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No abstract available.

Minerals play a vital role in societal and economic growth. As finite and non-renewable resources, minerals inevitably diminish upon extraction. Consequently, there is an expectation that the extraction process should involve and benefit the local communities hosting these resources. Despite expectations of benefitting local communities, mineral extraction often results in more economic, social, and environmental burdens than advantages for them. This contribution is centred on a theoretical inquiry, employing the concept of social justice to explore and mitigate the disparities in the distribution of costs and benefits experienced by mine-host communities. It aims to balance the inequities, emphasising the principles of distributive, procedural and remedial justice to reconcile the losses and gains in a fair and equitable manner

This article investigates the attribute of God’s wisdom in Matthew’s Gospel as personified in the ministry of his Son, Jesus. This Gospel identifies Jesus as ‘Immanuel’. He is ‘God with us’. The focus falls on several statements exhibiting wisdom motifs that are either uttered by or ascribed to Jesus. These statements are quite puzzling and continue to evoke scholarly discussion. The central theoretical argument of this article is that these statements cannot be fully understood without considering the echoes of the Jewish context exhibited in them. The objective of his investigation is to demonstrate how the recognition of similarities between the statements in Matthew and in Jewish literature contribute towards the understanding of wisdom statements in the Matthean Gospel. This article therefore begins by identifying key wisdom motifs within Jewish tradition, followed by an investigation of wisdom sayings in Matthew. Parallels in Luke are considered to sharpen peculiarities of Matthew’s narration. From this investigation it became clear that the ministry of Jesus in Matthew is met with similar reactions as that of Wisdom in Jewish literature. The article accentuates a significant dimension of Matthew’s Christology. Matthew vindicates Jesus against his opponents and justifies Jesus’ acceptance within the Matthean community. For this community, he is not only recognised as wise teacher, but even the one who reveals and personifies wisdom. As ‘Immanuel’, he presents the attribute of God’s wisdom. Contribution: This article contributes to the ongoing scholarly discussion of several puzzling and seemingly obscure statements echoing wisdom motifs, either attributed to or uttered by Jesus.

The South African government is navigating many basic municipal service delivery challenges, including a growing electricity supply deficit. Eskom Holdings SOC Limited, the state-owned power utility, is struggling to generate and supply a stable and uninterrupted flow of electricity through its grid system. The inadequate generation capacity results in rotating power outages, known as loadshedding, which occur when demand surpasses generating capability. This fundamental service delivery challenge, in conjunction with South Africa's climate change responses, including the decision to work towards energy efficiency, renewable energy and cleaner energy or a "just transition" from coal to clean energy, encourages many South Africans who have the necessary means to invest in off-grid energy solutions that operate alongside and at times independently of Eskom's grid. This paper considers from a legal perspective how and to what extent legislation on electricity supply and municipal by-laws empower household consumers to fulfil their right to electricity by going off-grid. The paper ultimately considers the import of this on South Africa's energy governance framework for electricity provision in the country.

Groundwater, which is water that is found underground, is less susceptible than surface water resources to evaporation, and thus offers resilience against the impacts of climate change. Many South African cities, communities and farmers depend on groundwater for domestic or other socio-economic purposes. This implies that groundwater resources which are currently or potentially utilisable should be identified, and suitable legal measures should be implemented to protect these resources from potential risks of harm or damage posed by anthropogenic activity. This article firstly evaluates the effectiveness of the country's existing regulatory framework to effectively protect South Africa's groundwater resources and finds that the framework can be improved upon significantly. Secondly, it explores regulatory opportunities within the existing legal framework to strengthen South Africa's groundwater governance regime, including making use of land-use planning instruments to facilitate the implementation of groundwater protection zones.

While James is a Christian document, it is also undeniably Jewish. This article investigated the degree to which James is rooted in the Hebrew Scriptures (i.e. Old Testament [OT]), especially the Torah, and how that gives meaning to what he says and teaches. The study was undertaken by establishing the likely relevance and role of the Hebrew Scriptures and particularly the Torah for James’s first readers, and the manner and extent of James’s use of these Scriptures in his Letter. The study was concluded by outlining the findings of the impact of these Scriptures on the Letter. The Greek translation of the Hebrews Scriptures was most likely the Bible of James’s original recipients. As with the rest of the New Testament (NT), James shows remarkable dependence upon and ascribes unqualified authority to the Hebrew Scriptures. James draws substance from, applies, and never nullifies anything from the OT. Referring to an OT Scripture, on average, every 1.86 verses, James’s thought is clearly shaped by the OT. He grounds his fundamental teachings in the Torah – notably in the Shema, Decalogue, and ‘Holiness Code’. While James is silent on the ritual commandments, he focusses on the moral commandments and ‘weightier matters’ of the Torah, so much so that his entire contents may fall under ‘faith/faithfulness’ (or loving God, 1st Table of the Decalogue) or ‘justice’/’mercy’ (or loving neighbour, 2nd Table of the Decalogue). With the core of the Torah evidently being foundational in James, it seems appropriate to interpret James’s terms and teaching in the light of and in line with the Torah, and especially the Torah’s weightier matters and moral instructions. Contribution: This key finding may contribute to the debate about what James’s means and teaches concerning ‘law’ (νόμος) his Letter.

