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00:27On the knotting of miracles.
00:31The demon-possessed man of Gerasa in Mark has become the two demon-possessed men of Gadara for Matthew.
00:40While Mark uses an entire chapter for this narrative, Matthew offers us a simpler account.
00:49It is likely that two different accounts, one about the exorcism and the other about the
00:59swine.
01:00The use of several city names is explained by the interest in connecting the two narratives of Mark,
01:09Since if the exorcism took place in Gerasa, there is an approximate distance of 53 kilometers,
01:19as if a herd of pigs were rushing into the Sea of Galilee.
01:26Matthew only pays attention to the proximity of these demon-possessed people to the tombs and their violent behavior.
01:35The demons feel threatened by Jesus, so they ask permission to take possession of the pigs.
01:44animals not very well regarded by Jews.
01:47The pig represents impurity, and the spirits that go after pigs are unclean spirits.
01:56The author, brothers, insists once again on the power of Jesus, since his mere presence is already a torment.
02:06for the demons.
02:07Also noteworthy is the use of the title Son of God, which is very common in the confessions of faith in Matthew.
02:17Finally, it seems that pigs are also impure spirits, according to the beliefs of people from the cultures of
02:27Ancient Mediterranean,
02:29When they left one process, they settled into another man.
02:34In this way, the power of Jesus truly defeats the devil and his henchmen.
02:42Brothers, next we see how Jesus restores health to a paralytic.
02:48Matthew doesn't mention four men carrying the paralytic, nor a crowd forcing them to dig a hole.
02:57on the roof of the house.
02:59But he does clarify that Jesus tells the paralytic that his sins are forgiven.
03:05Jesus implies that it is God who forgives his sins.
03:10This paralytic, but the scribes present think that Jesus is blaspheming.
03:17So he demonstrates his power by forgiving that man's sin,
03:22which, according to Jewish belief, was the cause of the disease.
03:27According to Jesus, it is easier to declare that sins are forgiven because it is something that happens within the
03:37man.
03:38In contrast, restoring movement to a paralytic is more difficult because it assumes the paralytic will regain full health.
03:48views from all sides.
03:50Forgiving the sins of the inner self will bring health to the body.
03:57This way, the paralytic will be able to take his stretcher and go home.
04:03The narrative concludes with the people fearing God and praising him for the power he has granted.
04:13Not to Jesus, but to all men associated with Jesus in healing and forgiving sins.
04:22Second interlude
04:25Brothers, in a single verse the vocation of Matthew, called Levi by Mark and Luke, is recounted.
04:33According to the text, he is a publican, that is, in charge of collecting taxes for Herod Antipas.
04:42But what was the problem the Jews had with chief tax collectors, such as Zacchaeus, and tax collectors like Levi?
04:53The chief tax collectors leased the taxes to the ruler and paid them in advance, taking into account the calculations made by the
05:06authority itself.
05:07When it came to collecting taxes, if the chief tax collector's calculations failed, he would end up losing the
05:16money that he paid to the authority,
05:20That is why, to avoid losses, they overcharged, which allowed them to get rich at the expense of the people.
05:29And this is what provoked people's contempt.
05:34Matthew's vocation is brief.
05:38It is possible that the author took as a model for the calling the vocation that Jesus made to Levi, a tax collector,
05:48and he applied it to Matthew, one of the twelve, who apparently was also a tax collector.
05:55The essence of every vocation is simple: Jesus calls, and whoever is called abandons their past life and makes the decision.
06:05to follow Jesus definitively.
06:09As we have discussed, the communion established through a meal is an excessively symbolic act.
06:19Eating with someone is a manifestation of the communion of hearts, group, and destiny.
06:26Furthermore, it is a symbol of sharing ideals, virtues, and lifestyle.
06:34It is striking that Jesus' group is an extremely closed group, given that Jesus calls for people to follow him.
06:44to a few, and these, leaving everything, follow him.
06:49However, at mealtimes, Jesus welcomes all kinds of people to the table, without exception and
06:58without distinctions.
07:00Matthew introduces into this act the Pharisees who would not accept just any kind of people into their group or in
07:09their festive meals.
07:11However, Jesus does not see his attitude as solidarity with sinners, but rather discovers the solidarity of
07:22just and holy with the sinner.
