First,
Jesus’ command to seek all righteousness (3:15) and to seek higher
righteousness (5:20) illustrates the theme of μετανοια in its meaning
to change (turn) both mind and deed to what is right. What does “all righteousness”
mean? What is “higher righteousness”? Is it to do more good works than the Pharisees
and scribes? Ow is Jesus’ righteousness different from what of the Pharisees
and scribes, and what exactly does this superfluous righteousness mean?
According to Strecker’s interpretation, the “all righteousness” of Jesus’ baptism
(3:15) mans “righteousness in attitude and deed.” “Higher righteousness” refers
not only to doing more works but to a righteousness of mind (heart, will) and
deed being proclaimed by Jesus. The Pharisees and scribes’ righteousness involves
only outer conduct so Jesus rebukes them as hypocrites, but Jesus’ righteousness
involves both inner and outer righteousness. In other words, Matthean
righteousness involves not only doing more visible acts of righteousness but
also having a right inner mind, heart, or will. Therefore, this concept of righteousness
is not legalistic or one that emphasizes behavior only. The Matthean demands
for all righteousness expresses the theme of μετανοια that means
to change one’s mind and deed toward Jesus, his teachings o the law, and his
life. “All righteousness” and “higher righteousness” express μετανοια in mind and
deed, in contrast to the hypocritical righteousness of the Pharisees and
scribes (23:28). “All righteousness” and “higher righteousness” are the summit
of μετανοια, and these
concepts instruct people what to turn (μετανοεω) to.
Second, δικαιοσυνη in 3:15
demonstrates that “fulfilling all righteousness” expresses μετανοια. In this
passage, John the Baptist preaches μετανοια (3:2-12) and
baptizes for μετανοια (3:11). Jesus, who does not need to be baptized
for μετανοια (3:14),
says that he wants a baptism of μετανοια and that this
reception of the baptism of μετανοια fulfills all
righteousness (3:15). Matthew’s connection between Jesus’ receiving the baptism
of μετανοια and
fulfilling all righteousness denotes the idea of μετανοια through
the term “fulfilling all righteousness,” which means returning to the
righteousness of God. In short, “fulfilling all righteousness” is μετανοια. In
addition, δικαιοσυνη in 21:32 describes John the Baptist’s μετανοια ministry as
the way of righteousness. This usage also indicates that μετανοια and
fulfilling righteousness point to the same meaning. Matthean righteousness language
signifies μετανοια.
Third, the
Sermon on the Mount especially conveys the theme of μετανοια and does
so through the man of the sermon, δικαιοσυνη. As many scholars
argue, the sermon gives the content or essence of μετανοια, instructing
how people turn and what people turn from and turn to. Another major theme of
the sermon, δικαιοσυνη displays the content of μετανοια, instructing
from what and to what people must turn. Almost all occurrences of δικαιοσυνη in Matthew
are in the sermon (5:6, 10, 20; 6:1, 33 except 3:15 and 21:32). Jesus advocates
μετανοια by
instructing his followers on the correct way to have and pursue righteousness
(5:6, 10; 6:33) and “higher” righteousness (5:20), rather doing so hypocritically
and in a self-honoring way (6:1). The proximity of 4:17 to Jesus’ sayings about
righteousness in 5:17-20 implies that, as Nave says, “the demand for repentance
(μετανοια) is a
demand for righteousness. Righteousness in Matthew is about how one lives in
relationship to God in terms of God’s will for what is right.” (Nave, Role
and Function of Repentance, 92) In fact, 4:17 is rephrased in 5:20. Both phrases
command μετανοια and righteousness in order to enter the kingdom
of heaven. Righteousness in Matthew is μετανοια—righteousness,
turning from sin to the righteousness in heart and action taught by Jesus
Christ.
Fourth,
those who are righteous in Matthew illustrate the truly μετανοια ones who
follow Jesus with their whole heart and conduct (5:45; 13:43, 49; 25:37, 46).
Followers or disciples of Jesus who appear after Jesus’ μετανοια call in
4:17 are those who hear this calling and turn (μετανοια) to follow
Jesus in the narrative context. Therefore, these texts, which describe these
people as righteous, necessarily describe them as true μετανοια ones. In
particular, 24:7, 19 call Jesus the righteous one who follows the will of God
and fulfills it on the cross (26:39, 42). Being righteous in Matthew involves not
only doing good but also having the mind, will, and heart of God.