No abstract available.

No abstract available.

In a country burdened by violence and intolerance where many citizens claim to be Christians, a call to respond to a Christian ethics of peacemaking is appropriate. This article explores the instruction of the Matthean Jesus that his followers should be peacemakers amidst their exposure to violence. The point of departure is taken from the seventh beatitude ‘blessed are the peacemakers, for they will be called sons of God’ (Mt 5:9). The motif of peacemaking is followed through in the rest of the Sermon on the Mount and then contextualised within the broader Matthean narrative. In the article the strenuous environment is considered in which the Gospel was written and the frequent occurrence of resistance, antagonism, violence and strife in the narrative. Instead of the endless and escalating chain of violence spawning yet more violence, Jesus breaks this chain. He instructs his disciples to be peacemakers. Peace starts with peace with God but ripples out to peace in families and among neighbours, until it comes to the most difficult part, peace with enemies. Contribution: Based on this investigation, the article offers pastoral guidelines for Christians on how they ought to deal with a violent and intolerant environment.

This study is undertaken against the backdrop of the polyvalence of parables and the resultant arbitrary conclusions reached by many interpreters of gospel parables. It is aimed to set guidelines towards plausible interpretations of these parables. It identified some factors that influence the understanding of the parables and thereby formulated principles for guiding the exegete to plausible conclusions. The genre parable was defined and understood to function metaphorically, implying that the true meaning of parables lies outside of their narrated domain (i.e. in a second, distinct domain). Eight principles were formulated to enhance credible parable exegesis and were explained with illustrations from New Testament parables. They included the need to acknowledge the openness of parables, as well as the need to interpret parables within specific gospel contexts. The attention of interpreters was also drawn to five pitfalls when seeking a plausible interpretation of gospel parables. It became clear that only in a holistic combination could these principles enhance the plausible interpretation of the gospel parables, while isolative considerations would most likely mislead the interpreter. In this article it is concluded that, although parables are polyvalent, this does not justify arbitrary interpretations; hence the need for gospel parable interpreters to take seriously the methods and principles that limit multiplicity and enhance plausibility of the parables’ meanings. Contribution: The contribution of this investigation lies in a canonical approach to gospel parables, and to set guidelines for plausible interpretation from such a stance. While it is recognised that earlier forms of parables, albeit in oral or written form, are of interest in historical critical investigations, the current study works with the forms of parables as embedded in specific gospel narratives.

No abstract available.

It goes without saying that Jesus is the protagonist, the main character, in the Gospel narratives. Much of this characterisation is achieved by presenting his speech and actions. As his speech and actions occur in relation to other major and minor characters in the narrative, much of the characterisation is achieved by presenting the interaction between Jesus and these other characters. Among humans, John the Baptist acts as Jesus’ main supporting character. He is portrayed as a reliable witness to Jesus’ life, of the one to come. This article focusses on the characterisation of Jesus in the First Gospel, based on examining his relation to and interaction with John. Passages in this Gospel narrating the relation and interaction between John and Jesus are explored to identify Jesus’ character traits. These are multi-faceted and relates to Messianic expectations described in Jewish writings. Yet, the Matthean narrator argues that Jesus surpasses these expectations – even those of John the Baptist himself.

This article uses a narrative analysis to contribute to the discourse on the characterisation of Jesus in the Matthean Gospel. Much is revealed about characters through their actions and words and how other role players in the text respond to them. Sometimes, the narrator directly tells the reader about a character. The kind of character depends on the traits or personal qualities of that character and how that character behaves during specific incidents. Along with God himself, Jesus forms the principal character in the First Gospel. His teachings and actions are central to the text and the actions of other characters are directed towards him. This article focusses on what the angel of the Lord says in support of Jesus. The presence of the angel of the Lord represents the presence of God, and his message is received as coming from the mouth of God himself. The evangelist utilises the speaking of the angel of the Lord as a narrative strategy to assure Jesus’ prominence and authority. This angel shows Jesus to be the main character. Intradisciplinary and/or interdisciplinary implications: This article uses a narrative analysis to contribute to the discourse on the characterisation of Jesus in the Matthean Gospel. It engages with the field of narrative criticism focussing on characterisation in biblical texts. This has implications for Hermeneutics. It can also be useful for dogmatic research in Angelology and Christology.

