Abstract
Matthew 22:32 contains a tradition of mentioning the God of Israel which was no longer popular in the time of Jesus. That tradition is often called Theos patros, the God of the ancestors—the God of Abraham, the God of Isaac, and the God of Jacob. In a dialogue between Jesus and several Sadducees about the resurrection of the dead, Jesus “revived” the tradition. Studies concerning that text, however, seems to overlook such tradition of mentioning God. If Jesus implicitly states that the ancestors of Israel lived, what kind of life did Jesus mean? This article attemps to answer the above question by considering “God with Us” as the main theme and “Rhetoric of Fighting Leadership” as the essence of this gospel rhetoric. Both become what is often referred to as the Hermeneutical Framework.Matthew 22:32 contains a tradition of mentioning the God of Israel which was no longer popular in the time of Jesus. That tradition is often called Theos patros, the God of the ancestors—the God of Abraham, the God of Isaac, and the God of Jacob. In a dialogue between Jesus and several Sadducees about the resurrection of the dead, Jesus “revived” the tradition. Studies concerning that text, however, seems to overlock such tradition of mentioning God. If Jesus implicitly states that the ancestors of Israel lived, what kind of life did Jesus mean? This article attempts to answer the above question by considering “God with Us” as the main theme and “Rhetoric of Fighting Leadership” as the essence of this gospel rhetoric. Both become what is often referred to as the Hermeneutical Framework.
Highlights
Matthew 22:32 contains a tradition of mentioning the God of Israel which was no longer popular in the time of Jesus
The Gospel According to Matthew, Cambridge Greek Testament, Cambridge: Cambridge University Press; http://biblehub.com/commentaries/cambridge/matthew/22.htm
The Mission of God: Unlocking the Bible’s Grand Narrative, Downers Grove: IVP
Summary
Makna dari tindakan Yesus yang menghidupkan kembali penyebutan Allah dalam Matius 22:32 ini tidak bisa tidak terkait dengan dua hal yang sangat penting dalam Injil Matius, yakni tema utama serta hakikat retorika Injil pertama ini. Bila kita memerhatikan Matius 23:1-3 yang mengawali klimaks atau rangkuman narasi pertarungan dalam Injil ini, akan semakin dimengerti mengapa melakukan firman Allah sebagai jalan untuk menghadirkan Allah yang dekat dengan manusia tersebut menjadi penekanan utama dalam Injil ini. Dalam perspektif tema utama Injil ini, bila para pengikut Yesus melakukan firman Allah maka mereka sesungguhnya sedang dalam upaya mewujudkan Allah yang dekat dan hadir bukan saja dalam diri orang lain namun juga dalam diri mereka sendiri (Surbakti, 2017: 154). Bila kita bergerak dari kedua aspek yang menjadi bingkai kerja penafsiran di atas, maka motif utama atau gagasan yang ada di balik penyebutan ini sesungguhnya adalah sebuah upaya untuk mengingatkan para murid atas sebuah perwujudan Allah yang hadir dan dekat dengan manusia melalui hidup para leluhur. Tujuannya adalah agar usulan motif utama penggunaan model penyebutan Allah oleh Yesus Matius di atas dapat semakin mendapat dukungan
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