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00:00Baptism, temptations and impulses.
00:30Beginning of public ministry.
00:32Brothers, let us now turn to the narrative section where the author presents the entrance of John the Baptist and his preaching.
00:42Matthew presents the Baptist as appearing providentially to invite conversion and performing a baptism that he offered to those who accepted his preaching and decided to be faithful to the covenant that God had already made with Israel.
01:05Now, from the exodus onwards, the desert is the privileged place of God's encounters with his people, since we can affirm that the people of Israel were born during their march through the desert.
01:21By entering into a personal and intimate dialogue with the God who brought him out of Egypt, the evangelist identifies the Baptist with the voice announced by the deutero-Isaiah.
01:36The baptism of Jesus was a momentous event in his life.
01:44From that moment on, Jesus begins a different stage of his life.
01:50It is what we call the public ministry.
01:52But brothers, Matthew is not so sparing in narrating the event, because he presents us with a dialogue between Jesus and the Baptist, who opposes baptizing Jesus.
02:08This fact is due to the fact that in the time of the evangelist there were some groups that identified with the Baptist, who said that John was superior to Jesus because he had baptized him and because Jesus accepted to submit to a baptism for the forgiveness of sins.
02:29Matthew presents the baptism scene as a prototype of Christian baptism.
02:37The heavens open, the Holy Spirit descends, and the voice of the Father is heard declaring that the baptized person is his beloved child.
02:47The evangelist, in narrating this fact, is thinking of Abram, who faces the divine request to offer his beloved son Isaac as a sacrifice, as well as of Isaiah's faithful servant, who is affirmed to be God's beloved son, but also an obedient and faithful servant until death.
03:12And finally, brothers, the author thinks of the Dadibic king, of whom it is affirmed in the Psalm, you are my son, I have begotten you today.
03:26The narrative of the temptations continues in the pattern that Matthew has assumed up to this point, the life of the Jewish people.
03:35In this case, brothers, the author has before him the experience of the Jewish people who leave Egypt and mature on their journey through the desert.
03:47We cannot be content with seeing in these temptations the typical view of spiritual theology, the temptations of pleasure, power and possession, since this does not agree with the author's Jewish thought.
04:07The author, brothers, is not a 20th-century spiritual theologian, but a 1st-century Christian.
04:17He is not thinking in terms of spiritual categories, but rather about the temptations that Israel experienced on their journey through the desert on their way to the promised land.
04:29which explains his constant recourse to the book of Deuteronomy.
04:35The point of interpretation for these temptations is the experience of Israel, which often doubted God's closeness during its long journey.
04:49precisely 40 years old, a number on which Matthew builds the temptations of Jesus by mentioning that he was in the desert fasting for 40 days and 40 nights.
05:05But, brothers, Jesus, unlike Adam, who claimed for himself a title superior to the one that belonged to him, denying his condition as a creature,
05:19He is willing to accept his condition as a servant, even when the tempter calls him the son of God.
05:27The difference between this elaborate narrative and Marcos's brief account of the same event is striking.
05:39And while angels guard paradise, once Adam and Eve have disobeyed God and are expelled,
05:51Angels approach Jesus, obedient and faithful, to serve him.
05:58During the baptism, Jesus is in the region of Judea, and when he learns that John has been handed over or imprisoned, he withdraws to Galilee.
06:12The verb "to be handed over" will also be used in reference to Jesus.
06:18The passive voice suggests that, although human causes intervene and Herod or the Sanhedrin take action, it is God who guides history.
06:31so that the destiny of John and Jesus rests fundamentally in the hands of God.
06:39But brothers, it seems that Jesus interprets the imprisonment of the Baptist as a sign from God indicating that it is the opportune and appropriate time to begin his mission.
06:55so he returns to Galilee.
06:58He leaves his village in Nazareth and takes up residence in Capernaum, a cosmopolitan city on the shores of the Sea of Galilee.
07:08Matthew considers Jesus' change of residence as the fulfillment of a prophecy.
07:16The vocations of Peter, Andrew, James, and John must be understood within the framework of the honor acquired within the family.
07:28as we had learned that dignity, honor, work, marriage, security and certainty of a person lies in their family.
07:43An individual in Jesus' time cannot leave his home, his family, because he loses position, honor, job, money, security, certainty, and future.
07:59Our current cultures are accustomed to new beginnings.
08:05We change our house, our job, our profession, our family, our place of residence, but in Jesus' time this is an absolute risk.
08:18Without family there is no security, no certainty, no work, no way to earn a living.
08:29So when Jesus asked some fishermen to leave their lives as they knew and lived them,
08:36To follow him throughout Galilee, Judea, Perea and other towns was something completely illogical.