This article contributes to the discourse on the characterisation of Jesus in the Matthean Gospel. Characterisation can happen in several ways, for example by letting the characters themselves act and speak, or by letting other characters talk about them or react towards them. It can also be done by a narrator who tells the reader about a character. The kind of character depends on the traits or personal qualities of that character and how that character performs in specific circumstances. Along with God himself, Jesus forms the principal character in the first gospel. His teachings and actions form the focus of attention, and the actions of other characters are directed at him. This article focusses on one aspect of characterisation, namely on how the Holy Spirit acts in support of Jesus. The evangelist utilises the actions of the Holy Spirit as a narrative strategy to gradually express the significant status of Jesus as main character.

n the Synoptic Gospels, listeners ask Jesus about the purpose of his parables. These Gospels provide two parallel accounts of this discussion (Mt 13:10–17 // Mk 4:10–12 // Lk 8:9–10 and Mt 13:34–35 // Mk 4:33). The version in Mark 4:10–12 particularly raises problems related to a sharp distinction between the ‘mystery’ that the ‘insiders’ understand, and ‘parables’, which are intended ‘so that’ the ‘outsiders’ would not understand, repent and be forgiven. Mark’s reference to Isaiah 6:9–10 differs from the Masoretic Text (MT) and Septuagint (LXX) versions, but corresponds with the Aramaic Targum, which reads ‘they may be forgiven’ instead of ‘and I would heal them’. It seems that the Markan Jesus deliberately uses parables to prevent ‘those on the outside’ from understanding, repentance and forgiveness. Luke retains the ‘so that’, but does not distinguish between the two groups that sharply, as he refers to ‘others’ and not ‘those on the outside’. He omits Mark’s apparent offensive phrase about the prevention of repentance and forgiveness. Matthew smooths out some of these difficulties by changing the ‘so that’ to ‘because’. According to Matthew, Jesus speaks in parables because the people do not see, hear and understand. The reason for their inability to comprehend, is their rejection of Jesus. This article investigates these parallel passages to decipher the meaning within their textual context. The argument of this article is that these parallel statements should be read within the context of the parable of the sower to grasp their meaning.

In South Africa, land/housing is a finite non-shareable type of property that must yield to stringent constitutional control to meet land reform and housing objectives, which is high on our constitutional agenda to redress injustices of the past and allow the previously dispossessed to take their rightful place in society. This article considers the normative framework that underlies the types of property that must be regulated for the purposes of section 25 of the Constitution of the Republic of South Africa, 1996, since very few cases have been decided in such a way as to consider, from a normative perspective when land/housing should be subject to greater governmental control and when not. Even in the context of expropriation without compensation, certain types of land/buildings are being flagged for this purpose, but the normative reasons for such propositions remain unclear. The purpose of this article is to offer a theoretical perspective, based on work done by progressive-property scholars, on the normative foundation of some property rights, with the object of initiating a dialogue concerning whether or not such rights should be regulated. The notion of human flourishing, as developed by Alexander, should arguably be essential in determining whether land/housing rights should be subject to greater constitutional scrutiny; the more property contributes to the individual's autonomy and ability to partake in social relations, the more sceptical we should be of severe governmental interference; whereas the lesser the notion of human flourishing appears, the greater governmental interference should be. An approach of this kind adheres to the systemic purpose of section 25 of the Constitution, because the property clause is intended to regulate established rights just as much as it is intended to meet certain societal needs

The central argument of this article is that the way in which the author of Colossians makes use of this Christ hymn can provide useful perspectives within the African context where people often struggle with assumed threats of cosmic powers and spiritual forces. The author of the letter positions and utilises a Christ hymn in a strategic and functional way. This hymn forms a pivotal point in his letter and mentions the crucial theological issues that are at stake. The Colossians were threatened by false teachings according to which they were subjected to different forces and powers. Christ is, however, exalted and praised as superior to all these powers. As such, the hymn lays the basis for the refutation of all the deceiving arguments. The hymn describes the significance of Christ. He is the mediator of creation, the reconciler of the world, and the head of the church. Dependence on Christ sets one free from ties to all the proposed powers. The author assumes that his readers would also associate with the contents of the hymn regarding the supremacy of Christ. If so, the author in effect wins his argument. He, therefore, does not need to convince them of his theological viewpoint anew, but can immediately continue warning them about the dangers of false teachings threatening their community.

Scholars have described Matthew 23 as the ‘unloveliest’ chapter and ‘bleakest spot’ in the Gospel. It might seem that this chapter does not fit into the overall structure and plot of the Gospel, and that it is a clumsy redactional addition being untypical of the Matthean Jesus. This article recognises the severe nature of this chapter but argues that it does fit into the developing tension between the Jewish leaders and Jesus within the Gospel. It is demonstrated how it forms part of a narrative where Jesus is involved in constant and intensifying controversy dialogue with these leaders. The leaders constantly challenge Jesus with increasing intensity which eventually led towards Jesus’s climactic response in this chapter.

