Recently, I wrote a post called The Problem of God’s Visibility and Invisibility. I note the following quote by Marvin Wilson. He says:
“The claim that Jesus is God incarnate is foundational to traditional Christianity but is one of the most difficult concepts for Jews to understand. Going back to early Israelite history, Jews have had a fundamental theological resistance to the idea of God becoming a man. The command to make no image or physical likeness of God has generally led Jews to prefer keeping the worship of God as an abstraction. Jews usually avoid concrete representations or physical symbols of God. It is held that to believe in such would be a departure from the idea of pure monotheism and would compromise the teaching of God’s incorporeality. Christians, however, point to theophanies in the Old Testament. These temporary physical manifestations of God, they claim, indicate that God did occasionally choose to manifest himself in human form to his people. At the end of the day, however, both Jews and Christians subscribe to monotheism. Though paradoxical and mysterious to many, most Christians in the creedal tradition would be comfortable describing themselves as Trinitarian monotheists.”-Wilson, Marvin R, Exploring Our Hebraic Heritage, Wm. B. Eerdmans Publishing Company.
Well known Jewish speaker Ben Shapiro (who is an Orthodox Jewish man) spoke about the issue of the deity of Jesus and other Orthodox Christian and Messianic beliefs about the Messiah. In his interview with Jewish atheist Michael Shermer, Shapiro gave a summary of why he does not believe in Jesus as the Messiah. He says:
“Judaism never posited that there would be God [coming] to earth in physical form and then acting out in the world in that way. Judaism posits that God is beyond space and time. Occasionally he intervenes in history, but he doesn’t take physical form – it’s one of the key beliefs of Judaism, actually, an incorporeal God. The idea is actually foreign to Judaism of a merged God-man who is God in physical form who then dies and is resurrected and all this. It’s just a different idea than exists in Judaism.”- Ben Shapiro, this is taken from one of his Sunday Specials, June 17th, 2018.
What is troubling about these comments are that they are simply false.
Dr. Benjamin D. Sommer, Jewish Professor of Bible and Ancient Semitic Languages at the Jewish Theological Seminary, a non-Messianic Jew, has written a book called ‘The Bodies of God and The World of Ancient Israel’:
He says in this MP3 here called The_Bodies_of_God_and_the_World_:
“When the New Testament talks about Jesus as being some sort of small scale human manifestation of God, it sounds to Jews so utterly pagan, but what I’m suggesting is perhaps the radical idea for us Jews that in fact, it’s not so pagan. That in fact, there was a monotheistic version of this that existed already in the Tanakh. And that the Christian idea, that Jesus, or ‘The Logos’, The Word, as the Gospel of John describes it in it’s opening verses, that the presence of The Word or Jesus in fleshly form – in a human body on the planet earth – is actually God making God self accessible to humanity in a kind of avatar. This is what we were seeing in the ‘J’ and ‘E’ texts [differing Hebrew manuscripts]. This is much less radical than it sounds. Or when the Gospel of John describes God’s Self as coming down and overlapping with Jesus – which is a famous passage early in the Gospel of John – that is actually a fairly old ancient near eastern idea of the reality, or self, of one deity overlapping with some other being. So, this is not just Greek paganism sort of just smoothed on to a Jewish mold, which is a way that a lot of Jews tend to view Christianity. This is actually an old ancient near eastern idea, that is an old semitic idea, that is popping up again among those Jews who were the founders of Christianity. We Jews have always tended to sort of make fun of the trinity. ‘Oh how can there be three that is one? If they’ve got this three part God, even if they call it a triune God, a God that is three yet one, really, really, they are pagans. They are not really monotheists like we Jews are or like the Muslims are. Those Christians are really pagan.’ But I think what we are seeing in the idea of the trinity that there is this one God who manifests Itself in three different ways, that’s actually an old ancient near eastern idea that could function in a polytheistic context as it did for the Babylonians and Canaanites, but it can also function in a monotheistic context as it does I think in the ‘J’ and ‘E’ texts. In fact, to say that three is one, heck, Kabbala [Jewish mysticism] is going to go further than that. They say ten is one. The Zohar says ten is one. Actually certain parts of Kabbala say that within each of the ten spherote has ten spherote within them so that there is a hundred spherote, we are taking this much further than the Christians did. One of the conclusions that I came to, to my shock, when I finished this book [The Bodies of God and The World of Ancient Israel], is that we Jews have no theological objection to the trinity. We Jews for centuries have objected to the trinity, have labeled it pagan, have said: ‘Well, that’s clear. There you can see that the core of Christianity doesn’t come out of the Hebrew Bible, the Tanakh, what they call the Old Testament. Really, they are being disloyal to the monotheism of the Old Testament.’ Actually, I think that’s not true. To my surprise, I came to the conclusion, somewhat to my dismay, I came to the conclusion that we Jews have no theological right to object to the trinity. Theologically, I think that the model of the trinity is an old ancient near eastern idea that shows up in the Tanakh and in a different way shows up in Jewish mysticism as well.”
As far as a Jewish man dying and resurrected being foreign to Judaism, I discuss both of these issues in my two booklets here. Also, see our post called “Why Would God Become a Jewish Man?”