A Narrative Approach to God and Mammon

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A NARRATIVE APPROACH TO GOD AND MAMMON(MATTHEW 6:19-34) AND ITS RELEVANCE TO THE

CHURCHES IN INDONESIA

Batara Sihombing1

Interpreting the Bible from narrative criticism is increasingly popular in Asia and

especially in Indonesia since the method was introduced around 15 years ago. Many

our theological students choose the narrative approach when they do their biblical

interpretation, and particularly when they write their thesis. hey feel more

comfortable reading the story of the Bible in a narrative way. In my opinion, there are

several reasons behind this choice. Being Indonesian people who live in Indonesia,

their cultural values such as narrative, circular, spiral logic, and story!teller

communication can be useful or applicable in narrative criticism. his method, for

e"ample, loo#s at the $ospel of Matthew as the story about %esus. Apart from that, it

deals more e"plicitly with literary concerns, while traditional approaches to

Matthew&s gospel have sought to answer historical and theological 'uestions about the

boo#. (

In this paper, Matthew )*1+! - that points out the irreconcilability of $od with

mammon will be approached from the standpoint of literary criticism or narrative

criticism. he term literary criticism& refers to literary studies of the gospels which

utili/e the wor# of modern literary theorists. It concentrates on the te"t as it now

stands and the responses of readers whether ancient or modern. - After that, the

summary of the approach will be used to highlight the fight of the Bata# 0hurches in

Indonesia against corruption. inally, several conclusions will be drawn from what

has been discussed.1 2ev. 3r. Batara Sihombing is a theologian of the Indonesian 0hristian 0hurch 4 Huria Kristen

Indonesia who is currently a visiting professor of Biblical Studies at the 3ivinity School of Silliman6niversity, 3umaguete, 7hilippines.( Mar# A. 7owell, What is Narrative Criticism 8, )!19: ;arrative!0ritical,& 19!1 , e"plains thedistinction between historical criticism and narrative criticism. <e notes four matters* redactor!narrator,community!implied reader, structure!plot, and people!characters. Mar# A. 7owell, What is Narrative Criticism? 4$BS: Minneapolis* ortress 7ress, 1++9 , 11!((, ),

delineates several types of literary criticism* structuralist, rhetorical, reader!response, and narrative.%anice 0. Anderson, Matthew’s Narrative Web. Over, and Over, and Over Again 4%S; SS +1: Sheffield*%S= 7ress, 1++- , ().- $raham ;. Stanton, A os!e" , 5>. Mar# A. 7owell, oward a ;arrative!0ritical 6nderstanding of

Matthew,& in os!e" Inter!retation. Narrative#Critica" and $ocia"#$cienti%ic A!!roaches 4ed. %ac# 3.?ingsbury: <arrisburg* rinity 7ress International, 1++@ , +!15, e"plains that narrative criticismregards the $ospel of Matthew as a story about %esus.

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A. The P !" #$% S&' !" ! M#""he*+, G!, e

In narrative criticism we need to decide the plot and subplots of Matthew&s

$ospel. 5 2ichard A. dwards ) in his boo#, Matthew’s $tor& o% 'esus , regards the plot

as referring to the se'uence of episodes that compose the narrative as a whole. he

description of Matthew&s plot involves a cumulative account of the story that unfolds

as the narrative is read from its beginning. dwards finds that the plot of Matthew&s

gospel is basically the story of the narrative&s main character, %esus, whose

movements we follow from his birth to his death and beyond. his plot demonstrates

that Matthew&s narrative ma#es sense as a comprehensive whole.

Another version of Matthew&s plot is described by Matera. @ <e describes it as

narrative logic, whereas dwards understands it as narrative flow. <e says that plot is

an organi/ing principle which gives logic and meaning to disparate events. In line

with this, plot is described as correlative rather than as simply episodic. hat is to say,

events are related to one another in terms of cause and effect, and it is through

discernment of these causal lin#s that the logic of the narrative is displayed. his also

implies that attention to causality will help us to see the significance of events in the

light of their results. his understanding has led Matera to read Matthew&s $ospel

from the end of narrative, not from the beginning as it is done by dwards. >

Another suggestion as to the plot of Matthew&s gospel is proposed by %ac# 3.

?ingsbury. + <e largely focuses on conflict analysis: although, he also pays attention to

temporal se'uence and causality. Admittedly, the element of conflict is central to the

plot of Matthew&s gospel. %esus is seen to be in conflict with Satan, with demons, with

nature, with disease, with various civil authorities, with the leaders of Israel, with his

own disciples, and even with himself. <owever, these conflicts do not all contribute

e'ually to the story.

5 Both redaction criticism and narrative criticism are interested in the structure of Matthew&s $ospel.hile redaction critics focus on Matthew&s compositional structure, narrative critics focused on its plot

structure. ;arrative critics discern in how the story that Matthew tells unfolds for the reader. urther see Mar# A. 7owell, ;arrative!0ritical,& 1(. %anice 0. Anderson, Matthew’s Narrative , 1 !1-@:3avid. B. <owell, Matthew’s Inc"usive $tor&. A $tud& in the Narrative (hetoric o% the )irst os!e" 4%S; SS -(: Sheffield* %S= 7ress, 1++9 , +-!11-.) 2ichard A. dwards, Matthew’s $tor& o% 'esus 47hiladelphia* ortress 7ress, 1+>5 , +.@ ran# %. Matera, he 7lot of Matthew&s $ospel,& C*+ -+ 41+>@ * ( !(5 .> ran# %. Matera, he 7lot of Matthew&s $ospel,& (-)!(5(.+

%ac# 3. ?ingsbury, Matthew as $tor& 4(nd

ed.: 7hiladelphia* ortress, 1+>> , !5: he 7lot of Matthew&s Story,& in os!e" Inter!retation. Narrative#Critica" and $ocia"#$cienti%ic A!!roaches 4ed.%ac# 3. ?ingsbury: <arrisburg* rinity 7ress International, 1++@ , 1)!(5.

