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 ...
a) Deuteronomy 28:54-55 shows a person with an evil eye is a person notprepared to share with his family in a time of need.b) Proverbs 23:6-7 talks of a person with an evil eye as a person who “…hastensafter riches.”Deuteronomy 15:19 makes a direct connection between an evil eye and thedisposition of the heart (Brown 1993:168). Deuteronomy 15:19 reads as follows,“Beware lest there be a wicked thought in your heart, saying, ‘The Seventh year, theyear of release, is at hand,’ and you eye be evil against your poor brother and givehim nothing…” The teaching on giving in this passage shows that God is concernednot just about His people obeying His command to do good to the poor amongstthem, but is also concerned about the disposition of the giver.The bad eye is therefore the opposite of the good eye. Where the good eyecorrelates to a generous attitude to others, the bad eye correlates to a stingy attitudetowards others. The results of having a generous heart out of obedience to God arealso in contrast to disobedience to God characterised by a stingy heart. As opposedto a person characterised by light, the person with a bad eye will be characterised bydarkness.According to Talbert’s model, Part Two then moves to a conclusion (Talbert2006:121). The conclusion is found in verse 23b where Jesus says that if the lightwithin a person is dark how great that darkness must be. At this point it seems thatTalbert’s model for the division of the text may not fit well, as it is unclear as to howthis verse concludes the saying of the good and bad eye.It would perhaps be better to view this verse as an additional assertion or a thirdinference. The verse seems to address a person who is deceived or disillusioned.This verse makes the point that the darkness that can characterise a person isespecially bad if the person believes that their darkness is actually light (Carson1994:86). Thus if the bad eye (a stingy heart) believes it is generous and appropriate47
for God’s kingdom, it is in a bad state indeed.4.2.3 Part Three – The Two MastersThe third and final part of Matthew 6:19-24 is found in verse 24. (Talbert 2006:121-123). It is made up of an “assertion”, a “reason” and an “application.” The assertion isfound in Jesus words, when he says “No one can serve two Masters.” Masters wereless like modern day employers, and more like slave owners (Carson 1994:87-88).The Word for slave in the New Testament is the adjective dulous (Spicq 1994:380).“To be a slave is to be attached to a Master (p.381).” As Stott (1998:158) says,“Slavery by definition demands full time service of the slave and a belonging to oneMaster.” France (1985:139) believes the same when he argues that “serve” meansto literally, “be a slave of,” the implication being one cannot have two owners. AlsoSpicq (p.383) says that an essential role of a slave is to act for the benefit of her orhis master.Master is translated from kurios (Spicq 1994b:348). It is used throughout the NewTestament to address people with respect and formality, (and at time as will beshown in Chapter six, to refer to divinity) in this case a slave owner. When applied toGod, it is used in the New Testament to show God as Lord over people, creation,Heaven and earth. As Lord, God is displayed as one who must be obeyed andpleased. This becomes important when one examines the reason linked to theassertion.The reason is found in verve 24b and 24c when Jesus says “…for either he will lovethe one and hate the other, or else he will be loyal to the one and despise the other(Talbert 2006:123).” Jesus references to love and hate are not to be taken absolutely(Carson 1994:88). To hate something or some one over another is a way of denotingpreference in Semitic language (Talbert 2006:123; Carson 1994:88).As France (1985:139) shows, “hate’” is used here not to convey “active dislike,” but apreference of allegiance to one owner over another. Here the word for love is theverb agapao and can be used to show a tremendous amount of value for something48
- 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
- Page 17 and 18: to have used it as a source (France
- 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
- Page 25 and 26: finding the origin and purpose of M
- Page 27: instruction for the believing commu
- Page 31 and 32: Matthew will have continued pertine
- Page 33 and 34: Chapter 3Literary Analysis - Struct
- Page 35 and 36: etween 6:19-24 and 7:1-11 that is c
- Page 37 and 38: would not have ever found such a li
- Page 39 and 40: and 7:7-11 are worth noting:a) Both
- 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: Talbert (2006:122) argues this by r
- 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
- Page 65 and 66: Secondly, Henry’s argument that o
- Page 67 and 68: Perhaps the point is not to cast So
- Page 69 and 70: The second reason related to this p
- Page 71 and 72: the scriptures that even the great
- Page 73 and 74: more than what one eats and wears.
- Page 75 and 76: CHAPTER SIXTHEOLOGICAL MOTIFS OF MA
- Page 77 and 78: 6:19-34 and that this chapter would
- Page 79 and 80: It has now been established that Th
- Page 81 and 82: Kingdom requires its citizens to ha
- Page 83 and 84: “our Father,” i.e. the Father o
- Page 85 and 86: It must be noted that the Father-So
- Page 87 and 88: Matthew 25:31-36 presents Jesus as
- Page 89 and 90: unanimous among scholars. These rea
- Page 91 and 92: Unger and White (1985:171) note tha
- Page 93 and 94: interdependent interpersonal relati
- Page 95 and 96: examples of how a disciple may prov
- Page 97 and 98: Chapter SevenConclusion7.1 Introduc
- Page 99 and 100: the accumulation of wealth over and
- Page 101 and 102: them. The historical analyses highl
- Page 103 and 104: preparedness to give up monetary pu
for God’s kingdom, it is in a bad state indeed.4.2.3 Part Three – The Two MastersThe third and final part of Matthew 6:19-24 is found in verse 24. (Talbert 2006:121-123). It is made up of an “assertion”, a “reason” and an “application.” The assertion isfound in Jesus words, when he says “No one can serve two Masters.” Masters wereless like modern day employers, and more like slave owners (Carson 1994:87-88).The Word for slave in the New Testament is the adjective dulous (Spicq 1994:380).“To be a slave is to be attached to a Master (p.381).” As Stott (1998:158) says,“Slavery by definition demands full time service of the slave and a belonging to oneMaster.” France (1985:139) believes the same when he argues that “serve” meansto literally, “be a slave of,” the implication being one cannot have two owners. AlsoSpicq (p.383) says that an essential role of a slave is to act for the benefit of her orhis master.Master is translated from kurios (Spicq 1994b:348). It is used throughout the NewTestament to address people with respect and formality, (and at time as will beshown in Chapter six, to refer to divinity) in this case a slave owner. When applied toGod, it is used in the New Testament to show God as Lord over people, creation,Heaven and earth. As Lord, God is displayed as one who must be obeyed andpleased. This becomes important when one examines the reason linked to theassertion.The reason is found in verve 24b and 24c when Jesus says “…for either he will lovethe one and hate the other, or else he will be loyal to the one and despise the other(Talbert 2006:123).” Jesus references to love and hate are not to be taken absolutely(Carson 1994:88). To hate something or some one over another is a way of denotingpreference in Semitic language (Talbert 2006:123; Carson 1994:88).As France (1985:139) shows, “hate’” is used here not to convey “active dislike,” but apreference of allegiance to one owner over another. Here the word for love is theverb agapao and can be used to show a tremendous amount of value for something48
Change language