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 ...
Jesus’ call to repent would release them from captivity. Perhaps the pertinence forthis thesis is then that a disciple is through the advancement of God’s Kingdom, freefrom anxiety of material wealth. This idea will be explored in the synthesis of findingsin the next chapter.Righteousness is translated from “dikaiosune (Unger and White 1985:535).” It isused to refer to actions that conform to God’s sovereign will. Something Jesusexpected from His disciples even before the coming consummation of His Kingdom(Matt.28:20). As to be expected by the explicative kai, the definitions of “Hisrighteousness” and “God’s Kingdom” essentially amount to the same thing. That isGod’s kingdom and righteousness refers to God’s Will being established.6.2.2 The God of the SermonMarshall (2004:121) says it is logical that after considering the kingdom of God, toconsider the nature of the “God of the Kingdom.” Therefore that is the order to befollowed here. In the literary analysis of chapter five it was noted that Matthew’sfavourite title for God is “Heavenly Father.” It was concluded that one of the reasonswhy Jesus’ disciples need not worry about daily provision necessary for survival wasthat the term Heavenly Father implies that God is benevolent and intimately involvedwith their lives and is aware of, and able to, provide for their needs.As mentioned in Chapter five the theological motif of God as Father will be examinedin greater detail here. Further the way God works is alluded to in Matthew 6:19-34and so some attention will be paid to His providential work. Also, a Father-sonrelationship between God and the disciple will show to carry implications on thenature of discipleship.Addressing God as Father occurs frequently in the NT. The Gospel of John refers toGod as Father more often than referring to God as God (Juel 1997:315). Metzger(1992:145) says that the Gospel of John has 120 references to God as Father, andMatthew has 44 references to God as Father. Speaking of God as Father is used byPaul in several of his letters (Juel 1997:319). For example 1 Corinthians 1:3 seesPaul writing, “Grace and Peace from God our Father.” Similar references to God as75
“our Father,” i.e. the Father of the disciple can be seen in the opening addresses ofEphesians, Philippians, Galatians, Colossians, Thessalonians etc.This position, the privileged position of the individual being able to relate to God asFather was not accepted as common place in Judaism until Christ (Metzger1992:145). The OT presents God as Father as a “national” connotation for theIsraelite people, in that He became the nation’s Father by calling them andseparating them from other nations (Metzger 1992:145, Dobschütz 1914:303). Thisis seen in Deuteronomy where Israel is referred to as “chosen” and a “special people(Deut. 14:2).”There are a couple of occasions in the OT scriptures where God as a Father is put inreference to individuals (Metzger 1992:145). For example Psalm 103:13 reads, “As afather pities his children, so the Lord pities those who fear Him.” Perkins (1985:333-334) notes the general rule is that Jewish prayer would not have addressed God insuch a familiar tone (Perkins 1985: 333-334).There would have been people who would have done so, but they would have beenseen as the exception to the rule (Perkins 1985:334). Perkins (p.334) says that suchpeople would have been seen as having some sort of special and favouredrelationship with God and that Jesus’ teaching on God as Father, is exceptional inthat He taught His followers to address God in such a familiar way .In contrast to Perkin’s opinion is Goshen-Gottstein (2001:475-476), who says thatthere is nothing extra-ordinary about the few occurrences of God as Father to theindividual. Fatherhood when used by individuals in the Israelite community would beused so, as an extension of the role of God as Father of the nation (Goshen-Gottstein 2001: 475-476). Thus for Goshen-Gottstein this does not denote anyspecial favour to the individual.Goshen-Gottstein seems to have a point in that one can argue that Israel as a Nationenjoyed a special favoured relationship with God as Father (Deut 14:2). If oneaccepts that these individual pre-Christ who related to God as Father did so as anextension of the Nations relationship, it would make sense that it also comes across76
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- Page 89 and 90: unanimous among scholars. These rea
- Page 91 and 92: Unger and White (1985:171) note tha
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- Page 97 and 98: Chapter SevenConclusion7.1 Introduc
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- Page 111 and 112: BIBLIOGRAPHYAchtemeier PJ, Green JB
- Page 113 and 114: Clowney EP 1988. Church. In SB Ferg
- Page 115 and 116: Massachusetts: Hendrickson Publishi
- Page 117 and 118: Peter Laing Publishing.Lloyd-Jones
- Page 119 and 120: 73-97.Smith KG 2008. Academic Writi
Jesus’ call to repent would release them from captivity. Perhaps the pertinence forthis thesis is then that a disciple is through the advancement of God’s Kingdom, freefrom anxiety of material wealth. This idea will be explored in the synthesis of findingsin the next chapter.Righteousness is translated from “dikaiosune (Unger and White 1985:535).” It isused to refer to actions that conform to God’s sovereign will. Something Jesusexpected from His disciples even before the coming consummation of His Kingdom(Matt.28:20). As to be expected by the explicative kai, the definitions of “Hisrighteousness” and “God’s Kingdom” essentially amount to the same thing. That isGod’s kingdom and righteousness refers to God’s Will being established.6.2.2 The God of the SermonMarshall (2004:121) says it is logical that after considering the kingdom of God, toconsider the nature of the “God of the Kingdom.” Therefore that is the order to befollowed here. In the literary analysis of chapter five it was noted that Matthew’sfavourite title for God is “Heavenly Father.” It was concluded that one of the reasonswhy Jesus’ disciples need not worry about daily provision necessary for survival wasthat the term Heavenly Father implies that God is benevolent and intimately involvedwith their lives and is aware of, and able to, provide for their needs.As mentioned in Chapter five the theological motif of God as Father will be examinedin greater detail here. Further the way God works is alluded to in Matthew 6:19-34and so some attention will be paid to His providential work. Also, a Father-sonrelationship between God and the disciple will show to carry implications on thenature of discipleship.Addressing God as Father occurs frequently in the NT. The Gospel of John refers toGod as Father more often than referring to God as God (Juel 1997:315). Metzger(1992:145) says that the Gospel of John has 120 references to God as Father, andMatthew has 44 references to God as Father. Speaking of God as Father is used byPaul in several of his letters (Juel 1997:319). For example 1 Corinthians 1:3 seesPaul writing, “Grace and Peace from God our Father.” Similar references to God as75
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