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he conflict on which the plot of Matthew&s story turns is that between %esus and

Israel. According to the narrative, the religious leaders of Israel are seen as the

implacable adversaries of %esus. Another conflict which is embedded within the plot

of Matthew&s story is the conflict between %esus and his own disciples. <owever, this

conflict is of a fundamentally different order than that between %esus and Israel. he

conflict between %esus and his disciples does not derive from enmity or hostility

toward him, but from their human point of view and lac# of faith. his fact shows that

the development of conflict in Matthew&s gospel proceeds along more than one a"is.

According to ?ingsbury, 19 it implies that Matthew&s plot cannot be described in terms

of a single correlative chain of events: rather, it must be presented as three separate

story lines: that is, the story of %esus, the story of Israel&s religious leaders, and the

story of %esus& disciples. It is the story of %esus that most strongly influences the

structure and shape of the narrative as a whole.

Mar# Allan 7owell 11 recently discusses the plot and subplot of Matthew&s $ospel.

<e reviews the plot of the $ospel of Matthew which is proposed by dwards, Matera,

and ?ingsbury. According to him, the descriptions, which are offered by the three

scholars, are different from each other since to some e"tent they base their theories on

different literary concepts of what constitutes a plot. In addition, 7owell 1( also

critici/es their proposals and offers a more precise formulation about the plot of

Matthew&s $ospel. After a deeper discussion of the topics of narrative flow, causality,

and conflict analysis of Matthew&s $ospel, 7owell proposes a new description of

Matthew&s plot. <e suggests that the narrative of the $ospel of Matthew can be best

understood as embodying one main plot and at least two sub!plots. hile the main

plot provides narrative with its most intentional logic and deepest meaning, the

subplots involve subsidiary developments that are related to the main theme, but that

also have a certain integrity of their own. 1

he main plot of Matthew&s $ospel is $od&s plan and Satan&s challenge. 1- It

concerns the divine plan by which $od&s people will be saved from their sins. ven

19 %ac# 3. ?ingsbury, Matthew , 115!11@, 1(>!1(+.11 Mar# A. 7owell, he 7lot and Subplot of Matthew&s $ospel,& N $ > 41++( * 1>@!(9-.1( Mar# A. 7owell, he 7lot and Subplot,& 1>>, 1+1, 1+ .1 Mar# A. 7owell, he 7lot and Subplots,& 1++!(9 . See also <.%.B. 0ombrin#, he Structure of the$ospel of Matthew as ;arrative,& &n*u" - 41+> * )1!+9, who approaches the structure of Matthewin two ways!te"tual indicators and narrative plot and notes the essential congruence of the results.

e"tual indicators suggest a chiastic outline. Analysis of narrative plot yields a compatible three partsoutline* setting 41*1!-*1@ , complication 4-*1>!(5*-) , and resolution 4()*1!(>*(9 .1- Mar# A. 7owell, he 7lot and Subplots,& 1++!(99.



though the story is about %esus, at its deepest level it is a story about $od. he

chronological perspective for the narrative is not limited to the period of %esus& life,

but e"tends bac#ward to creation 4Matt 1+*-,>: (-*(1: (5* - and forward to the close

of the age 4Matt 1 *-9,-+: (-* : (>*(9 and beyond 4Matt 1+*(>: (5*-) . he divine

can be seen from the fact that %esus is the Son of $od 4Matt 1*( : *1@ . hrough his

Son, %esus, $od wants to save people from their sins 4Matt 1*(1 . <owever, the reader

soon #nows that Satan intends to prevent $od&s plan 4Matt -*1!11 . Being Son of

$od, %esus is tempted to worship Satan rather than $od 4Matt -*+!19 . Again, the

reader will understand that the conflict between %esus and Satan is actually the

conflict between $od and Satan. =n the grounds of his being $od&s representative and

supreme agent, %esus comes into conflict with Satan. As the story continues,

indicators of narrative flow and statements of purpose combine to reveal how the

divine plan will be carried out. here are two phases which are met with satanic

resistance. irst, %esus proclaims the nearness of the rule of heaven and asserts that he

has come to call sinners. Second, %esus predicts his passion and states that he has

come to give his life as a ransom.

he first subplot of Matthew&s $ospel is %esus and the religious leaders. 15 he

religious leaders of Israel hinder the accomplishment of the first part of $od&s plan

but then, ironically, help in the accomplishment of the second part. hen %esus fulfills

$od&s plan to save people from their sins through his ministry of teaching, preaching,

and healing, the leaders& opposition to his ministry threatens to thwart this plan 4Matt

+* , -: 1(*(-, >: 15*1-: 1)*1 . It should be noted that the conflict between %esus and

the religious leaders is distinct from that between %esus and Satan in significant ways.

6nli#e Satan, the religious leaders do not recogni/e %esus as the Son of $od.

<owever, in some cases %esus& conflict with the religious leaders does resemble his

initial encounter with Satan. he religious leaders are described as evil& 4Matt +*-:

1(* -, +, -5: 1)*-: ((*1> a term that is normally used for Satan, the evil one& 4Matt

1 *1+, > . he religious leaders are in collusion with Satan. hey share the root

characteristic of Satan as evil. %esus accuses them of thin#ing evil in their hearts 4Matt

+*- . Because they are evil, they cannot spea# good 4Matt 1(* -! 5: 15*-: ((*1> . In

15 Mar# A. 7owell, he 7lot and Subplots,& (99!(9(. See also %ac# 3. ?ingsbury, he 3eveloping0onflict between %esus and the %ewish Ceaders in Matthew&s $ospel,& C*+ -+ 41+>@ * 5@!@ : 3avid 2.

