By John W. Welch
No spiritual textual content has prompted the area greater than has the recent Testament's Sermon at the Mount, and but this important textual content nonetheless begs to be extra sincerely understood. Why used to be it written? What unifying subject matter or function holds all of it jointly? should still it's referred to as a sermon? Or is it another form of composition? How might its earliest listeners have heard its encoded allusions and systematic application? This publication bargains new insights into the Sermon at the Mount by way of seeing it within the shadow of the all-pervasive Temple in Jerusalem, which ruled the non secular panorama of the realm of Jesus and his earliest disciples. reading "Matthew" 5-7 in gentle of biblical and Jewish backgrounds, ritual experiences, and oral performances in early Christian worship, this studying coherently integrates each line within the Sermon. It positions the Sermon because the most effective Christian secret.
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91. 90 Levenson, Sinai and Zion, p. 187. 91 Levenson, Sinai and Zion, p. 118. 92 Clements, God and Temple, p. 106, n. 3. 93 Levenson, Sinai and Zion, p. 133. 94 Keel, Symbolism of the Biblical World, p. 118 (internal cross-reference omitted). 95 Levenson, Sinai and Zion, p. 125. 96 Levenson, Sinai and Zion, p. 122. 97 Levenson, Sinai and Zion, p. 126. 32 The Sermon on the M oun t in the Ligh t of the Temp le Discussions of Moses typology generally overlook temple symbolism, perhaps because Moses himself predated the Temple.
52 Thus on M ount Sinai, as many texts agree, Moses became, in some sense, an angel, not unlike the beings that inhabit the inner rooms of sacred temples. Angelic status drew with it a clear sense of eventual exaltation and apotheosis. This effect is portrayed in Jewish literature from the Second Temple period, particularly in the Exogage by Ezekiel the Tragedian, as Lierman describes: In one scene (lines 68–89), Moses dreams of a great throne on the peak of Mt. Sinai (68). On it Moses sees a “man” with a crown and a scepter (70–71).
Noting the Sinai symbolism in the Sermon on the Mount’s setting, Dan Lioy Foerster, “Oros,” vol. 5, p. ” This view disregards numerous biblical and extra-biblical Jewish texts that see mountains are more than just that. Ulrich Luz discusses the potential meaning of Jesus’ various mountain ascents (for the SM as well as on other occasions) described by Matthew, noting the potential connection to Moses. He writes: “The mountain in Matthew is a place of prayer (14:23), of healings (15:29), of revelation (17:1; 28:16), and of teaching (24:3).