Introduction, Purpose, Definitions and Terminology
Timelines: Jewish and Gentile Writings and Thought
Eliminating Potential Sources of Complex Monotheism
Was Jewish Complex Monotheism Borrowed from the Greeks?
The Hebrew Bible Teaches Complex Monotheism - Part 1
The Hebrew Bible Teaches Complex Monotheism - Part 2
Complex Monotheism after the Close of the Hebrew Bible
Philo Affirms Complex Monotheism in Pre-rabbinic Judaism
Criteria of Biblical Monotheism, Christianity & Pre-Rabbinic Judaism
New Testament Christianity as a Sect of Judaism
When Was Complex Monotheism First Rejected?
Simple & Complex Monotheism before the Rabbinic Period
What Separates Biblical Judaism & New Testament Christianity?
God's Sovereign Choice of Abraham & His Offspring
Summary, Conclusions, and Implications
What Does Separate Biblical Judaism from New Testament Christianity?
What Does Separate
Biblical Judaism from New Testament Christianity?
If those foundational beliefs, which are conventionally
identified as the reason for categorizing Christianity and Judaism as separate
religions, are in fact not legitimate differences, then is there any reason to
categorize New Testament Christianity as a separate religion from the Judaism
of the Hebrew bible? In his book, Sommer offers some thoughts on the remaining
differences. We have underlined the important portion of the quote below.
Christianity in Light
of Judaism’s Embodied God – This study forces a reevaluation of a common Jewish
attitude toward Christianity. Some Jews regard Christianity’s claim to be a
monotheistic religion with suspicion, both because of the doctrine of the
trinity (how can three equal one?) and because of Christianity’s core belief
that God took bodily form. 59 What I
have attempted to point out here is that biblical Israel knew very similar doctrines, and these
doctrines did not disappear from Judaism after the biblical period. 60 To be sure, Jews must repudiate many
beliefs central to most forms of Christianity; these include a commitment to a
person whom Judaism regards as a false messiah; the repudiation of the Sinai covenant to which God committed Godself
and Israel eternally; the veto on the binding force of Jewish law; those aspects of Christian ethics that
subjugate justice to victimhood; and
the rejection of God’s baffling but sovereign choice of a particular family and
that family’s descendants. No
Jew sensitive to Judaism’s own classical sources, however, can fault the
theological model Christianity employs when it avows belief in a God who has an
earthly body as well as a Holy Spirit and heavenly manifestation, for that
model, we have seen, is a perfectly Jewish one. A religion whose scripture
contains the fluidity traditions, whose teachings emphasize the multiplicity of
the shekhinah, and whose thinkers
speak of the sephirot does not differ
in its theological essentials from a religion that adores a triune God. 61 Note that the Christian beliefs that
Judaism rejects are not specifically theological in nature. The only
significant theological difference between Judaism and Christianity lies not in
the trinity or in the incarnation but in Christianity’s revival of the notion
of a dying and rising God, a category ancient Israel clearly rejects.
62 – Benjamin D. Sommer, The Bodies of God and the World of Ancient Israel, p. 135-136
In the quote above, Sommer identifies several important
issues which he believes constitute legitimate differences between Judaism and
Christianity. Out of these issues, Sommer’s considers the fifth to be “the only
significant theological difference” between the two religions. As listed by
Sommer, the differences include:
1. The commitment to a person Judaism regards as a false
messiah.
2. The repudiation of the Sinai covenant.
3. The veto on the binding force of Jewish law.
4. The rejection of God’s sovereign choice of a particular
family and that family’s descendants.
5. Christianity’s belief in a dying and rising God.
Sommer contrasts these issues with other topics that are
conventionally thought to distinguish Judaism from Christianity, but which the
Hebrew Bible and history prove to be moot points. We have examined the material
Sommer and Segal present and it is clear that Biblical Judaism as well as some
forms of early-rabbinic Judaism do not contain any existing, substantive
theological distinctions from or objections to New Testament teaching on God’s
multiplicity of selfhood, corporeality, or incarnation. As we have seen, only
post-biblical and, even post-rabbinic developments and reformulations of
Judaism differ with Christian teaching on these particular, important subjects.
If Sommer’s assessment is correct, then with regard to these 5 areas both Rabbinic
Judaism and Biblical Judaism (not simply the former) will have to exhibit differences
from Christian teaching that are more sustainable, documentable, and substantive
than the conventional doctrinal issues that Sommer has shown to be untenable.
As we begin to investigate this question, it is important
not to overlook Sommer remark that “Some Jews regard Christianity’s claim to be
a monotheistic religion with suspicion, both because of the doctrine of the
trinity (how can three equal one?) and because of
Christianity’s core belief that God took bodily form.” This comment
acknowledges and highlights that over history at least one false difference has
accumulated as part of popular justification for categorizing Judaism and
Christianity as separate religions.
Moreover, to a significant degree, Segal’s work can be
described as a documentation of the rise of historic rabbinic insistence that
Complex Monotheism was, by definition, a heretical movement or, in other words,
a separate religion from authentic Judaism. In the following quote, Segal
provides an excellent summary of the rabbis’ argument against Christianity
specifically on the grounds that Christians embraced the idea of at least two
divine hypostases.
…we have to conclude
that “two powers” was a catch-all term for many different groups – including
Christians, Gnostics, and Jews…The rabbis are saying that many varieties of Jewish sects – including
Christians and Gnostics – are guilty
of violating an essential premise of Judaism, even while they think they
are exegeting scripture correctly. The rabbis are involved in the formulation
of orthodoxy – a task necessary in their view because some Jewish sects have ceased to understand the theological center of
Judaism…In calling the sectarians “those who say there are two powers in
heaven,” the rabbis were stating that the sectarians violated the most basic
tenet of the Israelite faith—the unity of God. – Alan F. Segal, Two Powers in Heaven, p. 58-59
Since modern and post-biblical Judaism have at times offered
a false dichotomy with Christianity in regard to Complex Monotheism, other cited
differences must be examined with at least some degree of healthy skepticism. Because
the invalid distinction based on Complex Monotheism was so long-standing and
persistent, we can no longer take every alleged fundamental, sharp divide
between Christianity and Judaism as legitimate on face value. Consequently, differences
from Christianity offered by later rabbinic or medieval Judaism will only
demonstrate that such topics were held to be areas of distinction by various
Jewish thinkers of those more recent eras. It will not demonstrate whether the
reasons express by such writers are any more legitimate than the post-biblical repudiation
of Complex Monotheism when it comes to the biblical era of Judaism. After all,
if one prominent justification for separating Christianity can be historically illegitimate,
it is at least possible that other differences may be historical (in a
post-biblical timeframe) yet still lack historical legitimacy as far as the
biblical era of Judaism is concerned.
It is important to note that while Sommer offers these five issues
as legitimate grounds for maintaining a distinction between Judaism and
Christianity, an examination and presentation of support for this claim is
outside the scope of his book and, therefore, not included in it. Below we will
examine these issues in greater detail with an awareness of Jewish and
Christian texts as well as historical information. Again, it is clear that the
5 issues that Sommer provides do separate forms of modern Judaism and
Christianity. However, in this study we are interested in determining whether
these 5 issues constitute legitimate grounds for Judaism and Christianity to
stand apart from one another in the pre-rabbinic period (prior to the second
century AD.) It may be the case that even though Christianity and modern
Judaism are categorically different religions with regard to the five topics
identified by Sommer, Christianity and Judaism of the biblical period may be
categorically the same religion with regard to those topics. We have already
seen this is the case concerning the rabbinic and medieval repudiation of
Christianity’s Complex Monotheism.
Here are the questions we will be investigating as we
proceed.
Can a legitimate distinction be made between New Testament
Christianity and Biblical Judaism on these 5 grounds? Or, will it turn out that
these subjects are just as biblically and historically unjustified and
untenable as conventional attempts to distinguish Biblical Judaism and New
Testament Christianity along the lines of Simple and Complex Monotheism?
Regarding Jesus as a
False Messiah
The first issue that Sommer lists as a necessary distinction
between Judaism and Christianity is Christianity’s belief in Jesus as the
Jewish Messiah. According to Sommer, Judaism is distinct from Christianity in
this regard because it regards Jesus as a false messiah. There are several
important points worth considering on this topic.
First, it is important to again recall Rabbi Akiba. We
already know that Akiba is considered to be a very important and prominent
figure in Rabbinic Judaism.
Akiba ben Joseph –
The Palestinian rabbi Akiba ben Joseph
(ca. 50-ca. 135) was a founder of rabbinic Judaism. He developed a method of
Hebrew scriptural interpretation. – Encyclopedia of World Biography
Akiba ben Joseph – Akiba
ben Joseph , c.AD
50-c.AD 135, Jewish Palestinian religious leader, one of the founders of
rabbinic Judaism. Although the facts of his life are obscured by legend, he
is said to have been a poor and illiterate shepherd who began his rabbinic
studies at the age of forty. Tradition
views him as one of the first Jewish scholars to systematically compile Hebrew
oral laws, the Mishna. He is believed to have been executed by the Romans
in the aftermath of the messianic revolt
of Bar Kokba (AD 132-135), though the extent of his participation is a
matter of controversy. – Columbia
Encyclopedia
However, we also know from the Talmud that Akiba himself
believed that his historic contemporary, Simeon Bar Kokhba, was the Messiah.
