Kain und Abel in der Bergpredigt (Mt 5,21-24)
The first passage of the Sermon on the Mount, wrongly called „antithesis“, gains in psychological clarity once it is realized that – and how – Jesus has worked the ancient topic of Cain and Abel (Gen 4,1-16) into his interpretation of the Sixth Commandment: “Thou shalt not kill!” From this reference...
Main Author: | |
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Format: | Print Article |
Language: | German |
Check availability: | HBZ Gateway |
Journals Online & Print: | |
Fernleihe: | Fernleihe für die Fachinformationsdienste |
Published: |
Herder
2012
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In: |
Biblische Notizen
Year: 2012, Volume: 153, Pages: 113-125 |
Standardized Subjects / Keyword chains: | B
Bible. Matthäusevangelium 5,21-24
/ Bible. Genesis 4,1-16
/ Intertextuality
B Bible. Matthäusevangelium 5,21-24 / Love of enemies |
IxTheo Classification: | CB Christian life; spirituality HB Old Testament HC New Testament |
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520 | |a The first passage of the Sermon on the Mount, wrongly called „antithesis“, gains in psychological clarity once it is realized that – and how – Jesus has worked the ancient topic of Cain and Abel (Gen 4,1-16) into his interpretation of the Sixth Commandment: “Thou shalt not kill!” From this reference derives: the consistent addressing of the person that deserves protection as “brother” in Mt 5,21-24, the theme of hateful “wrath” (or: “resentment”) in Mt 5,22 (= Gen 4,5f), as well as the case assumed in Mt 5,23f that someone is about to “bring his gift to the altar” (=Gen 4,3-5). In Mt 5,21-24 Jesus successively turns to “Cain” (5,21f) and – remarkable – also to „Abel“ (5,23f); both sides, as those responsible, are called upon to solve their rivalry constructively and peacefully and carry the ancient story of Cain and Abel to a better end. From this point of view Mt 5,21-24 does not allow of decomposition. | ||
520 | |a Die erste fälschlich so genannte „Antithese“ der Bergpredigt gewinnt an psychologischer Tiefenschärfe, wenn man erkennt, dass und wie Jesus den urgeschichtlichen Erzählstoff von Kain und Abel (Gen 4,1-16) in seine Auslegung des sechsten Dekalogworts „Du sollst nicht töten!“ eingetragen hat. Von dieser Einblendung her erklärt sich die konsequente Bezeichnung der schützenswerten Person als „Bruder“ in Mt 5,21-24, das Thema des hasserfüllten „Zürnens“ in 5,22 (= Gen 4,5f) sowie der in 5,23f gesetzte Fall, dass einer gerade dabei ist, eine „Opfergabe“ zur Opferstätte „hinzubringen“ (= Gen 4,3-5). Jesus wendet sich in Mt 5,21-24 nacheinander an „Kain“ (5,21f) und – bemerkenswerter Weise – auch an „Abel“ (5,23f); beide Seiten sind als verantwortliche Personen gefragt, ihren Rivalitätskonflikt konstruktiv und gewaltfrei zu lösen und die alte Kain-Abel-Geschichte zu einem besseren Ende zu führen. Eine Dekomposition der kleinen Miniatur Mt 5,21-24 verbietet sich von daher. | ||
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