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00:00Music
00:02Music
00:03Preparation for the Ministry of Jesus
00:30Brothers, once again Luke inscribes the Ministry of the Baptist in universal history and in that of the Jewish community itself by mentioning the high priests Annas and Caiaphas.
00:46This last piece of information is inaccurate, because in the Jewish people there is only one high priest and in the time of Jesus and Pilate he was called Caiaphas.
00:57However, Annas, Caiaphas's father-in-law, knew how to manage his role before Rome after Herod's policy of marginalizing the priestly families of Jerusalem.
01:10Apparently, Annas was behind the pontificate of Caiaphas and other sons of his who were also high priests.
01:19The 15th year of the reign of Tiberius, the successor of Caesar Augustus, can be dated to around the years 28 and 29 AD.
01:31Pontius Pilate was also prefect of Judea, Idumea and Samaria, in the years 26 and 36 AD.
01:42Herod Antipas ruled Galilee and Perea from 4 BC to 39 AD.
01:51Annas served as pontiff from the years 6 to 15 AD.
01:58And Caiaphas, a man who knew how to live in peace with Pilate, was high priest from 18 AD to 37 AD.
02:09The degree of harmony between Caiaphas and Pilate can be seen in the fact that both were removed from their respective positions by Rome within a year of each other.
02:23Pilate in the year 36 and Caiaphas in the year 37.
02:27Luke presents John to us as the image of the prophet to whom God addresses his word, just as he did in the past with Isaiah, Jeremiah, Hosea, and Ezekiel.
02:41The evangelist does not develop a theology of the desert as a meeting place between God and his people, but he presents the Baptist carrying out his ministry in this place.
02:53In this way, he can link the preaching of the deutero-Isaiah at the beginning of his book of Consolation, a text that Luke presents in a more extensive version than Mark and Matthew do, and the ministry of John.
03:12If Luke elaborates on the version of the text of Isaiah, it is because he wants to emphasize that the salvation that God promised and is offering is already for all peoples and not just for Israel, as we will discover in the following section.
03:32The third evangelist insists that John moves throughout the Jordan region, perhaps with the intention of reaching more people, going in search of them himself.
03:46The reference to the Jordan reminds us of the Jewish people crossing the Jordan following the ark of the covenant and the purification through circumcision and the celebration of Passover before entering the promised land and eating its fruits.
04:05Similarly, the Baptist invites us to cross the Jordan, immersing ourselves in its waters, and thus enter as new men and women into the true and definitive promised land.
04:22The concept of metanoia means completely changing course, leaving the path that leads away from God and returning to the one that leads us to him.
04:34For its part, the term remission, which is translated as forgiveness, literally means to be forgiven of a debt, to be released from prison, or to cease being a slave and become a free man.
04:53John appears on the scene to fulfill God's promises, and his mission is to prepare the people for the encounter with their God.
05:01Conversion requires bearing fruit that shows a change of heart and mindset, so it is not enough to be part of God's chosen people of the lineage of Abraham.
05:15Being a child of Abraham is a gift from God that God can reiterate if the fruits of conversion are not borne.
05:25The God that John proclaims is separate from the God that Jesus will proclaim with his ministry, for while John speaks of a judgment of destruction,
05:35Jesus will speak of a God who invites the sinner to return from his evil life.
05:42Only Luke presents us with ordinary people asking John for concrete actions that show a change of heart and mindset.
05:53Therefore, baptism, repentance, and conversion are not enough; one must act in a way that is the crowning achievement of a change in life.
06:04The actions that Juan requests are within everyone's reach: helping those in need, sharing one's possessions, and avoiding injustice and extortion.
06:17In this section, Luke introduces a group of soldiers, probably Jews despised for working under Herod to subdue the Jews,
06:30to whom they open the doors of salvation in the same way that they were opened for the Jews.
06:38Certainly, John does not know who will come after him, but he knows that it is someone who comes from God.
06:45He does not think it is God himself, since he speaks of sandals and straps, something that would not be possible to do with God.
06:56being, as the Jews confessed, an incorporeal God.
07:02What is certain is that the Baptist knows that he is not the last link in the chain of salvation that God has promised to his beloved people.
07:13And as John baptizes with water, the one whom he prepares the way for will baptize with the Holy Spirit and fire.
07:24In other words, it will immerse them in a completely new life and with an imperishable purification.
07:33Through the image of a farmer throwing wheat into the air so that the wind will carry away the chaff,
07:42The Baptist insists that the final destiny of the wicked is one of misfortune.
07:48This explains why John sent someone to ask Jesus if he was the one who was to come.
07:55or if there was still someone else to appear on the salvific scene of Israel,
08:02because Jesus' actions did not align with the promise he had made during his preaching.
08:12Once again, Lucas removes a character from the stage who will not be needed in the next scene.
08:19closing the cycle of the Baptist with his imprisonment by Herod Antipas,
08:26who will end up killing the prophet.
08:30In fact, Luke only mentions in passing the martyrdom of the Baptist at the hands of Antipas,
08:38departing from the lengthy versions of Mark and Matthew.
08:43Without any kind of preparation, Luke presents us with Jesus already baptized and in prayer.
08:51In response to both events, the sky opens,
08:55sign of God's nearness that breaks down every obstacle that separates man from his Lord.
09:03The evangelist mentions the Holy Spirit again,
09:06now in the form of a dove, descending upon Jesus,
09:11thus associating the themes of water and the Spirit,
09:15just as it happened when in creation God made all things through his Spirit and his word.
09:24But Luke is also thinking about God's promise to pour out his Spirit,
09:31especially moral, as announced by the prophet Joel.
09:35The voice of God recalls the words of Psalm 2,
09:40an enthronement psalm by which God declared that the king,
09:45descendant of David, he is constituted from the coronation onwards as his son.
09:52The genealogy of Jesus, as offered by Luke, differs from that offered by Matthew.
09:58With a few exceptions, but the fundamental principle,
10:03More than the names, it is the interest in linking Jesus with illustrious and important figures,
10:11to emphasize the great honor of this man,
10:15son, symbol and model who descends from David,
10:19Abraham, Adam, and ultimately God,
10:24who has offered it to us as his own exclusive gift and no one else's.
10:30The author does not claim to be accurate in stating that Jesus had,
10:36When he appeared on the scene, he was about 30 years old, possibly more or less that age.
10:42To present Jesus in continuity with the people of God,
10:48Luke offers us the account of the temptations in the desert.
10:53The spirit received at baptism is what sustains him in faithfulness during these temptations.
11:02The 40-day fast is meant to make it clear that Jesus is vulnerable to need.
11:09that could lead him to infidelity to God or to disobey His will.
11:16However, during the temptations, Jesus warns the devil
11:20that there is no way to be a child of God,
11:23but in absolute trust, in total fidelity and in surrender until death.
11:33Brothers, may you continue to hunger and thirst for the Lord even more.
11:37We'll see you in our next class.
11:40Blessings.
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