00:00Music
00:28Music
00:29Brothers, welcome to this module 3 of the Synoptic Gospels,
00:35where we will study the narrative of the Gospel of Matthew.
00:40As we have already anticipated, when studying Saint Mark,
00:44Matthew used the work of his predecessor to compose his Gospel.
00:49However, in the same way that Lucas acts,
00:52Matthew will also make changes, additions, cuts, and rearrangements to Mark's work,
01:01so that neither of them takes the Gospel of Mark in its entirety.
01:07This is understandable if we take into account that about 10 to 15 years have passed between the writing of Mark and that of Matthew.
01:18The situation of the Church has changed enough to allow for the development of more elaborate or refined theologies and Christologies.
01:29than those that Marcos created or received to incorporate into his work.
01:34Many details that seem inconsequential to Mark become fundamental to Matthew and Luke.
01:43While Mark can present the baptism of Jesus at the hands of John without any problem,
01:51Matthew and Luke will make certain adjustments in such a way that it is noticeable that they are concerned that Jesus be considered of a lower category than the Baptist.
02:03Likewise, while for Mark there is no problem in presenting Jesus' family as doubtful about the Master's mission and work,
02:14Luke and Matthew will create theologies in which their relatives, especially Mary and Joseph, have a privileged place.
02:25Furthermore, while Mark uses the title Son of God applied to Jesus with certain restrictions,
02:35Matthew will show us more frequently professions of faith that assume this conception compared to the more humble confessions made in Mark's work.
02:49One of the most peculiar features of Matthew is that throughout his work he alternates stories about Jesus and his work with discourses that explain or expand upon those stories.
03:05This alternation is discovered throughout the entire work, in such a way that we can find correspondences both between the discourses and between the stories.
03:18The latest version of the Jerusalem Bible offers a division of this alternative narrative-discourse order.
03:28The proposed order is as follows: first account, chapters 1 to 4, where we see the genealogy, the infancy gospel, the birth, the coming of the Magi, the flight to Egypt, the return to Galilee, the baptism, the temptations and the beginning of the public ministry.
03:54First discourse, chapters 5 to 7, Sermon on the Mount, Beatitudes and conditions for entering the kingdom.
04:07The second story, chapters 8 to 9, is a series of 10 miracles that demonstrate the power of Jesus.
04:17Second discourse, chapter 10, missionary discourse and sending of the disciples.
04:26Third story, chapters 11 to 12, Jesus is rejected by the men of this generation.
04:35Third discourse, chapter 13, a series of 7 parables that attempt to explain the meaning and value of the kingdom commonly called parabolic discourse.
04:51Fourth story, chapters 14 to 17, Jesus is recognized and followed by his disciples.
05:00Fourth discourse, chapter 18, ecclesial discourse that explains the life of the Christian community and its values and criteria.
05:13Fifth account, chapters 19 to 22, where we see the teachings on the authority of Jesus and the final invitation he makes to accept him.
05:26Fifth discourse, chapters 23 to 25, eschatological or apocalyptic discourse that speaks about the calamities prior to the arrival of the kingdom of God.
05:41Sixth account, chapters 26 to 28, last account about the institution of the Eucharist, the passion, death and resurrection of Jesus.
05:56Brothers, the arrangement of this material places at the center of the work what relates to the parabolic discourse which aims to give the fundamental notes of what Matthew calls the kingdom of heaven.
06:13In other words, it seems that for Matthew the center of his work is the seven parables contained in chapter 13 of his gospel, and from there one can see the value and importance of the material that revolves around it.
06:32Matthew's work can be considered a profound and progressive narrative instruction, which deals with the coming and establishment of the kingdom of God, or in Matthew's words, the kingdom of heaven.
06:50This kingdom of heaven had already been foretold in ancient Jewish holy scriptures.
06:57Therefore, whenever the author has the opportunity, he makes his readers see that the work of Jesus not only accomplishes what God promised and the Jewish people hoped for,
07:11but it leads it to a fullness and perfection that no one but God alone, in his eternal providence, could foresee.
07:21Others, with a simpler approach, define the Gospel of Matthew as the manual for disciples of Jesus.
07:31What is striking when comparing this work with the rest of the gospels is the use that Matthew makes of the books of the Old Testament.
07:42which he usually cites with an introductory formula that speaks of the fulfillment that the scriptures in the work.
07:51Life, mission, apparent temporary failure, subsequent success, condemnation, death and resurrection of Jesus.
08:03According to Matthew, the life of Jesus, marked by that series of passages in Scripture, with all the events and vicissitudes, were a sign from God.
08:15Matthew's themes are closely linked to the themes of the Old Testament,
08:23such as the Davidic lineage, messianism related to the house of David,
08:30the theme of the law, the concern for the promises of the Old Testament,
08:36the figure of Emmanuel, the son of man from Daniel's vision.
08:41Likewise, Matthew presents the people who call Jesus the son of David,
08:47not in the sense of Messiah, but as a figure of Solomon,
08:53the wise king of the golden age of Jewish history,
08:58who in Jesus' time was invoked by the Jews as a healer,
09:03healer and the greatest exorcist of all time in the history of Israel.
09:11This concern of Matthew makes us think that the author is a Jew converted to Christianity.
09:19It is also a name well-known in Jewish scriptures.
09:23Now, let it be made clear, brothers, that for this time,
09:29The great synagogue had not defined a clear and closed Jewish canon of sacred writings.
09:36Certainly, there were already some indications of the more general parts of the Jewish Bible being divided into the law,
09:45the prophets and the writings as indicated to us by the translator of Ecclesiasticus in the prologue to the book of Ben-Sirah.
09:56Thank you!
