Free The Ignatius Catholic Study Bible New Testament by Scott Hahn

role of Jesus, who assumes his royal throne forever (Mt 1:1; 2:2; Lk 1:32-33). Jesus is greater than David (Mt 22:41-45); his hungry disciples, like David's companions, are permitted to breech the Sabbath (Mt 12:3). As David gave Israel rest from its enemies (2 Sam 7:1), Jesus saves Israel from its sins (Mt 1:21).
    NEW TEMPLE
    The Jerusalem Temple housed the presence of God in the midst of Israel. Similarly, Jesus comes bearing within himself God's glory in a more profound way; he embodies divine holiness (Mt 1:23; 12:6; Jn 1:14; 2:19-21). It is thus the Temple—God's dwelling among his people—that prepared Israel to accept Christ's Incarnation. His presence is likewise embodied in a new spiritual Temple, the Church (Mt 16:18; 18:20).
    NEW ISRAEL
    As Israel's Messiah, Jesus reenacts the experience of the Israelites and their Exodus from Egypt (Mt 2:15). He endures a 40-day period of testing in the wilderness, corresponding to Israel's 40 years of testing. Unlike wayward Israel, Jesus prevails over the devil through his obedience and trust in God (Mt 4:1-11). Jesus' disciples are now assigned Israel's vocation to be a light to the world (Mt 5:14; Is 42:6).
    NEW SOLOMON
    Solomon the "son of David", prefigures Jesus as the royal Son of God (Mt 16:16; 2 Sam 7:14). Like Solomon, he receives gifts from the nations (Mt 2:11; 1 Kings 10:23-25). As the wise Solomon (1 Kings 3:12) built Israel's Temple (2 Sam 7:1214), Jesus is wisdom-in-the-flesh (Mt 11:19; 12:42) and God's designated builder of the new Temple, the Church (Mt 16:18).
    NEW JONAH
    Jonah was a Hebrew prophet. His experience sleeping on a ship and calming a storm (Jon 1:1-16) anticipates that of Jesus with his disciples (Mt 8:23-27). Jonah's three days in the belly of the great fish foreshadows the death and third-day Resurrection of Jesus (Mt 12:39-41). In addition, the ministry of Jonah to the Ninevites beyond the borders of Israel anticipates the spread of Christ's gospel to all nations (Mt 28:1820).  Back to Matthew 12:1.

MAP—Jesus' Ministry beyond Galilee. In the region of Tyre and Sidon, Jesus cast out a demon from the daughter of a Syrophoenician woman (Mk 7:24-30). In the region of Caesarea Philippi, Peter made his great declaration of faith in Jesus as God's Messiah (Mt 16:13-19). Jesus returned to Galilee via the Decapolis region, crossing the Jordan River south of the Sea of Galilee.

Jesus on Marriage and Divorce
    S INCE the dawn of creation, God designed marriage to be permanent, exclusive, and fruitful (Gen 1:28; 2:24; Mt 19:5). However, since man's rebellion against God, the institution of marriage has suffered many distortions that tarnished its God-given beauty. Moses permitted divorce and remarriage as a concession to the sinfulness of Israel under the Old Covenant (Deut 24:1-4). Even so, it was ultimately clear that divorce falls short of God's will and plan for married couples (cf. Mal 2:16).
    This leads to an important question: Does Jesus reaffirm the permission of divorce stipulated in Deut 24:1-4, or, rather, does he revoke this concession and announce the indissolubility of marriage for the New Covenant? The Catholic Church has consistently maintained that Jesus forbids divorce and remarriage. The bond that unites a couple in the sacrament of matrimony is created by God (Mt 19:6) and can be dissolved only by the death of one of the spouses (cf. Rom 7:1-3). For men or women to remarry while their spouse is living is to commit adultery (Mt 19:9; Rom 7:3).
    Jesus' teaching on marriage, divorce, and remarriage is unfortunately a source of controversy among Christians. Much confusion swirls around his statement in Mt 19:9: "[W]hoever divorces his wife, except for unchastity, and marries another, commits adultery" (cf. Mt 5:32). Does Jesus really make an "exception" to allow for divorce and remarriage? Since the rise of Protestantism in the sixteenth century, many non-Catholic groups have answered "yes". They began to appeal to this "exception