Field speech
The field speech (also field sermon ) is a text section of the Gospel of Luke ( Lk 6.20-49 EU ) in the New Testament , in which Jesus of Nazareth proclaims his teaching.
structure
The framing verses 6,20a and 7,1 show that the evangelist regards the speech as a unit. The field speech can be structured as follows:
First part
- 6, 20–23 Beatitudes
- 6, 24–26 ( not in the Sermon on the Mount ) woe
Second part
- 6.27–28 Enemy love
- 6.29–30 Refraining from resistance
- 6.31 Golden Rule
- 6.32–34 reasoning (three examples)
- 6.35a love of enemies
- 6.35b Double promise
- 6.36 reciprocity formula
- 6,37–38a waiver of judging; Give
- 6.38b ( not in the Sermon on the Mount ) Good measure as a reward
- 6.38c ( from the Gospel of Mark ) Measure as a requirement
third part
- 6.39 ( in Matthew outside of the Sermon on the Mount ) Blind leader
- 6.40 ( in Matthew outside of the Sermon on the Mount ) disciples and teachers
- 6.41–42 splinters and beams
- 6.43-44 tree
- 6.45 human
- 6.46 Calling Jesus Lord
- 6.47–49 Right and wrong building
Relationship to the Sermon on the Mount
The field speech shows parallels to the much longer Sermon on the Mount in Matthew's Gospel . The relationship between the two texts has often been analyzed; There are three important attempts at interpretation:
- Matthew and Luke use the same source, which they add to and revise;
- Both use different templates;
- Luke knows the Gospel of Matthew.
With a few exceptions, the words of the field speech can be found in the Sermon on the Mount. Many of the words in the Sermon on the Mount that are missing in the field speech are placed in a different context in the Gospel of Luke, mostly in the Lukan travelogue. The words that appear in both the Sermon on the Mount and the Field Discourse are usually presented in the same order. This observation led to the assumption that both evangelists use the logia source Q , a Greek text that they have in writing. Matthew filled this text with other material, just as he did in the other great discourses of his gospel.
Luke has kept the version of the Logia source in the field speech more faithfully, Matthew has intervened more editorially. On the other hand, Luke translates the words of Jesus for a Greek audience. Its frame of reference is no longer (as with the Logia source and Matthew) the Torah with its individual commandments, but the Greek ethos.
Individual analysis
First part
Like the Sermon on the Mount, the speech begins with the Beatitudes . Here, unlike Matthew, the disciples are addressed directly: “Blessed are you; for the kingdom of God is yours ”. In Luke four beatitudes correspond to four woes; the first three sentences of each row are kept short, the fourth (probably church formation) is developed.
Since it is difficult to understand why Matthew should have left out the woes if he had read them in his source, it is assumed that Matthew and Luke had different versions of the Logia source Q ( QMt and QLk ) at the Sermon on the Mount and field speech .
| beatitude | comment | Woe cry |
|---|---|---|
| "Blessed are you poor
for the kingdom of God belongs to you ”(verse 20) |
Πτοχός is the poor beggar. Not being poor in itself is positive; God will soon rehabilitate the poor. | “But woe to you, you rich;
for you have already received your consolation ”(v. 24) |
| "Blessed are you who are now hungry,
for you will be satisfied ”(v. 21a) |
Lukas appeals to the Magnificat (also the following Beatitudes). | “Woe to you who are now full;
for you will hunger. ”(verse 25a) |
| "Blessed are you who weep now,
for you will laugh. "(verse 21b) |
The Old Testament knows the image of the comforting God. | “Woe to you who laugh now;
for you will mourn and weep. ”(verse 25b) |
| “Blessed are you when people hate you and when they reject and revile you and bring your name into disrepute for the sake of the Son of Man.
Rejoice and rejoice that day; for, behold, your reward in heaven will be great. For their fathers did the same to the prophets ”(verses 23-24) |
Here the congregation of the Logia source speaks. Blessed are suffering Christians, people no longer generally suffering. Hope is no longer directed towards God's righteousness, but (anthropocentrically) towards the reward for suffering. | “Woe, when everyone praises you.