Akiba ben Joseph – Scholarly
opinion is divided on the extent of Akiba's participation in an ill-fated rebellion against Rome (132–135) led by Bar Kokhba (originally
Simeon ben Koziba). Some consider Akiba to have been the spiritual force behind
the uprising. Others take note of
the Talmudic report that Akiba considered Bar Kokhba to be the promised
messianic king but see no evidence of further action on his part. –
Encyclopedia Britannica
…R. Akiba died as a
martyr as a result of the failure of the Bar Kokhba rebellion and since he was
known to have supported Bar Kokhba’s messianic claim…– Alan F. Segal, Two Powers in Heaven, p. 47-49
Rabbi Akiba died in 135 AD because of his belief in a false
messiah. However, Rabbinic Judaism does not reject Rabbi Akiba as a heretic.
Rabbinic Judaism does not reject Akiba from being a leader and teacher in
Judaism. Rabbinic Judaism does not reject Akiba’s theology as non-Jewish or
contrary to Judaism. To the contrary it embraces his teachings as foundational
to Judaism. Why then, would the belief that Jesus as the Messiah necessitate
that a person can no longer properly be considered a part of Judaism or the
Jewish religious community? This is inconsistent. If Rabbi Akiba is not only
accepted as a faithful Jew, but esteemed as an important Jewish theologian
despite his belief in a person whom Judaism regards as a false messiah, then
belief in a false messiah (alone) cannot be used to determine whether someone
is a faithful adherent to Judaism or a heretic.
This last point deserves some emphasis. The issue here is
not whether Jesus is a false Messiah. What the example of Akiba demonstrates is
that the legitimacy of Jesus’ messianic claims isn’t particularly germane to
the question of whether or not belief in Jesus can be regarded as heretical or “non-Jewish.”
Even in the worst case scenario in which a particular historic figure is
identified as a false messiah, belief in that figure does not render one a
heretic. Consequently, no sect of Judaism can be labeled heretical strictly on
the grounds that it believes in Jesus’ messianic claims. Whether or not Jesus’ messianic
claims are legitimate is an important theological question, but it is an
entirely separate issue to the question of what is and is not legitimately considered
to be Judaism as the case of Rabbi Akiba and Bar Kokhba demonstrates.
In addition, it is certainly true that modern Judaism’s
traditional position is to regard Jesus as a false Messiah. But, traditionally
modern Judaism has also rejected the Christian belief in the multiplicity of
God’s self, God’s corporeality, and the incarnation. On these issues, the labeling
of Christianity as “heretical” to biblical Judaism has been shown to be
illegitimate and historically unjustified. Modern Judaism’s distancing itself
from Christianity over these doctrinal issues is not based on legitimate
biblical or historical grounds. On the contrary, the rejection of Christianity over
these issues resulted from Jewish traditions that emerged long after the
critical historical period as a product of reformulations of Jewish
understanding in light of Platonic thought and political developments rather
than from longstanding, biblical rationale. Jewish objection to these Christian
beliefs was a later development that was not authentically present in Biblical
Judaism, pre-rabbinic Judaism, or even early-rabbinic Judaism.
A study of these issues has shown that the conventional
positions offered by modern Judaism cannot be presumed to be historically
legitimate grounds for rejecting particular Christian beliefs as “non-Jewish”
or heretical. We have already seen long-standing rabbinic arguments concerning
the heretical status of Christianity overturned by historic documentation of
pre-rabbinic and biblical Judaism. Therefore, we likewise cannot assume the
legitimatcy of the long-standing insistence of later rabbinic, medieval, and
modern Judaism that Jesus was a false messiah and, consequently, that
Christianity is a heretical form of Judaism. Perhaps, like the New Testament
belief in God’s multiplicity of personhood, conventional Jewish perceptions
about Jesus as a messiah are in error and historically unfounded. Perhaps, like
the corporeality of God, Judaism did not reject a belief in Jesus as the
Messiah until some point after the second-century AD. Perhaps Jews of the first
and early second century AD did not share the universal or at least a formal or
categorical assessment of Jesus that is exhibited by Jewish texts dating from
the second-century AD and afterwards.
The point is simply this, modern Judaism’s identification of
Jesus as a false messiah requires a historical, biblical, and theological
basis. We cannot simply reject Jesus as a messiah on the grounds that other
people reject Jesus as the Messiah, without first examining whether or not
their reasons for doing so are sound. To do so would be circular reasoning. The
question is this: why does modern Judaism regard Jesus as a false Messiah? The
answer cannot be that Judaism regards Jesus as a false messiah because modern
Judaism regards Jesus as a false messiah. If we want to suggest that Judaism
has always rejected Jesus as a false Messiah, then we would need to be able to
document that such a rejection occurred immediately and was based on pre-existing,
firmly established and universarally accepted exegetical grounds.
It is certainly true that many Jews of Jesus’ day rejected
Jesus as the messiah. However, many first-century Jews accepted Jesus as the
Messiah. Acts 2:5-10, 14, 22-24, 30, 36, and 41 report
that as a result of Peter’s preaching on the day of Pentecost (just weeks after
Jesus’ crucifixion on Passover of the same year) over 3,000 Jewish pilgrims
from Israel and
all over the Roman world accepted Jesus as the Messiah. Acts 3:11-Acts 4:5 report that
another 5,000 Jews believed Peter and John’s teaching and accepted Jesus as the
Messiah. The next chapter of Acts reports that the apostles went out preaching
about Jesus and healing in Jerusalem.
Acts 5:14 states that multitudes of
men and women were added to the Jewish-Christian community. And Acts 21:20 tells us that thousands of Jews in Jerusalem
believed in Jesus.
These numbers may not seem like a lot in today’s world, but
in ancient Judea, over 8,000 devout, practicing Jews from Jerusalem and all
over the world believing Jesus was the Messiah (within weeks of his death)
would constitute a sizeable group. Given the beliefs we have seen documented
among first-century Jews, these Jews’ acceptance of Jesus as the Messiah seems
understandable. The objections to Jesus’ teaching that developed later were not
known or established for early first-century Jews. Neither was the
identification of Jesus as a false Messiah. (See sidenote below.)
(Sidenote: While his crucifixion would have likely branded
him as much a failure as the death of Bar Kokhba later did, claims of Jesus’
triumphant resurrection would have the immediate potential to overturn the
fleeting disqualification of death so long as such extraordinary claims could
be substantiated by physical evidence as well as exegetical and miraculous proofs.
Consequently, we must consider whether or not there is sufficient reason to
conclude that many first-century Jews did accept Jesus as the Messiah despite
reports of his death and to conclude that such conviction is best explained by
their having seen convincing physical evidence as well as exegetical and
miraculous proofs. While miracles may be regarded as rare or skeptically
dismissed by even religious members of modern society, the backdrop of the
Hebrew bible created a context in first-century Judaism that contained no such
automatic incredulity toward the possibility of miraculous proofs. We must
consider the possibility that first-century Jews observed such miraculous
proofs from within that first-century context as we weigh the arguments for and
against whether or not their behavior demonstrates a conviction that they had
indeed received such supernatural evidence (or, in some case, even witnessed
physical proof such as seeing the resurrected Christ.) Yet one thing is clear,
given the post-crucifixion claims about Jesus and the conversion of many of his
contemporary Jews under less than appealing conditions, we cannot conclude that
Jesus’ death automatically established Jesus as a false Messiah in the minds of
his contemporaries.)
Later in Acts 5, the apostles are taken into custody and
questioned by the Sanhedrin for teaching that Jesus was the Messiah. As they
consider what to do to the apostles, a Pharisee on the council named Gamaliel
advises his fellow counselors to be careful regarding the actions they would
take. This is the same Pharisee that Paul identifies as his mentor in Acts
22:3. Biblical scholars identify him as Gamaliel I, a leader of the Sanhedrin
and grandson of the renonwned Hillel.
Gamaliel I – Son of
Simon and grandson of Hillel: according to a tannaitic tradition, he was their
successor as nasi and first president of the Great Sanhedrin of Jerusalem. Although the reliability of this
tradition, especially as regards the title of "nasi," has been justly
disputed, it is nevertheless a fact
beyond all doubt that in the second third of the first century Gamaliel (of
whose father, Simon, nothing beyond his name is known) occupied a leading
position in the highest court, the great council of Jerusalem, and that, as a
member of that court, he received the cognomen "Ha-Zaḳen."…Gamaliel appears as the head of the legal-religious body in the
three epistles which he at one time dictated to the secretary Johanan (account
of Judah b.
'Illai: Tosef., Sanh. ii. 6; Sanh. 11b; Yer. Sanh. 18d; Yer. Ma'as. Sh. 56c)… Gamaliel appears also as a prominent member
of the Sanhedrin in the account given in Acts (v. 34 et seq.), where he is called a "Pharisee"
and a "doctor of the law "much honored by the people. He is there
made to speak in favor of the disciples of Jesus, who were threatened with
death (v. 38-39): "For if this counsel or this work be of men, it will
come to naught: but if it be of God, ye can not overthrow it."…Gamaliel,
as it appears, did most toward establishing the honor in which the house of
Hillel was held, and which secured to it a preeminent position within
Palestinian Judaism soon after the destruction of the- Temple. The title
"Rabban," which, in the learned hierarchy until post-Hadrianic times,
was borne only by presidents of the highest religious council, was. first prefixed to the name of Gamaliel. That Gamaliel ever taught in public is known, curiously enough, only
from the Acts of the Apostles, where (xxii. 3) the apostle Paul prides himself
on having sat at the feet of Gamaliel. – Jewish Encyclopedia
It is worth noting that Gamaliel’s statements explicitly express
that he did not know if the apostles’ teaching was from God or not. As a result
he advised that the council should leave the apostles alone because if the
apostles were doing God’s work, the council would be fighting against God. Acts
reports that the Sanhedrin agreed with Gamaliel’s assessment. This is evidence
that even the Jewish leadership in first-century Jerusalem
did not have an established conclusion about Jesus.
