if Jesus is a NEW MOSES of sorts, then we should look at
SERMON ON THE MOUNT:
Discussion on how Jesus was interpreting/reinterpreting the law of Moses/Torah(Matt 5:17-48).
Some would suggest that he is using the rabbi's technique of "Building a fence around the law (Torah)>
For example, if you are tempted to overeat, one strategy would be to build a literal fence around the refrigerator...or the equivalent: don't keep snacks around.
See:
Discussion on how Jesus was interpreting/reinterpreting the law of Moses/Torah(Matt 5:17-48).
Some would suggest that he is using the rabbi's technique of "Building a fence around the law (Torah)>
See:
Some wonder of this is what Jesus is doing here. See:
One can see how this could turn to legalism...and when do you stop building fences? See:
A Fence Around the Law
Greg Camp and Laura Roberts write:
In each of the five examples, Jesus begins by citing an existing commandment. His following statement may be translated as either "And I say to you... " or as "But I say to you ...” The first option shows Jesus' comments to be in keeping with the commandments, therefore his words will be an expansion or commentary on the law. This is good, standard rabbinic technique. He is offering his authoritative interpretation, or amplification, to God's torah, as rabbis would do after reading the torah aloud in the synagogue. The second translation puts Jesus in tension with the law, or at least with the contemporary
interpretations that were being offered. Jesus is being established as an authoritative teacher who stands in the same rabbinic tradition of other rabbis, but is being portrayed as qualitatively superior to their legal reasoning.
After citing a law Jesus then proceeds to amplify, or "build a hedge" around the law. This was a common practice of commenting on how to put a law into practice or on how to take steps to avoid breaking the law. The idea was that if you built a safe wall of auxiliary laws around the central law, then you would have ample warning before you ever came close to breaking the central law. A modern example might be that if you were trying to diet you would need to exercise more and eat less. In order to make sure that that happened you might dispose of all fats and sweets in the house so as not to be tempted. Additionally, you might begin to carry other types of snacks or drink with you so as to have a substitute if temptation came around, and so forth. In the first example of not killing, Jesus builds a hedge that involves not being angry and not using certain types of language about others. One of the difficulties is that it becomes very difficult not to break his hedges. This might drive his hearers to believe that he is a hyper-Pharisee. Some interpreters have wanted to argue that Jesus does this in order to drive us to grace—except grace is never mentioned in this context. This is a wrong-headed approach to get out of the clear message that Jesus is proclaiming: you must have a transformed life. By building his hedges, Jesus is really getting to the heart of what the law was about. In the first example, the intent is not just to get people not to kill each other (though that is a good thing to avoid), rather it is there to promote a different attitude about how to live together. Taken together, the 10 Words (Commandments) and the other laws which follow in Exodus-Numbers paint a picture of a people who will look out for one another rather than just avoiding doing injury to one another. This becomes clear in Jesus’ solution at the end of the first example. The solution is not to throw yourself on grace or to become paralyzed by fear, but to seek right relations with the other person. There seems to be an implicit acknowledgment that problems will arise. The solution
is to seek the best for the other person and for the relationship. This is the heart of the law. The problem with the law is that it can only keep you from sin, but it cannot make you do good. The rabbi Hillel said “what is hateful to you, do not do to others.” In 7:12 , Jesus provides his own interpretation “In everything do to others as you would have them do to you.” He changes the saying from refraining from sin, to actively doing good. The thesis statement in 5:20 is “unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.” This then is how to exceed, or go beyond the law. In each of the five examples, the way to exceed the law is to make the relationship right.
is to seek the best for the other person and for the relationship. This is the heart of the law. The problem with the law is that it can only keep you from sin, but it cannot make you do good. The rabbi Hillel said “what is hateful to you, do not do to others.” In
Instead of drawing a new line in the sand that you are not supposed to cross before you are considered guilty, Jesus, confirms that the center is "love your neighbor" and then just draws an arrow (vector) and tells you to go do it. There is never a point at which you are able to finally fulfill the commandment to love. You can never say that you have loved enough. In the gospel of Matthew, the supreme example of this is Jesus' own life and death. His obedience and love knew no boundaries. --by Greg Camp and Laura Roberts
"A better way [as opposed to legalistically legislating morality] to approach [the commandments] would be to ask first, 'What does this commandment teach us about God?'...Hence, the point of the commandments is not establishing absolute, impersonal, even coercive rules which must never be violated. The point rather is that a loving God desires ongoing relationships of care and respect....Paul's interpretation of the Law in Romans 13 makes clear the deepest meaning of the law not as rule-following, but as being open to God's love and finding ways to express that love towards others: 'The commandments..are summed up in this word, Love your neighbor as yourself.'" (pp. 33-34)
on the 6 antitheses (case studies) of the Sermon on The Mount, remember my Paraguay stories about:
(oops...)
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OK, below is the backstory of the "LAUGHING BRIDE," which illustrates "building a fence around the Torah":
How do you name the difference in the shift of the 6 antitheses? What does it feel like Jesus is doing? He's making the law______:
- harder?
- easier?
Where do you see bounded and/or centered sets in the Sermon on Mount?Is it addressed to a bounded or centered set? Hmm, see the beginning:
And the end:
Now when Jesus saw the crowds, he went up on a mountainside and sat down. His disciples came to him, and he began to teach them.
When Jesus had finished saying these things, the crowds were amazed at his teaching, because to them he taught as one who had authority, and not as their teachers of the law.
Would you say it's BOTH? (FUZZY?)