The grammatico-historical method of Bible interpretation is often used in traditional reformed hermeneutics and is usually defined as distinctive from historical and reader-response criticism. However, some aspects of grammatico-historical hermeneutics overlap with the latter two approaches. The argument in this article is that exegesis is a multi-faceted process which requires that various methods can be used to meet the requirements of the texts and the questions to be answered. As the Gospels are historical narratives, narrative criticism can provide a useful tool in interpreting these texts. This should not imply that the historical and theological character of these texts has to be invalidated, but rather that the integrity of these texts is appreciated and that they are read as authoritative for religious communities. The arguments in the article are illustrated with reference to the Matthean Gospel.

Our purpose in this article is to argue that, as far as the constitutional promotion and protection of social welfare is concerned, there are significant theoretical and systemic differences between property, land rights and housing rights. Our argument is shaped by the fact that these three sets of rights are recognised and protected separately in the Constitution of the Republic of South Africa, 1996, but we argue that the theoretical differences go beyond variations between constitutions and bills of rights from different traditions and time periods. In our view, there are sound theoretical, and therefore also systemic, reasons why it is necessary to at least keep the differences between property, land rights and housing rights in mind when analysing, interpreting and applying any of these rights in a specific constitutional text. Above all, we argue that the reduction of housing rights to just another category of property rights might well reduce or even erode the special social, historical and constitutional value and meaning of housing rights. We first consider theoretical arguments concerning the relationship between property, land rights and social welfare. In view of the theoretical analysis we proceed to consider the constitutional nature and status of property, land rights and housing rights in the South African context. We argue that both land rights (in the form of land redistribution and improved tenure security) and housing rights (in the form of the right of access to adequate housing) should be seen as discrete constitutional rights that stand on their own constitutional foundations and that they do not need to be protected as property rights. On the other hand, they are not fundamentally circumscribed or opposed by property rights either. Instead, the Constitution requires a new, typically constitutional methodology that gives full recognition and effect to all three sets of rights, each in its proper place. Seen in this perspective, property is neither the guardian nor the enemy of social welfare. Nevertheless, the purpose of the property clause in general cannot be isolated from social welfare concerns that relate to improved access to land and housing rights, nor from the constitutional imperative to provide stronger land and housing rights. Important connections exist between these divergent constitutional imperatives that should be acknowledged to ensure the efficient realisation of social welfare concerns.

In the preface of his Gospel Luke says that he is going to write ‘in an orderly account’ (καθεξῆς). However, scholars have no consensus about the kind of order Luke is seeking. This article aims to ascertain the meaning of καθεξῆς through a detailed study of this word, which includes a study of its usages in the Bible, its etymology, related words, and its meaning in contemporary Greek usages. This article proposes that καθεξῆς most likely refers to chronological order.

Jesus’ teaching in Mark’s Gospel accentuates that his disciples must follow him in the way of selflessness and cross-bearing servility (Mk 10:45; 8:34) to benefit many others. Contrarily, the religious phenomenon, known as Prosperity Gospel, promotes the teaching that God wills unlimited financial and physical blessing for all believers. In this article a relevant question, namely if Jesus did promise temporal prosperity and physical wellness for all disciples, is approached exegetically from a core text on discipleship (Mk 8:31-38). This article questions the Prosperity Gospel’s teaching that God always wills temporal prosperity for all believers. Contrarily, it teaches that disciples, like Jesus, must humbly serve in God’s will, irrespective of suffering that may be part of service. Based on these findings, a critical question would be whether the Prosperity Gospel may be regarded as real ‘gospel’.

The universality, indivisibility, interdependence and interrelatedness of all rights have been universally acclaimed since the drafting in 1948 of the Universal Declaration of Human Rights. However, despite the doctrine of indivisibility, civil and political rights (CPRs) have for a long time been treated as being enforceable judicially at the national, regional and international levels, while socio-economic rights (SERs) have not. With the elaboration and adoption of an Optional Protocol to the International Covenant on Economic, Social and Cultural Rights (OP-ICESCR), which mandates the Committee on Economic, Social and Cultural Rights (CESCR) to consider individual communications detailing the violations of SERs, the justiciability of SERs was also fully recognised at the international level. This paper undertakes an analysis of the importance and implications of the individual communications procedure under the OP-ICESCR and details some of the reasons why it would be beneficial for South Africa to accede thereto. The argument for accession by South Africa to the OP-ICESCR departs from the premise that South Africa's ratification of the ICESCR is imminent. Having signed the ICESCR on 3 October 1994, the South African Cabinet on 10 October 2012 decided that South Africa should ratify the Covenant. The authors argue that acceding to the OP-ICESCR will complement domestic protection and will confirm South Africa's global leadership in the field of justiciable SERs. Logic dictates that South Africa should confirm at the international level its position as a world leader on the national justiciability and legal enforcement of SERs, as indeed it has done during the drafting process of the OP-ICESCR. Accession to OP-ICESCR, the argument continues, will not detract from the country's sovereignty, especially in the light of the requirement of the exhaustion of domestic remedies, including the condition that applicants must show that they have suffered a "clear disadvantage". In any event, South Africa already has undertaken obligations as to SERs under regional human rights treaties that are equal to and in some respect more arduous than the obligations emanating from the ICESCR.