08:48The symbolism is very noticeable.
08:52Pedro and Andrés leave their own nets, which they were preparing to use.
08:58For their part, James and John are by their father's side, that is, under his orders and at his service.
09:08And yet, when called by Jesus, they leave their father, abandon their lifestyle, and leave behind all their securities.
09:20Marcos tells us that this pair of brothers left their father and the workers.
09:26Matthew presents these vocations to us following the model of the call that the prophet Elijah makes to Elisha,
09:35which, according to the narrative, makes clear the radical nature of the following by stating that Elisha offered it as a sacrifice
09:45the yoke of oxen with which he plowed and used the yokes to make firewood.
09:51Thus Matthew presents Jesus to us as the new Elijah, the prophet par excellence,
10:00calling his followers, who come to prepare hearts so that the people may receive the visit of God.
10:09But brothers, it's worth clarifying that the fishing industry on the Sea of Galilee was thriving,
10:17So the first disciples are abandoning their securities to follow Jesus,
10:26But on the road to uncertainty, although under God's loving providence.
10:32Furthermore, it is striking that this total abandonment of one's own family caused the first Christians
10:42that they might give among themselves the title of brothers, who have in heaven the only Father who gives them life,
10:51He takes care of them and protects them.
10:53Verse 23 summarizes Jesus' movement throughout Galilee and consists of three sections.
11:03Jesus taught in the Jewish synagogues,
11:06He proclaimed the good news of the kingdom and healed every sickness and disease.
11:13Jesus was an itinerant prophet who spoke and performed miracles in the manner of Elijah.
11:21The evangelist also states that his fame spread throughout Syria,
11:28there where this gospel was apparently written,
11:33The discourse on the kingdom, the beatitudes, and the Lord's Prayer.
11:39Brothers, at the beginning of this section, the author states that Jesus went up the mountain and sat down.
11:46Matthew has in mind the mountain par excellence in the founding history of Israel,
11:54Mount Sinai or Mount Horeb,
11:57there where the covenant between God and his people was concluded,
12:01and where Moses received the tablets of the law,
12:05the culmination and summary of what God expected of his faithful.
12:09Thus, Jesus is presented as the new Moses,
12:15which gives to the new people of God represented by the disciples of Jesus,
12:21And not just because of the twelve, as many think,
12:26and by the crowd that followed them.
12:29The new tablets of the law with which the new and definitive alliance is concluded.
12:36The mountain is a theological place where God's revelation occurs.
12:44to the encounter with him and his powerful manifestation.
12:49Hence, the appreciation that Israel feels for Sinai, Hebron, and finally Zion.
12:57the mountain on which Solomon built the temple of the Most High God.
13:02The different images or ministries performed by Moses throughout the books of the Pentateuch
13:11Matthew applies them to Jesus, shepherd, guide, legislator, prophet and teacher of the new people of God.
13:22The Sermon on the Mount, or Gospel discourse, is a program for life for every disciple of the master of Nazareth.
13:31His theme is the new law of the kingdom of heaven and its justice.
13:39This sermon is not a summary of the entire Gospel.
13:44It is more like a small primitive catechism composed of various sayings of the Lord.
13:51It is not a call to the heroism of human endeavor,
13:55but the consequence of faithfulness to the proclamation of the good news preached by Jesus.
14:02The Sermon on the Mount is a masterpiece of ethical and religious teaching by the evangelist Matthew,
14:12where Jesus is presented as the teacher who teaches with divine authority and power,
14:21and that offers the possibility of a new way of living.
14:25This material from Matthew has more elaborations than those presented by Luke.
14:32However, the material remains fundamental from the perspective of the author and of Jesus himself.
14:41Matthew's beatitudes are eight short ones and one long one,
14:47whereas in Lucas he only has three short ones and one longer one.
14:53By comparing both versions,
14:56It can be stated that the beatitudes relating to the poor,
15:02the afflicted, the hungry, and long-lasting blessedness
15:06The information about the persecution comes from source Q,
15:11while the rest of the beatitudes are proper to Matthew
15:16They come from the special source used by this author.
15:21The noteworthy aspect of the Beatitudes concerning the poor,
15:26the afflicted and the hungry,
15:29It is because such people suffer from a socio-economic difficulty,
15:34that they have not freely chosen,
15:37from whose situation the sufferers cannot be extricated.
15:43They are promised that on the last day their situations will be reversed.
15:50This vision echoes the thinking of Paul,
15:54who claims that all the sufferings or afflictions of this life
15:59They are nothing compared to what we will achieve in the end.
16:04This is how Jesus warns those who suffer in this world
16:09who are happy, blessed, or fortunate
16:14starting now, because of its future reward
16:17will be much greater than their present suffering.
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