Bauer, he MaDor 0haracters of Matthew&s Story. heir unction and Significance,& in os!e" Inter!retation . Narrative#Critica" and $ocia"#$cienti%ic A!!roaches 4ed. %ac# 3. ?ingsbury, <arrisburg*

rinity 7ress International, 1++@ , 5! ).

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Matthew&s story, the religious leaders are regarded as plants that the ather did not

plant 4Matt 15*1 . It implies that they were sown by the devil 4Matt 1 *(5, + .

he second subplot is %esus and the disciples. 1) In Matthew&s narrative the disciples

act the opposite of what the religious leaders do. he disciples assist in the

accomplishment of the first part of $od&s plan, but then hinder the accomplishment of

the second part. As soon as %esus commences his ministry, he calls selected

individuals to follow him 4Matt -*1+, (1: +*+ . hese individuals constitute a group

that becomes the disciples. Cater on, the disciples Doin %esus in bringing about the

fulfillment of the divine plan to others. hey are made fishers of people 4Matt -*1+ .

In spite of the fact that they are people of little faith 4Matt )* 9: >*(): 1-* 1: 1)*> , the

disciples are sent to proclaim the message that the #ingdom of heaven is at hand 4Matt

19*@ . <owever, after %esus predicts his passion, 7eter as the spo#esman of the

disciples, indicates the disciples& hindrance to the accomplishment of $od&s plan

4Matt 1)*( . heir obDection to $od&s plan of giving %esus& life as a ransom is

attributed to Satan. It appears that previously Satan used the religious leaders to

prevent %esus& ministry of calling sinners, and now Satan wor#s through disciples to

try to prevent %esus from giving his life as a ransom.

So, in Matthew&s narrative it appears that the story of %esus& relationship with his

disciples is closely related to the main plot of the $ospel regarding $od&s plan and

Satan&s challenge. =n the one hand, the disciples are inade'uate agents of $od and on

the other hand, they are unwitting agents of Satan. hile the story of their

relationship with %esus is related to the main plot line, it also has a certain integrity of

its own. herefore, it is best regarded as a subplot. 1@

. The S"! / ! M#""he* 6:19-34

Matthew )*1+! - describes the subplot regarding the relationship between %esus

and the disciples because the passage is part of %esus& teaching to his disciples 4Matt

5!@: 5*1 .1> his is importance since the first step in the interpretation of any writing,

whether ancient or modern is to establish its literary genre. 1+ his implies that

1) Mar# A. 7owell, he 7lot and Subplots,& (9(!(9 . See also 3avid B. <owell, Matthew’s Inc"usive$tor&, 119!15>.1@ Mar# A. 7owell, he 7lot and Subplots,& (9 . %ac# 3. ?ingsbury, Matthew as $tor&, >!+, says thatthe primary conflict, between %esus and Israel, is resolved by %esus& death. A secondary conflict is

between %esus and his disciples who have difficulty thin#ing the things of $od&.1>

See also %ac# 3. ?ingsbury, he 3eveloping 0onflict,& )-!)5.1+ $raham ;. Stanton, A os!e" , 5+!@9, notes that the importance of genre has not always beenappreciated by scholars who discuss the $ospel of Matthew from a literary perspective even though the

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Matthew&s $ospel must be set in its first century literary conte"t, and the literary

conventions of the closely related ancient writings must be considered carefully. rom

source criticism, we may suppose that Matthew )*1+! - belongs to E. According to %.

?loppenborg, (9 E is a collection of wisdom sayings, a genre which is widely attested

in ancient ;ear astern writings, and also in collections of <ellenistic gnomia and

chreiae. ;ear astern wisdom collections often include a prologue which is narrative

and biographical in form. In some cases, the prologue includes the motif of the testing

or ordeal of the sage. 0ollections of chreiae in $ree# also often have a biographical

interest.

;ow we see the narrative of Matthew )*1+! - from the narrative point of view.

he implied author appears to tell the implied reader (1 about the impossibility of

having two masters at the same time, that is, $od and mammon 4Matt )*(- . he first

advice given to the reader is that the reader should not lay up treasures on earth 4Matt

)*1+!(1 . his prohibition shows that the story is about treasure. he implied author

gives the reason* to lay up treasures on earth is not safe because moth and rust will

consume and thieves will steal. Instead, the implied reader is as#ed to lay up treasure

in heaven because in heaven, there is no moth, rust, or thief.

<ere we need to grasp the social and historical circumstances of this story so that

we are able to understand the message. (( he idea of treasures in heaven& was a

commonplace theme of %ewish wisdom at that time. he Sermon on the Mount points

to the same idea in the introduction* your reward will be great in the heaven& 4Matt

5*1( . he way to lay up heavenly treasures, which is performed by good deeds, is

particularly by sharing one&s possessions with others 4Mar# 19*(1: 1 im )*1>!1+ ,

was ta#en over from %udaism 4( Bar 1-*1(: Bar 11*>!+: 1-*(: Dob +!1 , --!-5: ob

-*+: - /ra )*5: Sir (+*19!11 . ( his implies that the encouragement in Matthew )*1+!