And while it is certainly true that many of the Jewish
leadership of Jesus’ day rejected Jesus as the messiah, it is also true that
there were educated Pharisees who accepted Jesus as the Messiah in the first
century. As we have seen, the Apostle Paul is an example of a Jewish man trained
(by Gamaliel I) as a Pharisee and who accepted Jesus as the Messiah.
Saint Paul the
Apostle – Paul was a Greek-speaking Jew from Asia Minor…Although the exact date of his birth
is unknown, he was active as a missionary in the 40s
and 50s of the 1st century ad. From this it may be inferred that he was born
about the same time as Jesus (c. 4 bc) or a little
later. He was converted to faith in
Jesus Christ about ad 33, and he died, probably in Rome, circa ad 62–64. Until about the midpoint
of his life, Paul was a member of the Pharisees, a religious party that emerged
during the later Second Temple period. What little is known about Paul
the Pharisee reflects the character of the Pharisaic movement. Pharisees
believed in life after death, which was one of Paul’s deepest
convictions…Pharisees were very careful students of the Hebrew Bible, and Paul
was able to quote extensively from the Greek translation. – Encyclopedia
Britannica
Acts 21:40
And when he had given him licence, Paul stood on the stairs, and beckoned with
the hand unto the people. And when there was made a great silence, he spake
unto them in the Hebrew tongue, saying, 22:1 Men, brethren, and fathers, hear ye my defence which I make
now unto you. 2 (And when they heard that he spake in the Hebrew tongue to
them, they kept the more silence: and he saith,) 3 I am verily a man which
am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the
feet of Gamaliel, and taught according to the perfect manner of the law of the
fathers, and was zealous toward God, as ye all are this day.
Acts 26:1 Then
Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and
answered for himself: 2 I think myself happy, king Agrippa, because I shall
answer for myself this day before thee touching all the things whereof I am
accused of the Jews: 3 Especially because I know thee to be expert in all
customs and questions which are among the Jews: wherefore I beseech thee to
hear me patiently. 4 My manner of life
from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews; 5 Which knew me from the beginning, if they would
testify, that after the most straitest sect of our religion I lived a Pharisee.
Philippians 3:5
Circumcised the eighth day, of the stock of Israel,
of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;
The New Testament reports that Paul was not alone among the
Pharisaic community in his belief in Jesus as the Messiah. Acts 15 provides an
account of the elders and apostles coming together to consider the
applicability of the Law of Moses. According to verse 5, there were Pharisees
from Judea who were followers of Christ. The passage
identifies the Pharisees as initially asserting the necessity for Gentile
Christians to keep the Law of Moses. However, we must also keep in mind that
Paul, a Pharisee himself, objects to their point of view. The conclusion of the
chapter reports that all of those who were present ultimately came to agreement
on the matter. No dissenters are presented. The Pharisees, elders, and apostles
are all in one accord.
Acts 15:1 And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the
manner of Moses, ye cannot be saved. 2 When therefore Paul and Barnabas had no small dissension and disputation with them,
they determined that Paul and Barnabas, and certain other of them, should go up
to Jerusalem unto the apostles and elders about this
question. 3 And being brought on their way by the church, they passed
through Phenice and Samaria,
declaring the conversion of the Gentiles: and they caused great joy unto all
the brethren. 4 And when they were come
to Jerusalem, they were received of the church, and of
the apostles and elders, and they declared all things that God had done
with them. 5 But there rose up certain
of the sect of the Pharisees which believed, saying, That
it was needful to circumcise them, and to command them to keep the law of
Moses. 6 And the apostles and elders
came together for to consider of this matter. 7 And when there had been
much disputing (4803), Peter rose up, and said unto them, Men and brethren, ye
know how that a good while ago God made choice among us, that the Gentiles by
my mouth should hear the word of the gospel, and believe. 8 And God, which
knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he
did unto us; 9 And put no difference between us and them, purifying their
hearts by faith. 10 Now therefore why tempt ye God, to put a yoke upon the neck
of the disciples, which neither our fathers nor we were able to bear? 11 But we
believe that through the grace of the Lord Jesus Christ we shall be saved, even
as they. 12 Then all the multitude kept silence, and
gave audience to Barnabas and Paul, declaring what miracles and wonders God had
wrought among the Gentiles by them. 13 And after they had held their peace,
James answered, saying, Men and brethren, hearken unto me: 14 Simeon hath
declared how God at the first did visit the Gentiles, to take out of them a
people for his name. 15 And to this agree the words of the prophets; as it is
written, 16 After this I will return, and will build again the tabernacle of
David, which is fallen down; and I will build again the ruins thereof, and I
will set it up: 17 That the residue of men might seek after the Lord, and all
the Gentiles, upon whom my name is called, saith the Lord, who doeth all these
things. 18 Known unto God are all his works from the beginning of the world. 19
Wherefore my sentence is, that we trouble not them,
which from among the Gentiles are turned to God: 20 But that we write unto
them, that they abstain from pollutions of idols, and from fornication, and
from things strangled, and from blood. 21 For Moses of old time hath in every
city them that preach him, being read in the synagogues every sabbath day. 22 Then
pleased it the apostles and elders, with the whole church, to send chosen men
of their own company to Antioch with Paul and Barnabas; namely, Judas
surnamed Barsabas, and Silas, chief men among the brethren: 23 And they wrote
letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which
are of the Gentiles in Antioch and Syria and Cilicia: 24 Forasmuch as we have
heard, that certain which went out from us have troubled you with words,
subverting (396) your souls (5590), saying, Ye must be circumcised, and keep
the law: to whom we gave no such commandment: 25 It seemed good unto us, being assembled with one accord (3661), to
send chosen men unto you with our beloved Barnabas and Paul, 26 Men that have
hazarded their lives for the name of our Lord Jesus Christ. 27 We have sent
therefore Judas and Silas, who shall also tell you the same things by mouth. 28
For it seemed good to the Holy Ghost, and to us, to lay upon you no greater
burden than these necessary things; 29 That ye abstain
from meats offered to idols, and from blood, and from things strangled, and
from fornication: from which if ye keep yourselves, ye shall do well. Fare ye
well. 30 So when they were dismissed, they came to Antioch:
and when they had gathered the multitude together, they delivered the epistle:
31 Which when they had read, they rejoiced for the
consolation.
In fact, even before Jesus’ resurrection, the New Testament
depicts that prominent members of Jewish society, including at least one
Pharisee (maybe more), still believed in Jesus despite his death. John 3 and 7
introduce us to Nicodemus, a Pharisee and ruler among the Jews at that time,
who considered Jesus a teacher sent from God because of the miraculous proof
performed by Jesus.
John 3:1 There was a man of the Pharisees, named Nicodemus, a ruler of the
Jews: 2 The same came to Jesus by night, and said unto him, Rabbi, we know that
thou art a teacher come from God: for no man can do these miracles that thou
doest, except God be with him.
John
7:48 Have any of the rulers or of the Pharisees
believed on him? 49 But this people who knoweth not the law are cursed. 50 Nicodemus saith unto them, (he that came to Jesus by night, being one
of them,) 51 Doth our law judge any man, before it hear him, and know what he doeth?
Later, John 19 presents Nicodemus along with a man by the
name of Joseph of Arimathaea quietly giving Jesus an honorable burial shortly
after his death. Joseph of Arimathaea and Nicodemus are still depicted as devout
followers of Jesus even despite the crucifixion.
John
19:38 And after this Joseph
of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews,
besought Pilate that he might take away the body of Jesus: and Pilate gave him
leave. He came therefore, and took the body of Jesus. 39 And there came also
Nicodemus, which at the first came to Jesus by night, and brought a mixture of
myrrh and aloes, about an hundred pound weight.
40 Then took they the body of Jesus, and wound it in
linen clothes with the spices, as the manner of the Jews is to bury. 41 Now in
the place where he was crucified there was a garden; and in the garden a new
sepulchre, wherein was never man yet laid. 42 There laid they
Jesus therefore because of the Jews’ preparation day; for the sepulchre
was nigh at hand.
Matthew, Mark, and Luke tell us a little more about Joseph
of Arimathaea. From Matthew, we again learn that Joseph was a follower of Jesus
even after Jesus’ death and also that he was a wealthy and prominent member of
Jewish society. In fact, Mark and Luke both refer to Joseph as a “counsellor,”
using a Greek word that designated members of the Sanhedrin.
Matthew
27:57 When the even was
come, there came a rich man of
Arimathaea, named Joseph, who also himself was Jesus’ disciple… 59 And when
Joseph had taken the body, he wrapped it in a clean linen cloth.
Mark
15:43 Joseph of Arimathaea, an honourable
counsellor (Strong’s No. 1010), which also waited for the kingdom of God, came, and went in boldly unto Pilate, and
craved the body of Jesus.
Luke 23:50 And, behold, there
was a man named Joseph, a counsellor (Strong’s No. 1010); and he was
a good man, and a just.
1010
bouleutes
from 1011; ; n m
AV-counsellor 2; 2
1) a councillor, senator
2) a member of the Sanhedrin
The historical account includes members of the Sanhedrin and
Pharisees among Jesus’ followers even after his death. And these accounts were
written at a time when contemporaries could have disputed the New Testament
claims about Joseph and Nicodemus. No such contrary accounts are found in the
rabbinic literature, which of course, does not date until over century and a
half later. The presence of members of the Sanhedrin and Pharisees among Jesus’
followers even after his death further corroborates that the Jewish leadership
in first-century Jerusalem did not
have an established conclusion about Jesus.
