Jesus's Religious Beliefs and Practices: A Comprehensive Study
Introduction
Understanding Jesus's religion involves delving into his beliefs, practices, and how he perceived God within the context of first-century Judaism. This exploration not only sheds light on his teachings and actions but also provides crucial insights for both historical and theological studies today. By examining these aspects through original text translations and Jesus's own words from the New Testament and the Hebrew Bible (Tanach), we can gain a deeper understanding of Jesus's religious perspective and its implications.
Jesus's Religious Beliefs and Practices
Monotheism
Jesus was a devout Jew who believed in the one true God, Yahweh. His teachings and prayers reflect this fundamental Jewish belief. The Shema, a central declaration of Jewish faith, is quoted by Jesus in Mark 12:29-30 (NRSVUE):
"Hear, O Israel: the Lord our God, the Lord is one; you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength."1
The Hebrew text from Deuteronomy 6:4-5 (Tanach) reads:
Shema Yisrael, Adonai Eloheinu, Adonai Echad. Ve'ahavta et Adonai Eloheikha, bekhol-levavkha, uvkhol-nafshkha, uvkhol-me'odekha
"Hear, O Israel: The Lord is our God, the Lord alone. You shall love the Lord your God with all your heart, and with all your soul, and with all your might."2
The Shema is recited twice daily by observant Jews and is a cornerstone of Jewish prayer life, reflecting the deep commitment to monotheism.
The importance of monotheism in Jewish thought is further reinforced in Isaiah 45:5 (Tanach):
Anochi Adonai, ve'ein od; zulati, ein elohim
"I am the Lord, and there is no other; besides me there is no god."3
The Torah
Jesus upheld the Torah (the first five books of the Hebrew Bible) as sacred scripture. He emphasized the moral and ethical teachings of the Torah, such as loving God and neighbor. In Matthew 22:37-40 (NRSVUE), he says:
"‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ This is the greatest and first commandment. And a second is like it: ‘You shall love your neighbor as yourself.’ On these two commandments hang all the law and the prophets."4
This teaching is deeply rooted in the Torah. Leviticus 19:18 (Tanach) states:
Lo tikom, ve'lo titor, et-benei ammekha; ve'ahavta lere'akha kamokha, ani Adonai
"You shall not take vengeance or bear a grudge against any of your people, but you shall love your neighbor as yourself: I am the Lord."5
Moreover, Deuteronomy 6:5 (Tanach) again emphasizes loving God:
Ve'ahavta et Adonai Eloheikha, bekhol-levavkha, uvkhol-nafshkha, uvkhol-me'odekha
"You shall love the Lord your God with all your heart, and with all your soul, and with all your might."6
Prayer and Worship
Jesus regularly participated in Jewish prayer and worship. He attended synagogue services, as seen in Luke 4:16 (NRSVUE):
"When he came to Nazareth, where he had been brought up, he went to the synagogue on the sabbath day, as was his custom. He stood up to read,"7
He celebrated Jewish festivals, such as Passover (Matthew 26:17-19), and observed the Sabbath (Mark 2:27-28, NRSVUE):
"Then he said to them, ‘The sabbath was made for humankind, and not humankind for the sabbath; so the Son of Man is lord even of the sabbath.’"8
Jesus’s participation in these practices aligns with the instructions found in Exodus 20:8-10 (Tanach):
Zakhor, et-yom haShabbat, lekadsho. Sheshet yamim, ta’avod, ve’asita, kol-melakhtekha. Ve’yom hashvi’i, Shabbat, l’Adonai Elohekha--lo-ta’aseh kol-melakha, atta uvinkha uvittekha, avdekhah va’amatekhah, uvhemtekha, v’gerkha, asher bish’arekha
"Remember the sabbath day, and keep it holy. Six days you shall labor and do all your work. But the seventh day is a sabbath to the Lord your God; you shall not do any work—you, your son or your daughter, your male or female slave, your livestock, or the alien resident in your towns."9
The Kingdom of God
Central to Jesus's message was the proclamation of the Kingdom of God. He saw this as a transformative reality breaking into the world, where God's will would be done on earth as in heaven. In Matthew 6:10 (NRSVUE), he teaches:
"Your kingdom come. Your will be done, on earth as it is in heaven."10
The concept of God’s kingdom is deeply rooted in Jewish eschatological hopes, as seen in Isaiah 9:7 (Tanach):
L’marbeh hammisrah, ulshalom ein-keitz--al-kissei David v’al-mamlakhto, lehakhin otah ul’sa’adah, bemishpat uvitz’dakah, me’attah v’ad-olam; kin’at Adonai Tzeva’ot, ta’aseh-zot
