I have found “The Third Quest” for the historical Jesus, a quest that has been characterized as “the Jewish reclamation of Jesus” to be rather refreshing. Granted, all the quests may be coming to an end.
Anyway, rather then saying Jesus broke away from Judaism and started Christianity, Jewish scholars studying the New Testament have sought to re-incorporate Jesus within the fold of Judaism.(1) In this study, scholars have placed a great deal of emphasis on the social world of first- century Palestine. The scholars of the Third Quest have rejected the idea that the Jesus of the New Testament was influenced by Hellenic Savior Cults. (2)
Some of the non-Jewish scholars that have been active in the Third Quest are Craig A. Evans, I. Howard Marshall, James H. Charlesworth, N.T. Wright, and James D.G. Dunn. In his book Jesus and the Victory of God,Christian Origins and the Question of God, Volume 2, author N.T.Wright says that the historical Jesus is very much the Jesus of the gospels: a first century Palestinian Jew who announced and inaugurated the kingdom of God, performed “mighty works” and believed himself to be Israel’s Messiah who would save his people through his death and resurrection. “He believed himself called,” in other words says Wright, “to do and be what, in the Scriptures, only Israel’s God did and was.” (3)
As Philip Yancey says,
“Is it possible to read the Gospels without blinders on? Jews read with suspicion, preparing to be scandalized. Christians read through the refracted lenses of church history. Both groups, I believe would do well to pause and reflect on Matthew’s first words, “a record of the genealogy of Jesus Christ, son of David, son of Abraham.” The son of David speaks of Jesus’ messianic line, which Jews should not ignore; a title without significance for him.” Notes C.H. Dodd,”The son of Abraham speaks of Jesus’ Jewish line, which Christians dare not ignore either.” (4)
Jaroslav Pelikan also makes a signifcant comment:
“Would there have been such anti-Semitism, would there have been so many pogroms, would there have been as Auschwitz, if every Christian church and every Christian home had focused its devotion and icons of Mary not only as Mother of God and Queen of Heaven but as the Jewish maiden and the new Miriam, and on icons of Christ not only as Pantocrator but as Rabbi Jeshua bar-Joseph, Rabbi Jesus of Nazareth?”(5)
New Testament scholar Scot McKnight has made a great contribution to the continuity of Jesus’ relationship with Israel. He says:
“Scholarship is now recognizing that Jesus’ mission was directed toward the nation of Israel. This means that his understanding of God himself must be oriented toward an understanding of God that emerges from the covenants with Abraham, Moses, and David, which guided the history of the nation to the time of Jesus. The God of Jesus, accordingly, is the God of Israel, who is now restoring the nation and renewing its people as he had promised long ago.” (6)
Two areas where a Jewish framework helps:
#1 Jesus and the Name of God
As McKnight says:
“At no place have Christians been more insensitive to Judaism that when it comes to what Jesus believes and teaches about God. In particular, the concept that Jesus was the first to teach about God as Abba and that this innovation revealed that Jesus thought of God in terms of love while Jews thought of God in terms of holiness, wrath, and distance are intolerably inaccurate in the realm of historical study and, to be quite frank, simple pieces of bad polemics. The God of Jesus was the God of Israel, and there is nothing in Jesus’ vision of God that is not formed in the Bible he inherited from his ancestors and learned from his father and mother” (7) “Countless Christians repeat the Lord’s Prayer. When Jesus urged His followers to “hallow” or “sanctify” the Name of God (Matt 6:9), many are unaware of what that may have meant in Jesus’ day- in part, because Christianity has lost sight of God’s awesome splendorous holiness. A good reading of Amos 2:6-8 discusses this issue. “Reverencing the Name of God” is not just how Israel speaks of God-that it does not take the Name of God in vain when it utters oaths or when someone stubs a toe or hits a finger with an instrument -but that God’s Name is profaned when Israel lives outside the covenant and by defiling the name of God in it’s behavior” (Jer 34:15-46; Ezek. 20:39; Mal 1:6-14).