We have already seen that even into the second-century the
Jewish Christian community was closely linked with the rabbinic community and
synagogue life. And we have seen that Jews who believed in Complex Monotheism
were not officially or universally excluded from the rabbinic, synagogue
community until the final decades of the second-century AD. Likewise, the
rabbinic leadership didn’t exhibit a controlling authority over Jewish theology
or communal life until at some point beginning in Yavneh at around 80 AD after
the Temple was destroyed (70 AD.)
This is over four decades after the emergence of the Christian sect. Almost all
of the New Testament books had been written by this point with the exception of
John’s contributions.
It is not possible to decide exactly when the rabbinic
opposition to such doctrines started. For one thing, it is nearly impossible to be sure of the wording of rabbinic
traditions before 200 C.E. much less before 70 C.E., when the rabbis became the
leaders of the Jewish community. Most rabbinic traditions, at least as we have
them, were written subsequently. So we cannot blithely assume that the rabbinic
reports date from the Second Commonwealth. – Alan F. Segal, Two Powers in Heaven, p. 43
Then too, to a certain extent the application of the term
“heresy” is anachronistic because the earliest witness to the rabbinic charge
is the second century, and we cannot be
sure that the rabbis were firmly in control of Judaism until the second
century. So we cannot be sure that
any of the systems would have been called heresy in the first century or even
if there was a central power interested to define it. – Alan F. Segal, Two Powers in Heaven, p. 200-201
The rabbinic texts, which recorded only the rabbinic side of
the argument, ordered and related the traditions thematically or by scriptural
reference. This unintentionally obfuscated the historical progression of the
debate. When both sides of the tradition have been presented and compared
according to their use of scripture, the original order of the debate can be
reconstructed. Once the debate is reconstructed, we are able to understand some
of the historical issues affecting the exegesis. By the time of the consolidation of the rabbinic authority at Yavneh
and the attempt at a new Jewish orthodoxy, mediation traditions were seen
as a clear and present danger within rabbinic Judaism. – Alan F. Segal, Two Powers in Heaven, p. 263-264
Likewise, the Talmud isn’t compiled until 200 AD. Much of
the material from the Talmud comes from centuries later. And the earliest
mention of Jesus in rabbinic literature (the Talmud) does not appear until over
a century or two after Jesus’ crucifixion.
These historical facts make it impossible to historically
determine the exact nature of Judaism’s position about Jesus as a potential
Messiah prior to the close of the second century AD. We are safe to conclude
that many Jews and religious leaders rejected Jesus as a false messiah in the
first and second century. After all, this is reported even in the New Testament
itself. However, we also know that many Jews and even some rabbinic and
Pharisaic leaders accepted Jesus as the Messiah. The historical evidence that
is available from the first and second century makes it impossible to form any
universal conclusions about the position of Judaism regarding Jesus as a potential
messianic figure. Therefore, rejections of Jesus that developed in later forms
of Judaism (after the second century AD) cannot be used as a basis for
asserting that Judaism should or always has regarded Jesus as a false Messiah.
Certainly, modern Judaism regards Jesus as a false Messiah.
But this isn’t an explanation or a list of reasons for why Jesus ought to be
rejected as a false messiah. It’s a conclusion. The conclusion that Jesus is a
false messiah must be based on theological grounds. As a matter of biblical and
historical evidence, such a rejection cannot be based on the grounds that
Jesus’ teachings include Complex Monotheism or divine incarnation. As we have
seen, these are authentically Jewish ideas articulated in the Hebrew Bible
itself and maintained by Judaism until the second-century AD. What we need then
is to identify legitimate theological grounds for dismissing Jesus as a false
Messiah.
We can see that modern Judaism’s identification of Jesus as
a false Messiah is itself not a legitimate basis for discriminating between
Judaism and Christianity. The available historical evidence shows that
positions which were established in Judaism after the second century AD do not
necessarily reflect the position of Judaism prior to the close of the second
century AD. Consequently, they do not reflect what is or is not authentic
Judaism from a larger historical perspective or a biblical perspective.
More specifically, it is not possible to make any definitive
statements about the position of Judaism regarding Jesus as a messiah prior to
the close of the second century AD. The Talmud, which contains the earliest
account of Jewish groups rejecting Jesus as Messiah (apart from the New
Testament), does not date until a century or two after Jesus and the spread of
his teachings by his Jewish followers. This spread initially occurred among the
Jewish community and later spread to also include greater amounts of Gentile
converts. Within the Jewish community prior to the first and second century AD,
there were Jews (including rabbinic, Pharisaic Jews) who accepted Jesus as
Messiah and those who rejected him as a false Messiah. Only later did rabbinic
leadership exhibit the authority and intent to remove followers of Jesus from
the synagogue formally, permanently, and completely. Likewise, Rabbi Akiba is
accepted and regarded as a leading figure in Rabbinic Judaism even though he
himself believed in a person that Judaism regards as a false messiah. Yet Akiba
is not rejected as non-Jewish or heretical. He is accepted as a faithful Jew
and a leader of Rabbinic Judaism. Therefore, the question of whether or not
Jesus is the true Messiah or a false messiah is really not even germane to the
question of what is authentic or orthodox Judaism.
Consequently, a person cannot be considered a heretic or excluded from Judaism
for simply believing that Jesus is the Messiah or for believing in Complex
Monotheism or the incarnation. Niether can Christianity be categorized as a
separate religion from Biblical Judaism (or even historical Judaism prior to
the second century AD) on these grounds.
Since the belief in Jesus as the Messiah cannot be used to
discriminate between Judaism and Christianity, we must move on to evaluating
the other issues that Sommer believes warrant a distinction.
The Repudiation of the
Sinai Covenant and the Veto on the Binding Force of Jewish Law
The next issue that Sommer lists as a legitimate distinction
between Judaism and Christianity is Christianity’s rejection of the Sinai
covenant. Closely related to this is the idea of vetoing the binding force of
Jewish Law.
Though his articulation may differ somewhat from how others might
express it, the underlying concern that Sommer expresses is quite common and
generally considered to be significant. For the purposes of clarity and making
sure that we are being fair, it is important to be precise about what New
Testament Christianity and Rabbinic Judaism teach and believe so that any
rejection of Christianity will be fair and not misplaced. Again, we will be
examining pre-rabbinic Judaism so that we don’t sever Christianity from
biblical Judaism (Judaism of the biblical period) on the basis of developments
that did not take place until centuries later. Likewise, we want to examine
what New Testament Christianity teaches regarding this issue so that we do not
confuse Jesus and his apostles’ teachings with later developments in the church
community which may not faithfully represent authentic New Testament teaching.
So, does New Testament Christianity repudiate the Sinai
Covenant? The word “repudiate” conveys formal separation from something,
refusing to have anything to do with, disowning, refusing to accept, rejecting
as unauthorized or as having no binding force.
Repudiate – 1: to divorce or separate formally from (a
woman) 2: to refuse to have anything to
do with : disown 3a: to refuse to accept; especially: to reject as unauthorized or as having no binding force – Merrian
Webster’s Online Dictionary
It must also be acknowledged that the New Testament records
Jesus’ apostles teaching that the Law of Moses was no longer in effect and that
keeping the Law in its entirety was not required of Jesus’ followers (whether
Jew or Gentile) in order to receive salvation. In particular, the New Testament
does teach that the Law of Moses was replaced by the Law of Christ and that the
Covenant that was made on Sinai was replaced by the New Covenant that Jesus
established (Hebrews 8:13, 10:9.) Likewise, the Jewish apostles did not require
Gentile converts to keep the whole of the Law of Moses (Acts 15:1-29.) And the
New Testament teaches that since God has made a new covenant, salvation is not
through keeping the Law of Moses (the Sinai Covenant,) but by participating in
the New Covenant established by Jesus (Galatians 2:16-19.)
Still, a few qualifying facts must be kept in mind.
First, Jesus and his apostles didn’t divorce or separate
themselves from the Sinai Covenant. They didn’t refuse to have anything to do
with it. Throughout the Gospels, Jesus is depicted as faithfully keeping the
Sinai Covenant and participating in Temple
activities. (For a larger discussion of this fact, please visit our
Premillennial Temple Study and a section titled “The New Covenant is Not
Antithetical to the Temple.”) Even
after his resurrection, his apostles continued to participate in Temple
activities in Jerusalem. They
rejoiced that Jewish followers of Jesus continued to keep the Law. And they
recognized that the Sinai Covenant was authorized by God. This is not a
depiction of men who can simply be described as rejecting the authority of the
Sinai Covenant.
We have already noted that in the middle of the first
century AD, thousands of Jews in Jerusalem
and from the diaspora had come to accept Jesus as the Messiah. While the New
Testament also reports that many Jews did not accept Jesus as Messiah, a
conservative estimate measures the number of Jesus’ first-century, Jewish
followers at over 8,000 (Acts 2:5-10, 14, 22-24, 30, 36, and 41, Acts 3:11,
Acts 4:5, Acts 5:14, Acts 21:20.)
According to the Apostle James and the elders of Jerusalem,
there were thousands of Jews in Jerusalem
who believed that Jesus was the Messiah. What is important to note is that
these thousands of Jews who followed Jesus were zealous for the Law of Moses.
Likewise, the apostles and elders of the church are glad about this zeal.
