“A man planted a vineyard, rented it to some farmers and went away for a long time. At harvest time he sent a servant to the tenants so they would give him some of the fruit of the vineyard. But the tenants beat him and sent him away empty-handed. He sent another servant, but that one also they beat and treated shamefully and sent away empty-handed. He sent still a third, and they wounded him and threw him out. “Then the owner of the vineyard said, ‘What shall I do? I will send my son, whom I love; perhaps they will respect him.’ “But when the tenants saw him, they talked the matter over. ‘This is the heir,’ they said. ‘Let’s kill him, and the inheritance will be ours.’ So they threw him out of the vineyard and killed him. “What then will the owner of the vineyard do to them? He will come and kill those tenants and give the vineyard to others.” …The teachers of the law and the chief priests looked for a way to arrest him immediately, because they knew he had spoken this parable against them. But they were afraid of the people. Matthew 20:9-16
The parable above has been used as a justification of Jewish persecution for thousands of years. Some have interpreted it as a blanket condemnation of the Jews by Jesus, concluding that God would nullify the covenant he made with them and replace them with the Gentile Christian church. A careful reading of the parable in light of its first-century Jewish context can yield important insights.
This parable alludes to Isaiah 5, which describes Israel as a vineyard that God planted. Many early Jewish sources spoke of Israel as God’s “vineyard,” and the logical conclusion was that the “tenants of the vineyard” were the ones charged to take care of it, which would be the priestly leadership. The people, of course, were the vineyard itself. (1)
One little-known detail that is critical for understanding this parable is that in the hundred years preceding Jesus’ ministry, the priestly leadership, particularly the “house of Annas” had become extremely corrupt. This mafia-like dynasty used its wealth to buy off the Romans, who allowed them control of the lucrative money-changing tables at the Temple, which were called “booths of Annas.” They charged inflated prices for sacrificial animals, extorted money, and stole funds intended to support priests who had no other income. (2) A poem from that period describes the plight of the people under their abuse:
Woe to me because of the house of Boethus, woe is me because of their staves. Woe to me because of the house of Hanan [Annas], woe is me because of their whispering. Woe to me because of the house of Kathros, woe is me because of their pens. Woe to me because of the house of Ismael ben Phiabi, woe is me because of their fists. For they are high priests and their sons are treasurers and their sons-in-law are trustees and their servants beat the people with staves. (3)
These details reveal that the Jewish priesthood was not representative of the people — their corruption robbed people of the ability to worship God in the Temple that he established. It was their hatred for Jesus, not the people’s, that brought his death. Matthew 20:16 says that the priests desired to seize him immediately but could not, because of Jesus’ popularity with the people. The same group of corrupt priestly leaders were responsible for Jesus’ trial and execution, and in the book of Acts, were the main persecutors of the early church. (Acts 4:1-3, 5:17-18)
Even in the details surrounding the Parable of the Wicked Tenants, we see that Jesus was speaking to the leadership rather than the Jewish people as a whole. The teachers and priests in his audience who heard it were incensed because they knew that he had aimed it against them specifically.
Though the sin of mankind is to blame for Jesus’ death, the Jewish nation is not deserving of pointed condemnation. Ironically, God used the corrupt leadership of Jesus’ time to establish him as King and High Priest of a kingdom that would have no end.
We have lost sight of Jesus’ Jewish teaching methods over the centuries, as the church has moved from its Jewish beginnings to being almost entirely Gentile. This was partly from a desire to stress Jesus’ deity instead of his human context, and partly from an unfortunate desire to divorce Jesus from his Jewish background.
Several years ago, a group of Christian and Jewish scholars started studying Jesus from a different angle. They saw that the more they situated Jesus’ teachings into their Judaic context, the more they could make sense of texts that have made translators scratch their heads for centuries.
They were in agreement that while Jesus was a Jewish rabbi like many others, he did do miracles and claim to be the Messiah. He even made statements that asserted his close association with God and unique authority to speak on God’s behalf. The more that this scholarly group studied Jesus’ use of Jewish teaching methods, the stronger his claims got! [1] They have shown us that Jesus used many rabbinic teaching methods.
The Parable
Over a thousand parables are on record from other Jewish rabbis that bear many similarities in style and content to those of Jesus. In the past, scholars have said that Jesus didn’t invent this form of teaching, but was a master at using it for his purposes. In fact, Jesus’ parables are some of the earliest recorded, and very sophisticated for their day.[2]
The assertion that Jesus simply reused stock parables and revised them for his purposes doesn’t seem convincing now. Rather, it looks more like Jesus was at the very forefront of this classically Jewish teaching genre.
Where can you find parables that have a very similar form than those of Jesus? You will not find them in the literature of the first century like the Dead Sea Scrolls, Philo or Josephus. You find them in rabbinic literature from the 2nd and 3rd century and later, surprisingly.