God’s Name is attached to the covenant people, and when the covenant people lives in sin, God’s Name is dragged into that sin along with His people. So, when Jesus urges his followers to “reverence,” or “sanctify” the Name of God, he is thinking of how his disciples are to live in the context of the covenant: they are to live obediently as Israelites.” (8)
#2 Righteousness: As McKnight says:
“When most Christians think of this term, they are faced with two problems: First, that the apostle Paul used this term so much in the sense of “imputed” righteousness and did so in an innovative, however, effective, manner; and second, that is what the cognate in Hebrew, Aramaic, and Greek is not so in English. Fundamentally, the term “righteousness” along with its cognates, describes an Israelites relationship to God and his Torah, and that relationship is conceived in its behavioral categories: the righteous Israelite is one who does Torah as a covenant member (Deut 6:25; Job 22:6-93; Ps 1:4-6; Ezek.45:9) Jesus teaches about such righteousness as did his Jewish ancestors, as well as John (Luke 3:7-14; Matt 21:28-32), to describe those Jewish followers of his who wholeheartedly conformed their obedience to Torah, as taught by him (Matt 5:17-48), in the context of renewal of the covenant taking place though his offer of the kingdom.” (9)
Some other aspects of Jesus’ Jewish life:
Jesus participated in Mikvah: (Matt. 3:13-16)
Circumcision (Lk. 2:21): Jesus’ parents are obedient to Mosaic Law by having him circumcised on 8th day
Mary’s Purification (Lk. 2:22-24): Mary follows purification law (Lev. 12)
Jesus’ family went to Jerusalem every year at Passover: (Lk. 2:41)
Jesus’ model prayer bears resemblance to typical Jewish prayers:(Matt. 6:8-13)
Jesus wore “tzit-tzit” or fringes: (Matt. 9:20)
Jesus revered the Temple and ceremonial worship:(Jn. 2:16)
Much of Jesus’ teaching is done in context of Jewish Holy Days: Sabbath (Matt. 12); Feast of Tabernacles (Jn. 7); Feast of Passover (Matt. 26); Hanukkah (Jn. 10)
Jesus taught in the synagogue: (Lk.4:14-20; Jn. 18:20)
Jesus gathered disciples:(Matt. 8:23)
Paul says Jesus became a servant to the Jewish people: (Rom. 15:8)
Jesus settled disputes: (Mk. 9:33-37)
Jesus debated other rabbis:(Matt. 12:1-14)
Jesus viewed His mission to the lost sheep of Israel: (Matt. 15:24)
Jesus commissioned the seventy to go to the lost sheep of Israel: (Matt. 10:5-6)
Jesus viewed himself as being revealed in the Torah, the Prophets and the Psalms, (Lk. 24:44); (Jn. 5:39)
Jesus taught Scripture was authoritative: Jesus quotes passages from the Torah in the temptation in the wilderness: (Matt. 4:1-11)
Jesus discussed how Scripture (The Tanakh) is imperishable in the Sermon on the Mount (Matt. 5:2-48)
Jesus also discussed how Scripture is infallible: (Jn. 10:35)
Jesus: Reformer of Judaism or Founder of Christianity?
It is important to note that there was no Christianity at the time of Jesus. Jesus certainly didn’t see himself as a Christian nor called his followers Christians. Even most Jews acknowledge that Jesus is not the founder of Christianity. They tend to think Paul is. Granted, this is mistaken as well and has been talked about elsewhere. Anyway, given the Messiah is the ideal representaive of his people, he is called to help Israel fulfill her calling. Hence, we should see Jesus’ messianic mission as to Israel on behalf of the nations. As we see here:
These twelve Jesus sent out, instructing them, “Go nowhere among the Gentiles and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel. And proclaim as you go, saying, ‘The kingdom of heaven is at hand.’ Heal the sick, raise the dead, cleanse lepers,[c] cast out demons. You received without paying; give without pay. Acquire no gold or silver or copper for your belts, no bag for your journey, or two tunics[d] or sandals or a staff, for the laborer deserves his food. And whatever town or village you enter, find out who is worthy in it and stay there until you depart. 12 As you enter the house, greet it. 13 And if the house is worthy, let your peace come upon it, but if it is not worthy, let your peace return to you. And if anyone will not receive you or listen to your words, shake off the dust from your feet when you leave that house or town. Truly, I say to you, it will be more bearable on the day of judgment for the land of Sodom and Gomorrah than for that town.”- Matthew 10: 5-15
“And Jesus went away from there and withdrew to the district of Tyre and Sidon. And behold, a Canaanite woman from that region came out and was crying, “Have mercy on me, O Lord, Son of David; my daughter is severely oppressed by a demon.” But he did not answer her a word. And his disciples came and begged him, saying, “Send her away, for she is crying out after us.” He answered, “I was sent only to the lost sheep of the house of Israel.” – Matthew 15: 21-24.
However, we see at the end of Matthew that Jesus commands his followers to bring the nations into God’s redemptive plan (Matt 28:19).