Belief in Jesus did not require a Jew to detest the Law of Moses or to stop
keeping it.
Acts 21:17 And
when we were come to Jerusalem, the
brethren received us gladly. 18 And the day
following Paul went in with us unto James; and all the elders were present.
19 And when he had saluted them, he declared particularly what things God had
wrought among the Gentiles by his ministry. 20 And when they heard it,
they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which
believe; and they are all zealous of the law:
In fact, if we read the rest of the story in Acts 21:21-27,
we see that the Jewish apostles and elders including Paul are concerned about a
misunderstanding that was occurring among some of Jesus’ Jewish followers. Some
had mistakenly thought that Paul was teaching that Jews had to stop keeping the
Law of Moses. In order to correct this misunderstanding the Jewish elders and
apostles (including Paul) agree to have Paul go to the Temple
and purify himself in accordance with Jewish custom.
Acts 21:21 And they are informed of thee, that thou teachest all the Jews which are
among the Gentiles to forsake Moses, saying that they ought not to circumcise their
children, neither to walk after the customs. 22 What is it therefore? the multitude must needs come together: for they will hear
that thou art come. 23 Do therefore this that we say to thee: We have four men which have a vow on them; 24
Them take, and purify thyself with them,
and be at charges with them, that they may shave their heads: and all
may know that those things, whereof they were informed concerning thee, are
nothing; but that thou thyself also walkest orderly, and keepest the
law. 25 As touching the Gentiles which believe, we have written and
concluded that they observe no such thing, save only that they keep themselves
from things offered to idols, and from blood, and from strangled, and
from fornication. 26 Then Paul took the
men, and the next day purifying himself with them
entered into the temple, to signify the accomplishment of the days of
purification, until that an offering should be offered for every one of them. 27
And when the seven days were almost ended, the Jews which were of Asia, when
they saw him in the temple, stirred up all the people, and laid hands on him,
28 Crying out, Men of Israel, help: This is the man, that teacheth all men
every where against the people, and the law, and this place: and further brought
Greeks also into the temple, and hath polluted this holy place.
Paul
himself reports on these events and the misunderstanding that had occurred
concerning his teaching in Acts 24 and 25. Although some Jewish groups had a
perception of Paul as stirring up Jews against the Law of Moses, Paul states
that he never taught or did such things.
Acts 24:5 For we have found this man a pestilent fellow, and a
mover of sedition among all the Jews throughout the world, and a ringleader of
the sect of the Nazarenes: 6 Who also
hath gone about to profane the temple: whom we took, and would have judged
according to our law…. 11 Because that thou mayest understand, that there are
yet but twelve days since I went up to Jerusalem for to worship. 12 And they neither found me in the temple
disputing with any man, neither
raising up the people, neither in the synagogues, nor in the city:…17 Now after many years I came to bring alms to my
nation, and offerings. 18 Whereupon
certain Jews from Asia found me purified in the temple, neither
with multitude, nor with tumult.
Acts 25:8 While he answered for himself, Neither against the law of the Jews, neither
against the temple, nor yet against Caesar, have I offended any thing at all.
Ultimately, it would be historically misleading to suggest
that Jesus’ followers simply rejected, denied, or forsook the Sinai Covenant
and, subsequently, that Christianity must be deemed a separate religion from
Judaism on these grounds. Jesus’ apostles and initial disciples were Jews who continued
to practice the Law of Moses.
Second, it is important to emphasize that the New Covenant of
Jesus did incorporate some (albeit not all) aspects of the Law of Moses. So,
while it is true that the New Testament does not consider a large segment of
the Law of Moses to be binding, it is also true that the New Testament does
consider aspects of the Law of Moses to be binding under the New Covenant. (A
few examples will be provided below. But for a fuller treatment of this topic,
please see our study entitle Liberty
in Christ.)
Third, the New Testament presents the New Covenant and the
Law of Christ as a fulfillment of the Sinai Covenant and the Law of Moses. More
specifically, Christianity teaches that the Sinai Covenant, which was embodied
in the Law of Moses, actually called for a subsequent covenant and law code to
eventually be given by another prophet and lawgiver like Moses. Prominent
examples of this include New Testament references to Jesus as the Prophetic
Successor of Moses from Deuteronomy 18 and the New Covenant as something
promised in Jeremiah 31. (For more information on this please see our articles
on Redemption, Liberty in Christ,
and the Judaism and Christianity section of our Why Christianity study.)
Consequently, any summary concerning how the New Testament
treats the Sinai Covenant must be worded precisely and handled with specificity
in order to avoid portraying the New Testament’s treatment of the Sinai
Covenant with hasty or unnecessarily blunt language. There are nuances to the
way the New Testament simultaneously continues and discontinues aspects of the
Sinai Covenant. Such nuances will become important later as we compare the New
Testament to the way other forms of Judaism treat the Sinai Covenant. And
ultimately, these nuances are not fairly represented by harsh characterizations
that the New Testament simply “repudiates” the Sinai Covenant.
To provide further insight into the way Christianity views
the Sinai Covenant, let us consider how the Sinai Covenant relates to God’s
covenant with Abraham. First, the two covenants are separated by over 400
years. Second, the Sinai Covenant, embodied in the Law of Moses, contains
provisions and requirements that were not given in the Abrahamic Covenant.
Would it be accurate then to say that Moses and Israel
repudiated the Abrahamic Covenant? Of course not. If a
Jew living after the Sinai Covenant was established by Moses insisted on living
only in accordance with the Abrahamic Covenant and disregarded the Law of Moses
would this have been acceptable? Of course, not. Once
the Sinai Covenant was put into effect by God, the Jewish nation was obligated
to be faithful to that covenant.
In the same way, the New Testament understood the Sinai
Covenant to be the necessary next step in God’s plan of fulfilling the covenant
he gave to Abraham. The Sinai Covenant did not reject or deny the Abrahamic
Covenant, but it did supersede it. In a similar way, Christianity teaches that
Jesus made a covenant with Israel
in fulfillment of the covenant God had with Abraham and the Sinai Covenant.
Just as the Sinai Covenant superseded the Abrahamic Covenant, so the New
Testament superseded the Sinai Covenant. And because there was a new covenant,
God’s people did not have the option of simply keeping the older covenant while
rejecting the requirements of the new covenant.
The Law of Moses included a prohibition against adding to or
detracting from its commands and requirements (Deuteronomy 4:2.) However, only
a few chapters later, the Law of Moses itself speaks of another lawgiver and
prophet like Moses who would arise in Israel and that the people would be
obligated to follow him and the commands that he gave them.
Deuteronomy 18:15 The LORD thy God will raise up unto thee a
Prophet from the midst of thee, of thy brethren, like unto me; unto him ye
shall hearken; 16 According to
all that thou desiredst of the LORD thy God in Horeb in the day of the
assembly, saying, Let me not hear again the voice of the LORD my God, neither
let me see this great fire any more, that I die not. 17 And the LORD
said unto me, They have well spoken that which they
have spoken. 18 I will raise them
up a Prophet from among their brethren, like unto thee, and will put my words
in his mouth; and he shall speak unto them all that I shall command him.
19 And it shall come to pass, that whosoever
will not hearken unto my words which he shall speak in my name, I will require
it of him.
It is obvious then that the commands of Moses’ successor
constituted some exception to the prohibition of adding to or changing the
Covenant of Moses. If no changes or new commands would ever be given, then
Deuteronomy would not have spoken of another figure like Moses arising in Israel
that the Israelites must obey.
The New Testament reports that Jews of the first century
were expecting the arrival of the prophet like Moses mentioned here in
Deuteronomy 18. In John 1, John the Baptist is asked directly by the priests
and religious leaders of Jerusalem
if he is that prophet mentioned in Deuteronomy 18.
John 1:19
And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? 20 And he
confessed, and denied not; but confessed, I am not the Christ. 21 And they asked him, What
then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No….25
And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?
Segal confirms that the Samaritans were well aware of the
teaching that Deuteronomy 18 foresaw the coming of a prophetic successor to
Moses.
The Samaritans, living
in the North and rejecting the political control of Judea,
did not await the coming of the Davidic
Messiah, but the return of Moses or the coming of the “prophet like Moses described
in Dt. 18:15 f. In their glorification of Moses they
resembled Philo. – Alan F. Segal, Two
Powers in Heaven, p. 198
And the New Testament records that the expectation of such a
prophet was also common among the Jews of Jesus’ day. In Acts 7, we see Stephen
making a speech before the Sanhedrin in which he invokes this interpretation of
Deuteronomy 18 as though it is common knowledge and not even controversial
among these religious leaders.
Acts 7:37 This is
that Moses, which said unto the children of Israel, A prophet shall the Lord
your God raise up unto you of your brethren, like unto me; him shall ye hear.
38 This is he, that was in the church in the
wilderness with the angel which spake to him in the mount
Sina, and with our fathers: who
received the lively oracles to give unto us:
In John’s Gospel, even the crowds confirm the widespread
nature of this interpretation of Moses and some of them even seem ready to
identify Jesus as this prophetic successor.
John 6:14
Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the
world.
John 7:40
Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet.
Concerning the legitimacy of Christianity’s specific appeal
to Deuteronomy, the prophet Jeremiah provides additional insight into
Deuteronomy 18’s proclamation about another prophet like Moses who would give
God’s commands to Israel.