(1 does not simply offer a call to better or more lasting treasures, but rather to one&s

total faithfulness. o store up treasures in heaven means to submit totally to that

which is in heaven: that is, $od&s sovereign rule. his motif flows in subse'uent units

influential literary critics have re!emphasi/ed the importance of literary genre for interpretation.(9 %ohn S. ?loppenborg, he )ormation o% + , (--. See also $raham ;. Stanton, A os!e" , )+,concludes that Matthew has e"tended the literary genres of both his main sources, E and Mar#.(1 %ac# 3. ?ingsbury, 2eflection on Fthe 2eaderG of Matthew&s $ospel,& N $ - 41+>> * -5-!-5>:

Matthew as $tor& , >, says that an implied reader as an imaginary person for whom the intention of the te"t always reaches its fulfillment.((

$raham ;. Stanton, A os!e" , 5), notes that narrative criticism cannot be carried out in isolationfrom consideration of the social setting of its readers.( <ans 3. Bet/, he $ermon , -(+!- 1.

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in Matthew )*((!( , (-, . (- In addition, the implied author concludes, or where

your treasure is, there will your heart be also& 4Matt )*(1 . In the biblical concept

heart& serves as the total person. his verse thus points out the determining factor for

one&s e"istential orientation. If the treasure is an earthly one, the person becomes lost

in earthly things: if it is a heavenly one, the person lives with an orientation toward

heaven.

his story points out that there is a conflict between earth and heaven. arth is the

place of insecurity where destruction, disappearance and stealing happen: but by

contrast, heaven is the place of security, to which the implied reader should put hisHher

heart. his conflict between heaven and earth appears to represent the plot of

Matthew, that is, the conflict between $od and Satan 4Matt 1 * )!- . (5 <ere heaven

refers to $od: whereas, earth refers to Satan. his means that the implied reader is

reminded of certain treasures that could bring them to Satan.

he second theme is about the sound eye 4Matt )*((!( . hose who have sound

eyes have bodies which are full of light. 0onversely, those who have unsound eyes

have bodies which are full of dar#ness. hat is why the implied author emphasi/es, If

then the light in you is dar#ness, how great is the dar#ness & 4Matt )*( . <ere the

light is contrasted to dar#ness, and the sound eye is contrasted to the unsound eye.

he point is that there is a conflict between light and dar#ness that runs parallel with

the conflict between heaven and earth in the preceding verses 4Matt )*1+!(1 . Both

these conflicts symboli/e the conflict between $od and Satan. In order to #eep being

with $od, the implied reader should have the sound eye.

he symbolic use of eye and body imagery in Matthew )*((!( combine to

encourage the reader to e"pect a parabolic use of language. () iguratively, the sound

eye& denotes generosity 47rove ((*+: cc (*>,19: . Iss. *-: Sir (*> . A similar

meaning can be found in the ;ew estament 42om 1(*>: ( 0or >*(: +*11: %as 1*5 .

his meaning is supported by the fact that the antithesis of sound eye& is unsound

eye& 4o!tha"mos !oneros , a fi"ed e"pression for the selfish spirit and its ne"t usage in

Matthew (9*15. So, the term unsound eye& refers to the antithesis of generosity*

selfishness, covetousness, an evil and envious disposition 43eut 15*+: 7rove ( *): .

BenD. -*(,): ob -*@: Sir 1-*19: 1*1 . (@ ith this meaning it serves to e"plain the

(-

2obert A. $uelich, he $ermon , (>: <ans 3. Bet/, he $ermon , -(+: $. Strec#er, he $ermon , 1 (.(5 Mar# A. 7owell, he 7lot and Subplot,& 1++.() 2ichard A. dwards, Matthew’s $tor& o% 'esus , (-.

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saying lay up for yourselves treasures in heaven& in Matthew )*1+!(1, that is, being

generous to other people.

In the %ewish sources, light is a prominent term, which is attributed to $od. $od

dwells in light 47s 19-*(: 3an (*((: <ab * !- . <e has a countenance of light 47s

1*1): --* : )@*1: >+*15: +9*> , and gives light to the saints 4%ob (+*(! : 7s -*):

1>*(>: - * . $od&s children are illuminated by the light of life 47s 5)*1 , they

possess light 4Isa -(*): -+*): cf. Matt 5*1- and wal# in the light of the Cord 4Isa (*5 .

he righteous are called light 4Isa -(*): -+*): cf. 1 n 19-*(: . Cevi 1-* : . %ob

1*5: 5 * . It is light that directs their deeds. rom all these corresponding te"ts we

could infer that one whose body is full of light shares the divine light and $od is with

him or her 4( 0or -*): ph 1*1>: 1 ES -*( . =n the contrary, to be in dar#ness& means

separation from $od. <ades and hell are dar# places 4%ob 19*(1!((: Matt >*1(:

((*1 . According to the Eumran te"t 41 ES -*+!11 , the sons of dar#ness have greedy

minds and blind eyes. (> he te"t 4Matt )*((!( says that the sound eye correlates

with inner light and the unsound eye correlates with inner dar#ness. As the sound eye

is an effect of the light within which leads to generosity, the unsound eye is an effect

of the inner dar#ness which leads to being selfish and ungenerous. =ne&s moral

disposition correlates with an inner dar#ness or light within.

he third topic appears to present the clima" of the two preceding topics. he

conflict between heaven and earth, and between light and dar#ness are further

concluded with the conflict of two masters, between G!% #$% 0#00!$ . All the

sayings e"press irreconcilable alternatives. <ere %esus emphasi/es that the

irreconcilable alternatives are $od and mammon. he reader is given an e"hortation

that no one can serve two masters 4Matt )*(- . Again, the reasons are elucidated, for

either he will hate the one and love the other, or he will be devoted to the one and

despise the other.& his reason indicates that it would divide one&s faithfulness.

