The Jewishness of Jesus

Understanding Jesus as Messiah from His Jewish Heritage
by Derrick C. White

In recent decades there has been a rediscovery that Jesus is Jewish and that the New Testament, in particular the Synoptic Gospels, is Jewish. This is not to say that this is new, for there have always been those who recognise the Jewishness of the Christian faith but, nevertheless, a tide of rediscovery has been sweeping across many Christians and exciting them with this fresh awareness of who Jesus was and what he taught. Sadly, however, vast numbers—even the majority—of Christian church-goers would be shocked to be told that Jesus was an orthodox Jew of his day and, for those who look forward to his second coming, that he will return as a circumcised Jewish male to his own people.

The majority in our western Christian culture have cast Jesus in a non-Jewish/Gentile mould. To the extent we have done this we fail to understand him and his teaching. Indeed, whole areas of Christian teaching and practice have become distorted and even downright non-biblical simply because we have viewed the Scriptures through the eyes of Greek philosophy and not through Hebrew eyes and with a Hebrew mind.

Jesus was born into a typical Jewish family of his day. "Joseph," his earthly father’s name, was the second most common name of the period for Jewish men and his mother’s name, "Mary," was the most common Jewish woman’s name. We learn from inscriptions of the first century that the name Yeshua, Jesus, was itself the fifth most common Jewish man’s name after the names Simeon, Joseph, Judah and John.1 

Jesus and his family were observant Jews. Jesus was circumcised on the eighth day. We are told that Jesus’ parents went up to Jerusalem every year to observe the Feast of Passover. Moreover we find Jesus in Jerusalem regularly at the festivals such as Passover and Tabernacles and even Hanukkah.

Jesus spent the last three years of his life travelling and teaching as a typical Jewish rabbi. He was frequently addressed as "Rabbi" by such diverse people as a lawyer, a rich man, Pharisees, Sadducees and ordinary people. Jesus’ lifestyle was that of a typical first century rabbi. He travelled from place to place depending upon the hospitality of the people. He taught in homes, villages and synagogues and even in the Temple.

He had a band of disciples who followed him around as he travelled. Moreover, his whole style of teaching was characteristic of the other rabbis of his day. For instance, Jesus’ use of parables as a vehicle for his teaching was typical of that used by other rabbis of his day. Parables exactly such as those Jesus used were very common amongst the rabbis of first century Israel and over 4,000 of them have survived in rabbinic literature.

It is even more startling to note that not only was Jesus Jewish and a Jewish rabbi, but that he was orthodox and observant of the Law, both oral and written. It is evident that Jesus kept the whole of the written Law, for the New Testament testifies that having been born "under the Law," he nevertheless committed no sin.2  Jesus was never charged by his opponents with breaking any part of the written Law.

Yet Jesus also kept the oral law of his day. An interesting example of this is Jesus’ adherence to the rabbinic prohibition against using the unutterable name of God. The divine name, the Tetragrammaton yod hay vav hay (YHVH), was probably pronounced freely in the time of David, but by the time of Jesus it was forbidden to pronounce this name in reading scripture or speech, and the divine name had been replaced by Adonai (Lord). The most common substitute term for the name of God used by Jesus was "Heaven." This occurs in the phrase "Kingdom of Heaven" which Jesus used frequently. Jesus similarly used the euphemism "the Power" when interrogated by the High Priest (Matthew 26:64).

Finally, as regards the dress of Jesus, it is clear from the New Testament that Jesus, like all observant Jews of the first century, wore tzitziyot–the tassels or fringes which hung from the four corners of the outer garment or robe of a first century Jew. This is commanded in Numbers 15:37-41 and Deueronomy. 22:12. That Jesus wore the tzitziyot is illustrated by the story in Matthew 9:20 of the woman who "touched the fringe of his garment."

Our picture, then, of Jesus from the Gospels is not of a Western style evangelist travelling around conducting healing and evangelistic meetings, but of a first century teaching rabbi with his band of disciples, teaching in a rabbinic style.

A fascinating insight into both the Jewishness of Jesus and the Gospels, as well as of the young Jesus making his first Messianic claim is found in Luke 2:41-49.

