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00:00What's up, brothers?
00:29We are about to finish our course on the Synoptic Gospels and have left behind that entire journey that, according to Luke's view, Jesus had begun by leaving Galilee to ascend to God through his passion, death, and resurrection in the holy city of Jerusalem.
00:51Starting with Luke 9:51, Jesus made the firm decision to go to Jerusalem.
00:59Apparently, knowing what awaited him there, from that moment on he began the journey that Luke providentially calls his assumption, in the sense of being taken up to heaven by the hand and will of God.
01:18The destination is no longer on the road, but in sight. Jesus is at the gates of Jerusalem.
01:26Luke has inserted, between the passage of the blind man of Jericho and the triumphal entry into Jerusalem, the arrival of Jesus at the house of plunder.
01:37The one who lives in the same city of Jericho and the parable or parables of the nobleman who leaves his country to receive the investiture of king and the parable of the minas.
01:52Minas, like drachmas, talents, and denarii, are coins in use during the time of Luke's church.
02:02These inserts break with the dynamic that Mark had intended when he said that the blind man of Jericho, once he regained his sight, followed Jesus along the road.
02:16Implying that this path was the way of the cross, unlike the disciples and those who followed Jesus, who, Mark says, were afraid.
02:28In contrast to Jesus, who walked ahead of them with a firm and determined step.
02:36However, in his theology, Luke presents how Samson, despite his lifestyle, by receiving Jesus into his home, has opened himself to the salvation that comes from God.
02:49In contrast, those who refuse to fulfill their obligations and responsibilities do not work with what they have been entrusted with.
03:01So they are far from obtaining such salvation.
03:06Entry into Jerusalem
03:08This passage is one of the passages we find in the four gospels.
03:13Luke, following Mark, offers us only one visit of Jesus to Jerusalem, namely, that of his condemnation and death on the cross.
03:25For its part, the fourth gospel tells us of at least three visits by Jesus to the Holy City.
03:31John's perspective makes more sense, given that Jesus knows people in Jerusalem who welcome him into their homes.
03:41He also speaks of the times he wanted to gather his people together like a hen with her chicks.
03:49Which would have made no sense if Jesus had only gone to the Holy City once.
03:56Let us also remember that Jesus was a very pious and religious man who faithfully and devoutly followed the Jewish festivals that brought together large crowds in the Temple of Jerusalem.
04:13Luke, like Mark, shows us a Jesus who has a certain knowledge about the future,
04:21or a deeper insight by sending two of his disciples for a small donkey tied up outside a house.
04:32Because the donkey has no saddle or mount, the disciples use their cloaks for Jesus to sit on.
04:41Additionally, as a sign of honor, others spread their cloaks as the little animal passes by.
04:49These blankets, laid out on the road, would have the same meaning as what we now call the red carpet.
04:58through which a special welcome is given to renowned or important figures.
05:05Luke omits, as is his custom when avoiding Aramaic words, the use of the word hosanna, from Psalm 118,
05:17and only uses the expression that the Psalm itself offers us in its next verse.
05:24Through acclamation, blessed is he who comes in the name of the Lord.
05:28This Psalm was recited when groups of pilgrims went up to Jerusalem,
05:35And the original text does not speak of the one who comes in the name of the Lord,
05:40but said he who enters the temple in Jerusalem in the name of Yahweh.
05:46In addition, Luke adds the expression he used during the birth of Jesus
05:52when the angels appeared to the shepherds and sang the glory, wishing peace for all men.
06:01That peace proclaimed when Jesus was born is the same peace that Jesus wanted to bring to Jerusalem
06:08and that the city was never able to accept.
06:12On the contrary, Jesus sees that the time of war is approaching.
06:17which will put an end to the city and its holy temple.
06:20That peace which Jerusalem has rejected is shown in the temple
06:26which has been defiled by vendors and bandits.
06:31God wants your house to be a place of prayer,
06:35where God shows his generosity and benevolence,
06:39and not a marketplace where men try to buy God
06:43so that he will turn a blind eye to their sins and evils.
06:48And once Jesus had cleansed the temple of merchants and bandits,
06:54He starts teaching people, who listen to him with pleasure.
07:00unlike the Jewish authorities who are looking for a way to get rid of him.
07:05The first step taken by the town leaders is to question Jesus' authority.
07:13since he has no formal education,
07:17has not been under the tutelage of a teacher of the law or a scribe
07:21or from a renowned teacher in their hometown,
07:25who could be considered a rabbi.
07:29Jesus reminds them that just as John's authority...
07:40It was based on God's saving will,
07:44although they did not recognize it,
07:47His authority has also been confirmed by God,
07:51who has given him the ability to speak words that give life and actions that give health.
07:57The entire life and actions of Jesus bear witness that God has sent him.
08:04This rejection by the Jewish authorities is not against Jesus,
08:09but against God,
08:11And Jesus clarifies this through the parable of the murderous tenants.
08:16God entrusted his beloved and cherished vineyard to the people of Israel,
08:22But when the time came to deliver the fruits,
08:25Those in charge refused to hand them over
08:29and they even attacked the envoys sent by the owner of the vineyard.
08:35He finally sent his son, thinking that they would react favorably to him.
08:42But unfortunately for the owner and his own son,
08:46He was murdered and thrown out of the vineyard.
08:51Because the attack on Jesus' authority did not work,
08:55Now an attack is being orchestrated from the political front.
09:00The Jews, being subject to Rome,
09:04They delivered the tribute to the Roman prefect,
09:07who, as we know, in Jesus' time was Pontius Pilate,
09:11who delivered the money to the capital of the empire.
09:16It was the way in which a subjugated people publicly expressed
09:20that was under someone else's authority.
09:25A group is sent to ask Jesus questions with a certain degree of malice.
09:29If it is lawful for a Jew to pay tribute to Tiberius,
09:35reigning Roman emperor.
09:37Jesus knows the bad intention and asks for a denarius.
09:42which had the image of the emperor,
09:44and it had an inscription stating that said coin was the possession of Caesar.
09:51Let us remember that when God created humankind,
09:54He made it in his own image and likeness,
09:58in such a way that man carries within his being the inscription
10:03which identifies him as a creature who owes everything to his Lord.
10:08This explains why Jesus asks about the coin.
10:14And upon seeing an image and an inscription stating that the coin belonged to the Emperor of Rome,
10:21Jesus then concludes that Tiberius' coins should be returned to him.
10:27But the human being who is God's property should belong to no one other than his God and his Lord.
10:37Jesus does not refuse to pay taxes to Caesar,
10:41because the coins are his,
10:44But what he accepts is that there is no authority higher than God,
10:47because God fashioned his image in all human beings,
10:52including Caesar and his defenders.