herefore, you cannot serve $od and mammon& 4Matt )*(- . his verse serves as a

(@ .J. ilson, he os!e" According to $t. Matthew 4Condon* AdamK0harles Blac#, 1+)9 , 199: 3.0.Allison, he ye,& @): he $ermon , 1- : <.3. Bet/, he $ermon , -51: . Bauer, a!"ous & *-A , >),the word a!"ous 4 sound& could denote two categories, the physical and the ethical. In the physicalsense it means healthy& and in the ethical sense it means single&, referring to single!minded, sincere,undivided devotion 4%ob 1*1: . Cewi 1 *1 . he term denotes singleness or sincerity of heart 4Barnabas1+*( and mind 4cf. 1 0lement ( *1 : 0.S. ?eener, A Commentar& , ( , notes that the word as awordplay which is also used to translate the <ebrew term for perfect,& that is, single!minded& devotionto $od. %esus& contemporaries also used the e"pression for righteousness 41 Macc (*)9: . Iss. *5: ph

)*5 . As a wordplay it is used for advancing an argument. <e notes that some scholars miss thewordplay in Matthew )*((, arguing either single& eye or generous& eye, rather than both.(> 3.0. Allison, he $ermon , 1--.

>



summary of the story. (+ It appears that mammon is Du"taposed with $od as a rival

master. he term mammon& represents any #ind of earthly wealth. 9 So, wealth is

understood as a rival master that could distract one&s faithfulness to $od. In this story,

it implies that mammon is used by the narrator as a form of symbolism which

function to reDect certain choices and then to find out the true one. 1 he term

mammon&, which is only here found in Matthew&s $ospel 4Matt )*(- , was

personified or deified as a potential master. he Semitic loan!word is left un!

translated due to its position as an idol, that is, the idolatry of serving mammon. he

appro"imate contrast of mammon with $od as obDect of service shows that %esus

applies the principle to one of the greatest temptations* the idolatry of materialism. In

the history of the story, it has been recogni/ed that the relentless pursuit of money and

possessions was similar to the worship of a pseudo!deity 4cf. . %ud. 1>*1!1+*1 . (

he irreconcilability between $od and mammon represents the conflict between

$od and Satan, as indicated by the plot of Matthew&s $ospel. <ere mammon serves as

the representative of Satan. his also implies that wealth or mammon, which is

originally neutral, obtains negative connotations for being personified and having

demonic force. hat is to say, Satan uses wealth as a means of tempting the reader and

challenging $od&s plan.

e can also see the point of view that the implied author establishes to govern the

story. he point of view ta#es the form of a basic distinction between truth and

untruth. he ways of thin#ing are seen as right or wrong. he right way of thin#ing

is aligned with $od&s point of view and the wrong way of thin#ing is aligned to

Satan&s point of view. In the story, $od spea#s through %esus 0hrist, while Satan uses

treasure as the obDect of challenging. he true ones which are shown by the story are

to lay up treasures in heaven, to have a sound eye or, and to serve $od. 0onversely,

the untrue ones lay up treasures in earth, have an unsound eye, and serve mammon.

hus constitutes Satan&s point of view. he pattern of the story flows subse'uently.(+ 2ichard A. dwards, Matthew’s $tor& o% 'esus , (-.

9 . <auc#, mammon’ 3; -* >>! +9: <ans 3. Bet/, he $ermon , -5> n. (+@, the term mammon &is identified from the Aramaic noun mamon& and the $ree# transliterates mamonas &. he wordsignifies resources,& money,& property,& and possession.& In the ;ew estament, the term is foundonly in the Synoptic $ospels 4Matt )*(-: Cu# 1)*+,1 . he overall understanding of the termrepresents the materialistic of the world. he world itself does not e"ist in the <ebrew canon. 2ather, itappears in other %ewish literature 4Sir 1*>: 1ES )*(: 1E(@*1,(,5: 03 1-*(9: 1 n ) *19: m. Abot(*1(: m. Sanh. -*1: b. Ber.)1*): etc. .

1 Mar# A. 7owell, What is Narrative Criticism?, (@!(+.(

.3. 3avies and 3.0. Allison, Matthew , )- : 0.S. ?eener, A Commentar& , ( . Mar# A. 7owell, What is Narrative Criticism?, (-!(5: %ac# 3. ?ingsbury, he igure of %esus in

Matthew&s Story* A Citerary!0ritical 7robe,& '$N 41+>- * -!@.

+



he reader is encouraged to lay up treasures in heaven 4Matt )*1+!(1 , the way of

laying up treasures in heaven is being generous to others 4Matt )*((!( , and that is

the sign of serving $od 4Matt )*(- . =f course, to lay up treasures in heaven by being

generous to others will create an"iety for one&s daily life.

After affirming that the true one is to serve $od instead of mammon, the implied

author further encourages the implied readers not to be an"ious about their life* what

to eat, to drin#, and what to wear 4Matt )*(5! - . he encouragement in this section is

introduced with the word therefore,& referring to the connection to the preceding

verses. hree times the implied author emphasi/es therefore do not be an"ious& about

life 4Matt )*(5, 1, - . Cife, which is normally lived out by using treasures or

mammon, does not ultimately depend on mammon but on $od, the giver of life. he

reasons for not being an"ious are given* loo# at the birds of the air, even though they

neither sow nor reap nor gather into barns, they are fed by the ather 4Matt )*() , loo#

at the lilies of the field, they neither toil nor spin but $od clothes them 4Matt )*(>!(+ .

he implied author emphasi/es that before $od the implied readers are more than

the birds and the lilies. In addition, it is said that being an"ious one cannot add one

cubit to his span of life 4Matt )*(@ . hus, how false it is to be an"ious when people

thin# of their life because being an"ious could not add one cubit to span their life.