A parable was a way to explain a theological truth in terms of concrete images. Jesus’ Hebrew culture used physical images to express abstractions. For instance, “God’s outstretched arm” meant God’s power, and “to be stiff-necked” is to be stubborn, etc. The parable was an extension of the cultural habit of explaining truth in physical pictures. A parable usually had one main point that it was meant to explain, and some elements were common motifs in many parables.
For instance, a king was often the subject of the parable, and the king was almost always symbolic of God. Parables were the main way Jews communicated their theology of God. One rabbinic parable says,
When a sheep strays from the pasture, who seeks whom? Does the sheep seek the shepherd, or the shepherd seek the sheep? Obviously, the shepherd seeks the sheep. In the same way, the Holy One, blessed be He, looks for the lost.
We can hear the similarity between this parable and Jesus’ parable about the shepherd leaving the ninety-nine to look for the one lost sheep. Both parables may be from a common tradition of thinking of God as a shepherd, from Ezekiel 34, which likens God to a shepherd that looks for his lost sheep. It is interesting that even other rabbis assumed that God pursues the lost himself, and doesn’t stand at a distance while they find their way home.
Kal V’homer
Another method of teaching Jesus used was called Kal v’homer, meaning “light and heavy.” It was of teaching a larger truth by comparing it to a similar, but smaller situation. Often the phrase “how much more” would be part of the saying. Jesus used this when he taught about worry:
Consider how the lilies grow. They do not labor or spin. Yet I tell you, not even Solomon in all his splendor was dressed like one of these. If that is how God clothes the grass of the field, which is here today, and tomorrow is thrown into the fire, how much more will He clothe you, O you of little faith! (Luke 12:27-28)
We also see it in parables where he doesn’t necessarily use the phrase “how much more”:
Then Jesus told his disciples a parable to show them that they should always pray and not give up. He said: “In a certain town there was a judge who neither feared God nor cared about men. And there was a widow in that town who kept coming to him with the plea, ‘Grant me justice against my adversary.’ “For some time he refused. But finally he said to himself, ‘Even though I don’t fear God or care about men, yet because this widow keeps bothering me, I will see that she gets justice, so that she won’t eventually wear me out with her coming!’” And the Lord said, “Listen to what the unjust judge says. And will not God bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off? I tell you, he will see that they get justice, and quickly. (Luke 18: 1-8)
Here we see an unjust judge finally grants justice to a widow who keeps bothering him. Jesus concludes, if an unjust judge will help a widow who keeps coming to him, how much more will God answer the prayers of those who keep praying! Parables often have a life application for the listener, and this one’s application is pray and not give up, as Luke explains.
Fencing the Torah
One of the things rabbis did were supposed to do, besides raise up many disciples, was to “build a fence around the Torah.” That meant to teach people how to observe God’s laws in the Torah by teaching them to stop before they get to the point of breaking one. Jesus did so in the Sermon on the Mount when he said,
You have heard that it was said to the people long ago, ‘Do not murder, and anyone who murders will be subject to judgment.’ But I tell you that anyone who is angry with his brother will be subject to judgment. (Matt 5:21)
In this verse Jesus is making a fence around the command “Do not murder” by giving the stricter command, “Do not even remain angry at your brother.” He does the same with adultery by saying that a person should not even look lustfully at a woman either.
One rabbi said that “Sin starts out as weak as a spider-web, but then becomes as strong as an iron chain.” This is the point of the fencing — if you don’t want to fall to sin, it is best to avoid the temptation at the earliest point.
Alluding to the Scriptures
Another method Jesus used was alluding, or hinting to, his scriptures. He would use a distinctive word or phrase from a passage in the Old Testament as a way of alluding to all of it.[3]
This was common in his time. In Medieval times this technique was called Remez. Even though Jesus wouldn’t have used that term, he often filled his sayings with references to the scriptures that would have been obvious to his biblically knowledgeable audience. For example, Jesus was probably alluding to a scene in 2 Chronicles 28:12-15 when he told the parable of the Good Samaritan. He would have expected his audience to remember the earlier story in order to interpret the later story.
Sometimes, rabbinic teachers would hint to not just one scripture but two or more that shared a common word, and tie the two together in order to preach a message. Jesus did this when he said “My house is to be a house of prayer, but you have made it (my house) a den of thieves.” (Matt. 21:13) He is quoting both Isaiah 56 and Jeremiah 7 and tying them together, because they both contained the word beiti, “my house.” He is contrasting God’s greatest vision for the temple — Isaiah 56:7 describes all the nations of the world worshiping there — with the worst possible abuse of it, which was being used as a refuge for thieves and murderers, as in Jeremiah 7:11.