Jeremiah 31:31 Behold,
the days come, saith the LORD, that I will
make a new covenant with the house of Israel, and with the house of Judah:
32 Not according to the covenant
that I made with their fathers in the day that I took them by the hand to bring
them out of the land of Egypt; which my covenant they brake, although I was
an husband unto them, saith the LORD: 33 But this shall be the covenant that I will make with the house of
Israel; After those days, saith the LORD, I will put my law in their inward
parts, and write it in their hearts; and will be their God, and they shall
be my people.
Jeremiah understood that God would make a new covenant with Israel
which was different from the Sinai Covenant. This makes perfect sense because,
according to Moses, his prophetic successor would not simply repeat Moses’
words but would receive commands directly from God in a direct fashion parallel
to how God himself audibly spoke to Moses on Mount Sinai.
This would be unnecessary if the prophetic successor were merely saying the
same thing as was already recorded in the Law of Moses, the Sinai Covenant.
Consequently, we can see how Moses’ words infer a different law with different
commands directly revealed by God to Moses’ successor. And this is precisely
the interpretation that Jeremiah confirms.
In summary, Christianity teaches that Jesus is the successor
to Moses prophesied in Deuteronomy 18. As such, the New Testament teaches that
Jesus gave a new Law and a new covenant that the people of Israel
are required to obey. While other forms of Judaism may reject the application of
Deuteronomy 18 to Jesus, it must be noted that the basic interpretation at the
core of the Christian position is generated from the Hebrew Bible itself and
was widespread among Jewish religious groups of the first century including the
religious leadership in Jerusalem.
Moreover, it is not uncommon for Rabbinic Judaism to offer
similar arguments from the Mosaic narrative in support of rabbinic authority to
modify, abrogate, and alter the requirements of the Law of Moses through the
traditions contained and developed in their Oral Law. Such tendencies are
summarized in the following quote from Encyclopedia Britannica, which states
that the “Pharisees admitted the principle of evolution in the Law” and,
consequently, would at times make changes to “supersede” the original meaning
of Moses’ commands.
Pharisee - Whereas the
priestly Sadducees taught that the written Torah was the only source of
revelation, the Pharisees admitted the principle of evolution in the Law; men must use their reason in interpreting
the Torah and applying it to contemporary problems. Rather than blindly follow the letter of the Law even if it conflicted
with reason or conscience, the Pharisees harmonized the teachings of the Torah
with their own ideas or found their own ideas suggested or implied in it. They
interpreted the Law according to its spirit; when in the course of time a law
had been outgrown or superseded by changing conditions, they gave it a new and
more acceptable meaning, seeking scriptural support for their actions through
a ramified system of hermeneutics. It was due to this progressive tendency
of the Pharisees that their interpretation of the Torah continued to develop and
has remained a living force in Judaism. - Encyclopedia Britannica
The quote below states similarly but also describes how
passages from the Exodus narrative (such as Exodus 18 and Numbers 11) are cited
to justify rabbinical authority to implement changes to the Sinai commands.
“Rabbinic Judaism –
Written and oral law – The feature which distinguished Rabbinic Judaism has
been the emphasis placed on the Oral Law or Oral Torah. The authority for that position has been the insistence by the Rabbis
that the oral law was transmitted to Moses at Mount Sinai at the same time as the written law, the Torah,
and that the oral law has been transmitted from generation to generation since. The Talmud is said to be a
codification of the oral law, and is thereby just as binding as the Torah
itself. As an example, in Exodus 18 and
Numbers 11 of the Bible is cited to show that Moses appointed elders to govern
with him and to judge disputes, imparting to them details and guidance of how
to interpret the revelations from God while carrying out their duties.” – http://en.wikipedia.org/wiki/Rabbinic_Judaism [1. EARLY
RABBINIC JUDAISM – HISTORICAL STUDIES IN RELIGION, LITERATURE AND ART BY JACOB NEUSNER LEIDEN E. J. BRILL 1975]
The idea of the ongoing authority of Moses’ successors is
confirmed in the Jewish Encyclopedia’s description of the Sanhedrin, which also
includes the appeal to Numbers 11 as the basis for that ongoing authority.
Numbers 11 is the account in which God takes the spirit (or Spirit) that is on
Moses and distributes it to seventy elders of Israel.
These seventy elders are viewed as the original governing body known as the
Sanhedrin whose authority the rabbis are said to inherit.
SANHEDRIN – II. The
Religious Sanhedrin: The Great Bet Din. – This
body, which met in the hall of hewn stone and was called also "the
Great Bet Din" or simply "the Bet Din in the hall of hewn stone"
(Tosef., Hor. i. 3; Tosef., Soṭah,
ix. 1; Yer. Sanh. i. 19c), was invested with the highest religious authority. According to
Talmudic tradition it originated in the Mosaic period, the seventy elders who
were associated with Moses in the government of Israel at his request (Num. xi.
4-31) forming together with him the first Sanhedrin (Sanh. i. 6). The institution is said to have existed
without interruption from that time onward…but the fact that no passage
whatever in the pre-exilic books of the Bible refers to this institution seems
to indicate that it was not introduced before the time of the Second Temple. – The
Jewish Encyclopedia, www.jewishencyclopedia.com
An interesting example of this essential rabbinic Jewish
concept can be found in the quote below in which a modern rabbi explains why
various Jewish sages and rabbis have taken contradictory position down through
the ages. Notice that inherent to his explanation is the familiar argument that
the books of Moses themselves (specifically Numbers 11) contain the
justification for the rabbinic authority to make changes to the Sinai Covenant.
The initial problem addressed in this quote is also important. The only way
that the rabbis and sages could be asserting different conclusions and issuing
contrary rulings is if they were making substanitive changes to the Sinai
commandments.
The apparent differences found in the
writings of our holy Sages are a gift to us from G-d to teach us profound
lessons. While one Rav
receives Divine revelation assisting him to understand and ordain Halakha in one form, another Rav is
receiving the same Ruah haKodesh which enables him to understand Halakha and
ordain practices of a totally different nature. How can this be? Why is there
this apparent lack of consistency? If
the Rabbis are all writing under the influence of Ruah HaKodesh, should they
not all be saying the same thing? Indeed, the answer to this question
reveals to us much about the nature of Ruah haKodesh itself…HaShem took from His Spirit that was on
Moshe Rabbeynu and “poured” it onto the Seventy Elders, thus forming the first
Sanhedrin. (Bamidbar 11:25) Moreover, what did all Seventy Elders first do?
They prophesied! Only then did they
settle down into their new offices as legislative leaders of the Jewish people.
Now, here is the secret of Ruah HaKodesh. It is a known legal principle of
Torah Law that no Halakha is ordained or revealed through prophecy. The Torah
“is not in Heaven” (Devarim 30:12). It is here amongst us. The holy Sages must decide Halakha based not upon ethereal spiritual visions,
but rather based upon practical human needs. - The Role of Ruah HaKodesh,
in Establishing Halakha (Jewish Law), (Commentary to Parashat B’ha’alo’tekha),
By Rabbi Ariel Bar Tzadok, Copyright © 1993 - 2003 by Ariel Bar Tzadok. All
rights reserved. http://www.koshertorah.com/PDF/ruah%20hakodesh%20&%20halakha.pdf
This central rabbinic practice can also be seen in an
immediate historical comparison in the first century setting. In contrast to
their rivals the Sadducees, who refused to go beyond what was written in the
books of Moses, the Pharisaic rabbis developed a host of post-biblical
traditions which amended, added to, abrogated, and overrode teachings from the
Law of Moses. The Pharisees believed in a second Torah (or Law,) the Oral Torah
(Law,) which was beyond the written Law that Moses recorded in the first five
books of the Hebrew Bible. The rabbinic, Pharisaic leadership believed that the
Law of Moses was not set in stone, so to speak. Instead, it evolved and
changed. By participating in the generation of new traditions and the
adaptation or abrogation of things written in the Law of Moses, the Pharisees
believed they were continuing God’s revelation to his people.
Pharisee - The basic difference that led to the split
between the Pharisees and the Sadducees lay in their respective attitudes
toward the Torah (the first five books of the Old Testament) and the
problem of finding in it answers to
questions and bases for decisions about contemporary legal and religious
matters arising under circumstances far different from those of the time of
Moses. - Encyclopedia Britannica
Sadducee - The Sadducees and Pharisees were in
constant conflict with each other, not only over numerous details of ritual
and the Law but most importantly over the content and extent of God's
revelation to the Jewish people. The
Sadducees refused to go beyond the written Torah (first five books of the
Bible)...For the Sadducees, the Oral Law-i.e., the vast body of post-biblical
Jewish legal traditions-meant next to nothing. By contrast, the Pharisees
revered the Torah but further claimed that oral tradition was part and parcel
of Mosaic Law. - Encyclopedia Britannica
Pharisee - In
their response to this problem, the
Sadducees, on the one hand, refused to accept any precept as binding unless it
was based directly on the Torah, i.e., the Written Law. The Pharisees, on the
other hand, believed that the Law that God gave to Moses was twofold, consisting of the Written Law and the Oral
Law, i.e., the teachings of the prophets and the oral traditions of the Jewish people. - Encyclopedia
Britannica
Pharisee - Second, the Pharisees believed that there
were two Torahs. In addition to the Torah recognized by the Saducees, which
both Saducees and Pharisees believed was
written by Moses, the Pharisees believed that there was another Torah. - wikipedia
Pharisee -
Whereas the priestly Sadducees taught
that the written Torah was the only source of revelation, the Pharisees
admitted the principle of evolution in the Law; men must use their reason
in interpreting the Torah and applying it to contemporary problems. Rather than blindly follow the letter of
the Law even if it conflicted with reason or conscience, the Pharisees
harmonized the teachings of the Torah with their own ideas or found their own
ideas suggested or implied in it. They interpreted the Law according to its
spirit; when in the course of time a law
had been outgrown or superseded by changing conditions, they gave it a new and
more acceptable meaning, seeking scriptural support for their actions through a
ramified system of hermeneutics. It
was due to this progressive tendency of the Pharisees that their interpretation
of the Torah continued to develop and has remained a living force in Judaism.