The unlawful occupation of inner-city buildings in South Africa has led to a number of legal disputes between vulnerable occupiers and individual landowners that highlight the conflict between individuals' constitutional right not to be evicted in an arbitrary manner and property owners' constitutional right not to be deprived of property arbitrarily. The cause of this tension is a shortage of affordable housing options for low-income households in the inner cities, a fact which shows that the state is evidently struggling to give effect to its housing obligation embodied in section 26(1) and (2) of the Constitution. In the majority of cases the courts assume that any interference with private landowners' rights beyond a temporary nature would be unjustifiable, but they do this without undertaking a proper constitutional analysis to determine whether a further limitation of the individual landowner's property rights might be justifiable and non-arbitrary in the circumstances of each case. In general the courts can allow, suspend or refuse the eviction of unlawful occupiers, provided that the order does not amount to an arbitrary deprivation of property. Nevertheless, in some instances the arbitrary deprivation of property is unavoidable, despite the court's best efforts to protect property entitlements. These eviction cases show the limits of the courts' powers both to provide adequate solutions to protect owners' property rights and to give effect to the constitutional housing provision. In the light of three eviction cases, namely Blue Moonlight, Modderklip and Olivia Road, this article explains the role of the court and the local authority, together with the entitlements and social obligations of inner-city landowners within the framework of the property clause, in order to analyse the constitutionality of the courts' decisions and to suggest ways in which the inner-city housing shortage may be addressed more effectively. This article also considers how two foreign jurisdictions, namely England and the Netherlands, have managed the precarious relationship between urban landowners – who often allow buildings to decay and stand vacant – and the homeless. These jurisdictions provide innovative alternatives to the expropriation of the ownership of private inner-city properties for housing purposes. Similar measures, tailored to accommodate the South African constitutional, economic and socio-economic landscape, may be a welcome addition to the existing statutory powers of the local authorities tasked with combatting homelessness in urban areas.

’n Verskeidenheid navorsing is al oor die teologiese verband tussen Matteus en Paulus gedoen. Hierdie navorsing het uiteenlopende gevolgtrekkings opgelewer wat in drie groepe verdeel kan word. Sommige navorsers is van oordeel dat die Matteus-evangelie ’n anti-Pauliniese ondertoon bevat wat veral in die Bergrede waargeneem kan word. Hierdie polemiek word betrek by uitsprake oor die siening of interpretasie van die Tora. ’n Vergelyking tussen Matteus 5:17 en Paulus se siening oor die wet soos in die Romeine-brief (3:19; 6:14; 7:6; 8:2; 10:4; ens.), kan tot so ’n gevolgtrekking kom. Daarmee saam word die prominensie van Petrus in die Matteus-evangelie as bewysgrond gebruik dat Matteus teen Paulus reageer. Die oortuiging kan dus bestaan dat Matteus doelbewus met die skryf van hierdie Evangelie teen Paulus reageer, veral wanneer die insident in Antiogië in gedagte gehou word. ’n Tweede groep meen dat Matteus en Paulus teologies naby aan mekaar is, terwyl daar ook ’n derde groep is wat oordeel dat Matteus en Paulus wel van mekaar verskil, maar mekaar ook komplementeer. Met hierdie artikel word daar gepoog om meer duidelikheid oor die teologiese verhouding tussen Matteus en Paulus te verkry.

Though, in the Sermon on the Mount, Jesus explicitly states that he did not come to abolish the Law (Mt 5:17–19), in the narrative that follows directly after this Sermon, he apparently neglects purity laws by healing a leper (Mt 8:1–3). As an impure person, the leper was not supposed to come close to Jesus, but Jesus sympathetically reaches out and touches him. Furthermore, no mention is made of Jesus undergoing any purification rites after coming into contact with this man. Once the leper is healed, Jesus instructs him to perform only the third phase of the prescribed purification rite for lepers. Jesus is thus described as having the power and authority to heal the person and to declare him healed. What remains for the leper is to show himself to the priest and to bring the appropriate sacrifice, so that he could be accepted into the society again. In this article it is argued that Jesus, as the Holy One and miracle Healer, is not defiled by coming into contact with the leper. Purity flows from Jesus to heal the leper. As a teacher of the Law, Jesus enacts the true intention of the Law, which is to establish a holy community of believers within the Kingdom of heaven. This healing action forms a step towards the coming of the Kingdom of heaven. Thus, the purity laws find their fulfilment in Jesus. As result of this action, cultic purity transforms into a moral activity for the followers of Jesus.