Physical examples in teaching
Along with stories that used images to teach, rabbis would frequently use situations to go along with their teaching. We know that Jesus washed his disciples feet. Another distinguished rabbi, Gamaliel, once got up and served his disciples at a banquet. When they asked him why he did such a humble deed he said,
Is Rabbi Gamaliel a lowly servant? He serves like a household servant, but there is one greater than him who serves. Consider Abraham who served his visitors. But there is one even greater than Abraham who serves. Consider the Holy One, blessed be he, who provides food for all his creation!
Abraham was the most revered of all of their ancestors, and Gamaliel reminds them of when God and two angels came to his tent in Genesis 18, that he prepared a meal and served it to them. Then he hints that God himself serves when he gives us our food.
God himself is a model of serving others rather than wanting to be served. We can hear a little bit of a “Kal v’homer” saying, if one as great as God serves his lowly creation, certainly we can serve each other.
Jesus also uses visual lessons many times: for instance, when he called a child and had him stand there as he taught.
He called a little child and had him stand among them. And he said: “I tell you the truth, unless you change and become like little children, you will never enter the kingdom of heaven. Therefore, whoever humbles himself like this child is the greatest in the kingdom of heaven. And whoever welcomes a little child like this in my name welcomes me.” (Matt 18:2-5)
He uses the child as a concrete example to show the humility his followers must have, and the importance of not leading the innocent astray. Jesus may have used another example in this teaching as well: Capernaum was the center of production of millstones, and was right on the Sea of Galilee, and was where Jesus did much of his teaching. Jesus continues:
But if anyone causes one of these little ones who believe in me to sin, it would be better for him to have a large millstone hung around his neck and to be drowned in the depths of the sea. (Matt 18:6)
When Jesus said this, he may have had his hand on an 800-pound basalt millstone as he gestured to his neck, and then to the Sea of Galilee!
Conclusion
Jesus used a method of teaching that is quite foreign to our culture, so it is easy to assume that his style was foreign to his first listeners too. We see instead that God was preparing a culture for his own coming, giving them a love for the scriptures and powerful techniques to teach the truth about him. Jesus used these methods to proclaim truth in an an uncommonly brilliant way. Certainly he was a master teacher.
[3] To explore Jesus’ use of allusion to his Scriptures, see chapter 3, “Stringing Pearls” inSitting at the Feet of Rabbi Jesus, Zondervan, 2009, p. 36-50.
So you also, when you have done everything you were told to do, should say, “We are unworthy servants; we have only done our duty.” Luke 17:10
Jesus’ odd parable in Luke 17 is a head-scratcher for many readers. You may never have heard it mentioned in a sermon, because of its apparent negativity. He said,
Suppose one of you had a servant plowing or looking after the sheep. Would he say to the servant when he comes in from the field, ‘Come along now and sit down to eat’? Would he not rather say, ‘Prepare my supper, get yourself ready and wait on me while I eat and drink; after that you may eat and drink’? Would he thank the servant because he did what he was told to do? So you also, when you have done everything you were told to do, should say, ‘We are unworthy servants; we have only done our duty.’ Luke 17:7-10
What was the point of his message? It sounds as if we shouldn’t approach God as our loving Father, but merely as our master. Why?
It’s likely that this parable was offered as a contrast to Jesus’ many statements about a future reward that God has for those who have been obedient to him. While of course it is faith in Christ that atones for our sins and allows us to enter heaven, Christians rarely note how many times Jesus promises a “reward” which does seem to depend on how a person has lived:
For the Son of Man is going to come in his Father’s glory with his angels, and then he will reward each person according to what he has done. Mt 16:27
And, Jesus even declares that his followers will be rewarded in this life as well.
“I tell you the truth,” Jesus said to them, “no one who has left home or wife or brothers or parents or children for the sake of the kingdom of God will fail to receive many times as much in this age and, in the age to come, eternal life.” Luke 18:29-30
When a person hears this, the typical human response is “Wow – what will be my reward?” and our focus shifts to that. Indeed, some prosperity preachers focus their entire ministry how God wants to bless us and make us rich. But Jesus’ parable at the beginning of this article teaches us that our focus shouldn’t be on the reward at all, but on doing God’s will. Other rabbis of Jesus’ time said similar things:
Do not be like slaves that serve their master to receive a reward; rather, be like slaves who do not serve their master to receive their reward. (1)
If you have performed many mitzvot (good deeds) [literally, if you have done much Torah], do not think that you have any merit [i.e., that you are entitled to a reward]. This is the purpose for which you have been created! (2)
And Paul also points out that this is our purpose:
For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do. Eph. 2:10
It’s wonderful that we have a loving Father that enjoys blessing us, and plans for a future together in eternity that we can hardly imagine. But instead of greedily grasping for the pleasures we’ll gain, we should respond out of love to the One who wants to give them to us.