"Sitting amongst the teachers . . ."

When Jews study, even in Jesus’ day, they do so in an active process of give and take–"question for question." Students in a Yeshiva study in pairs and argue an issue, while in the West we study in a student/listener/lecturer relationship, which comes from the Greek/Roman world.

We can also note that when Jesus taught he sat because this was the rabbinic custom–e.g. when he read the scroll in the synagogue in Nazareth "he sat down," "he sat in the boat," and he said of the Pharisees "they sit in Moses’ seat."3 

His parents found him "sitting amongst the teachers, both listening to them and asking them questions." "Listening and asking questions!" Those who heard were amazed at his understanding and his answers. What answers? This is an accurate description of how rabbinic discourse took place in the first century for, in asking a question you were actually giving an answer.

The rabbi would ask a question of his disciples. The disciple if he understood his teacher would respond with another question, and so on. In Hebrew this is called "question for question." When you send back a question you were in effect giving the answer. Luke is very accurate and reflects the Jewish context of Jesus life. The twelve-year-old boy is engaged in sophisticated rabbinic dialogue–and everyone is astonished at his skill.

"In My Father’s House"

Jewish prayer in the time of Jesus frequently referred to God as "Our Father" (avinu). The phrase "Our Father who art in Heaven"–avinu sh-ba-shamayim–was prescribed in the ancient synagogue service for Mondays and Thursdays and was a standard liturgical formula in the first century A.D. However, use of the term "My Father" (avi) was recognised as being a sign of the Messiah (2 Samuel 7:14; Psalm 89:26) and would not generally be used in private prayer.

In saying "My Father’s house" the young Jesus was announcing himself as the Messiah! No wonder his hearers didn’t understand, and no wonder his mother pondered these things in her heart.

The significance of this may be seen some twenty years later in Jesus’ ministry when John records the reaction of the Jewish religious leaders to Jesus’ use of this term "Avi"–"my father"–in John 5:17-18: " . . . but he was calling God his own Father, making himself equal with God." The Judeans understood clearly the significance of his words.

A superficial reading of the English Gospels would appear to give the answer, "No, he didn’t." Indeed, more than one scholar has suggested that Jesus never believed that he was the Messiah, and certainly never openly declared himself to be the Messiah. Jesus in his teaching did not come right out and say, "I am the Messiah," because in Hebrew there are far more powerful ways of making such a statement. For example, Jesus applied to himself the title "Green tree" (Luke 23:31). This, in fact, was a Rabbinic way of saying, "I am the Messiah." It was a reference to an Old Testament passage (Ezekiel 20:45) which mentions "green tree," an expression interpreted by the rabbis in Jesus’ day as a Messianic title.4 

This leads us to mention a rabbinic teaching technique which was used by Jesus known as remez or hinting. Both Jesus and his hearers knew the Hebrew Scriptures so completely that a teacher had only to mention one or two words out of a passage in the Scriptures and the whole of that passage would immediately be recollected in the minds of the hearers. In the above case, the phrase "green tree" is an allusion to Ezekiel 20:45-21:7. Jesus by refer

ring to himself as "the green tree" of Ezekiel 20:47 is making a clear Messianic claim, but this is completely missed by those who fail to discern the Jewishness of the Gospels.

One of Jesus’ most startling Messianic claims is found in Luke 19:10 "For the Son of Man has come to seek and save that which was lost." This is a double allusion easily discernible to Jewish ears. Jesus is alluding to two Old Testament scriptures.

Daniel 7:13 "One like a Son of Man was coming, and he came up to the Ancient of Days and was presented before Him. And to him was given dominion, glory and a kingdom." Jesus is saying he is the Son of Man of Daniel–the most supernatural messianic image in the Old Testament. In other words: "I am the Son of Man Daniel saw."