As Richard Baukham says:
“Matthew frames the whole story of Jesus between the identification of him as the descendant of Abraham in the opening verse of the Gospel and, in the closing words of Jesus at the end of the Gospels, the commissions of the disciples of Jesus to the make disciples of all nations. Matthew’s genealogy of Jesus begins with Abraham (1:1-2) not with Adam, as Luke’s does (3:38) nor with David, which would have been sufficient to portray Jesus the Messiah the son of David, which certainly is an important theme here in Matthew’s Gospel. However, for Matthew, Jesus is the Messiah not only for the Jews but also for the Gentiles. He is the descendant of Abraham through whom God’s blessing will reach the nations.”(10)
Did Jesus succeed in reforming Israel?
The answer is yes and no. There is no doubt that a large part of national/ethnic Israel rejected him. One passage that is misunderstood is the following: “Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits”-Matthew 21:43. Some have said that this teaches God divorced and judged unfaithful Israel (who had murdered the Messiah) and married a faithful bride: His Church. However, a more careful reading shows that the “you” of Matt 21:43 is identified in Matt 21:45 not as Israel or the Jewish people but as ‘the chief priests and the Pharisees,”—the temple authorities who confronted Jesus in Matt 21:23-27. The “people” referred to in Matt 21:43 is not the church in contrast to to the Jewish people, but the new leadership group that will replace the old.
Furthermore, Craig Keener notes that “nation” here probably recalls Ex 19:6 and strict Jewish groups that characterized themselves as “righteous remnants” within Israel (e.g.,Qumran) could also view themselves as heirs of the biblical covenant community. In this period “ethnos” applies to guilds, associations, social classes or other groups oe even orders of priests: urban Greeks used the term for rural Greeks, the LXX for Gentiles, and Greeks for non Greeks. Matthew implies not rejection of Israel but of dependence on any specific group membership, be it synagogue or church (The Gospel f Matthew: A Social Rhetorical Commentary), pgs,515, 516
There has always been a faithful remnant who did believe and went on to carry out what Israel had always been called to do which is to be a “light to the nations.” The Abrahamic Covenant was prophetic. In this sense, there are several aspects of the covenant such as land promises, etc. But as far as Gentiles, they are supposed to receive spiritual blessings, but ultimately these were fulfilled though one specific “seed” of Abraham—the Messiah. Also, the true Israel is those that are circumcised in heart (see the rest of Romans as well). However, Romans 11: 12 indicates a staged progression in blessing the Gentiles. The “riches” Gentiles are experiencing now during the state of Israel’s “stumbling” will escalate with the “full number” of national Israel’s salvation (see Rom. 11:26). The 10 references to “Israel” in Romans 9-11 refer to ethnic/national Israel so the Israel who will be saved in Rom 11:26 must refer to ethnic/national Israel. Israel will experience a national restoration and salvation at some point in the future.There is no reason to think that “Israel” in Rom 9-11 is referring to “spiritual Israel” which is composed of Jews and Gentiles. Also, there is no use of “Israel” in the Gospels/Acts which does not refer to the Jewish people/nation, the Israel of the Jewish Scriptures. Israel will be grafted back in when the fullness of the Gentiles leads it to respond (Rom 11:11-12; 15, 30-32).
Also, given Israel’s calling it should be no shock that in Ephesians 2: 11-3:6, the Gentiles recipients are addressed as those who were formally without the Messiah. They were “aliens from the commonwealth of Israel, and strangers to the covenants of promise\, having no hope and without God in the world” (Eph. 2: 12). So Israel was already near (Eph. 2:17), but the good news is that now along with Gentiles they even brought closer to God (Eph. 2:18). So through a believing Jewish remnant, we now have over 1 billion non-Jews that have come to know the one true God. With that said, I say act one of the messianic task is a success!
1. Craig, W L. Christian Reasonable Faith, Wheaten, ILL: Crossway Books. 1984, 240-241.
3. Sheller, J. L., Is The Bible True? How Modern Debates and Discoveries Affirm the Essence of the Scriptures, New York. Harper Collins Publishers. 1999, 191.
4. Yancey, P. The Jesus I Never Knew. Grand Rapids, MI: Zondervan Publishing House. 1995, 55).
6. McKnight, S, A New Vision For Israel: The Teachings of Jesus in National Context. Grand Rapids: Wm. B. Eerdmans Publishing Co, 1999, 19.
7. Paul Copan and Craig A. Evans. Who Was Jesus? A Jewish-Christian Dialogue. Lousiville: KY.Westminster John Knox Press. 2001, 84-85.
8. Ibid, 84-85.
10. Richard Bauckham, Bible and Mission: Christian in a Postmodern World (Carlisle: Paternoster; Grand Rapids: Baker Academic, 2003), 33