In addition
to righteousness, Jesus’ instruction about “doing the will of God (or Father in
heaven)” (6:10; 7:21; 12:50; 18:14; 21:31; 26:42) communicates and exemplifies
the fruit worthy of μετανοια as both contents and consequences for entrance into
the kingdom of heaven (or for eschatological judgment), relating back to the
first words of Jesus in 4:17 (cf. 3:2, 8) . . . The first appearance of “doing
the will of the Father in heaven” is in 6:10, in which Jesus asks Jesus for the
coming of the kingdom of God and that the will of God will be done on earth.
Verse 6:10 expresses 4:17, in which Jesus commands people to change their heart
and deeds, showing that command to mean for God’s will to be done on earth and
for the kingdom of heaven to come.
The second
occurrence of “doing the will of the Father in heaven” is in the concluding
remarks of the sermon in 7:21. Jesus states that only those who do the will of
the father in heaven will enter the kingdom of heaven. In other words, 7:21
denotes a change of both will and deeds according to God. The meaning of verse
7:21 and 4:17 are not conceptually different because “doing the will of the
Father in heaven” points to doing Jesus’ teaching in the sermon and the sermon
in the contents of the commandment of μετανοια in 4:17. In this
way, 7:21 and 4:17 command the same sermon, which is the contents of μετανοια
(returning). Also, both verses command the same sermon for the sake of the
kingdom of heaven. In this sense, 7:21 express the essence of μετανοια as
changing both one’s heart (will or mind) and accordingly, one’s deeds. Verse
4:17 and 7:21 point to the same meaning using different language. Also, 5:20
equals 7:21 (and 4:17) in terms of righteousness and eschatological judgment.
As mentioned above, “doing the will of God” is righteousness that allows entry to
the kingdom of heaven. Verses 5:20 and 7:21 create an inclusio and indicate the
thematic significance of μετανοια in the sermon.
The third occurrence of “doing the will of the
Father in heaven” is in 12:50, where Jesus insists that the one who does the
will of the Father in heaven is Jesus’ family, and thus a person who can enter
into the kingdom of heaven. Jesus stretches his hand to his disciples who turn
to Jesus from 4:17 and depicts them as the doers of the will of the Fathers in heaven.
This indicates that “the doers of the will of the Father in heaven” refers to μετανοια disciples who are called and turn to follow
Jesus from 4:17. As noted above, doing the will of God depicts μετανοια and the will of God is the contents of fruits
worthy of μετανοια.
The location of 12:50 indicates that it is the
opening focal point or governing idea of the parables of the kingdom of heaven
in Matthew 13 and that the parables illustrate the theme of μετανοια. As the same phrase in 7:21 refers to the
sermon as the contents of μετανοια and its worthy fruit, this phrase in 12:50
also indicates that the parables, specifically their fruit and judgment languages
depict μετανοια and its worthy
fruit. In 18:14, the fourth reference to “doing the will of the Father in
heaven,” also expresses the essence of μετανοια. The child in Matthew 18:14 is the child 18:3 illustrates who turns and
becomes like a child and who will enter the kingdom of heaven (18:3). Verses 18:3
uses στρεφω (μετανοια), the synonym of μετανοια and illustrates μετανοια with the child image.
And 18:14 denotes that the will of Father in heaven indicates the μετανοια ones who turn and
become like children by humbling themselves.
Matthew 21:31-32, a fifth reference,
demonstrates that the doers of the Father’s will are the righteous and they are
the μετανοια ones who change
their mind according to the μετανοια ministry of John the Baptist. The parable of
the two sons in Matthew 21:31-32 depicts the commandment of turning (μετανοεω) that the second son turns (μετανοια ), changing his
mind, and does the will of God, but the first does not do the will of the
Father. The tax collector and the prostitutes demonstrate the theme of μετανοια when they change
their minds and believe that μετανοια preaching of John the Baptist, who came in the
way of righteousness (21:31-32). Changing their minds and deeds ensures their
entrance into the kingdom of heaven (21:31). Finally, 26:42 points to the theme
of μετανοια through Jesus’ prayer in which he seeks the
will of God, not his own will. (ChoongJae Lee, Metánoia (Repentance): A Major Theme of the Gospel
of Matthew [Eugene, Oreg.: Wipf and Stock, 2020], 101-4)