Matthew 23:29 The final curse becomes a prophecy of judgment. It sketches the long history of the opposition between the Israel of human beings and the Israel of God, from the first murder of which the Bible speaks to the last (in the order in which the books of the Bible were placed at that period), that is, from Abel (Gen 4:8) to Zechariah (2 Chr 24:20-22).
  50. Matthew 23:37 Jesus offers a lament over Jerusalem, which by failing to accept him opened herself to catastrophe. However, at the end time the Israelites will be converted and acclaim Jesus in his Second Coming (Ps 118:26; see Rom 11:25-33).
  51. Matthew 24:1 Five discourses give the Gospel of Matthew its characteristic structure. Here is the last discourse, which brings together prophecies and parables that speak of the last times of humanity and distinguish its phases. At the center of the scenario is the return of Christ. This great passage is known as the “eschatological discourse,” because it deals with the end, the last times (Greek: eschaton).
  52. Matthew 24:1 The prophetic sayings about the last “days” abound in descriptions of panic, wars, earthquakes, and cosmic upheavals; these descriptions are called “apocalypses,” that is, “revelations.” They defy the imagination in order better to bring out the greatness of God’s manifestation in the history of humanity (see Isa 13:10-13; Jer 21:9; Ezek 5:12; Am 8:8-9; Joel 2:10; 3:3; 4:17-21). Jesus makes use of this entire scenario in order to warn believers about the trials and conflicts in which their fidelity will be tested, and in order to encourage the missionaries of the Gospel.
  53. Matthew 24:1 Jesus announces the destruction of the temple, which is the sign of God’s presence among his people. Hence, one must envisage a radical change in the religious life.
  54. Matthew 24:3 There are many indications of Christ’s coming at the end of the world. However, no one should be mistaken. Neither the explosion of religious movements, nor the confusion of human societies, nor the catastrophes that pervade human history are signs of the end. The believer must stand fast under trials, which may appear to be excessive at times.
  55. Matthew 24:15 The abomination of desolation: was a pagan idol placed in the midst of the Jerusalem temple (see Dan 9:27; 11:31; 12:11; 1 Mac 1:54). The destruction of Jerusalem in A.D. 70 is described here in order to convey a lesson about the future.
  56. Matthew 24:28 A popular proverb cited also in Lk 17:37. In this context it signifies both the uncertain time of the Lord’s coming and his universal presence.
  57. Matthew 24:29 The coming of the Son of Man is described in the words of the Old Testament (see Isa 13:9-10; 34:4; Am 5:18; Zec 12:10) in order to express the glory and power of God and the confusion of humanity. Christ dead and risen: this is the sign that converts human beings.
  58. Matthew 24:32 The perspective of the end of the world must keep the community on its guard. But it also concerns each disciple, for it has an effect on the end of each individual too. Let everyone be vigilant and active so as not to find oneself barred from the kingdom.
  59. Matthew 24:32 This parable is intended to revive the hope of the first Christians, who are under persecution, with the perspective of the proximity of the glorious kingdom, in accord with the schema of the apocalyptic tradition. Indeed, every Christian lives in this expectation, for with Christ the last period of history has begun.
  60. Matthew 24:36 The early Church is exhorted not to fall into indifference because judgment comes less quickly than expected. The life of humans cannot be exhausted in the gloomy flow of hours and days; it has another horizon: the coming of God, which is unforeseeable but completely certain. It hovers like a threat over the uncaring who seclude themselves in their securities. But it is a power and a source of strength for believers.
  61. Matthew 24:43 This very brief parable of the owner of the house and the thief reinforces the theme of vigilance, for one does not know when the Son of Man will come.
  62. Matthew 24:45 Jesus addresses the religious leaders of his time to place them on guard: the time to render accounts has arrived. But the coming of God is still to take place, and the disciples will be tempted to no longer believe in it. The parable of the faithful servant remains a wake-up call for them. The religious leaders and Christians must not neglect to work for the kingdom as if the Master were always present—God is in their midst.
  63. Matthew 25:1 The parable of the ten virgins illustrates a fundamental thought: we must wait with watchful perseverance for the coming of Christ glorified, likened to the arrival of a bridegroom. In the dazzling nuptial ceremony of Palestine, the bride awaited the bridegroom while merrymaking with friends. Around midnight the bridegroom would come accompanied by lamps. After an initial explosion of joy, the cortège would return to the house of the bridegroom, where the banquet would be celebrated.
  64. Matthew 25:1 Then: at the time of the Second Coming.
  65. Matthew 25:14 The parable of the talents completes the preceding one. The Christian religion is not a simple passive expectation. It demands a complete commitment. One must make fruitful the gifts given by God while awaiting the Lord’s glorious return.
  66. Matthew 25:15 Talents: a talent was equivalent to 6000 denarii, that is, to the salary for 6000 days of work.
  67. Matthew 25:31 This passage constitutes the conclusion of the eschatological discourse with the description of the Last Judgment. In the second part of the great discourse (Mt 24:37), the individual judgment was repeatedly indicated. Now there comes before us the supreme Judge, Jesus Christ in glory, who at the end of time will judge all peoples, without distinction between Jew and Gentile, and will separate the good from the wicked in accord with everyone’s works.