For their fathers did the same with the false prophets "(v. 26) |
The Beatitude of the poor, hungry and weeping, handed down as a unit, is usually traced back to Jesus of Nazareth . The original 3rd pers. Pl. Has changed Lukas to the salutation (2nd person pl.). The woes are secondary, a "pale negative image of the Beatitudes."
Second part
The version of the commandment to love one's enemies shows: Luke writes (compared to the Q-Church) for wealthier readers. They do not have to fear persecution, only abuse. You can do good and support others financially. That is why Luke updates the commandment to love one's enemy for them.
When he renounces resistance, Matthew has a Jewish court in mind that was allowed to confiscate the underwear, but not the coat (a large piece of cloth in which one wrapped oneself to sleep). Logienquelle and Lukas, on the other hand, think of robbers reaching for their coat, not their shirt.
Refraining from judging means not making a definitive judgment about other people.
The picture of the wages in v. 38b shows the customer stowing the goods in the folds of his clothes (εις τὸν κόλπον), then the dealer who puts the grain into a measuring device, shakes it and then pours more grain until it is overflows - a very courteous behavior.
third part
Luke himself put the third part of the field speech in 6.39 under the heading "parable speech" (παραβολή). Here he collects “Logia of Jesus with the character of a picture.” The pictures of the blind guide for the blind and of the tree and its fruits are worn metaphors, but the logion of the splinter and the beam looks fresh and fresh.
Who are the blind guides for the blind? Three suggestions:
- Pharisee;
- Christian church leaders;
- All Christians. As long as they are still blind themselves (see: Splinters and beams), they cannot help others.
In the logion of the two houses, there is a contrast between stone and sand with Matthew and between sand and earth with Luke. Above all, however, Luke emphasizes the advantage of a foundation.
literature
- François Bovon: The Gospel according to Luke (Lk 1,1–9,50) (= Evangelical-Catholic Commentary on the New Testament . Volume III / 1) Neukirchener Verlag, Neukirchen-Vluyn 1989. ISBN 3-7887-1270-8 . Pp. 288-343.
- Wolfgang Wiefel : The Gospel according to Luke (= theological hand commentary on the New Testament . Volume III) Evangelische Verlagsanstalt, Berlin 1988.
- Kiyoshi Mineshige: Renunciation of Possession and Alms with Lukas (= Scientific studies on the New Testament . 2nd series. Volume 163) Mohr Siebeck, Tübingen 2003. ISBN 3-16-148078-3 .
Individual evidence
- ↑ Kiyoshi Mineshige: Renunciation of Possession and Alms with Luke . S. 13 .
- ^ François Bovon: The Gospel according to Luke (Lk 1,1–9,50) . S. 290 .
- ^ François Bovon: The Gospel according to Luke (Lk 1,1–9,50) . S. 292 .
- ↑ Kiyoshi Mineshige: Renunciation of Possession and Alms with Luke . S. 14-15 .
- ^ François Bovon: The Gospel according to Luke (Lk 1,1–9,50) . S. 293 .
- ^ François Bovon: The Gospel according to Luke (Lk 1,1–9,50) . S. 312 .
- ↑ Kiyoshi Mineshige: Renunciation of Possession and Alms with Luke . S. 16 .
- ↑ Ulrich Luz: The Gospel according to Matthew . tape 1 , p. 187 .
- ↑ Ulrich Luz: The Gospel according to Matthew . tape 1 , p. 200-201.204 .
- ^ François Bovon: The Gospel according to Luke (Lk 1,1–9,50) . S. 295 .
- ^ François Bovon: The Gospel according to Luke (Lk 1,1–9,50) . S. 298 .
- ^ François Bovon: The Gospel according to Luke (Lk 1,1–9,50) . S. 315-316 .
- ↑ Bovon: The Gospel according to Luke (Lk 1,1–9,50) . S. 321 .
- ^ A b François Bovon: The Gospel according to Luke (Lk 1,1–9,50) . S. 330 .