In the time when Matthew wrote his gospel, the interpretation of the Torah became a feature of division. Matthew frequently presented Jesus as being in debate with the Pharisees and scribes on the true intention of the Law. In the Sermon on the Mount Jesus was presented as using the halakhic form of argumentation to counter false assumptions about the meaning of the Torah. Six theses about the Torah were set, followed by Jesus’ antitheses. Jesus’ alternative interpretations were presented as an authoritative explanation of the true, intended meaning of the Law. Matthew argued that Jesus did not come to abolish the Law and the Prophets, but bring them to fulfilment. In this argument Jesus formulated the higher level of righteousness that is required of his followers.

No abstract available.

It seems that Matthew intentionally emphasises the importance of the Torah for his community. He highlights Jesus’ high regard for the continuing validity of the Torah. However, he demonstrates that Jesus interpreted the Torah differently from Judaist groups of those times. The intention of this article is to demonstrate this significant role of the Torah in the first Gospel. It is argued that the Torah holds a central position in Matthew and that the Torah continues to remain valid, but that Jesus teaches and enacts an alternative interpretation of the Torah. Keywords: Torah, Law, Matthew, Sermon on the Mount

The arguments posed in this article serve to demonstrate the underlying conflict and struggle for authority in the Matthean Gospel. This struggle signifies part of the debate of those days about the trustworthy keepers of the Torah. Whilst Josephus wrote that the Pharisees were regarded as the most accurate interpreters of the Torah, Matthew argues the opposite. Matthew pictures several scenes in which these groups oppose Jesus by trying to discredit his authority and knowledge to interpret the Torah. Matthew time and again exposes their malice, whilst he demonstrates the authority and wisdom of Jesus to contrast them. This article discusses a variety of depictions of Jesus in Matthew that demonstrates his authority and worthiness to provide the true interpretation of the Torah. Built on such arguments, Matthew concludes his Gospel by asserting the authority of Jesus and his command for obedience to everything that he has commanded. Keywords: Torah, Law, Authority, Matthew, Jesus

The article is positioned in the interface between Old Testament scholarship and the discipline of spiritual direction of which spiritual formation is a component. The contribution that a Ricoeurian hermeneutic may make in unlocking the potential which an imaginal engagement with the book of Proverbs may hold for the discipline of spiritual formation was explored. Specifically three aspects of the text of Proverbs illustrated the creative process at work in the text, and how it converges with the concept of spiritual formation and the nurturing of creative spirituality. These aspects were, the development in Lady Wisdom�s discourses, the functional definition of the fear of Yahweh (illustrated from Proverbs 10:1�15:33), and the paradigmatic character of the book of Proverbs.Intradisciplinary and/or interdisciplinary implications: The research is positioned in the interface between Old Testament studies and Practical Theology. The research results in the enhancement of the interdisciplinary dialogue and interchange of resources between the named disciplines with regard to the interest in formation of persons that the biblical book of Proverbs and the discipline of spiritual formation shares.Keywords: Spiritual formation; fear of Yahweh; Proverbs; Wisdom; Hermeneutics; Paul Ricoeur; Symbolic world; Textual reference

The statement of Jesus in Matthew 5:17-20 forms a pivotal point of Matthew’s teaching on the law. Yet, some scholars argue that these verses reveal a strong Jewish character, with eclectic layers of traditions that even contradict one another. Matthew is being accused of careless inclusion of this material into his text which led to an inconsistent overall teaching of the law. This article proposes that a careful reading of the different elements of the statement within its context reveals its coherence. The statement forms an inherent part of the Sermon on the Mount and the rest of the Gospel through which Matthew in a pastoral manner addresses concerns of his community regarding their righteousness.

Approaches to the interpretation of miracle stories in Mark 8-10 Research on the miracle stories in Mark 8-10 and their role in this Gospel is discussed. The mythological, religious-historical, form-historical, Biblical-theological, redaction-historical, socio- logical, literary-critical, the research of Van der Loos and Brown, salvation-historical and revelation-historical research are discussed. Research shows that the kingdom of God, a paradoxal Christology and discipleship play an important role in the miracles and miracle stories in the Gospel of Mark. Miracles form an integral part of the gospel and ministry of Jesus. They serve to support the teaching of Jesus.

The church and righteousness in the Matthean gospel In his academic and ecclesiastical work Prof. A. le R. du Plooy constantly urged that church polity should be executed in such a manner that the church is built intensively and extensively. As a tribute to this respected colleague I examine the teaching in Matthew’s Gospel (frequently called the ecclesiastical Gospel) on the nature and functioning of the church and how it should execute righteousness. I indicate how Du Plooy’s approach to church polity complies with the first Gospel’s teaching on the church and righteousness. I argue that a better understanding of Matthew’s teaching will enrich the current church in its practice of righteousness.

Matthew extensively explored the motif that Jesus was the fulfilment of the Old Testament hopes. In this article investigation is done on the way Matthew employs this motif. The expression of fulfilment of Scripture had an important function in early Christian circles. The Christian faith had to be legitimatized by reference to the Jewish Scriptures. What happened to Jesus and the rise of the Christian church were to be identified as the fulfilment of the promises of the Old Testament. For today�s reader it seems as if Matthew sometimes draws awkward links between Old Testament citations and their fulfilment in Jesus. However, when his hermeneutical method is being mirrored against contemporary interpretative methods, it becomes clear that Matthew used the fulfilment motif in a then acceptable way to strategically and persuasively place Jesus�� ministry within the unfolding plan of God.

