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00:00Music
00:12Music
00:13The literary dimension
00:43The Pharisees with whom Jesus argues in the Gospel of Matthew are not the Pharisees of his time, but the Pharisees of Matthew's time, around the year 80, who are on their way to becoming the forerunners of the Jewish rabbis, who are still the moral and religious authority of the Jewish communities today.
01:07Certainly, brothers, the Pharisees of Jesus' time were the group with whom Jesus most shared his vision, his theology, and his points of view, although it is possible that there were topics or points on which the Pharisees tended to exaggerate or take to extremes.
01:30especially in the desire for faithfulness to God and in obedience to Moses.
01:37Added to this are the customs that the Pharisees inherited from their ancestors or parents, which Jesus considers merely human norms or laws.
01:50For our part, we also said that Jewish scribes are more of a labor guild, people who dedicate themselves to transcribing documents and in special cases, people who, by dedicating themselves to copying the law of Moses, became specialists or wise men who could be trusted.
02:14Men who could join the Pharisee group or the Sadducee group, depending on their inclination and the appeal that these groups represented in their time.
02:28The first comment Jesus makes is what we might call irony or satire, since in Jewish thought the most appropriate and correct thing is that whoever announces or preaches something does so because they are convinced of it and put it into practice.
02:51and even more so their actions, because they correspond to one another.
02:58In contrast, Jesus says of the scribes and Pharisees that although they have sat down to teach what Moses originally communicated at Sinai,
03:08Jews can listen to and obey the words of both groups, but they cannot carry out their actions because their way of acting does not correspond to their convictions.
03:24This is where the constant hypocrisy that Matthew attributes to Jesus is prepared.
03:32The following is a series of reproaches regarding his attitudes.
03:38They are extremely radical in what they ask of people, although it cannot be compared to the exaggerations that the Sesenians imposed on the members of their groups.
03:51They like to be distinguished, receive honors and special treatment, and seek to be called rabbi or teachers.
04:00This highlights that Jesus is the only one who can be called teacher, rabbi, guide, and Christ.
04:11because every Christian will always be a disciple of Jesus, because He is the only one who truly instructs and teaches,
04:22The rest of us only share what Jesus teaches and communicates to us.
04:28Furthermore, it is here that the exclusive fatherhood of God is emphasized.
04:36He is the only one who gives life, who protects and cares for us, and he is the only one to whom we owe everything we have.
04:46Therefore, brothers, we call only God Father, although others can share in his fatherhood if they give life.
04:57if they look after others and if they give everything they have for their children or those entrusted to them.
05:04The curses pronounced against the Pharisees and scribes have been established in a number of seven,
05:14although a tradition and some versions present eight when talking about the estates of widows that are robbed by these groups.
05:25The first criticism leveled at the Pharisees in Matthew's time is that they have not accepted Jesus' message.
05:34and they have threatened those who want to become Christians with expulsion from the synagogues if they recognize Jesus as the Messiah.
05:45With this attitude they refuse to believe and be saved, and they prevent others from achieving the same salvation.
05:53Furthermore, brothers, they are so extreme and they ask their followers for even greater extremism,
06:01which further distances them from the salvation offered by God in Christ.
06:08But Jesus rebukes them for not understanding that the holiness of things comes from their relationship with God,
06:18the only one who communicates holiness to everything that is consecrated in his name.
06:24In addition to taking care of very minor details in the law and enforcing mercy, justice, and faith,
06:36or who take care of the external but not the internal.
06:41He warns them that on the outside they appear righteous, but on the inside they are evil and hypocritical.
06:48And finally, brothers, Jesus rebukes them for accepting themselves as descendants of those they persecuted,
06:58They murdered and rejected God's prophets.
07:02Amid this rejection of Jesus, his group, and his preachers,
07:09The rejection that Jesus suffered from Jerusalem, as the capital of the Jewish faith, is included.
07:16It's not that Jesus didn't have followers in that city.
07:20What Jesus emphasizes is that the Jews did not repent.
07:26have accepted his preaching and have joined the church he created.
07:33Eschatological discourse
07:35Jesus' final speech before his passion and death has always had a sense of destruction.
07:44First from Jerusalem, and then from the whole world.
07:50We forget that Jesus comes to preach the definitive coming of the kingdom of God
07:56which he thought was about to happen.
08:01Therefore, his interest has nothing to do with the themes that the modern world calls apocalyptic.
08:09or apocalypse, where everything is centered on destruction and death.
08:16When the world today talks about apocalypse, it thinks of hecatombs, destruction, death and catastrophe.
08:27For Jesus, this end signifies the beginning of a new stage,
08:32a stage in which God walks among his own, as a friend does among his loved ones.
08:41While the disciples were thinking about the beauty of the temple,
08:46Jesus warns them about the fate of the entire city,
08:51So they ask him for a sign that indicates the end is near.
08:56In Jesus' time, every official visit made by the authority,
09:03The emperor, one of his ambassadors, a prince, and all their preparations were called the Parousia
09:12and that it can continue to happen throughout all historical periods.
09:18Wars, divisions, famines, earthquakes,
09:23Jesus interprets all this as the beginnings of childbirth.
09:30that is, the birth of a new life.
09:35But persecution and rejection of Jesus' disciples are also foretold.
09:41as well as the siege of the temple in Jerusalem,
09:45which will be used as the rebels' command center
09:49and later by the Roman authorities who would eventually destroy it.
09:57And finally, brothers, Jesus speaks of the great tribulation,
10:02the one we ask for in the Lord's Prayer,
10:06not to be living witnesses.
10:08His final coming will not be hidden or concealed so that he has to announce it to anyone.
10:17such as true or false,
10:20but everyone will be able to witness this definitive manifestation.
10:27Now the greatness of this coming is highlighted by signs in the cosmos,
10:33which are only important to the present world,
10:39but not for the ultimate world.
10:42Jesus will be our sun,
10:44so we will no longer need the present cosmos,
10:48but we will live in a state of peace and holiness.
10:54The fig tree, brothers, teaches us with the ripening of its leaves
10:58summer is coming,
11:01Similarly,
11:03All these signs must be the anticipation that the Lord is coming to reign.
11:09But, brothers,
11:10just as we prepare ourselves through signs,
11:14We must also do so through concrete actions of love and faithfulness to God.
11:21In this section Jesus teaches us to be faithful as every steward should be,
11:29because the reward will be measured by faithfulness and obedience to our Lord and our Master.
11:38And the reward will be to share food at his table in the eternal feast of divine life.
11:51Thank you!