0onversely, since an"iety could destroy one&s health it tends to destroy one&s life as

well. his means that those who serve $od should not be an"ious about their life

4Matt )* 1 . hy is it so8 $od #nows that you need them all& 4Matt )* ( . <owever,

those who are an"ious about their basic needs in life are the $entiles, the people who

do not believe in $od 4Matt )* ( . hose who serve $od should #eep see#ing his

righteousness and #ingdom 4Matt )* - .

he plot of Matthew appears in this section 4Matt )*(5! - . $od has a plan to

protect the lives of human beings by providing what they need in life. <owever, Satan

challenges the plan by sowing an"iety in the heart of human beings. here is conflict

between $od and Satan. he point of view of both sides is also clear. he true point of

view comes from believing in $od, see#ing his #ingdom and his righteousness.

0onversely, Satan&s point of view is to be an"ious about life, thin#ing of what to eat,

what to drin#, and what to wear. And this might be the reason why the end and the

beginning verses in this passage are connected. e could regard it as the aspect of

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causality in the story. - In order to overcome an"iety we should not lay up treasures on

earth. he story ends with an"iety 4Matt )* - , and begins with the encouragement

not to lay up treasures on earth 4Matt )*1+ . It suggests that the way to overcome

one&s an"iety about hisHher basic needs in life is not to lay up treasures on earth, but to

lay up treasures in heaven. he encouragement to lay up treasures in heaven is an

introduction 4Matt )*(9 , and the story is concluded with the same encouragement, to

see# the #ingdom of the heavenly ather 4Matt )* . he term heaven& should be the

orientation of the reader&s heart 4cf. Matt )*(1 .

As a whole, the story of Matthew )*1+! - contains the plot of Matthew&s gospel,

that is, $od&s plan and Satan&s challenge. %esus proclaims the nearness of the rule of

heaven. his idea appears behind his encouragements to as# the reader to lay up

treasures in heaven 4Matt )*(9 , to behave li#e the citi/ens of heaven or to be

generous 4Matt )*(( , to serve the heavenly master, $od 4Matt )*(- , to #now that the

heavenly ather cares for his disciples 4Matt )* ( , and to see# the #ingdom of heaven

and its righteousness 4Matt )* . <owever, Satan seems to prevent $od&s plan by

planting the opposite idea such as to lay up treasures on earth 4Matt )*(1 , to behave

ungenerously or selfishly 4Matt )*((!( , to serve mammon or wealth, and to be

an"ious about the basic needs in life 4Matt )*(5 . he conflict between $od and Satan

in this story has shown how wealth serves as the obDect of fight that seriously lures the

disciples because it could be an enslaved master on earth.

C. Ch# # "e ,

In the story of Matthew )*1+! -, we recogni/e several characters. 5 irstly, we see

%esus. rom the beginning of the story in Matthew )*1+, it is clear that there is an

e"hortation which is given by someone, that is, %esus. Being Son of $od, %esus #nows

and teaches the will of the ather 4cf. Matt 5*1@!->: @*(>!(+: 11*(5!(@ and he

perfectly obeys his ather 4cf. Matt *1(: -*1!11 . ) In the story of Matthew, )*1+! -

the implied author also shows that %esus teaches his disciples to serve $od 4Matt

)*(- , to assure them that the ather #nows their need 4Matt )* ( , and to command

the disciples to see# ather&s #ingdom and its righteousness 4Matt )* . Apart from

- ran# %. Matera, he 7lot of Matthew&s $ospel,& ( !( 5: Mar# A. 7owell, he 7lot and Subplot,&1>+, 1+-!1+5, says that causality implies that the significance of events can be determined in light of their results.

5

Mar# A. 7owell, What is Narrative Criticism?, 51: 2ichard A. dwards, Matthew’s Narrative /ortrait o% -isci!"es 4<arrisburg* rinity 7ress International, 1++@ , 11.

) 3avid 2. Bauer, he MaDor 0haracters,& (+.

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this, the ather also feed the birds in the air 4Matt )*() and clothes the grass of the

field 4Matt )* 9 . his obviously indicates that $od is the creator and the owner of the

creatures.

%esus announces the #ingdom to Israel by means of three activities* teaching,

preaching, and healing 4Matt -*( : +* 5: 11*1 . @ he aspect of preaching involves the

proclamation of the #ingdom itself 4Matt -*1@ . he aspect of teaching involves

primary instruction to the disciples regarding life within the #ingdom and therefore

has great relevance for the disciples 4Matt 5*1!( . his is displayed in the passage of

Matthew )*1+! - where %esus reminds the disciples about life in the #ingdom* the

disciples& heart should be directed to heaven 4Matt )*1+!(1 , they should have light in

their body or life 4Matt )*((!( , their master is $od 4Matt )*(- , and they should not

be an"ious about their life 4Matt )*(5 . inally, the direct command to see# $od&s

#ingdom and his righteousness is e"tended and emphasi/ed 4Matt )* .

he second character is the disciples. > =ne of the main dimensions of the ministry

of the Matthean %esus is the calling and nurturing of the twelve disciples. Actually,

Matthew&s $ospel discusses the nature and e"pectations of discipleship. + here are

several essential characteristics of discipleship that can be found in the calling of the

first disciples 4Matt -*1>!(( . irst, to be disciples they must be called by 0hrist

because people cannot ta#e it upon themselves to become disciples 4cf. Matt +*+ .