"His authority shall grow continually, and there shall be endless peace for the throne of David and his kingdom. He will establish and uphold it with justice and with righteousness from this time onward and forevermore. The zeal of the Lord of hosts will do this."11
Prophetic Tradition
Jesus saw himself in line with the Jewish prophets, calling for repentance and a return to God’s ways. His critiques of religious authorities (Matthew 23) and his acts of healing and exorcism (Matthew 8:16-17) continue this tradition. He says in Luke 4:21 (NRSVUE):
"Then he began to say to them, ‘Today this scripture has been fulfilled in your hearing.’"12
This echoes the prophetic calls to repentance found throughout the Tanach, such as in Hosea 6:1 (Tanach):
L’chu venashuva, el-Adonai: ki hu taraf v’yirp’enu, yakh v’yakhb’shenu
"Come, let us return to the Lord; for it is he who has torn, and he will heal us; he has struck down, and he will bind us up."13
Jesus’s View of God
Abba, Father
Jesus often referred to God as "Abba," an Aramaic term for father that denotes intimacy and closeness. In Mark 14:36 (NRSVUE), he prays:
"He said, ‘Abba, Father, for you all things are possible; remove this cup from me; yet, not what I want, but what you want.’"14
This intimate relationship with God reflects the personal nature of God described in Psalm 103:13 (Tanach):
K’rakhem av al-banim--rikkhem Adonai al-yere’av
"As a father has compassion for his children, so the Lord has compassion for those who fear him."15
Merciful and Just
Jesus emphasized God's mercy and compassion. Parables like the Prodigal Son (Luke 15:11-32) illustrate God's forgiving nature. Jesus says in Luke 15:20 (NRSVUE):
"So he set off and went to his father. But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him."16
He also spoke of God's justice in Matthew 25:31-46 (NRSVUE):
"Then he will say to those at his left hand, ‘You that are accursed, depart from me into the eternal fire prepared for the devil and his angels;’"17
The balance of mercy and justice in God’s nature is reflected in Psalm 89:14 (Tanach):
Tzedek umishpat, mekhon kis’ekha; hesed ve’emet, y’kadmu fanekha
"Righteousness and justice are the foundation of your throne; steadfast love and faithfulness go before you."18
God’s Immanence and Transcendence
Jesus recognized both the nearness and the greatness of God. He taught about God's presence and activity in the world. In Matthew 6:9 (NRSVUE), he begins the Lord's Prayer with:
"Pray then in this way: Our Father in heaven, hallowed be your name."19
This dual aspect of God’s nature is also found in Isaiah 57:15 (Tanach):
Ki kho amar, ram v’nisa, shokhen, ad; v’kadosh sh’mo, marom v’kadosh eshkon, v’et-dakka ushefal-ru’akh, l’hakayot ru’akh shefalim, ul’hakayot, lev nidka’im
"For thus says the high and lofty one who inhabits eternity, whose name is Holy: I dwell in the high and holy place, and also with those who are contrite and humble in spirit, to revive the spirit of the humble, and to revive the heart of the contrite."20
Fulfillment of Scriptures
Jesus believed he was fulfilling the Jewish scriptures and prophecies. He interpreted his mission and identity through the lens of the Hebrew Bible, seeing himself as the Messiah. In Luke 4:21 (NRSVUE), he states:
"Then he began to say to them, ‘Today this scripture has been fulfilled in your hearing.’"21
This self-understanding aligns with prophetic passages like Isaiah 61:1-2 (Tanach), which Jesus reads in the synagogue in Luke 4:18-19 (NRSVUE):
Ru’akh Adonai Elohim, alai; ya’an mashakh Adonai oti, l’vasser anavim--sh’lakhani, lakhvosh lenishberei-lev, likro l’sh’vuyim d’ror, v’la’asurim p’kakh-ko’akh. Likro sh’nat-ratzon, laAdonai
"The spirit of the Lord God is upon me, because the Lord has anointed me; he has sent me to bring good news to the oppressed, to bind up the brokenhearted, to proclaim liberty to the captives, and release to the prisoners; to proclaim the year of the Lord’s favor."22
Key Differences from Other Jewish Sects
Pharisees and Sadducees
While Jesus shared some beliefs with the Pharisees, like the resurrection and adherence to the Torah, he often clashed with them over issues of legalism and hypocrisy (Matthew 23). Unlike the Sadducees, who denied the resurrection and were closely tied to the Temple, Jesus preached about the Kingdom of God as a present and future reality beyond the Temple's confines.
