Jesus and the Torah: A Radical Affirmation, Not Abolition
How Jesus and Paul Affirmed the Torah in Contrast to Modern Misinterpretations
Personal Note:
For centuries, a prevailing narrative in Christian theology has posited that Jesus of Nazareth annulled the Torah, setting aside the Law of Moses to establish a new religion. However, this assertion collapses under the scrutiny of historical context and textual evidence. Far from abolishing the Torah, Jesus affirmed, upheld, and exemplified its teachings, embodying a higher ethic within the framework of Judaism. This article examines the contrast between Jesus’ Torah observance and the Church's later claim of abrogation while addressing a significant misreading of Paul’s writings that has fueled this misconception.
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Jesus’ Own Words: “Not to Abolish, But to Fulfill”
A pivotal text for understanding Jesus’ relationship with the Torah is Matthew 5:17-20:
“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.”
The Greek term plēroō, translated as “fulfill,” does not imply cancellation. Instead, it means to live rightly and teach rightly, to bring the Torah to its fullest expression. Jesus’ words directly refute the idea that he intended to dismantle Judaism’s legal and ethical foundation.
The subsequent “You have heard it said… but I say to you” statements (Matthew 5:21-48) have often been misunderstood as Jesus replacing the Torah with a new law. In reality, these teachings magnify the Torah’s intent. For example, the prohibition against murder is extended to include anger; the command against adultery encompasses lustful thoughts. This is not abrogation but an intensification—a move deeper into the spirit of the Torah rather than away from it.
The Church’s Misreading of Paul
Compounding this misunderstanding is a frequent misinterpretation of Paul’s letters, particularly his use of the term “works of the law” (erga nomou). Many Christian theologians have equated Paul’s critique of “works” with Torah observance itself, creating a dichotomy between faith and the law. However, this interpretation ignores Paul's writings' historical and cultural context.
In reality, Paul’s critique of “works” was not a blanket rejection of Torah observance but a rejection of the belief that Gentiles must perform the ritual “works” required for conversion to Judaism to be saved. These “works of the law” included circumcision, dietary laws, and other boundary-marking practices that identified someone as a member of the Jewish covenant community. Paul’s argument, particularly in letters like Galatians and Romans, was that salvation comes through faith in the Messiah and not by formally becoming Jewish.
This distinction is critical. Paul was not dismissing the Torah as irrelevant or burdensome; he was challenging the idea that Gentiles had to undergo conversion to Judaism to participate in God’s covenant. By conflating Paul’s critique of conversion rituals with a rejection of Torah observance, much of Christian theology has misrepresented both Paul and the role of the Torah in the life of Jesus and his earliest followers.
A Rabbi Within the Jewish Framework
To understand Jesus’ approach to the Torah, we must view him as a first-century Jewish rabbi. In this role, he operated within Judaism's dynamic interpretative tradition, which often sought to deepen the ethical implications of Torah observance. In Sanhedrin 88b, the Talmud supports this practice: “There is more regard for the word of the rabbis than for the word of the Torah.” Rabbinic tradition emphasizes the importance of both the written Torah and the oral Torah (the teachings of the rabbis). Rabbis are seen as authoritative interpreters of the Torah, ensuring its proper understanding and application in daily life.
Jesus’ teachings align with this tradition. He consistently affirmed the institutions of Judaism, referencing the Sanhedrin and the altar and instructing reconciliation before offering sacrifices (Matthew 5:23-24). These actions demonstrate a profound respect for Jewish practices rather than a desire to dismantle them—his ethical demands—while radical—reflect an ultra-Orthodox Jewish ethos rather than a departure from Judaism.
The Historical Jesus vs. the Christian Jesus
So, where did the notion of Jesus as the abolisher of the Torah originate? The answer lies in history, not in the text. As Christianity evolved into a predominantly Gentile faith, it distanced itself from Judaism. This process created a theological “Christian Jesus,” distinct from the historical Jewish Jesus. The “Christian Jesus” became a figure who nullified the Torah and established a new covenant. In contrast, the historical Jesus remained a faithful Jew who lived and taught within the Torah’s framework and remained loyal to the covenant people of God, the Jews.
Theologians often cite “But I say to you” in Matthew 5 as evidence of Jesus’ authority to replace the Torah. However, this interpretation ignores the broader context of his affirmation of the Law and the Prophets. Similarly, Paul’s writings, when misinterpreted as a rejection of the Torah, have contributed to the widespread belief that Christianity represents a break from Judaism. Yet neither Jesus nor Paul intended to nullify the Torah; instead, they affirmed its ongoing relevance in light of the Messianic promise.
Implications for Today
Recognizing that Jesus did not abolish the Torah but upheld it—and that Paul’s critique targeted conversion rituals, not Torah observance—has profound implications. It challenges the traditional dichotomy between Judaism and Christianity and calls for a reassessment of Jesus’ and Paul’s teachings within their Jewish context. Jesus’ radical ethics—rooted in the Torah—offer a model for living that transcends legalism without abandoning the law’s moral and spiritual foundations.
Moreover, this understanding invites us to question inherited narratives and pursue a deeper, more historically grounded faith. If Jesus affirmed the Torah and Paul did not dismiss it, what does that mean for how Christians approach its teachings today? Can we rediscover the Torah’s richness as the foundation for Jesus’ call to love, justice, and righteousness?
Conclusion
Jesus of Nazareth did not cancel the Torah; he affirmed and magnified it. Paul did not reject the Torah but argued against the necessity of Gentile conversion to Judaism to be part of God's covenant people. Together, their teachings reveal a vision of faith deeply rooted in Jewish tradition yet open to all people. This understanding raises a vital question: Are we engaging with the historical Jesus and Paul or with constructs shaped by tradition?
The truth is clear: Jesus lived by and taught the Torah, and Paul’s message affirmed its role while extending it to the nations. The question remains: Are we willing to embrace the truth beyond tradition?
Have a great day. Stay sharp, pray, and be ready to embrace your divine journey!
Ty
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