- Encyclopedia Britannica
Pharisee - they
asserted that the sacred scriptures were not complete and could therefore not
be understood on their own terms. The
Oral Torah functioned to elaborate and explicate what was written... Thus, one
may conceive of the "Oral Torah" not as a fixed text but as an
ongoing process of analysis and argument; this is an ongoing process in which
God is actively involved...by participating in this ongoing process rabbis and
their students are actively participating in God's ongoing revelation. That
is, "revelation" is not a single act, and "Torah" is not a single or fixed text. It is this ongoing
process of analysis and argument that is itself the substance of God's
revelation. – wikipedia.com
In this way, Rabbinic Judaism understands itself as
fulfilling the ongoing role of Moses’ successors who have the right to issue
new commands and changes to the Law of Moses. If it is possible for Rabbinic
Judaism to make these kinds of scriptural interpretations and arguments about
changing the Law of Moses, then no principled objection can be leveled against
New Testament Christianity for making similar ones.
It is not germane whether or not one agrees with the
Christian application of these biblical teachings to Jesus specifically. It is simply
impossible to dismiss the Christian treatment of the Mosaic Covenant as a
principle violation of the Sinai Covenant, the whole of the Hebrew bible, or
Jewish thinking up to the first century AD, particularly since rabbinic Judaism
also uses Mosaic narratives to justify having the authority to make changes
Sinai’s commands.
Although the New Testament teaches that the Law of Moses was
changed and abrogated and that portions of the Law of Moses were set aside,
amended or replaced entirely, the New Testament considers this to be legitimate
because of Old Testament passages indicating this would happen and because it
considers Jesus to be legitimately authorized to make these changes. The basis
of the Christian position is found in the Hebrew Bible itself. It is not
fabricated from post-biblical or Gentile traditions.
Rabbinic Judaism rejects Jesus authority to do so. But it
does not reject the basic idea of setting aside, amending, abrogating,
changing, and replacing even large segments of the Law of Moses. To the
contrary, a distinct feature of Rabbinic Judaism was the Pharisaic notion that
the Law of Moses could be altered, superseded, replaced, and abrogated through
the development of the Oral Law. It was, in fact, this commitment to the
evolution and abrogation of the Law of Moses which allowed Rabbinic Judaism to
continue after the destruction of the Temple
in 70 AD when some of its competitors did not survive.
While the New Testament may focus on Deuteronomy 18 instead
of Numbers 11 as the basis of the authority to supersede and make changes to
the Sinai Covenant, clearly the issue of changing and superseding the commands
of Sinai is not a difference between New Testament Christianity and Rabbinic
Judaism. There may be subtle differences in terms of the number of successors, whether
the change would be gradual or more sudden, and exactly which portions of the
Exodus narrative justified this abrogation of Sinai’s commands. But these are
not differences in principle. Both Christianity and Rabbinic Judaism set aside
the original binding authority of the Sinai Covenant’s commands and both New
Testament Christianity and Rabbinic Judaism justify such action by suggesting
that certain aspects of the Exodus narrative necessitate transformational
authority.
It is important to realize the extent of the rabbinic
(Pharisaic) transformation of the Law of Moses. After the Temple
was destroyed in 70 AD and the second commonwealth
of Israel was brought to an end by
the Romans, significant and vast segments of the Law of Moses were no longer
applicable to the people of Israel.
In the period after 70-135 AD, Jews had no Temple
and were largely excluded from Judea with no king and no
political jurisdiction whatsoever over Jerusalem
or the land of Israel.
Western Wall – Roman
Empire and rise of Christianity 100–500 CE – In the early
centuries of the Common Era, after the
Roman defeat of the Bar Kokhba revolt in 135 CE, Jews were banned from Jerusalem. There is some evidence that Roman
emperors in the 2nd and 3rd centuries did permit them to visit the city to
worship on the Mount of Olives and sometimes on the Temple Mount itself.[13]
When the empire became Christian under Constantine I, they were given permission to enter the city once a year, on the
ninth day of the month of Av, to lament the loss of the Temple at the wall.[14]
The Bordeaux Pilgrim, written in 333 CE, suggests that it was probably to the
perforated stone or the Rock of Moriah, "to which the Jews come every year
and anoint it, bewail themselves with groans, rend their garments, and so
depart". This was because an Imperial
decree from Rome barred Jews from living in Jerusalem. Just once per year they were permitted to
return and bitterly grieve about the fate of their people. - wikipedia.org
Temple Mount – After the Third Jewish
Revolt failed, all Jews were forbidden on pain of death from entering the city.- wikipedia.org
Aelia Capitolina –
The city was without walls, protected by a light garrison of the Tenth Legion, during the Late Roman
Period. The detachment at Jerusalem,
which apparently encamped all over the city’s western hill, was responsible for preventing Jews from
returning to the city. Roman enforcement of this prohibition continued through
the fourth century. – wikipedia.org
The Law of Moses includes major sections outlining very
specific requirements for Temple service,
priestly duty, annual festivals, Sabbath day offerings, tithing, how to live in
the land, and how to enforce punishments for criminal actions. None of these
vital portions of the Law of Moses could be or have been kept by Jews after 70
and 135 AD. Until 1948, Jews did not have political or legal authority in the land
of Israel. Until 1967, they did not
have political control of Jerusalem.
To this day there still is no Temple.
And the law code of the modern day nation of Israel
does not have the same punishments for criminal acts that are required by the
Law of Moses.
In Hilchot Melachim of the Mishneh Torah, the preeminent rabbi and influential theologian Moses Maimonides acknowledges these realities. In chapter 11, Maimondies explains that in the future during the reign of the Messianic King, all the laws and statues of the Law will be observed in their original state. He includes anything that requries a Temple such as sacrifices and offerings. In this way, Maimonides indicates that until the Messiah establishes his kingdom on earth, many important aspects of Torah cannot be observed.
1. In the future, the Messianic King will arise and renew the Davidic dynasty, returning it to its initial sovereignty. He will build the Temple and gather the dispersed of Israel. [Then,] in his days, [the observance of] all the statutes will return to their previous state. We will offer sacrifices, observe the Sabbatical and Jubilee years according to all the particulars mentioned by the Torah. – Moses Maimonides, Mishneh Torah, Hilchot Melachim, Chapter 11, translation by Rabbi Eliyahu Touger, published by Moznaim Publishing Corporation
The fact is that for nearly 2,000 years no Jews of any sect,
rabbinic or otherwise, have been able to keep significant portions of the Law of
Moses. They cannot enforce the Mosaic Law code for criminals. They cannot
perform Moses’ specific requirements for priestly service, sacrificial and
offering rituals, tithing, annual festivals, Sabbath day offerings, etc.
Aspects of the Law of Moses which could be and have been maintained since 70 AD
include circumcision, dietary restrictions, and some components of Sabbath
laws. However, because the Law of Moses required various sacrificial rituals
and offerings to be performed on the Sabbath, even the Sabbath laws cannot be
kept without a Temple. Simply put,
with no Temple, no king, and no
political authority over or even the ability to enter Jerusalem,
it has been utterly impossible for Jews to practice a large portion of the Law
of Moses for nearly 2,000 years. Consequently, either the Jewish people are
essentially in wholesale violation of the Law of Moses or someone has the
authority to set aside and replace a significant portion of the Sinai covenant.
Several other points are worthy highlighting individual in
relation to this broader issue.
First, not only do both groups recognize that large portions
of the Law of Moses are no longer applicable for God’s people today and have
not been for nearly 2,000 years, but the truly amazing fact is that both Christianity
and Rabbinic Judaism have in large part abrogated the same portions and
commandments of the Law of Moses. The realities concerning the absence of a Temple
as well as legal and political power to enforce the Law of Moses over Israel
prevent followers of either group from practicing the same portions of the
Sinai Covenant. Not only are the two groups both abrogating and setting aside
portions of the Sinai Covenant using similar types of scriptural
justifications, but both they are largely setting aside the same aspects of
Moses’ commands.
Second, it is not simply the case that Rabbinic Judaism has
been unable to practice a significant portion of the Law of Moses. What is even
more relevant to this discusion is the position that Rabbinic Judaism has taken
in response to these realities. In accordance with the Pharisaic concept of the
evolution of the Law of Moses, Rabbinic Judaism has modified and abrogated
scriptural requirements from the Law of Moses in order to accommodate the
inability of the Jewish people to implement the requirements of the Sinai
Covenant as it is recorded in the Hebrew Bible. While rabbinic Judaism has long
sought the rebuilding of the Temple
and the reestablishment of important sections of the Law of Moses in the nation
of Israel, it
has also developed an alternative system of Jewish law which is seen as an
acceptable substitute for the Mosaic Laws that cannot be kept. The rabbinic
alternative to the biblical Law of Moses contains explanations and
justifications for keeping these post-biblical traditions while biblical
requirements are neglected or deemed inapplicable. But most importantly, it
must be noted that such abrogations and alterations are only possible because
of the belief that rabbinic leadership possesses a God-given authority to make
these kinds of adjustments to the Sinai Covenant because the Law of Moses isn’t
fixed and a second Law exists which authorizes such changes.
