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Delve into the critical analysis of the primary Jewish objections to Jesus as the Messiah and God incarnate. Understand why arguments about the abrogation of the Torah and the violation of monotheism do not hold water when scrutinized through the lens of both the Old and New Testaments.

One of the longstanding controversies in the realm of religious discourse is the Jewish rejection of Jesus as the Messiah and God incarnate. While it’s understandable that Jews are zealous to guard their unique heritage and religious traditions, the arguments often put forth to reject Jesus need to be evaluated critically in the light of the Old and New Testaments. There are mainly two principal arguments that Jews present:

The claim that Jesus and Paul advocated for the abrogation of the Torah by replacing the Mosaic covenant with a new covenant of faith in Jesus Christ.
The Jewish objection to the Christian belief in the divinity of Jesus, seeing it as a violation of the monotheistic nature of God and as idolatry.

Let’s delve into these points to see why these arguments are not valid.

The Torah and the New Covenant

One of the strongest contentions that Jews have against Jesus and Paul is that they claimed a new covenant was established, replacing the old covenant that God made with Israel at Sinai. This argument presupposes that the Torah is eternal and unchangeable. However, a thorough reading of the Hebrew Scriptures—our Old Testament—reveals a more nuanced picture.

First, Jeremiah 31:31-34 explicitly speaks of a ‘new covenant’ that God would make with the house of Israel and the house of Judah. This covenant would not be like the one made at Sinai; rather, it would be a covenant written on the hearts of the people.

Second, while the Torah contains eternal principles reflecting God’s nature and will, it also has a number of ceremonial laws specific to the cultural and religious context of ancient Israel. Even in the Old Testament, the core of God’s law was about ethical and moral principles rather than ritualistic practices (Micah 6:6-8).

Therefore, Jesus didn’t abolish the law but fulfilled it (Matthew 5:17). Paul likewise upheld the law but clarified that it served as a ‘guardian’ to lead us to Christ (Galatians 3:24). The new covenant is not a rejection of the Torah but its fulfillment and expansion to include all nations.

The Divinity of Jesus and the Nature of God

The second point of contention concerns the divinity of Jesus. According to Jewish thought, viewing Jesus as divine is tantamount to idolatry and violates the monotheistic core of Judaism. However, this interpretation misunderstands the complex yet monotheistic concept of God revealed in both Testaments.

First, the Hebrew Scriptures contain multiple instances that hint at a plurality within the Godhead. For instance, Genesis 1:26 says, “Let us make man in our image.” Additionally, Isaiah 48:16 has the Servant (presumed to be the Messiah) saying, “And now the Sovereign Lord Jehovah has sent me, endowed with his Spirit.” These instances at least open the door to a more nuanced understanding of God’s nature.

Second, the New Testament reveals that Jesus is the Word made flesh (John 1:14), fully God and fully man, not a separate god or a created being. This belief doesn’t infringe on monotheism but rather reveals the tri-unity of God—Father, Son, and Holy Spirit.

Other Considerations

Aside from the primary points, some Jews argue against the universality of Jesus’ message, believing the Messiah should focus solely on Israel. However, the Hebrew Scriptures themselves speak of the Messiah as a light to the nations (Isaiah 42:6). Another objection is that Jesus didn’t fulfill messianic prophecies like rebuilding the Temple or bringing world peace. However, Christian eschatology holds that these will be fulfilled in Jesus’ second coming.

To sum up, the arguments presented against the Christian faith from the Jewish perspective fall short when examined closely. The new covenant doesn’t negate the Torah but fulfills it, expanding its principles to a broader ethical and spiritual plane. The Christian understanding of Jesus’ divinity doesn’t violate monotheism but unveils the complex unity of the one true God. Therefore, the Jewish objections, although earnest, are not insurmountable, and the belief in Jesus as the Messiah and God incarnate is firmly rooted in both the Old and New Testaments.

Rejection of the Messiah

What about Matthew 21:43?

43 Therefore I say to you, the kingdom of God will be taken away from you and given to a nation, producing the fruit of it.

What about Matthew 23:37-39?

37 “Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling. 38 Look, your house is being left to you desolate! 39 For I say to you, from now on you will not see me until you say, ‘Blessed is he who comes in the name of the Lord.’”

The passages cited from the Gospel of Matthew are integral to understanding the shift that occurred from Israel being the focus of God’s kingdom arrangement to that focus being extended to those beyond the nation of Israel, including Gentiles. These scriptures are often interpreted as a pointed criticism against the religious leaders of Israel, as well as the nation as a whole, for their persistent disobedience and refusal to accept their long-awaited Messiah.

In Matthew 21:43, Jesus makes it unambiguously clear that the kingdom of God would be taken away from the nation that was not producing the spiritual fruits that Jehovah expected. This was not an isolated comment but the culmination of warnings from Jehovah throughout the Old Testament. Time and time again, the prophets warned Israel that their infidelity and idolatry were leading them toward ruin. The rejection of Jesus was indeed a significant event that confirmed Israel’s hardheartedness.

Similarly, Matthew 23:37-39 portrays a heartfelt lament from Jesus over Jerusalem’s history of killing God’s messengers, including prophets, and their current rejection of him as the Messiah. The consequence, as indicated in the passage, is nothing short of catastrophic: their “house is being left desolate.”

So, when we examine these passages against the backdrop of Old Testament warnings, a consistent pattern emerges. Jehovah had been extremely patient with Israel, providing them with ample opportunities for repentance and reformation. The arrival of Jesus was the ultimate test of their faithfulness, and their rejection of him was the proverbial straw that broke the camel’s back.

From a historical and theological standpoint, the rejection of Jesus as the Messiah led to a turning point in how Jehovah’s purpose would move forward. Post-Christ, the focus shifted from a purely Israelite-centered worship to a form of worship that included all nations and peoples who accepted Jesus as the Messiah and produced the fruits of God’s kingdom.

Paul also elaborates on this concept, particularly in Romans 9–11. While Israel as a nation failed to obtain what it was seeking, the chosen ones from within Israel did obtain it (Romans 11:7). Furthermore, Paul explains that disobedience on the part of Israel opened the door for mercy to be shown to the Gentiles (Romans 11:30-32).

In summary, the rejection of Jesus by the majority of Jews during the first century was not an isolated incident but rather the culmination of a long history of disobedience and rebellion against Jehovah. It marked a significant shift in how Jehovah would carry out his purposes, extending the hope of salvation to all nations and not just the Israelites. These events were in harmony with Jehovah’s longstanding warnings, demonstrating his righteous judgments and unfailing purpose.

About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).