Ezekiel 34. "For thus says the Lord God, "Behold, I Myself will search for My sheep and seek them out." (v. 11) " ‘I will feed My flock and I will lead them to rest,’ declares the Lord God. ‘I will seek the lost, bring back the scattered, bind up the broken, and strengthen the sick but the fat and the strong I will destroy. I will feed them with judgment.’ " (v. 15,16)

Jesus is identifying himself with the Divine Shepherd of Israel who searches for his sheep and seeks for those who are lost. He then by implication goes on to identify himself with David the Messiah–"Then I will set over them one shepherd, My servant David, and he will feed them; he will feed them himself and be their shepherd." (v. 23)

Thus, not only is Jesus claiming to be the Son of Man of Daniel chapter 7 but, even more, that he is the Lord God who spoke to Ezekiel and who promised to seek out His own sheep, even the promised Messiah the Son of David.

The term "Son of Man" in the time of Jesus was a most emphatic reference to the Messiah (cf. Daniel 7:13-14). "The employment of this title by Jesus is one of the strongest evidences that he attributed Deity to himself."5 

Both the mention of "authority" and "on earth" have distinct roles to play in communication if Jesus based his phrase on Daniel 7. As regards "authority," Daniel 7 is where all dominion, honour and rule is given to the Son of Man and so Jesus lays claim to that power. In adding "on earth" Jesus says that while Daniel 7 takes place in heaven, for his audience this applies on earth.6 The point is this: the audience is quick and able to work out allusions based on Hebrew scriptural texts. "Aramaic ‘bar enash’ in the midst of a Hebrew sentence will send the audience directly to Daniel 7 to further ponder the significance of Jesus’ statement." (Dr. Randall Buth–unpublished paper)

In his healing ministry Jesus was part of the Jewish world of his day. A branch of the Pharisees, the Hasidim, which existed from the first century BC (not to be confused with the Hasidim of eastern Europe of more recent centuries) were noted for their emphasis on deeds rather than study, and also for their supernatural healing ministry. These Hasidim were located in the Galilee, from which Jesus also came, rather than Judea. (The standard of piety and learning in the Galilee was in general higher than anywhere else in Israel certainly than in Judea, except perhaps in Jerusalem).

The Jewish scholar Geza Vermes has described what he called "Charismatic Judaism" as a pious movement in which people believed in miracles and experienced supernatural answers to prayer."7  Many of the early rabbis associated with the so-called charismatic stream of ancient Judaism were also known for their miracles. "There is hardly any miracle recorded in the Bible for which a parallel might not be found in the rabbinic literature.8 

Most of the passages pertaining to Hasidim refer to their causing rain to fall, healing the sick, or exorcising demons that caused the people much fear. The first reference in the literature to the Hasidic movement is the reference to Honi the Circle Drawer in the Mishnah."9  In a story about Rabbi Hanina ben Dosa it is stated that he used to pray for the sick, and further stories tell of exorcism of evil spirits by Hanina ben Dosa and other Hasidim.

All the stories indicate that people turned to the Hasidim and to no other group to effect cures or exorcism, although they may have turned occasionally to other sages to pray for rain within the standard ceremonies connected with drought. In this case the sage would pray for rain as part of a public prayer ritual and sometimes his prayers were answered and sometimes not. The prayers of the Hasid however, it is claimed, were always answered. The Hasid prayed privately and chose not to pray in the temple, but in solitude; as did Honi who it is said rather chose solitude to beseech his father in heaven."10 

One of the distinguishing features of ancient Hasidic piety was also its habit of alluding to God as "Father," and even of addressing him as Abba, which sometimes earned them the criticism of the Pharisees.11  It is interesting to note that Professor Shmuel Safrai in Jerusalem believes that Jesus had more in common with the Hasidim than with any other group.

There is no reason to doubt the authenticity of these accounts of the Hasidim. Jesus’ miracles are much more numerous than those described in the literature of the Hasidim, or in stories about the Hasidim, although it is important to remember that rabbinic literature was not written for the purpose of transmitting the biographies and histories of Hasidim."12 

When one realises how much Jesus was part of the Jewish world of his day, we can understand better how so many heard his teaching and saw his miracles and yet failed to recognise him as Messiah.

Jesus more than once pointed out to his hearers that the miracles he performed would not in themselves lead them to faith. "But though He had performed so many signs before them, yet they were not believing in Him" (John 12:37); "I told you, and you believed not: the works that I do in my Father’s name, they bear witness of me" (John 10:25). cf John 5:39-40,47; 6:36,64.