(1) Mishnah, Pirke Avot 1:3. (As quoted in “The Rich Man Who Rejected the Kingdom” in New Light on the Difficult Words of Jesus, by David Bivin, (En-Gedi, 2005) pp. 81-87.
(2) Avot de-Rabbi Natan, Version B, Ch. 31 (ed. Schechter, p. 66). Quotation also from New Light, pp. 81-87.
Photo: The Yorck Project: 10.000 Meisterwerke der Malerei. and little*star
Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.” Matthew 11:29-30
What did Jesus mean by his “yoke”? The idea of a “yoke” is often used as a metaphor of submitting oneself to a weighty task, or to the leading of another. It is found in quotations- -before Jesus’ time and after. Looking at them can yield some clues as to what one of Jesus’ listeners might have thought of as he or she listened to Jesus.
One interesting quote comes from about 200 years before Jesus. It talks about learning wisdom, and sounds a lot like Proverbs 2-4 that speaks about the value of seeking wisdom.
Draw near to me, you unlearned, and lodge in the house of study. Why are you slow, and what do you say about these things, your souls being very thirsty? I opened my mouth and said, “Buy her [wisdom] for yourselves without money. Put your neck under [her] yoke, and let your soul receive instruction. She is to be found nearby. See with your eyes how, with only a little labor, I have gotten much rest.” (Ben Sira 51:23–27)1
It is interesting how the yoke of wisdom is linked to the idea of gaining rest in this passage. It may seem hard, but it is ultimately the easiest way to live your life. Another similarity is the idea of learning or receiving instruction. Study is never easy—a person must put in effort, make mistakes and be corrected. But ultimately the reward is great. Similarly, Jesus told potential disciples to “count the cost” (Lk 14:26-33), but assured them they would be repaid both in this life and in the next.
Another text uses the word “yoke” in two interesting ways. The text starts with the question of one rabbi, “Why do we say the first part of the Shema (that God alone is their God, and they should love him with their whole heart) before the second part of the Shema (a promise that if they obey all God’s commands he will prosper them)? The answer is they should first “receive the yoke of the kingdom of heaven” and only after that, “receive the yoke of the commandments.”2 Here, the first yoke is a profession of belief in God and commitment to him as one’s own God. The second yoke is a commitment to being obedient to his will. You first must have faith, and then obey.
It is interesting to read Jesus’ words with all these ideas in mind. Certainly as his disciples, we are called to sit at his feet and learn his approach to life. If we learn how he placed his total trust in God, we can have true rest, just as he slept through the storm on the Sea of Galilee. But Jesus often spoke of “his kingdom” and obedience to him, and the second text seems to expand on that. We could infer that we must have faith that he is who he says, and then commit our lives to him. Only after that will we have the empowerment from the Holy Spirit to do his will.
1 As quoted in “Taking on Jesus’ Yoke” in New Light on the Difficult Words of Jesus, by David Bivin, pp. 23-32. The Wisdom of Ben Sira is a non-canonical (apocryphal) Jewish text written around 180 – 175 BC.
The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. Matthew 6:22-23 KJV
What does Jesus mean in the strange passage above when he refers to having “a single eye”? Figures of speech in other documents from that time help illuminate Jesus’ puzzling words. Several idioms that mentioned the “eye” were about a person’s attitude toward others. A person who possessed a “good eye” was generous toward others, and a person with a “bad eye” was stingy and self-centered.
It has been suggested that Jesus was referring to having a “good eye,” but the Greek in the passage actually does not say “good” (kalos), rather it says “single” (haplous).
In fact, being “single” is not an uncommon idiom in that time, however, not in the precise sense we understand it today. Throughout the New Testament the idea of “singleness” (haplotes) is used to mean “sincere” or “undivided,” often in exhortations to have a “single heart” (See 2 Cor. 1:12, 11:3, Eph. 6:5, Col. 3:22). Sincerity and lack of duplicity seems to be the idea of the following passage:
The good man has not an eye of darkness that cannot see; for he shows mercy to all men, sinners though they may be, and though they may plot his ruin.…His good mind will not let him speak with two tongues, one of blessing and one of cursing, one of insult and one of compliment, one of sorrow and one of joy, one of hypocrisy and one of truth, one of poverty and one of wealth; but it has a single disposition only, simple and pure, that says the same thing to everyone. (1)
This passage describes a man’s “eye” in terms of his caring for the needs of others, and contrasts an “eye of darkness” to a disposition of “singleness”. The contrast seems to be between pretending to care about others with an inward attitude of self-advancement and of having a genuine concern for others, without hidden motives.