Secondly, discipleship involves submission to the authority of %esus, for %esus appears

une"pectedly on the scene, utters the radical demand, and the brothers respond

immediately 4cf. Matt -*(9, (( . hirdly, discipleship entails genuine cost. Simon and

Andrew abandoned the security of vocation, and %ames and %ohn left both property

and family 4cf. Matt >*1>!((: 1 *--!-): 1+*1)!() . ourthly, discipleship means

embar#ing upon mission. %esus lin#s the call to discipleship with the promise to ma#e

them fishers of people 4Matt -*1+: cf. +* 5!11*1: (>*1)!(9 . ifthly, discipleship

involves the creation of a community around the person of %esus. here is constant

attention to the demands of the 0hristian community 4Matt 5*1@!(): 1>*1! 5: ( *1!

11 . And above all else, Matthew -*1>!(( emphasi/es that discipleship must mean

following %esus. his suggests that the disciples are to be with %esus 4Matt +*15:

1(* 9: ()* >!-9 , accompany him 4Matt +*1+ , and align themselves with him over

against his opponents 4Matt +*19!1@: 1(*1!> .@

3avid 2. Bauer, he MaDor 0haracter,& (+.> 2ichard A. dwards, Matthew’s $tor& o% 'esus , 1+: 3ale 0. Allison, he $ermon , (>.+ 3avid 2. Bauer, he MaDor 0haracters,& (! .

1(



he presentation of Matthew&s $ospel regarding the portrait of the disciples is

'uite mi"ed, presented both with negative and positive elements. wo main

difficulties of the disciples in Matthew -*1@!1)*(9 are lac# of understanding and

wea#ness of faith. -9 Apparently, Matthew )*1+!(- describes the negative elements of

the disciples. he disciples have faith but their faith is little or wea# 4cf. Matt >*():

1-* 1 . In Matthew )* 9, %esus directly calls them = men of little faith.& -1 urther, the

commandment do not be an"ious about your life&, which is mentioned three times

4Matt )*(5, 1, - , and the comparative e"amples of birds and lilies, imply that the

disciples are being strengthened because they are wea#, particularly when it comes to

dealing with treasures as a means of living out life. he prohibitive commandments

such as do not lay up for yourselves treasures on earth& 4Matt )*1+ and you cannot

serve $od and mammon& 4Matt )*(- support the idea of the disciples& lac# of

understanding. <owever, being disciples, they must follow %esus who is irreconcilable

with mammon.

he children of $od do not need to be an"ious about the basic needs because their

ather #nows what they need, but the $entiles, the unbelievers, see# to obtain all of

those things. <ere, the $entiles are regarded as the antitype or the opponents of the

disciples 4Matt )* ( .

S&00# /

he narrative of Matthew )*1+! - tells the story that $od cannot be irreconcilable

with mammon or wealth 4Matt )*(- . he irreconcilability of $od with mammon

represents the conflict between $od and Satan in which mammon is understood as the

representative of Satan. hose who obey $od will lay up treasures in heaven 4Matt

)*1+!(1 , be generous to others 4Matt )*((!( , and serve $od in their daily life 4Matt

)*(- . hey will not be an"ious about their life because their $od will provide for

their needs. hey see# $od&s #ingdom and its righteousness 4Matt )*(5! - .

here are two characters in Matthew )*1+! -, %esus and his disciples. %esus as the

representative of $od teaches the disciples to deal with wealth. he disciples are

reminded about the danger of wealth which is personified as demonic forces 4Matt

)*(- . he story of Matthew )*1+! - does not refer to the opposition of wealth per se

-9

3avid 2. Bauer, he MaDor 0haracters,& (.-1 Mar# A. 7owell, What is Narrative Criticism?, 5), says that in terms of character traits the saying =men of little faith& constitutes an empathy.

1



.B. Simatupang -- , a Bata# intellectual and also a lay theologian, notes that the

traditional Bata# ultimately oriented their life to these three ideals with the high

competitive element. In spite of the fact that the level of the present Bata#&s closeness

to these high ideals is not the same, there is hardly any Bata# person who has totally

abandoned these ideals. he reason is that the Bata# people entered the modern

Indonesia world only at the beginning of the last century. In other words, the three

cluster ideals originate from the old religion, but nonetheless, are still present in the

present population. Aritonang -5 , the Bata# 0hurch historian notes that these ideals

bring about covetousness towards all sort of positions that can give prestige, and

towards materials possessions that ma#e people rich. Many Bata#s abandoned their

villages in the Bata#land and moved to new places in order to fulfill these ideals*

riches, honor, and fecundity. It is clear that to be rich is important for the Bata#.

urther, the Bata# concept of wealth can be seen from their um!asa , that is, the

proverbial re'uests in terms of prayer to $od, the giver of wealth. -) he use of

um!asa is very useful, relevant and popular among the Bata# especially in the cultural

functions. here are more than forty!seven um!asa dealing with wealth. Most of those

um!asa e"press a strong wish to be wealthy. his clearly indicates that wealth is

strongly sought after by the Bata#. But in spite of this, several Bata# proverbial

re'uests also point out that wealth should be obtained in appropriate ways.

he goal of riches has affected the Bata# in their covetous desires. his

covetousness inevitably brings about a corruption mentality. In my opinion, there are

at least two pieces of evidence showing this corruption mentality among the Bata#

nowadays.

he Bata# commonly praise those who are successful in terms of wealth.

