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 ...
The first reason not to worry about tomorrow is that tomorrow will worry about itsown things (Talbert 2006:126). This first reason can be understood by realising thatthe next reason states clearly what this statement means (Hagner 1993:166). I.e.“each day has its own share of trouble and anxiety…let tomorrow (and all futuredays), so to speak, worry about itself.” Thus, once again a slight amendment wouldhave to be made to Talbert’s outline. I.e. Talbert’s two reasons are making the samepoint . There are two separate sayings but one reason related to the prohibition.Jesus is quoting a well know proverb when He says, “Sufficient for the day is its owntrouble (Meier 1980:67).” Trouble comes from kakia, and in this context it denotesthe “evil of trouble, affliction (Unger and White1985:212).” Kakia is used through outthe rest of the NT to denote evil in the moral sense of the word (Hendrickx1984:147). Hendrickx says that here it refers to “material evil or calamities.”However as it has already been shown that worry related to food and clothingamounts to idolatry it is fair to consider kakia as being considered in the moral senseof the word. The disciple by worrying would then be adding the moral evil of idolworship to the day.The implication of these saying is then firstly that there is no room for worry in thepresent life of the disciple (Hendrickx 1984:147). Secondly, that worrying todaywould be adding unnecessary moral evil to an already troubled day.5.3 ConclusionAs with the previous chapter this chapter focused on an examination of the rhetoric,genre, composition, textual variants and key words and phrases in order to grasp themeaning of the passage. The following was uncovered.In the first part of the second sub unit, Jesus is presented as speaking authoritativelyas one greater than Moses. From this authoritative position He commands Hisdisciples not to worry to the point of anxiety over items related to human survival,namely food, drink and clothing. This kind of anxious worry is the kind of worry thatcan obscure the disciple’s priorities. His reasons for this are firstly that life consists of65
more than what one eats and wears. A point which Jesus not only teaches but livedout radically in Matthew 4 when He was tempted and went hungry in the desert.Secondly He points to creation and argued that if God is concerned for lessercreatures He will surely be concerned for His disciples which are of more value. Indoing so He does not dismiss prudent economic activity but affirms trust in God’sgoodness for provision. In affirming God’s goodness to His disciples He teachesthem that God is their Heavenly Father, the implication of which is that He isintimately involved in their lives and so is aware of their needs.Thirdly, the points were made that worry is useless. It is also perhaps ridiculous andamounts to an attempt to control areas that in reality belong to God’s sovereignty.Thus it amount to a lack of trust.Fourthly, again Jesus argues from the lesser creation to the greater, this timepointing to flowers and grass as an example. In doing so Jesus makes a contrastbetween Solomon and the flowers of the field. His point that even Solomon the mostfinancially prosperous in Israel’s history couldn’t compete with the way God clothesflowers. And if God clothes flowers like that surely He will look out for the clothingneeds of His disciples.The second part, like the first began with a command not to worry. Again, not toworry about food, drink and clothing. This time two reasons related to the prohibitionwere given. The first being that to worry about and thus run after these things ispagan behaviour. Pagans are idol worshipers who live in anxiety and fear of theirgods. Thus anxious worry over items related to survival is idolatry.Distinctions were made between the ways ethne is used in Matthew in order to arriveat pagan as a better translation for ethne in Matthew 6:32. This has addedimportance as it enables the reader to the reconcile the universalistic appeal ofMatthew’s gospel and the fact that sometimes Gentiles are displayed in a positivelight within this gospel with the condemnation of gentile behaviour in this passage.The second reason was that disciples have a Heavenly father and so they need not66
- Page 21 and 22: addressed.Jesus says things in the
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- 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 and 54: Talbert (2006:122) argues this by r
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- Page 57 and 58: The statement that one cannot serve
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- Page 83 and 84: “our Father,” i.e. the Father o
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- Page 89 and 90: unanimous among scholars. These rea
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- Page 111 and 112: BIBLIOGRAPHYAchtemeier PJ, Green JB
- Page 113 and 114: Clowney EP 1988. Church. In SB Ferg
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- Page 117 and 118: Peter Laing Publishing.Lloyd-Jones
- Page 119 and 120: 73-97.Smith KG 2008. Academic Writi
The first reason not to worry about tomorrow is that tomorrow will worry about itsown things (Talbert 2006:126). This first reason can be understood by realising thatthe next reason states clearly what this statement means (Hagner 1993:166). I.e.“each day has its own share of trouble and anxiety…let tomorrow (and all futuredays), so to speak, worry about itself.” Thus, once again a slight amendment wouldhave to be made to Talbert’s outline. I.e. Talbert’s two reasons are making the samepoint . There are two separate sayings but one reason related to the prohibition.Jesus is quoting a well know proverb when He says, “Sufficient for the day is its owntrouble (Meier 1980:67).” Trouble comes from kakia, and in this context it denotesthe “evil of trouble, affliction (Unger and White1985:212).” Kakia is used through outthe rest of the NT to denote evil in the moral sense of the word (Hendrickx1984:147). Hendrickx says that here it refers to “material evil or calamities.”However as it has already been shown that worry related to food and clothingamounts to idolatry it is fair to consider kakia as being considered in the moral senseof the word. The disciple by worrying would then be adding the moral evil of idolworship to the day.The implication of these saying is then firstly that there is no room for worry in thepresent life of the disciple (Hendrickx 1984:147). Secondly, that worrying todaywould be adding unnecessary moral evil to an already troubled day.5.3 ConclusionAs with the previous chapter this chapter focused on an examination of the rhetoric,genre, composition, textual variants and key words and phrases in order to grasp themeaning of the passage. The following was uncovered.In the first part of the second sub unit, Jesus is presented as speaking authoritativelyas one greater than Moses. From this authoritative position He commands Hisdisciples not to worry to the point of anxiety over items related to human survival,namely food, drink and clothing. This kind of anxious worry is the kind of worry thatcan obscure the disciple’s priorities. His reasons for this are firstly that life consists of65
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