And, we do actually find the idiom of having a “single eye” in Jesus’ time too:
I never slandered anyone, nor did I censure the life of any man, walking as I did in singleness of eye (3:4)… And now hearken to me, my children, and walk in singleness of heart….The single [minded] man covets not gold.…There is no envy in his thoughts, nor [does he] worry with insatiable desire in his mind. For he walks in singleness, and beholds all things in uprightness of heart….Keep, therefore, my children, the law of God, and attain singleness…(2)
Here, the idea of “singleness” was associated with a freedom from envy of money. “Singleness” in this passage refers to a person of sincerity who does not have a secret agenda of self-advancement. This translates into a lack of covetousness and greed.
Now Jesus’ words in Matthew 6:22-23 gain more clarity in their context. Jesus seems to be talking about our attitude towards others. Do we have a simple desire to serve God by caring for the needs of others? Or are we insincere people who are self-centered and serving our own agenda? If all we recognize is our own needs, we are blind indeed.
(1) Testament of Benjamin 4:2-3 The Testament of Benjamin is of the body of literature called the “pseudepigrapha” — Jewish writings from 200 B.C. to 200 A.D. that are not canonical, but are helpful for showing the cultural expressions and religious understandings of that time.
(2) Testament of Issachar, 3:4, 4:1-2, 5-6; 5:1 Also from the pseudepigrapha.
For more this, see the article, “If Your Eye Be Single” by Steven Notley at www.jerusalemperspective.com.
From that time Jesus began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day. Matthew 16:21
When modern Jews and Christians discuss the role of the Messiah, Christians often bring up the idea that he would atone for the sins of his people. Jews protest, and often say that there is no idea that the death of one person can atone for the sins of others in Judaism.
Are Christians reading the New Testament through the eyes of a later, foreign theology? If we look at 2 Maccabees, which describes the Maccabean revolt in 172 BC, we find a surprising insight. 1 There we find a story about a Jewish woman and her seven sons who refused to publicly reject their faith in God, and each of the brothers is tortured to death for his faith. These are the final words of the last brother to the emperor who is persecuting them:
For our brothers after enduring a brief suffering have drunk of everflowing life under God’s covenant; but you, by the judgment of God, will receive just punishment for your arrogance. I, like my brothers, give up body and life for the laws of our fathers, appealing to God to show mercy soon to our nation and by afflictions and plagues to make you confess that he alone is God, and through me and my brothers to bring to an end the wrath of the Almighty which has justly fallen on our whole nation.
(2 Maccabees 7:36-38)
The last line here is quite fascinating. The speaker expected that somehow, through the suffering of himself and his brothers, they would bring about God’s forgiveness of their nation. Likely he is thinking of Isaiah 53 that talks about the suffering servant whose death atones for the nation.
The next chapter describes the Maccabean revolt and relays how they prayed that God would remember all the suffering of the Jews who had tried to be faithful to his laws yet were murdered in spite of it. We read,
“As soon as Maccabeus got his army organized, the Gentiles could not withstand him, for the wrath of the Lord had turned to mercy.” (2 Maccabees 8:5)
The text implies that the suffering of the seven brothers and others was indeed effective. It had caused God to forgive his people and come to their aid, allowing them to regain control of the Temple. This victory, celebrated in Jesus’ time as the “Feast of Dedication,” today is celebrated as Hanukkah. This helps us better understand the passage in John:
At that time the Feast of the Dedication took place at Jerusalem; it was winter, and Jesus was walking in the temple in the portico of Solomon. The Jews then gathered around Him, and were saying to Him, “How long will You keep us in suspense? If You are the Christ, tell us plainly.” (John 10:22-24)
Knowing more about the Maccabean victory helps us understand why people were questioning Jesus about whether he was the Messiah or not. At this celebration they would be mindful of the events of generations before, when they were being persecuted by the Greeks for their faith. This time the Jewish nation was undergoing great suffering at the hands of the Romans, and they wondered if Jesus was going to end God’s wrath and deliver them from that too.
It also helps us understand why the first question that the disciples asked the risen Christ was, “Lord, are you at this time going to restore the kingdom to Israel?” (Acts 1:6) If the Maccabees had gained victory because of the death of a few of the faithful, how much more did they expect that if the Messiah had come and suffered and died for his people, and God had raised him from the dead, the final victory was certainly at hand.
They didn’t understand yet that God’s victory through the atonement of Christ would not only be for their nation, but for a kingdom that would reach the whole world, purchasing eternal life for all who believed.
1 The books of 1 and 2 Maccabees are from the apocrypha, a group of texts that are not included in either the Jewish or Protestant canons of Scripture, although they are included in the Catholic Bible. Whether or not one believes they are inspired, they are often very helpful in understanding the context of Jesus because many of them were written shortly before his time and reflect the Jewish thinking of his day.
Photo: Saint Catherine’s Monastery in Sinai and Chenspec
Are not two sparrows sold for a cent? And yet not one of them will fall to the ground apart from your Father. (Matthew 10:29)
Frequently Jesus speaks about how God deals with people by using animals as an example. God watches over the sparrow (10:29) and provides for the ravens (Luke 12:24). So wouldn’t he watch over us too?