07:25That is why he states that sinners are people who suffer from an illness and that, therefore, what
07:34What they need is not contempt, rejection, or marginalization, but for a doctor to restore their health.
07:43And in this atmosphere, he reminds them of the words of Hosea.
07:48What God wants from human hearts is not a series of sacrifices, but sacrifices offered with a hard heart.
07:58in the face of the needs and sufferings of the brother.
08:02Sacrifices are good, but if they are seasoned with mercy, then men and their offerings will be pleasing to God.
08:14the eyes of God.
08:16Matthew uses the theme of food to present Jesus' idea about one of the institutions of Judaism.
08:26your time.
08:27Fasting
08:28The austere John, thinking of the end times that he himself had already foretold, leads a rigorous life and so it
08:38do their followers or disciples.
08:41Similarly, the Pharisees customarily fasted twice a week, but Jesus appears as an exception to this.
08:52to live a life of continuous celebration.
08:54Now, we can understand the feasts of Jesus by reading chapter 15 of the Gospel of Luke.
09:04The feasts of Jesus, where the man lost and found his lost sheep, where the woman found the drachma
09:12who lost and where the father recovered his son who had died and returned to life,
09:19They have a party with acquaintances and friends to celebrate the recovery of what was lost.
09:26Jesus' celebrations are not like our celebrations of alcohol, alienation, and debauchery.
09:35Jesus celebrates the recovery of the lost sheep or children who have been found and brought back.
09:44That is why Jesus thinks about the seven-day celebrations for weddings in Jewish villages.
09:52If we're celebrating, what's the reason to fast?
09:58Furthermore, the groom's friends, those sitting at the head of the table with him, have access to the plates.
10:06more special.
10:07But, brothers, are they going to stop eating in the middle of a party or the most important celebration in
10:16your friend's life?
10:17Of course not.
10:19Jesus does not have the vision of John or the Pharisees.
10:24These are not times of calamity, but times of celebration, because the kingdom of heaven is being revealed.
10:33in the works of Jesus.
10:35Now, when the wedding festivities are over, isn't it the groom who is taken away?
10:43Because the party is being held at his house.
10:47Those who leave are the groom's friends who each return to their own homes.
10:53The church considered the time between Jesus' first coming and his final Paruchia to be a justified time.
11:03from fasting.
11:04Therefore, even though Jesus did not fast, the church established fasting as a means to await his return.
11:15of Jesus.
11:17But according to Matthew's vision, Jewish institutions have been superseded by the proclamation of the kingdom by
11:25Jesus,
11:26which demands and imposes new attitudes and new inner dispositions.
11:34New period of miracles
11:37Brothers, Jesus was teaching when a principal or chief approached him to present a unique case.
11:47His daughter has just died and he asks Jesus to lay his hands on her so that she may come back to life.
11:54live.
11:55His attitude is one of faith, since he kneels before Jesus in sincere worship.
12:02Jesus does not answer and, followed by his disciples, accompanies that man.
12:09But in the middle of the crowd, a woman who suffers from frequent bleeding,
12:14which make her unclean, she touches Jesus hoping to find health.
12:21Mark presents Jesus anxiously searching for the woman, perhaps to avoid the belief in a magical act performed by
12:32the teacher.
12:32Matthew presents the woman seeking not health, but salvation.
12:40That is why Jesus warns her that her faith has saved her.
12:45Thus, the author again links faith in Jesus and the salvation that he
12:53It gives to those who seek it.
12:56At the main man's house, the funeral rites have been organized, which include the mourners and the
13:06the flute players who accompany the weeping.
13:09There is no doubt that the girl has died.
13:11For Jesus, death is a time similar to nighttime rest.
13:17She is not dead, she is only sleeping.
13:21But those people's experience is complete.
13:25The girl has died.
13:26She can't be asleep.
13:28Thus, Jesus' conviction, the faith of the girl's father, encourage faith in the resurrection.
13:37So Jesus brings the girl back to life, just by taking her hand.
13:44There are no orders, no words, no expressions.
13:48Only the will of Jesus and his condition of life and resurrection for those who believe and trust in him.
14:07Thank you!
14:08Thank you!
14:09Thank you!
14:16Thank you!
14:17Thank you!