Introduction
Let's start with the basics... Jesus and Christianized laws made religious don't mix when humanity is lost in the equation. Grace and Mercy triumphs over inhumanitarian laws every time!
This Jesus-principal applies to how we conduct trade and business with one another; write and enact laws; teach and educate our children; worship, pray, and communicate with one another.
There is no substitute for love if love is the very thing being disregarded for profit, for money, for power, for prestige, or for any other idol in our lives.
R.E. Slater
May 7, 2017
Jesus and Torah
http://subversive1.blogspot.com/2016/05/jesus-and-torah.html?spref=tw
Does Jesus break the Torah? Does He encourage others to do so? Here, in this guest post, my friend Chuck McKnight makes some very insightful observations which I believe are on the right track.
Keith Giles
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Jesus and Torah
Guest post by Chuck McKnight
May 6, 2017
I made this list a while ago of just a few examples where Jesus deliberately breaks Torah. Take it or leave it.
Oath Taking
According to Torah, the Israelites were commanded by Yahweh to swear in his name.
"You shall fear the Lord your God and serve Him, and shall take oaths in His name." - Deuteronomy 6:13
Jesus not only contradicted this command, he said that it came from the evil one, which certainly means that it did not come from Yahweh
But let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No.’ For whatever is more than these is from the evil one." - Matthew 5:37
Showing Mercy over Retribution
According to Torah, "an eye for an eye and a tooth for a tooth" was an absolute mandate. The Israelites were commanded to "show no mercy" in carrying it out:
"Show no pity: life shall be for life, eye for eye, tooth for tooth, hand for hand, foot for foot." - Deuteronomy 19:21
But Jesus directly contradicted this mandate, commanding his followers not to follow Torah's instructions:
“You have heard that it was said, ‘Eye for eye, and tooth for tooth.’But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also." - Matthew 5:38–39
Showing Forgiveness to Adulterers
According to Torah, adultery was to be punished with death. No exceptions were given.
‘If a man commits adultery with another man’s wife—with the wife of his neighbor—both the adulterer and the adulteress are to be put to death." - Leviticus 20:10
But Jesus broke Torah in order to show mercy to the woman caught in adultery. [See John 8]
Offering Help Even on the Sabbath
According to Torah, no work was to be done on the Sabbath.
"But the seventh day is a sabbath to the Lord your God. On it you shall not do any work, neither you, nor your son or daughter, nor your male or female servant, nor your ox, your donkey or any of your animals, nor any foreigner residing in your towns, so that your male and female servants may rest, as you do." - Deuteronomy 5:14
But Jesus flaunted his disregard for this particular command on many occasions. Let's look at one of the most direct violations:
When Jesus healed the man by the pool of Bethesda, he not only did so on the Sabbath, but he specifically instructed the man to break the Sabbath with him by carrying his mat.
"Then Jesus said to him, “Get up! Pick up your mat and walk.” At once the man was cured; he picked up his mat and walked. The day on which this took place was a Sabbath" - John 5:8–9
This was nothing less than a deliberate contradiction of Jeremiah 17:21–22, which states that Yahweh specified not to carry any burden on the Sabbath. This command wasn't one of the traditions that had been built up as a hedge around the law; it came straight from Scripture.
"This is what the Lord says: Be careful not to carry a load on the Sabbath day or bring it through the gates of Jerusalem. Do not bring a load out of your houses or do any work on the Sabbath, but keep the Sabbath day holy, as I commanded your ancestors." - Jeremiah 17:21-22
If Jesus was merely concerned with healing the man, he would have simply done so, but he went out of his way to go against the law in the process, [by asking the man to take up his mat and carry it] and that action was what specifically raised the ire of the Jews:
"...and so the Jewish leaders said to the man who had been healed, “It is the Sabbath; the law forbids you to carry your mat.” - John 5:10
How Jesus is Superior to Man's Laws
So, what are we to make of this? I [Keith] have a few thoughts:
First, Jesus himself was the first one to point out the differences between the Old and the New Covenant realities: "You've heard it said....[quoting Moses and the Old Covenant]...but I say to you...[speaking a new way of living under the New Covenant]."
Second, the New Testament writers document these two realities and wrestle sometimes with the ways that the New replaces and modifies the Old in the book of Acts, and in Galatians and Romans, for example.
Third, Jesus is the clearest picture we have of who the Father is, and what the Father is like. The prophets were men like us, but Jesus was, and is, the Word of God made flesh. He is God the Son. So whenever there are apparent contradictions, we take Jesus and apply what He says, not what those ancient prophets said through a veil that [can] only removed by Christ.
Finally, Christians are never instructed to keep the Torah or the Law. So it doesn't really matter if Jesus and the Torah are in conflict. We follow Jesus, not the Torah. Christianity is not Judaism with a cross on top. It's based on Jesus and who He is and what He commanded us to do.
The Old Covenant is "obsolete". [Heb. 8:13]
It is "fading away and vanishing". [2 Cor. 3:7-11]
We should "get rid of it" [Gal.4:30]
Jesus is "the end of the Law" [Rom.10:4]
I'm very thankful to Chuck McKnight for taking the time to identify the specific ways in which Jesus opposed the Torah and corrected it for us.
We are no longer under the Old Covenant. We are gloriously alive in the New Covenant reality that the prophets longed to see.
God Himself, and Jesus, His Son, has made a home within us. We are now called His children. We are His beloved.
- kg
- Follow Chuck McKnight at his blog: Hippie Heretic
For Further Reading
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| Amazon Link |
Early Biblical Interpretation (Library of Early Christianity) Paperback – January 1, 1986, by James L. Kugel (Author), Rowan A. Greer (Author)
This highly accessible book discusses how the early Jewish and Christian communities went about interpreting Scripture.
The Library of Early Christianity is a series of eight outstanding books exploring the Jewish and Greco-Roman contexts in which the New Testament developed.
Editorial Reviews
From Library Journal
The initial volumes of this new series bring refreshing critical perspectives to the question of early Christian identity. Grant argues that the religious activity of the New Testament must be placed within the matrix of the Greco-Roman experience. After exploring the functions, deeds, and doctrines of the pagan gods, he clearly points out the extent to which the development of Christologies and the doctrine of the Trinity are indebted to pagan expression and reflection. Distilling recent social/historical analyses, Stambaugh and Balch review the history of the period in which Christianity arose and spreadrelevant rural and urban environments and their common economic patterns and assumptions. Chapters on mission and Christian adaptation of urban social forms are major contributions. Kugel and Greer explore the major factors that shaped scriptural interpretation within early Judaism and Christianity. Kugel shows how, when the Jewish past turned into a present problematic than scriptural interpretation became a religious activity. Refining past tendencies and presaging future doctrinal debates, Greer demonstrates the notion of a Christian Bible on Irenaeus's synthesis. For university and seminary collections. Arthur J. Dewey, Xavier Univ., Cincinnati.
Copyright 1986 Reed Business Information, Inc. --This text refers to an out of print or unavailable edition of this title.
About the Author
James A. Kugel is Director of the Institute for the History of the Jewish Bible at Bar Ilan University in Israel
Rowan A. Greer is Professor Emeritus of Anglican Studies at Yale Divinity School in New Haven, Connecticut. A highly recognized scholar with specializations in both the New Testament and the early church, he is the author of seven books and numerous articles.