Even his disciples did not recognise him until their eyes were opened. In that superb moment of inward illumination at Caesarea Philippi Peter had exclaimed, "You are the Christ of God!" Jesus’ response was, "Flesh and blood has not revealed this to you, but my Father who is in heaven."13  It was as true then as now that there had to be an inward illumination for faith to arise.

Finally, as we ponder the relationship of Jesus with the Jewish world of his day, it is worth passing on a comment made by Professor Safrai in Jerusalem when speaking about Jesus. When addressing the rhetorical question, "Was Jesus a Hasid?" his emphatic answer was "No! He was Jesus–he was unique." Bearing in mind that Professor Safrai is a Jewish scholar that was a good answer!

An appreciation of the Jewishness of Jesus, his background and his teaching, is essential if we are to fully understand his Messianic claims and the full impact of his message.

 1 David Bivin Was Jesus Orthodox? (CFI UK)

 2 Galatians 4:4; 1 Peter 2:22; John 8:46; Hebrews 4:15.

 3 See Matthew 23:2; Luke 4:16-20; Luke 5:3; John 8:2.

 4 David Bivin and Roy Blizzard op cit p. 120-123.

 5 Edward J. Young Daniel (Banner of Truth Trust 1972) p. 156. See also Brad Young, The Parables of Jesus, chap 22.

 6 Both the mention of "authority" and "on earth" have distinct roles to play in communication if Jesus based his phrase on Daniel 7. As regards "authority," Daniel 7 is where all dominion, honour and rule is given to the Son of Man and so Jesus lays claim to that power. In adding "on earth" Jesus says that while Daniel 7 takes place in heaven, for his audience this applies on earth.

Now we come to the crucial question. Granted that reference to Daniel fits this context, how was it possible to allude to Daniel and provide for relevant communication?

The answer is by quoting Daniel 7 in its original language, Aramaic bar-enash, in the middle of Hebrew speech. The brief language switch would let the audience know that some sense other than the basic one was intended. It would have the effect of putting the phrase in quotation marks. In addition, Daniel 7 is the only place in Scripture where the Aramaic "Son of Man" occurs. We must remember that we are watching an interaction between astute people who delighted in signalling meaning by an allusion here and an allusion there.

 7 Geza Vermes Jesus the Jew Fortress Press, USA, 1981 pp. 69-80.

 8 Solomon Schechter Aspects of Rabbinic Theology, (Schocken, New York 1961), p. 5-6; quoted by Brad Young op cit chap 4, where he also gives examples of such parallel miracles, which include causing the waters of a river to divide, lengthening the day, causing rain to fall, healing the sick.

 9 Brad Young ibid.

 10 Jesus and the Hasidim Shmuel Safrai Jerusalem Perspective Jan-June 1994.

 11 Vermes points out that to use the term Abba of God was said to be "unthinkable in the prayer language of contemporary Judaism." However, one of the distinguishing features of ancient Hasidic piety was its habit of alluding to God precisely as "Father." "The ancient Hasidim spent an hour (in recollection before praying) in order to direct their hearts towards the Father in heaven." (M.Ber. 5:1) (Geza Vermes Jesus the Jew Fortress Press, USA, 1981 p. 210-211); The Jews in the Time of Jesus Stephen Wylen (Paulist Press, 1996) p. 176-183.

 12 Shmuel Safrai op cit.

 13 Matthew 16:13-18.

Derek C. White obtained a Bachelor of Science degree at London University. He then served for 25 years in the analytical chemistry research department of British Petroleum. In 1979 during a stint as a manager with a book distributor, he acquired an interest in Israel through the first of his more than 50 visits to Israel. Derek is one of the founding members of Christian Friends of Israel serving as director of CFI, UK. He and his wife Grace live in Eastbourne, Sussex, England.

Christian Friends of Israel UK has a superb catalogue of books and materials that are very helpful in understanding the church’s relationship to Israel and the Jewish roots of Christian faith. For more information, write:

CFI Communications,
11 Bolton Road, Eastbourne,
E Sussex, BN21 3JU United Kingdom
Tel: 01323 410810

Fax: 01323 410 211
Email: info@cfi.org.uk

Web site: www.cfi.org.uk

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