Third, it is important to highlight this issue of a “second
Law.” At first glance, one perceived contrasts between Christianity and
Rabbinic Judaism centers on the ideas that Christianity has added a whole
second book, the New Testament, to the Hebrew Bible while Rabbinic Judaism
simply uses the Hebrew bible. Perhaps even more powerfully, this contrast can
be framed in terms of Christianity as promulgating a second Law or Covenant
given by Christ whereas Rabbinic Judaism accepts only one Law, the Law of Moses
given at Sinai. In reality, here again both groups are on equal footing.
Rabbinic Judaism has also produced a second book, which it at times refers to
as a second Law and regards as a necessary and authoritative supplement to (or
fulfillment of) the Hebrew bible. This second Law of Rabbinic Judaism is called
the Oral Law, the traditions of Jewish sages and rabbis. This Oral Law was
recorded in the form of a book known as the Talmud, which written down after
the New Testament. Because so much of the commandments of Sinai cannot be kept
by modern Rabbinic Jews as outlined above, it is the Talmud, not the Hebrew
bible, which functions as the centerpiece of modern Jewish authority for
virtually all aspects of daily. In short, there is no sect of Judaism today
that holds solely to the Hebrew bible without adding another book that sets
aside and makes changes to significant portions of the Sinai Covenant.
Sadducee – For the Sadducees, the Oral
Law-i.e., the vast body of post-biblical Jewish legal traditions-meant next to
nothing. By contrast, the Pharisees revered the Torah
but further claimed that oral tradition was part and parcel of Mosaic Law. - Encyclopedia Britannica
Pharisee – ...the
Sadducees, on the one hand, refused to accept any precept as binding unless it
was based directly on the Torah, i.e., the Written Law. The Pharisees, on the other hand, believed that the Law that God gave to Moses was twofold,
consisting of the Written Law and the
Oral Law, i.e., the teachings of the prophets and the oral traditions of the Jewish people. – britannica.com
Judaism, Sources and scope of the Torah –In addition to this written Torah, or “Law,” there were also
unwritten laws or customs and interpretations of them, carried down in
an oral tradition over many generations, which acquired the status of
oral Torah. The oral tradition interpreted the written Torah, adapted its
precepts to ever-changing political and social circumstances, and
supplemented it with new legislation. Thus, the oral tradition added a
dynamic dimension to the written code, making it a perpetual process rather
than a closed system. The vitality of this tradition is fully demonstrated
in the way the ancient laws were adapted after the destruction of the Temple in
70 CE and by the role played by the Talmud in the survival of the Jewish
people in exile. By the 11th century, Diaspora Jews lived in a Talmudic
culture that united them and that superseded geographical boundaries and
language differences. Jewish communities governed themselves according to
Talmudic law, and individuals regulated the smallest details of their lives
by it. – britannica.com
Mishna – also spelled Mishnah
(Hebrew: “Repeated Study”), plural Mishnayot,
the oldest authoritative postbiblical collection and codification of
Jewish oral laws, systematically compiled by numerous scholars (called
tannaim) over a period of about two centuries. The codification was given final
form early in the 3rd century ad by Judah ha-Nasi...Intensive study of the Mishna by subsequent scholars (called
amoraim) in Palestine and Babylonia resulted in two collections of interpretations and annotations of it
called the Gemara, or Talmud. In the broader sense of the latter terms, the
Mishna and Gemara together make up the Talmud. – britannica.com
Pharisee - Second, the Pharisees
believed that there were two Torahs. In addition to the Torah recognized by the
Saducees, which both Saducees and
Pharisees believed was written by Moses, the Pharisees believed that there was
another Torah. - wikipedia
Fourth, these facts demonstate that the real difference
between Rabbinic Judaism and New Testament Christianity is merely one of which
party legitimately has the authority to change and set aside aspects of the Law
of Moses and replace it with a new law code. Rabbinic Judaism vests this
authority in the rabbinic leadership over the centuries who change and develop
the Law of Moses in accordance with the second Torah (or Law) of their ongoing,
oral traditions. Christianity places that authority in Jesus who they identify
as YHWH God the Word who met with Moses and established the Mosaic Covenant on Mount
Sinai, as the Messiah, as the Davidic King, and as the prophet and
lawgiver who would come after Moses bringing God’s new covenant and new law
(the Law of Christ) with Israel.
In all fairness, the New Testament claim that a Messiah (especially
one who is a Davidic king and the incarnation of a hypostasis of YHWH) would
have the legitimate authority to change God’s covenant and God’s law is neither
unbiblical nor incompatible with pre-rabbinic or even rabbinic conceptions. The
central concept arises as early as Deuteronomy and resurfaces as late as
Jeremiah. Both Jews and Samaritans of the first century AD widely expected the
coming of Moses’ singular prophetic successor. And the rabbis themselves have
set aside and resplaced significant portions of the Law of Moses. If the rabbis
can claim to have the authority to change the Law of Moses, then certainly a
Messiah can do so as well, especially one who is God-incarnate, the Davidic
king, and Moses’ prophesied successor.
Fifth, at this point it is also possible to address Sommer’s
inherently related suggestion that Christianity must be rejected because it
“vetoes the binding force of Jewish Law.” It is critical to recognize that the
New Testament abrogation of portions of the Law of Moses differs in no substantive
way from Rabbinic Judaism’s treatment of the Law of Moses. Like New Testament
Christianity, Rabbinic Judaism has abrogated large portions of the Law of
Moses. If Sommer’s use of the phrase, “vetoing the binding force of Jewish Law”
is meant to refer to setting aside portions of the Law of Moses, then both
Christianity and Rabbinic Judaism commit this offense. And therefore, neither
side can, in principle, object to the other on these grounds.
However, perhaps “vetoing the binding force of Jewish Law” is
meant to refer to the fact that Christianity does not recognizing rabbinic
authority. It is true that Christianity vetoes the binding force of rabbinic
law and traditions. But this is because Christianity does not recognize the
legitimacy of the rabbinic authority to make changes to God’s law or covenant.
However, Rabbinic Judaism likewise does not recognize the legitimacy of Jesus’
authority to make changes to God’s law or covenant. Both appeal to a particular
party whom they believe has the authority to make the changes necessary to the
Law of Moses based on a second Law vested in Moses’ successor or successors an
as authorized in the Law of Moses itself. In the end, the issue boils down to
which side has the legitimate right to reject the other side’s authority and
the binding force of the other party’s changes to the law. We cannot
oversimplify this issue as if one side changes that law and the other does not or as if one side recognizes the binding force of
Jewish law while the other does not. Alternately, to reject Christianity on the
grounds that the rabbis have the authority to make changes to the Law of Moses
is presumptuous to the point of being a circular argument.
Having reviewed these often overlooked facts, it is now
possible to make some concluding summary remarks.
The two major Jewish sects that survived the 70 AD
destruction of the Temple were the
Pharisaic rabbis and the Christians. Both groups were enabled to survive
because both groups appealed to religious authorities who abrogated significant
sections of the Law of Moses and issued new law codes more suited to the
post-70 AD circumstances of the people of Israel.
The inherent similarities between Rabbinic Judaism and New
Testament teaching regarding the Law of Moses prevent Rabbinic Judaism from
objecting to Jesus or Christianity on the grounds that Christianity claims the
authority to alter and replace portions of the Law of Moses. Both groups have
taken similar approaches to the Law of Moses with indistinct justifications for
those approaches.
Nor can the rejection of Jesus be based on Jesus altering
the Law of Moses with a new law and new requirements. Either making major
changes and abrogations to the Law of Moses is a legitimate practice or it is
not. If it is legitimate, then Jesus cannot be objected to because he is merely
engaging in a legitimate and necessary procedure just as the rabbis have done.
If it is not legitimate, then Rabbinic Judaism is likewise in error. Whatever
the case may be, objections to Jesus and New Testament
teaching based on changing the Law of Moses must be withdrawn either because
they are not legitimate at all or because both parties commit the same
offensive behavior in much the same way with similar types of scriptural
justifications. In short, to reject Jesus as a false messiah or to distinguish
between Judaism and Christianity based on changes made to the Law of Moses
requires is a self-defeating argument for Rabbinical Judaism.
Ultimately, it is not as if we have one group maintaining
and keeping the Law of Moses as it appears in the Hebrew Bible and one group
disregarding and forsaking it. Saying the New Testament repudiates the Sinai
Covenant or vetoes the binding force of Jewish laws is a gross
oversimplification. (If such gross oversimplifications are allowable similar
assessments could be made of Rabbinic Judaism.) A more properly nuanced
characterization would be to say that New Testament recognizes that the Mosaic
Covenant was given by God, asserts that the Law of Moses itself speaks of its
own eventual replacement by a new lawgiver like Moses, and identifies the
teachings of Jesus Christ as that prophesied replacement covenant from God.
Rabbinic Judaism takes steps that are identical in principle in function and
differ only in less relevant details, such as who is vested with the authority
to make changes and which specific scriptural texts are appealed to as
justification. With these considerations in mind, we can see that Sommer’s
assessment that Judaism must repudiate Christianity because Christianity itself
repudiates the Sinai Covenant is just as historically and biblical
unsubstantiated as rejections of Christianity for Complex Monotheism or the
incarnation. The same is true regarding the charge of “vetoing the binding
force of Jewish Law.”
Therefore, we are still without grounds for rejecting Jesus
as a false messiah and for separating Biblical Judaism from New Testament
Christianity as fundamentally different religions. Below we will investigate
the next issue that Sommer believes necessitates the rejection of Christianity
by followers of Judaism.