;ormally, every 0hristmas and ;ew Lear many Bata# families return to their villages

or their parents home. In this homecoming visit, many of them come with new cars

and bring many #inds of presents for their families who are delighted to receive such

gifts and to admire their success. 0onversely, those who are less or even not

successful are loo#ed down by villagers. his is the maDor reason why many

-- .B. Simatupang, 0ara Berfi#ir dan Berdiplomasi =rang Bata# Modern,& in /emi1iran entang *ata1 4ed. B.A. SimanDuta#: Medan* ;ommensen 6niversity 7ress, 1+>) , 1)9!1) .-5

%.S. Aritonang, Mission $choo"s in *ata1"and 1>)1!1+-1 4Ceiden* Brill, 1++- , (9.-) Batara Sihombing, Bata# and ealth* A 0ritical Study of Materialism in the Bata# 0hurches inIndonesia,& Mission $tudies 4(99- * 1>!(-.

15



unsuccessful persons, especially the young people, do not return even though they

have not met their parents for years. Being unsuccessful and poor is shameful.

<owever, one thing needs to be underlined. 7eople hardly 'uestion the riches of

the successful homecoming family members. Some of them could be new couples and

professionals, young government officials, or businessmen. heir salary or profit

alone would not enable them to enDoy such success. So, where do they get their

riches8 he answer is, most li#ely, by corruption. It is not difficult to imagine that the

community which highly values rich people will do whatever it can do to reach the

goal using whatever means, including corruption. he longing for wealth entices

people to try to obtain any earthly treasures that can give an advantage. =ne reason

why Indonesia has changed from a developing country to a poor country is the

corruption which is widespread in society, including among the Bata#.

It is clear that the Bata# face the danger of mammon or the danger of idolatry of

materialism. Satan has used mammon as a means of challenging $od&s plan in the life

of the Bata# people. In this case, the greed for mammon has brought about the

ban#ruptcy of the Indonesian economy, the high rate of unemployment and poor

people, and the high rate of crime. It appears that greed is idolatry 40ol. *): ph 5*5 .

According to Brian 2osner, -@ greed as idolatry means that Fto have a strong desire to

ac'uire and #eep for yourself more and more money and material things is an attac#

on $od&s e"clusive rights to human love and devotion, trust and confidence, and

service and obedienceG. he Sermon on the Mount teaches that greedy people are

never satisfied with what they have 4Matt. )*((!( : cf. Sir 1*1!@ and wealth is a blessing

from $od so long as it is obtained by righteousness, Dustice, and wisdom 47rov. >*1@!(1:

1)*>:cf. Sir. 1*>!11 .

Bata# 0hristians have an important role raising Indonesia from its moral

ban#ruptcy by avoiding corruption and serving $od alone rather than mammon or wealth. he Bata# Cutheran 0hurches should faithfully serve $od 4Matt. )*(- . hey

should lay up treasures in heaven by sharing what they have to those who are in need

4Matt. )*1+!(1 , and they should avoid ta#ing the treasures that do not belong to them

because it is corruption. hey should be generous givers because $od is also generous

to them 4Matt. )*((!( . In so doing, they wal# in the way of righteousness 4Matt. )*

-@ Brian S. 2osner, reed as Ido"atr& . he Origin and Meaning o% a /au"ine Meta!hor . 4Michigan*ermands, (99@ , 1@ .

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! - , and they do not need to be an"ious 4Matt. )*(5, 1, - because $od will

provide for their needs 4Matt. )* (! .

It is worth noting that during the seminar on celebration of the golden Dubilee of

the 0hristian 0onferences in Asia in 7arapat, ;orth Sumatera, Indonesia in (99@ 4the

55 th anniversary of 00A , S.A. . ;ababan, -> the Bata# theologian as well as the

7resident of orld 0ouncil of 0hurches, has called on Asian 0hurches to fight against

corruption collusion, and nepotism, which has tainted practices in the region. <e

emphasi/es that the Asian churches need to fight a battle against corruption, including

the Bata# 0hurches in Indonesia whose members are suffering due to corruption. his

has to be carried out diligently. he Asian 0hurches need support, and welcome the

efforts to crac# down on corruption practices.

C!$ &, !$

he narrative of Matthew )*1+! - tells the story that $od cannot be irreconcilable

with mammon or wealth 4Matt )*(- . he irreconcilability of $od with mammon

represents the conflict between $od and Satan in which mammon is understood as the

representative of Satan. hose who obey $od will be understood as the true ones who

they lay up treasures in heaven 4Matt )*1+!(1 , are generous to others 4Matt )*((!( ,

and serve $od in their daily life 4Matt )*(- . In addition, those who serve $od are

encouraged not to be an"ious about their lives because their $od will provide for their

needs. <owever, those who serve $od will see# $od&s #ingdom and its righteousness

4Matt )*(5! - .

he approach of Matthew )*1+! - from the point of view narrative criticism

suggests that there are two characters, that is, %esus and his disciples. %esus as the

representative of $od teaches the disciples to deal with wealth. he disciples are

reminded about the danger of wealth which is personified as demonic forces 4Matt

)*(- . he true point of view is that the disciples must serve $od without worrying

about their needs. he disciples who are trained to be faithful followers are strongly

encouraged to see# $od&s #ingdom and its righteousness in spite of the fact that they

are men of little faith.

he story of Matthew )*1+! - does not suggest that the believers should reDect

wealth in the daily life. But Satan is able to use wealth as a means of challenging

-> 0*N6sersN=wnerN3ocumentsNASIA; 0<620< S 0ACC 3 =; = < C7 0=MBA0=2267 I=;O 495!MA2!9@ A; ! C?B; A; A2A 4Indonesia .mht

1@



$od&s plan in a human being&s life. his means that people must use wealth wisely

without falling into the servitude of wealth. his message is so relevant for the Bata#

0hurches in Indonesia because the country has faced severe economic crisis due to

the temptation of Satan in the form of greed for wealth or corruption. And now, the

Indonesian people are fighting against the power of Satan, against corruption or the

servitude of mammon.

1>

A Narrative Approach to God and Mammon

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