34. Did Jesus Tell the Jews to Abandon Judaism?

 Note: Words and phrases within curly braces { } within quotations are furnished by the author to explain such quotations. Words and phrases within square brackets [ ] within quotations are part of the quoted text. 

            The gospel writers claimed that Jesus was in conflict with the Pharisees because he insisted on healing on the Sabbath and that the Pharisees not only criticized Jesus for healing on the Sabbath, but schemed to bring about his death.  Talmudic evidence points the opposite. According to the Talmud, the Pharisees welcomed healings on the Sabbath. They used the very same arguments that Jesus used to justify healing on the Sabbath:

Matthew’s claim that the Pharisees were the religious enemies of Jesus is dubious. There are telltale signs in the gospels, which show that Jesus’ teachings were accepted by many Pharisees. Here is evidence:

1.       Jesus was permitted to teach in the synagogues: “And he taught in their synagogues, being glorified of all.” (Luke 4:15 KJV) “And he taught daily in the temple. ... all the people were very attentive to hear him.” (Luke 19:47-48 KJV) “{Jesus said:} I always taught in synagogues and in the temple, where the Jews always meet ..." (John 18:20 KJV)

2.       He was accepted by many leading Jews: “Nevertheless many even of the authorities believed in him {Jesus} ...” (John 12:42 RSV) This indicates that he was teaching Judaism, not Christianity.

3.       Some Pharisees tried to protect him by warning him that Herod (the Roman appointee) wanted to kill him: “The same day there came certain of the Pharisees, saying to him, You get out, and depart hence: for Herod will kill you.” (Luke 13:31 KJV)

4.       Pharisees invited him to dinner: “And one of the Pharisees desired him that he would eat with him.” (Luke 7:36 KJV) In another instance, “And as he spoke, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat.” (Luke 11:37 KJV) Jesus accepted socializing with Pharisees.

5.       Nicodemus the Pharisee, a leader of the Jews, was Jesus’ supporter: “Now there was a Pharisee named Nicodemus, a leader of the Jews. He came to Jesus {Gk. [him]} by night and said to him, ‘Rabbi, we know that you are a teacher who has come from God ...’ ” (John 3:1-2 NRSV) Jesus addressed Nicodemus as a preeminent “teacher of Israel’: “ ‘You are Israel's teacher,’ said Jesus, ‘and do you not understand these things?’ ” (John 3:10 NIV)

6.       In the following passage a certain Pharisaic scribe approved of the way Jesus answered the Sadducees and carried on a friendly religious discussion with him: “And one of the scribes {Matthew calls him a Pharisee} ... perceiving that he {Jesus} had answered them well, asked him, Which is the first commandment of all?” (Mark 12:28 KJV) This Pharisee approved of Jesus’ teaching and Jesus approved of him and his Pharisaic beliefs: “And the scribe said to him, Well, Master, you have said the truth ... And when Jesus saw that he answered discreetly, he said to him, You are not far from the kingdom of God.” (Mark 12:32, 34 KJV)