When Paul argues that preachers deserve to be supported by the church, he quotes the law not to muzzle an ox as it treads out the grain, and then assumes that it applies even more to people. (1 Cor. 9:9, 1 Tim 5:18).
How is it logical to infer that any law that applies to animals applies to people? A passage in the Mishnah points out the Scriptural basis:
Have you ever seen a wild beast or a bird who has a trade? Yet they get along without difficulty. And were they not created only to serve me (a human)? And I was created to serve my Master, God. So is it not logical that I should get along without difficulty? But I have done evil and forfeited my right to sustenance without difficulty. Simeon ben Eleazar, Mishnah, Kiddushim 4:14
This rabbi points out that in Genesis 1:26, humans were created to serve God. But they were also made in God’s image to reign over creation, so just as a king’s subjects are his “servants,” animals are man’s “servants.” If God gives a rule for how our animal “servants” should be treated, how much more should it apply to human beings.
Jesus uses this same logic in his ruling about healing the woman on the Sabbath. Many laws in the Torah sought to prevent distress to animals, like not yoking together two different animals (Dt 22:10), and letting animals rest on the Sabbath (Dt 5:14). They included even waving a mother bird away from a nest if you took the eggs or chicks to eat! (Dt 22:6) From this, the rabbis inferred that God was teaching the principle of Tzar Baalei Hayim, which means to “prevent suffering to living things.”
From this they made special rulings to prevent distress to animals. Even though it was forbidden to untie a donkey on the Sabbath to do any work, taking the donkey to get a drink was permitted, to alleviate its thirst. Likewise, an animal that falls into a pit could wait until the next day to be rescued, but to prevent its distress, the owner was allowed to do work not normally allowed on the day.
Jesus Uses Rabbinic Logic
Jesus was using rabbinic logic in Luke 13:15-16 to say that if some Sabbath laws can be set aside for the prevention of distress to animals, how much more can they be set aside to prevent distress to humans.
Doesn’t each of you on the Sabbath untie his ox or donkey from the stall and lead it out to give it water? Then should not this woman, a daughter of Abraham, whom Satan has kept bound for eighteen long years, be set free on the Sabbath day from what bound her? (Luke 13:15-16)
We hear the “how much more” comparison when he points out that an animal can be untied to be led to water to prevent its thirst on the Sabbath, how much more should a human be released from suffering, and even more, a “daughter of Abraham,” one of God’s chosen people. He’s taking the laws that consider distress of animals and expanding them to apply to humans too.
In the past, Christians have assumed that Jesus broke with Judaism in his interpretation of the Law. But here we see Jesus employing the same logic and interpretive principles as other rabbis of his day—and building upon them to bring them to the highest level.
Which of you, if he has a hundred sheep and loses one of them, would not leave the ninety-nine in open pasture and go and look for the one that was lost until he finds it? Then when he has found it, he places it on his shoulders, rejoicing….(Luke 15:4-7)
Interestingly, Jesus wasn’t the only rabbi to tell parables about shepherds looking for sheep. Another person said,
When a sheep strays from the pasture, who seeks whom? Does the sheep seek the shepherd, or the shepherd seek the sheep? Obviously, the shepherd seeks the sheep. In the same way, the Holy One, blessed be He, looks for the lost.(1)
Both Jesus’ words in Luke 15 (above) and this parable are about repentance. Jesus talks about God having joy at repentance, and this other rabbinic parable says even that when a person repents, ultimately it was God who caused it to happen. It is interesting that even other rabbis had the understanding that God has mercy on the lost, and pursues them to bring them back to himself.
How did the idea of repentance become linked together with the image of a shepherd finding his sheep? It likely came from a very important passage very early in the Scriptures, at the culmination of Deuteronomy, right after God had given his covenant. God gave grave warnings of all the terrible curses that will happen to Israel if they forsake him, the worst of which that they will be scattered as a people – the dissolving of the nation itself. But then, after all of that, he promises:
When all these blessings and curses I have set before you come upon you and you take them to heart wherever the LORD your God disperses you among the nations, and when you and your children return to the LORD your God and obey him with all your heart and with all your soul according to everything I command you today, then the LORD your God will restore your fortunes and have compassion on you and gather you again from all the nations where he scattered you. Even if you have been banished to the most distant land under the heavens, from there the LORD your God will gather you and bring you back. He will bring you to the land that belonged to your fathers, and you will take possession of it. He will make you more prosperous and numerous than your fathers. The LORD your God will circumcise your hearts and the hearts of your descendants, so that you may love him with all your heart and with all your soul, and live. (Deut. 30:1-6)
People understood this promise was not just one of being brought back together physically, but more importantly that God would bring them back to himself spiritually – that he would give them a new heart to love himself. If they just started to repent, God would do the rest in terms of restoring their relationship.
