O'Donoghue MTh_Thesis-FinalCopy.pdf - South African Theological ...
O'Donoghue MTh_Thesis-FinalCopy.pdf - South African Theological ... O'Donoghue MTh_Thesis-FinalCopy.pdf - South African Theological ...
to identify structure in 6:19-34, the structure and theme of 7:1-12 will at times beconsidered.3.2 ApproachesThere is no shortage of opinions in suggesting how the structure of the SOM,including that of the text in question can or should be divided. Talbert (2006:120)points out that the preceding sections of the SOM found in Matthew 5:21-48 and 6:2-18 both have “clearly defined units of thought within the Sermon on the Mount.” Bothof these preceding sections are introduced by headings found in Matthew 5:17-20and 6:1 respectively.As Matthew 6:19-24 contains no heading, there has been some doubt cast onwhether or not the reader has any access to the formal arrangement of this sectionof the SOM (Talbert 2006). Beare (1981:180) says that Matthew 6:19-34 does nothave a clearly defined structure, as opposed to the preceding sections of Chapter 6.Beare makes the point that the sayings found in Matthew 6:19-34 are “diverse anddrawn from different sources”Like Beare, Harrington (1991:104) believes that Matthew 6:19-34 is unlike thepreceding sections of the SOM as it has no well defined structure. The precedingunits being the introduction of 5:1-20, 5:21-48 and 6:1-18. Harrington believes that6:19-7:12 appears in the same vein as Jewish wisdom literature, in that there areseveral sayings that are put alongside one another as they share similar content orliterary nature.Even if, as Beare (1981:180) believes, the sayings are drawn from different sources,there are enough scholars who note that a formal structure can be discerned (Talbert2006:120; Allison and Davies 1988:626; Guelich 1982:324). This thesis will work onthe assumption of the latter, i.e. that a formal division of the text can be found.Stock (1989:105) believes that while there are four prohibitions in 6:19, 25, 7:1 and7:6 that unify 6:19-7:12 the content is too varied to be able to identify a unifyingthematic theme. This is however, not the case. There is enough similarity in theme27
etween 6:19-24 and 7:1-11 that is concluded well by the Golden Rule in 7:12(Allison 1987: 436).Allison (1987:436) notes that as 6:19-34 speaks about worldly wealth, and 7:1-11speaks about attitude towards others, both passages can be said to be talking of“temporal” issues. Thus Allison says 6:19-7:11 talks about “social issues.” Thismakes the Golden Rule of 7:12, which includes the exhortation to do well to othersfound in 7:12 an apt way to conclude 6:19-7:12. I.e. there is a common theme thatunites 6:19-7:12.Luz and Patte are scholars who advocate that the SOM has been arranged inchiastic structure (Talbert 2006:22). This approach is problematic as it breaks up the“natural thought units.” For example, in Patte’s approach 6:19-7:12 is broken into6:19-21 and 6:22-7:12. The problem being that the natural argument reflects 6:19-34talking about wealth related issues and 7:1-12 goes on to talk about attitude towardsothers.Guelich (1982:322) argues that Matthew 6:19-7:12 is made up of units of tradition,seen as follows; 6:19-24, 6:25-34, 7:1-5, 7:6, 7:11 and 7:12. Guelich (p.324) favoursBornkamm’s approach to understanding the structure of the text. To accept thisapproach one would have to understand the Lord’s Prayer found in Matthew 6 as the“organising principle” for Matthew 6:19-7:12. Each of the above mentioned units oftradition are, according to Guelich (p.325), put forward as a “practical elaboration,” ofthe petitions found in the Lord’s Prayer.Bornkamm’s (Guelich 1982:324) breakdown of the text would then be seen asfollows:a) The three sayings of Matthew 6:19-24 talk about treasures and singleness ofpurpose, which emphasises the first three petitions of the Lords prayer whichteach God’s glory and purposes as the disciples “ultimate priorities.”b) Matthew 6:25-34 focuses on rejecting an anxious life in favour of trust in Godand so emphasises the fourth petition of the prayer for daily bread in theLord’s Prayer.c) Matthew 7:1-5 puts the emphasis on the passage on forgiveness from the28
- Page 1 and 2: A BIBLICAL-THEOLOGICAL ANALYSIS OF
- Page 3 and 4: ACKOWLEDGEMENTSI am eternally grate
- Page 5 and 6: TABLE OF CONTENTSCHAPTER 1: Introdu
- Page 7 and 8: 6.2.5 Discipleship and Community…
- Page 9 and 10: sinfulness and pushes people toward
- Page 11 and 12: discourses in Matthew, is meant to
- Page 13 and 14: Christian disciple and money was an
- Page 15 and 16: NT text actually did occur and did
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- Page 19 and 20: almost no evidence outside of the N
- Page 21 and 22: addressed.Jesus says things in the
- Page 23 and 24: The Jewish community was taxed very
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- Page 33: Chapter 3Literary Analysis - Struct
- Page 37 and 38: would not have ever found such a li
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- Page 41 and 42: appealing. He seems to at times ack
- Page 43 and 44: three parts.While the literary appr
- Page 45 and 46: Chapter 4Literary Analysis - Matthe
- Page 47 and 48: common to a teacher like Jesus woul
- Page 49 and 50: treasures would be, but agrees that
- Page 51 and 52: Blomberg (1992:123) shows that the
- Page 53 and 54: Talbert (2006:122) argues this by r
- Page 55 and 56: for God’s kingdom, it is in a bad
- Page 57 and 58: The statement that one cannot serve
- Page 59 and 60: Chapter FiveLiterary Analysis - Mat
- Page 61 and 62: Moses. Even more significant is tha
- Page 63 and 64: ightly notes that humans are more v
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- Page 67 and 68: Perhaps the point is not to cast So
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- Page 71 and 72: the scriptures that even the great
- Page 73 and 74: more than what one eats and wears.
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to identify structure in 6:19-34, the structure and theme of 7:1-12 will at times beconsidered.3.2 ApproachesThere is no shortage of opinions in suggesting how the structure of the SOM,including that of the text in question can or should be divided. Talbert (2006:120)points out that the preceding sections of the SOM found in Matthew 5:21-48 and 6:2-18 both have “clearly defined units of thought within the Sermon on the Mount.” Bothof these preceding sections are introduced by headings found in Matthew 5:17-20and 6:1 respectively.As Matthew 6:19-24 contains no heading, there has been some doubt cast onwhether or not the reader has any access to the formal arrangement of this sectionof the SOM (Talbert 2006). Beare (1981:180) says that Matthew 6:19-34 does nothave a clearly defined structure, as opposed to the preceding sections of Chapter 6.Beare makes the point that the sayings found in Matthew 6:19-34 are “diverse anddrawn from different sources”Like Beare, Harrington (1991:104) believes that Matthew 6:19-34 is unlike thepreceding sections of the SOM as it has no well defined structure. The precedingunits being the introduction of 5:1-20, 5:21-48 and 6:1-18. Harrington believes that6:19-7:12 appears in the same vein as Jewish wisdom literature, in that there areseveral sayings that are put alongside one another as they share similar content orliterary nature.Even if, as Beare (1981:180) believes, the sayings are drawn from different sources,there are enough scholars who note that a formal structure can be discerned (Talbert2006:120; Allison and Davies 1988:626; Guelich 1982:324). This thesis will work onthe assumption of the latter, i.e. that a formal division of the text can be found.Stock (1989:105) believes that while there are four prohibitions in 6:19, 25, 7:1 and7:6 that unify 6:19-7:12 the content is too varied to be able to identify a unifyingthematic theme. This is however, not the case. There is enough similarity in theme27
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