            Jesus and the Pharisees disagreed in regards to the interpretation of the law. Yet, they practiced the same religion: Judaism. Likewise, the Pope and Billy Graham disagree in regards to worshipping the Virgin Mary. Yet, they practice the same religion: Christianity. Jesus and the Pharisees belonged to the same religion just as much as the Pope and Billy Graham belong to Christianity. Here is an example of Jesus’ disagreement with the Pharisees. The Pharisees criticized him for allowing his disciples to pluck and shell grain. This was an infraction of the law, according to their interpretation. The Pharisees were “splitting hairs.” Jesus rejected their petty interpretation of certain laws because it encouraged the worshipper to remain at an outward, superficial, and hypocritical level. Jesus also rejected the ceremonial washing of the hands, which, according to the Pharisees, made the hands spiritually pure so that they would not contaminate the food spiritually.
            Some point to the following passage and claim that Jesus abolished the law. “Do you not perceive, that whatsoever thing from without enters into the man, it cannot defile him; Because it {the food} enters not into his heart, but into his belly, and goes out into the draught, purging all meats.”  (Mark 7:18-19) What did Jesus mean by “whatsoever thing from without enters into the man, it cannot defile him”? Before he said this, he was discussing the issue of eating with unwashed hands: “Then the Pharisees and scribes asked him {Jesus}, Why {do} your disciples {not comply with} ... the tradition of the elders, but eat bread with unwashed hands?” (Mark 7:5 KJV) Jesus answered them, “ ... you hold the tradition of men, as the washing of pots and cups: and many other such like {petty} things {as the washing of hands} ... you reject the commandment of God {the law of Moses}, that you may keep your own tradition. For Moses said, Honor your father and your mother ... But you say, If a man will say to his father or mother, It is Corban, that is to say, a gift ... he will be free {relieved of his responsibility towards his parents}.” (Mark 7:8-11 KJV) Jesus rebuked the Pharisees because with their tradition of the Corban they circumvented the law of “honor your father and your mother.” He admonished them to give up their petty rituals and pay attention to the basic law.
            Matthew rendered Jesus’ statement quite differently from Mark. He wrote that Jesus said, “Not that which goes into the mouth defiles a man; but that which comes out of the mouth, this defiles a man.” (Matthew 15:11 KJV) This statement makes a contrast between what goes into the mouth and what comes out of the mouth. Food eaten with unwashed hands goes in the mouth, thoughts come out of the mouth. The thoughts that come out of the mouth are more important than the food eaten with unwashed hands: “But to eat with unwashed hands defiles not a man.” (Matthew 15:20 KJV) This was Jesus’ point: eating with unwashed hands. In other words, food that enters into the man, who has not washed his hands, cannot defile him. According to Matthew’s version, there is no indication that Jesus abolished the law concerning unclean foods (eating pork, snakes, or lizards).
            Jesus valued the position of the Pharisees as teachers of the law and told his disciples to do everything they told them to do: “Then Jesus said to the crowds and to his disciples: ‘The teachers of the law and the Pharisees sit in Moses’ seat. So you must obey them and do everything they tell you. But do not do what they do, for they do not practice what they preach.’ ” (Matthew 23:1-3 NIV) Jesus approved of the basic teaching of the Pharisees, the basic teaching of the law. To a degree, he was a Pharisee himself. But he rejected their tradition: their petty interpretation of certain laws.
            Jesus was not the only Jew who rejected the Pharisaic tradition. The Sadducees rejected it too. The Mishnah, which was edited around 220 CE, contains several passages where the Sadducees disagree with the Pharisees. In most of the Mishnah texts these sects dispute over matters of purity. In Yadayim 4.6 the dispute is whether or not the Scriptures render hands unclean.  Josephus wrote, “The Pharisees have delivered to the people a great many observances ... from their fathers, which are not written in the law of Moses; and for that reason the Sadducees reject them and say that we are to esteem as obligatory those observances which are in the written word, but are not to observe what are derived from the tradition of our forefathers. And concerning these things ... great disputes and differences have arisen among them ...”  The Sadducees had “great disputes and differences” with the Pharisees. Yet, they all promoted Judaism: the law.
            Theological disagreements of this kind were common among the Jews of Palestine. The debates between the school of Shammai and the school of Hillel on the interpretation of tradition and its application to contemporary life were sometimes fiercely acrimonious. However, there was never any doubt that the claims of both schools were considered legitimate for the exposition of Judaism.  These kinds of theological disagreements are common even today. The Baptists disagree with the Pentecostals regarding speaking in tongues. Yet, they are both Protestant Christian denominations, they share many basic beliefs, they share the same Bible. Jesus’ differences with the Pharisees were not much different.
            In the Sermon of the Mount Jesus reaffirmed the law and raised the righteousness under the law to a higher level: “You have heard that it was said by them of old time, You will not kill; and whosoever will kill will be in danger of the judgment: But I say to you, That whosoever is angry with his brother without a cause will be in danger of the judgment.” (Matthew 5:21-22 KJV) You don’t have to kill to sin, even being angry against your brother is sinful. Jesus taught that thoughts are as important as the works of the law.
            He raised the level of toleration, which the Old Testament teaches:

            He taught that one should be forgiving rather than demand equity in the law for every wrong done against him: “You have heard that it has been said, An eye for an eye, and a tooth for a tooth. But I say to you, That you resist not evil: but whosoever will smite you on your right cheek, turn to him the other also. And if any man will sue you at the law, and take away your coat, let him have your cloak also.” (Matthew 5:38-40 KJV) The belief that the biblical expression “an eye for an eye” means retaliation is a common misconception. God did not allow the Jews to take the law in their hands. He forbade retaliation: “Do not say, ‘I will do to others as they have done to me; I will pay them back for what they have done.’ ” (Proverbs 24:29 NRSV) “Do not say, ‘I will repay evil’; Wait for the Lord ...” (Proverbs 20:22 NASB) God said, “To me belongs vengeance, and recompense.” (Deuteronomy 32:35 KJV)
            The law of “an eye for an eye, and a tooth for a tooth” was to be administered by the judges. “And the judges will make diligent inquisition: and, behold, if the witness be a false witness, and has testified falsely against his brother; Then you will do to him, as he had thought to have done to his brother. ... And those who remain will hear, and fear, and will henceforth commit no more any such evil among you. {God instructs the judge:} And your eye will not pity; but life will go for life, eye for eye, tooth for tooth, hand for hand, foot for foot.” (Deuteronomy 19:18-21 KJV) God commanded the judges not to be softened by pity or favoritism. The expression “eye for an eye” means equity. It means that the punishment must be equal to the crime: “If a man injures his neighbor, just as he has done, so it will be done to him: fracture for fracture, eye for eye, tooth for tooth; just as he has injured a man, so it will be inflicted on him.” (Leviticus 24:19-20 NASB) These punishments were administered by the judges. In other words, Jesus said, “Don’t go to the judge and demand the punishment of those who have hurt you. Even though you are entitled by the law satisfaction, don’t seek it. Be merciful.” By demanding that people to be merciful beyond the requirements of the law, Jesus reaffirmed the law and raised the level of kindness and righteousness under the law. This is what other Jewish rabbis taught, too:

