(no subject)
Apr. 1st, 2005 11:40 amVirtually everything that Jesus says about the Old Testament law is geared towards encouraging a spiritual, rather than literal, interpretation.
Indeed, in the Gospel of John the idea of interpreting Jesus' words literally is mocked. For example, in John 3 a member of the Sanhedrin (who we can assume is reasonably well-educated and intelligent) is shown having trouble understanding that Jesus is using "born again" as a metaphor.
In several cases, his emphasis is on how people are harmed by the strict literalistic interpretation of the law. In the argument over picking wheat on the Sabbath, he even demonstrates how David, the pinnacle of Jewish identity, bent the Sabbath rules to keep from starving. He then cites the prophet Hosea, who wrote that God 'desires mercy, not sacrifice.' His message is that the Sabbath rules were never meant to be used to keep people from doing what they must do to live.
In his comments about divorce, he asserts that it is something which Moses put in the law, not God. This alone demonstrates that he does not believe that the scripture is the literal and infallible word of God.
When his disciples are criticized for eating without washing their hands, he argues that it is far worse for people to spread evil teachings than to eat with unwashed hands. He then cites Isaiah (another prophet) to accuse the Pharisees of promoting teachings which are not those of God but "rules taught by men."
In the Parable of the Good Samaritan, Jesus illustrates how a priest or Levite would be required to walk past a man beaten and left for dead by the roadside, in order to preserve his "ritual purity." Jesus used the image of a Samaritan to make his point, because Samaritans were held with disdain by the people of Judea or Galilee. The Samaritan, though he might be unclean or apostate in the Judean mindset, is more of a 'loving neighbor' than the priest or Levite. This is not simply agitation against the priestly class (though it is that too) but an indictment of the mindset that puts scripture over human suffering.
I have in the past argued that Jesus was a member of a contemporary "liberal" rabbinical tradition (exemplified by Rabbi Hillel). This view sees God's Law as an eternal spiritual fountain of divine guidance, and the written law as but one instance of it. So Jesus' goal was to see past the written code to the spiritual laws underneath.
Previously I said that I thought that perhaps Jesus was being sarcastic when he said that "not one jot or tittle shall pass from the law," but now I believe it is more correct to suggest that he meant instead the spiritual law. He says this in the context of the Sermon on the Mount, which suggested in myriad ways that written law does not go far enough because rote adherence to it does not necessarily make one a better person.
Indeed, in the Gospel of John the idea of interpreting Jesus' words literally is mocked. For example, in John 3 a member of the Sanhedrin (who we can assume is reasonably well-educated and intelligent) is shown having trouble understanding that Jesus is using "born again" as a metaphor.
In several cases, his emphasis is on how people are harmed by the strict literalistic interpretation of the law. In the argument over picking wheat on the Sabbath, he even demonstrates how David, the pinnacle of Jewish identity, bent the Sabbath rules to keep from starving. He then cites the prophet Hosea, who wrote that God 'desires mercy, not sacrifice.' His message is that the Sabbath rules were never meant to be used to keep people from doing what they must do to live.
In his comments about divorce, he asserts that it is something which Moses put in the law, not God. This alone demonstrates that he does not believe that the scripture is the literal and infallible word of God.
When his disciples are criticized for eating without washing their hands, he argues that it is far worse for people to spread evil teachings than to eat with unwashed hands. He then cites Isaiah (another prophet) to accuse the Pharisees of promoting teachings which are not those of God but "rules taught by men."
In the Parable of the Good Samaritan, Jesus illustrates how a priest or Levite would be required to walk past a man beaten and left for dead by the roadside, in order to preserve his "ritual purity." Jesus used the image of a Samaritan to make his point, because Samaritans were held with disdain by the people of Judea or Galilee. The Samaritan, though he might be unclean or apostate in the Judean mindset, is more of a 'loving neighbor' than the priest or Levite. This is not simply agitation against the priestly class (though it is that too) but an indictment of the mindset that puts scripture over human suffering.
I have in the past argued that Jesus was a member of a contemporary "liberal" rabbinical tradition (exemplified by Rabbi Hillel). This view sees God's Law as an eternal spiritual fountain of divine guidance, and the written law as but one instance of it. So Jesus' goal was to see past the written code to the spiritual laws underneath.
Previously I said that I thought that perhaps Jesus was being sarcastic when he said that "not one jot or tittle shall pass from the law," but now I believe it is more correct to suggest that he meant instead the spiritual law. He says this in the context of the Sermon on the Mount, which suggested in myriad ways that written law does not go far enough because rote adherence to it does not necessarily make one a better person.