The use of the noun ekklesia forms a distinctive feature in Matthew�s Gospel. This term must have had a distinctive meaning for Matthew and his readers at the time he used it in his Gospel, though not as full blown as in the Pauline literature and later church history. At that stage the Matthean community considered itself outside the Jewish synagogues. This consideration can be noticed in the Matthean text, when reading the Matthean Jesus story as an �inclusive� story, including the story of the Matthean community. This story reveals a considerable portion of tension between the Matthean and Synagogue communities. An inattentive reading of this text has often unfairly led towards generalized Christian prejudice against all Jews. I argue that the conflict exposed in the text, must be read in context of the experiences of the Matthean community as to safeguard Christian from unjustified Anti-Semitism in general. Faith in or rejection of Jesus acts as dividing factor between the church and the synagogue, not ethnicity.

No abstract available.

The role of the Torah is the subject of a full-scale discussion in the first Gospel. This article investigates the socio-historical setting that produced this text with such an emphasis on Torah observance. To address these issues, the Matthean text is read against its socio-historical setting to discover issues that were prevalent in the community where the text was produced and read. The Matthean community is plotted within the Jewish religious society, focussing on therole of the Torah within this society. It is argued that the crisis of 70 CE led to a reconsideration of the correct interpretation of the Torah. The Jewish society was fragmented and this led to an urge to consolidate. During these developments the Torah was used by newly formed communities to define their norms of existence against others. In the first Gospel, the author defines his and his community’s position on the terms of specific Torah observance. The narrator assures his community of the correctness of their conviction to follow the teachings of Jesus. Matteus en die Torah in die Joodse samelewing. Die betekenis van die Torah is die onderwerp van ’n grootskaalse bespreking in die eerste Evangelie. Hierdie artikel ondersoek die sosio-historiese situasie wat aanleiding gegee het tot die ontstaan van hierdie teks wat soveel klem op die onderhouding van die Torah plaas. Om hierdie vraagstuk te ondersoek, word die Matteusteks in sy sosio-historiese konteks gelees ten einde die heersende vraagstukke in die gemeenskap waarbinne die teks ontstaan het, te identifiseer. Die Matteusgemeenskap word binne die Joodse godsdienstige gemeenskap gesitueer met die fokus op die Torah in daardie gemeenskap. Die artikel voer aan dat die krisis van 70 AE tot die herbesinning vandie korrekte interpretasie van die Torah gelei het. Die Joodse gemeenskap was gefragmenteer en dit tot ’n strewe na konsolidasie gelei. Te midde van hierdie ontwikkelings, is die Torah deur nuut-gevormde gemeenskappe gebruik om hulle eie norme van bestaan teenoor dié vanander te definieer. In die eerste Evangelie definieer die outeur sy en sy gemeenskap se posisie in terme van spesifieke Torah-onderhouding. Die verteller verseker sy gemeenskap van die korrektheid van hulle oortuigings om die leringe van Jesus na te volg.

The Gospel of Matthew was written during a period of dispute between the Matthean community and their fellow Jews, with the Pharisees playing a leading role. The Matthean community was heir to the same scriptures as its opponents. They continued to have a firm commitment to the Torah, but they developed a distinctive understanding of it based on Jesus’ teaching. The formation of this community is investigated in this article, considering the Mediterranean perspectives of group-oriented societies prevalent in the first century. Such a group provided a sense of self and an interactive support system, where love functioned to bind the group together. The subordinates showed their undivided loyalty towards their superiors because of the favours they received from them, whilst they supported and cared for other members within the group as they care for themselves. Reading the double love commandment of Matthew 22:34−40 from this perspective reveals significant aspects of the community’s identity with regard to their commitment to God and their view of their neighbours. Die Dubbele Liefdesgebod. Die Matteusevangelie is gedurende ’n periode van konfliktussen die Matteusgemeenskap en mede-Jode geskryf met die Fariseërs in ’n leidende rol. Die Matteusgemeenskap het van dieselfde geskrifte as hulle opponente gebruik gemaak. Hulle was steeds aan die Torah lojaal, maar het ’n unieke interpretasie daarvan gehuldig, gebaseer op die onderrig van Jesus. In hierdie artikel word die vorming van die Matteusgemeenskap ondersoek met inagneming van die Mediterreense beskouing van die groepgeoriënteerde gemeenskappe wat tipies van die eerste eeu was. So ’n groep het aan individue ’n bewustheid van eie waarde verskaf te midde van ’n interaktiewe ondersteuningsisteem waarin liefde as samebindende faktor gefunksioneer het. Ondergeskiktes het onverdeelde lojaliteit teenoor hulle meerderes betoon vanweë die gunste wat hulle van die meerderes geniet het, terwyl hulle mekaar onderling ondersteun en versorg het, soos wat hulle na hulleself sou omsien. Deur die dubbele liefdesgebod van Matteus 22:34−40 vanuit hierdie perspektief te lees,kom betekenisvolle aspekte van die gemeenskap se identiteit na vore ten opsigte van hulle toewyding aan God en hulle beskouing van hulle naaste.