            In the Old Testament God commanded the Jews to fast: “Thus says the LORD of hosts: The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be seasons of joy and gladness, and cheerful festivals for the house of Judah.” (Zechariah 8:19 NRSV) Matthew wrote that Jesus advocated cheerful fasting, as it was prescribed by the law: “And whenever you fast, do not look dismal {gloomy} ...” (Matthew 6:16 NRSV) Matthew also wrote that Jesus paid the temple tax: “When they reached Capernaum, the collectors of the temple tax came to Peter and said, ‘Does your teacher not pay the temple tax?’ He said, ‘Yes, he does.’ ” (Matthew 17:24-25 NRSV) Matthew portrayed Jesus as an advocate of the law. The early Matthew portrayed Jesus as the Jewish Messiah, the “new Moses,” who gives the true interpretation of the Mosaic law. In Matthew’s gospel Jesus commands his disciples to adhere to the law, while he urged them to reject the Jewish authorities (the Sadducees), whom he considered corrupt and hypocritical.
            As mentioned earlier, Jesus condemned the Pharisaic tradition of the Corban in Mark 7:11. Yet, he observed the law. Likewise, the Essenes rejected the Corban  yet, they observed the law. Yohanan ben Zakkai, the leader of the Rabbinic group at Jamnia, shared the view of Jesus concerning purity and defilement.  Also, one of the five major rabbis of the Synod at Jamnia, Simeon ben Nathaniel, did not ceremonially purify his hands before eating.  There were many Jews who did not participate in the Pharisaic fellowship. They were called “ammei ha’aretz” (the people of the land). Like Jesus, they were not observing the Pharisaic purity rules, yet they observed the law of Moses.
            After the destruction of Jerusalem and the temple (70 CE) Pharisaism and Sadducaism were replaced with Rabbinic Judaism. Yohanan ben Zakkai, the founder of Rabbinic Judaism, who was instrumental in preserving the law, did not hesitate to do away with portions of the law. He abolished the trial of the suspected adulteress.  As mentioned earlier, during that time Judaism went through a significant reformation. Jesus’ upgrading of the law does not compare to the reforms of Yohanan ben Zakkai, yet ben Zakkai was regarded by the Jews as the savior of the law.
            Many misinterpret the following verse to mean that Jesus abolished sacrifices and promoted grace: “Why does your teacher {Jesus} eat with tax collectors and sinners? On hearing this Jesus said ... go and learn what this means: ‘I desire mercy, not sacrifice.’ ” (Matthew 9:11-13 NIV) Jesus probably did not say this phrase because it does not fit into the context of the occasion and because it does not appear in the parallel account of Mark, which is the source of Matthew. Perhaps an editor (the later Matthew) inserted this phrase in the text of early Matthew. This phrase contradicts the verses of early Matthew which show that Jesus advocated the law and the sacrifices: “So if you are offering your gift {sacrifice} at the altar, and there remember that your brother has something against you, leave your gift {sacrifice} there before the altar and go; first be reconciled to your brother, and then come and offer your gift.” (Matthew 5:23 RSV) “Then Jesus said to him {the leper} ‘... But go, show yourself to the priest and offer the {sacrificial} gift Moses commanded’ ...” (Matthew 8:4 NIV) In other words, Jesus instructed this leper to offer as sacrifice (a gift to God) two male lambs and one female. 
            The phrase “I desire mercy, not sacrifice” is part of the Old Testament; part of Judaism: “For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.” (Hosea 6:6 KJV) The Jews did not believe that with this verse God abolished the law. Jesus was a practicing Jew. He believed likewise.
            According to the gospel of Mark, the earliest surviving and most reliable gospel (comparatively speaking), a man ran to Jesus and asked him, “ ‘Good teacher, what will I do to inherit eternal life?’ Jesus replied, ‘You know the commandments, Do not murder, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and mother.’ ” (Mark 10:17-19 NASB) The commandments are the core of the law. Jesus told the man that by obeying the law he can inherit eternal life. Jesus said, “... blessed are those who hear the word of God and observe it.’ ” (Luke 11:28 NASB) People heard the word of God being read in the synagogues. Jesus commanded them to observe it. He also said, “Whoever does the will of God is my brother and sister and mother.’ ” (Mark 3: 35 NRSV) The will of God is clarified in the Old Testament. Jesus told the Jews to do the will of God. Works are the proof of faith. Faith is the product of works. Faith in God is doing the will of God. This is the fundamental teaching of Judaism.
            Again in Mark, the earliest surviving gospel and the most faithful to the historical Jesus, when Jesus was asked to single out the primary commandment here is what he said: “The foremost is, ‘Hear, O Israel! The Lord our God is one Lord; And you will love the Lord your God with all your mind, and with all your strength.’ The second is this, ‘You will love your neighbor as yourself.’ ” (Mark 12:28-31 NASB) Both answers came from the Pentateuch. Here they are: “Hear, O Israel! The LORD our God is one LORD. And you will love the LORD your God with all your heart, and with all your soul, and with all your might.” (Deuteronomy 6:4-5 KJV) “you will love your neighbor as yourself.” (Leviticus 19:18 KJV) Jesus was a Jew who taught Judaism to the Jews. As Paul wrote, “... God sent his Son, born of a woman ... to redeem those who were under the law ...” (Galatians 4:4-5 NRSV) Part of his mission was to reform the Hellenist Jews (like Paul) who strayed from Judaism and embraced the Greek ways and beliefs, and to prepare them for the kingdom of God, which he was planning to establish soon. He advocated the law to the fullest.

Jesus’ Teachings Compared to Those of His Contemporary Jewish Rabbis

            The sayings of the historical Jesus fall within the Old Testament. His sermon on the Mount seems to be unique, but it is not. If we disregard Jesus’ phrase “blessed are” and compare his sayings to the Old Testament, we will see that he either paraphrased or expounded phases from Isaiah and the book of Psalms:

Here are more sayings of Jesus, which seem original but are really not. They are mere paraphrases of Old Testament verses:

The following phrases of Sirach (a book that pre-dates Jesus) appear paraphrased in the mouth of Jesus.