Jeremiah reiterates this promise in chapter 31, when he speaks of the future hope for Israel:
“Hear the word of the LORD, O nations; proclaim it in distant coastlands: `He who scattered Israel will gather them and will watch over his flock like a shepherd.’ … “The time is coming,” declares the LORD, “when I will make a new covenant with the house of Israel and with the house of Judah. It will not be like the covenant I made with their forefathers when I took them by the hand to lead them out of Egypt, because they broke my covenant, though I was a husband to them,” declares the LORD. “This is the covenant I will make with the house of Israel after that time,” declares the LORD. “I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people. No longer will a man teach his neighbor, or a man his brother, saying, `Know the LORD,’ because they will all know me, from the least of them to the greatest,” declares the LORD. “For I will forgive their wickedness and willremember their sins no more.” (Jeremiah 31:10, 31-34)
Both of these passages would have been central to the messianic hope of the people in Jesus’ day. They knew that their nation was in desperate need of redemption, both physically from the Romans, and spiritually from their sins. They longed for God to send the “shepherd” messiah who would give them all a new heart to obey God, making a new covenant with his people for an intimate relationship together.
Now we see why Jesus so frequently uses imagery of a shepherd to describe himself, and why at the Last Supper he speaks about a “new covenant for the forgiveness of sins.” He is saying that he himself is the fulfillment of God’s promise from the very beginning to forgive his people of their sins, and to give them his Spirit and new hearts to follow him.
One key to unlocking many difficult Bible passages is to know that Middle Eastern teachers loved to use irony to make a point. Jesus and Paul frequently did this, but this habit can leave us scratching our heads. In fact, we can make major mistakes in our reading of the New Testament by not grasping the irony that they employed to describe the shocking new reality of the Kingdom of God.
For instance, Jesus’ saying about John the Baptist in Luke 7 often mystifies readers:
I tell you, among those born of women there is no one greater than John; yet the one who is least in the kingdom of God is greater than he. Luke 7:28
The first question that comes to mind is, “What’s wrong with John the Baptist?” But Jesus himself starts out by saying, “among those born of women there is no one greater than John.” Jesus was making an extreme comparison to show that when God’s Spirit is poured out on those who believe, they will be even more empowered to preach and convict than John. Wow!
We find this style of speaking throughout the Old Testament as well as among the rabbis. Proverbs contains many examples of ironic contrast. For instance,
He who is slow to anger is better than the mighty warrior, and he who rules his spirit, than he who captures a city. Proverbs 16: 32
The point isn’t that warriors are bad—in fact, warriors like King David were considered the greatest heroes of their day, and women filled the streets with dancing and singing when they came home from battle (1 Sam. 18:6-8). We can only grasp the power of such a saying when we see the irony of elevating someone who can simply control his own anger to the same level as a national hero.
One of the most common places to employ exaggeration and ironic comparison was in describing the coming glory of the Messianic reign:
On that day the LORD will shield those who live in Jerusalem, so that the feeblest among them will be like David, and the house of David will be like God, like the Angel of the LORD going before them. Zechariah 12:8
As in Jesus’ comparison above, we might ask, “What’s wrong with King David, that he’s being compared to the feeble?” It sounds, initially, like an insult to someone or something that we know is great, like King David. But the just opposite is true. We should say, “Wow! In the end times, what amazing glory God’s people will have!” Ironic comparison was a way of heaping superlative on top of superlative.
It’s critical for Bible readers to see this strong bent toward irony in the New Testament, especially when the kingdom of Christ is compared to the glory of Israel. For instance, in Hebrews, the giving of the covenant on Mt. Sinai is compared to the heavenly Jerusalem:
For you have not come to what may be touched, a blazing fire, and darkness, and gloom, and a tempest, and a voice whose words made the hearers entreat that no further messages be spoken to them… But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem… Hebrews 12:18-24
Once again, this passage makes the event on Mt. Sinai seem very negative. But in the Bible, the meeting of Israel with God on Mt. Sinai was considered a stunningly amazing, wonderful event. Just imagine! The true Creator of the Universe had manifested himself on earth in order to make a covenant with this scraggly little tribe. Still today in Jewish tradition it is seen as a “wedding ceremony” where God betrothed himself to the nation of Israel.
The point of the Hebrews passage is not to say how terrible it was to have been at Mt. Sinai, but to say that as glorious as that was, the coming of God’s kingdom in Christ was even greater.