Jesus and exorcism: an investigation of Jesus’ dealing with demons according to the Gospels In view of present-day reports of demon-possession and often disputable practices of exorcism, a study is made of these phenomena in the Gospels. According to the Gospels demon- possession was a stark reality. Through his exorcistic activities Jesus demonstrated his absolute authority over Satan and his demons. Despite critical views that the devil, demons and exorcism form part of an outdated worldview, it is asumed in this article that demon activity is still a reality. A survey is made of Jesus’ exorcism practices from two examples to identify the features of demonic cases apparent from these examples.

Good and evil angels: a perspective from the Bible During the second half of the 20th century a new interest in the supernatural arose. This can be seen as a reaction to prevailing rationalism and materialism. Together with this the topic of angels has received fresh attention. Attention is also given to satanism, demon possession and exorcism. This article presents a Biblical perspective on the existence and position of angels, good and evil, as a context for a broader research project on demon possession and exorcism.

The resurrection of Jesus is assumed by the New Testament to be a historical event. Some scholars argue, however, that there was no empty tomb, but that the New Testament accounts are midrashic or mythological stories about Jesus.� In this article extra-canonical writings are investigated to find out what light it may throw on intra-canonical tradition. Many extra-canonical texts seemingly have no knowledge of the passion and resurrection, and such traditions may be earlier than the intra-canonical traditions. Was the resurrection a later invention?� Are intra-canonical texts developments of extra-canonical tradition, or vice versa?� This article demonstrates that extra-canonical texts do not materially alter the landscape of enquiry.

Prayer in the life of Jesus according to the Lucan Gospel Prayer materials in Luke’s Gospel are rich and unique. In this article passages related to Jesus’ prayer life are explored. According to Luke, Jesus’ prayer life is aligned with salvation history. Jesus’ prayers are solemn acts to focus his life on the will of God and to be empowered by the Holy Spirit. Furthermore Jesus’ prayers are constantly associated with the cross, by which salvation history reaches its culmination and the Kingdom of God is established. As Jesus prepared his way through prayer, so his disciples are to pray during the period after his resurrection and ascension in their awaiting of the parousia.

Paul’s views on Jesus Many scholars distinguish between the nature of Jesus and his teachings as evident during His days on earth, and that of Christ after the resurrection. It is often assumed and argued that Paul’s views and argumentations were responsible for this distinction. If exegetical investigation is, however, taken as point of departure it seems as if this distinction is not justifiable. Although Paul specifically emphasises the importance of cross and resurrection, Jesus’ earthly existence is also regarded as important by him. Paul’s overall viewpoint reveals that he maintains an existing continuity between these two facets of Christ’s existence. The acknowledgement of the existence of the earthly Jesus qualifies the appropriation of the exalted Christ. Likewise, the surety of the exalted Christ is identified by the reality of the earthly Jesus. Based on this point of view Paul regards the words of Jesus as absolutely authoritative. Paul’s Christology implies nothing other than an interpretation of Jesus’ life and death in the light of the resurrected and everpresent Lord.

The nature of and criteria for dogmatic hymns. Three versifications by Schutte (A.G.S.) Venter In this article the nature of dogmatic hymns is discussed and it is indicated how dogmatic hymns have functioned during the course of church history. Taking this investigation as point of departure, criteria are formulated to be used in the evaluation of dogmatic hymns – also in the evaluation of the contents of three versifications by Schutte Venter. The 2000 Synod of the Reformed Churches in South Africa discussed the possibility of and need for dogmatic hymns, and took notice of some guidelines in this regard. Schutte Venter consequently versified sections of the confessions of faith and formulae for wedding ceremonies in an attempt to meet this need.

Paul’s use of Psalm 68 in Ephesians 4 The use of the Old Testament in the New Testament is one of the key issues in the field of intertextuality. Intertextual studies can be fascinating, but sometimes pose difficulties. Solutions are often less obvious. One difficult crux interpretum is found in Ephesians 4:8. Here the New Testament author makes a significant Christological application of Psalm 68:19. In its own context this Old Testament passage relates to the acceptance of (congratulatory) gifts by a victorious Israelite king. Ephesians 4:8, however, relates this passage to the provision of gifts by the victorious and ascended Christ. A comparison between these two verses immediately reveals certain differences. The question underlying this article therefore is: why does the New Testament citation differ on important issues from Psalms 68:19 in its Old Testament context, and what is the significance of these differences?