            It is commonly held that Jesus introduced many of his sayings. But this belief is widespread only because over the centuries the Christians had the political power to silence the Jews. Many of Jesus’ sayings appear paraphrased in the Talmud and in the Mishnah. Some of the traditions of the Talmud and the Mishnah existed before Jesus. Most of the Talmudic sayings were spoken by Jewish rabbis of the first century. The fact that the Jews wrote the Talmud two to three centuries after the New Testament, does not mean that they borrowed their sayings from the Christians. The Jews would not have copied the phrases and the parables of a religion they loathed. Had they copied the Christian sayings, they would have validated Christianity. The similarities between Jesus’ sayings and the Talmudic sayings indicate that Jesus taught within the sphere of Judaism. The Jews attribute several of these sayings to Hillel and Shammai, the contemporaries of Jesus.
            Hillel emigrated from Babylonia to Galilee (Jesus’ homeland) where important religious schools were established.  He was a liberal, influential Pharisee. Here are some similarities between Hillel’s and Jesus’ teachings:

Hillel’s observance of the Sabbath was similar to Jesus’ observance of the Sabbath. He lived from day to day, as Jesus is portrayed in the gospels. He was thankful if he only had enough food for the day. Jesus said, “Give us this day our daily bread.” (Matthew 6:11 KJV) (Because of these similarities, and because Hillel lived in Galilee, some believe that Hillel may have been the teacher of Jesus.)     The following teachings are of other rabbis:

Even though the golden rule did not originate in Judaism, it was a common saying among the Jews.

“And what you hate, do not do to any one.” (Tobit 4:15 RSV)

 Even though the following saying did not originate in Judaism, it was common among the Jews at the time of Jesus:

The parable of The Workers in the Vineyard 

            Here are some expressions from the Talmud which appear in Jesus’ parable of the Prodigal Son:

            Jesus even presented one of his parables in the style of the Jewish rabbis:

            The Kaddish prayer, a prayer that was regularly used in the Jewish synagogues right before the time of Jesus, went as follows:

            These sayings were the common property of the Jewish rabbis.
            Many claim that the following verse indicates that Jesus established the Church with Peter as its foundation: “And I say also to you, That you are Peter, and upon this rock I will build my church; and the gates of hell will not prevail against it.” (Matthew 16:18 KJV) Jesus did not, in any way, establish today’s Christianity. He did not attempt to build a church. He established a Judaic sect, which functioned within the Jerusalem temple. The Jewish Christians did not build churches. They had synagogues. (Perhaps, this verse is another insertion.) Furthermore, Peter was not the foundation or “rock” of the sect in Jerusalem. James carried more clout.
            When Jesus cleansed the temple with a whip he indicated that the temple was his Father’s: “Make not my Father’s house a house of merchandise.” (John 2:16 KJV) Jesus claimed the temple from the Sadducees (the Roman appointees). The temple represents Judaism, not Christianity.
            Jesus taught the law: “Now I say that Jesus Christ was a minister of circumcision.” (Romans 15:8)  Jesus did not say that the law would be abolished after his death. Therefore, his original followers continued to observe the law. He was an obscure Jewish Messiah/teacher: “You call Me Teacher and Lord {Master}; and you are right, for so I am.” (John 13:13 NASB) He did not minister to Gentiles. “... God sent forth his Son ... born under the law, to redeem those who were under the law {the Jews} ...” (Galatians 4:4 RSV) The scope of Jesus was limited: to redeem only the Jews: “But He {Jesus} answered and said, ‘I was sent {to save} only to the lost sheep of the house of Israel’ ” (Matthew 15:24 NASB)
Note: The book contains over 2,500 footnotes (quotations and references), which explain or document the facts presented. Those footnotes are not included in most excerpts presented in this web site.  

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