Often Paul employs this same irony in his letters, and it is essential that Christians to recognize his “accent” so that they don’t become anti-Semitic in their disparagement of Israel. For instance, Paul used it in Galatians 4:22-28 when he compared Israel to Hagar and Ishmael, and the Gentile believers to Sarah and Isaac (Genesis 16:4). His goal was to reassure the Gentiles that even though they weren’t born naturally into the Jewish nation, God had accepted them as his true “family.” Just as Hagar despised Sarah for her inability to bear children, they were being persecuted by the Jews for not being the true children of Abraham.1
We often read Paul’s statements about the law and God’s covenant with the Jews as negative, not realizing that in Paul’s own mind, these are extremely positive. He was using strong irony to say that as great as they were, the new covenant in Christ is even greater. Only when we comprehend the comparison he was making, will we see the glory of what God has done for the world through the coming of Christ.
1 See The Irony of Galatians, (Fortress Press, Minneapolis, 2002) by Mark Nanos, a Jewish scholar, who points out that the flavor of much of Paul’s letter to the Galatians is ironic.
(Photos: Albert Herrer, L. Tverberg – “No Explanations” sign outside the Church of All Nations, in the Garden of Gethsemane, Jerusalem)
Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. Matthew 5:6
The Sermon on the Mount in Matthew 5-7 is lovely, but you have to admit that it’s also a challenge. He tells us to “turn the other cheek” and tightens up many laws, pointing out that anger is as bad as murder, and that lust is as bad as adultery. Why does he do this?
Some have thought that Jesus’ goal was to show that God’s standards are impossibly high, so we should give up on trying to do the right thing and instead trust in God’s forgiveness in Christ.
There is another possibility though. Jesus may have been preaching on the Jewish idea of hasidut – (hah-see-DOOT), a later rabbinic term which is often translated “piety.” It means to walk intimately with God and live entirely to serve him. It means to eagerly obey God out of love, asking the question, “What more can I do to please you?”
Jesus begins the Sermon on the Mount with the Beatitudes, which describe what it is like to be a true hasid (hah-SEED), a “pious one.” They are hungry and thirsty to do God’s will, and greatly desire to see God use them to accomplish his mission on earth. They are peace-makers, meek and merciful, and they are pure in heart, earnestly avoiding sin.
Part of the idea of hasidut was that a hasid would go far out of his way to avoid sin, for fear of grieving God’s spirit and breaking the communion he has with God. As a result, the person tightened his own standards and lived beyond the minimum, to make sure he is within God’s will.
Throughout the Sermon on the Mount, Jesus urges us to ask what is the maximum we can do to please God, not what is the minimum required by the Law. So great should our love for God be that we’d tear out our eyes rather than be led away from him by sin. We should be persons of such honesty that we never need to take a vow—our yes is always yes, and our no, always no. We don’t just love our friends, we love even those who are hateful. This should be our goal, even if we aren’t that way right now.
A modern orthodox Jewish commentary describes hasidut this way:
The hasid is one who goes beyond the letter of the law in his service of G-d. He does not do only what he is told, but he looks for ways to fulfill G-d’s will. This requires intelligence and planning; one must anticipate just what G-d wants of him and how he can best use his own talents in service of his Creator. As we also saw, this was in direct contrast to the mock-piety—fasting, wailing, rolling in the snow, etc…. G-d has no interest in senseless service—that we do things just because they’re hard (and get us a lot of notice). Piety is not doing things which hurt. It is careful, planned and responsible service of G-d. We are not to sacrifice ourselves for G-d with self-destructive acts of devotion; we are to live for Him—as responsible, thinking beings who make intelligent choices in our religious service. We are to maximize our potential—and to use that potential in service of our Creator.1
Jesus’ words are a description of what our goal is to become as followers of him. As we grow closer, our desire is to have nothing come between us. And the first thing that we pursue is God’s will, not our own.
1Adapted from http://www.torah.org/learning/pirkei-avos/chapter2-10and11c.html. (The reason that some Jews spell the word “God” with a hyphen is out of reverence, to not lightly use the holy name of God. This itself is an example of piety*—*hasidut.) See Bivin, *New Light on the Difficult Words of Jesus*, pp.55-58, (En-Gedi, 2005).
The idea of *hasidut* is explained in more depth in an excellent talk called, “Jesus, the Sin-Fearer” by David Pileggi, as part of the *Insights into Jesus of Nazareth DVD Series*. See also page 174 of *Sitting at the Feet of Rabbi Jesus*, in the chapter called “Jesus and the Torah.”
with them and replace them with the Gentile Christian church. A careful reading of the parable in light of its first-century Jewish context can yield important insights.
From that time Jesus began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day. Matthew 16:21
Frequently Jesus speaks about how God deals with people by using animals as an example. God watches over the sparrow (10:29) and provides for the ravens (Luke 12:24). So wouldn’t he watch over us too?
Both Jesus’ words in Luke 15 (above) and this parable are about repentance. Jesus talks about God having joy at repentance, and this other rabbinic parable says even that when a person repents, ultimately it was God who caused it to happen. It is interesting that even other rabbis had the understanding that God has mercy on the lost, and pursues them to bring them back to himself.
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