This approach diverged from the Sadducees’ focus on the Temple rituals and priestly authority. For example, in Mark 12:18-27 (NRSVUE), Jesus debates the Sadducees on the topic of resurrection, emphasizing his belief in life after death, which they denied:
"Some Sadducees, who say there is no resurrection, came to him and asked him a question, saying, ‘Teacher, Moses wrote for us that if a man’s brother dies, leaving a wife but no child, the man shall marry the widow and raise up children for his brother. There were seven brothers; the first married and, when he died, left no children; and the second married the widow and died, leaving no children; and the third likewise; none of the seven left children. Last of all the woman herself died. In the resurrection whose wife will she be? For the seven had married her.’ Jesus said to them, ‘Is not this the reason you are wrong, that you know neither the scriptures nor the power of God? For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven. And as for the dead being raised, have you not read in the book of Moses, in the story about the bush, how God said to him, “I am the God of Abraham, the God of Isaac, and the God of Jacob”? He is God not of the dead, but of the living; you are quite wrong.’"23
Essenes
The Essenes were a separatist group with strict purity laws and apocalyptic expectations. While Jesus shared an apocalyptic vision, his ministry was more inclusive and engaged with the broader society rather than withdrawing from it. In Matthew 9:10-13 (NRSVUE), Jesus is seen dining with tax collectors and sinners, indicating his inclusive approach:
"And as he sat at dinner in the house, many tax collectors and sinners came and were sitting with him and his disciples. When the Pharisees saw this, they said to his disciples, ‘Why does your teacher eat with tax collectors and sinners?’ But when he heard this, he said, ‘Those who are well have no need of a physician, but those who are sick. Go and learn what this means, “I desire mercy, not sacrifice.” For I have come to call not the righteous but sinners.’"24
Zealots
The Zealots were a revolutionary group that sought to overthrow Roman rule through violent means. Jesus, while critical of Roman oppression, preached a message of peace and non-violence. In Matthew 5:9 (NRSVUE), he says:
"Blessed are the peacemakers, for they will be called children of God."25
This stance contrasts with the Zealots' approach, and Jesus's teachings on loving one's enemies further distinguish his message from their revolutionary zeal. In Matthew 5:43-44 (NRSVUE), he teaches:
"You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you,"26
Jesus’s Relationship with Jewish Scriptures
Jesus and the Psalms
The Psalms were an integral part of Jewish worship and spirituality, and Jesus frequently referenced them. On the cross, he quotes Psalm 22:1 (Tanach) in Matthew 27:46 (NRSVUE):
"And about three o’clock Jesus cried with a loud voice, ‘Eli, Eli, lema sabachthani?’ that is, ‘My God, my God, why have you forsaken me?’"27
This reference not only expresses his anguish but also aligns his suffering with the righteous sufferer depicted in the Psalms.
Jesus and the Prophets
Jesus saw his ministry as fulfilling the words of the prophets. He often referenced Isaiah, as seen in his inaugural sermon in Luke 4:18-19 (NRSVUE), quoting Isaiah 61:1-2 (Tanach):
Ru’akh Adonai Elohim, alai; ya’an mashakh Adonai oti, l’vasser anavim--sh’lakhani, lakhvosh lenishberei-lev, likro l’sh’vuyim d’ror, v’la’asurim p’kakh-ko’akh. Likro sh’nat-ratzon, laAdonai
"The spirit of the Lord God is upon me, because the Lord has anointed me; he has sent me to bring good news to the oppressed, to bind up the brokenhearted, to proclaim liberty to the captives, and release to the prisoners; to proclaim the year of the Lord’s favor."28
This alignment with prophetic tradition underscored his role as a herald of God's impending reign and justice.
Jesus and the Wisdom Literature
Jesus's teachings often echoed the wisdom literature of the Hebrew Bible, such as Proverbs and Ecclesiastes, emphasizing practical and ethical living. For instance, his teachings in the Sermon on the Mount (Matthew 5-7) reflect the ethical and moral wisdom found in these texts. Proverbs 16:32 (Tanach) offers a wisdom principle similar to Jesus’s teachings:
Tov erekh appayim, migibor; umoshel b’ru’kho, miloked ir
"One who is slow to anger is better than the mighty, and one whose temper is controlled than one who captures a city."29
Jesus’s emphasis on internal virtues over external actions parallels these wisdom sayings, promoting a righteousness that exceeds mere legalistic adherence.
Jesus's Ethical Teachings and the Tanach
The Golden Rule
Jesus's articulation of the Golden Rule in Matthew 7:12 (NRSVUE) reflects a fundamental ethical principle found in the Tanach:
"In everything do to others as you would have them do to you; for this is the law and the prophets."30
This principle is mirrored in Leviticus 19:18 (Tanach):
Lo tikom, ve'lo titor, et-benei ammekha; ve'ahavta lere'akha kamokha, ani Adonai
"You shall not take vengeance or bear a grudge against any of your people, but you shall love your neighbor as yourself: I am the Lord."31
Justice and Mercy
Jesus's call for justice and mercy resonates with the prophetic tradition of the Tanach. In Matthew 23:23 (NRSVUE), he criticizes the religious leaders for neglecting the weightier matters of the law:
"Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have neglected the weightier matters of the law: justice and mercy and faith. It is these you ought to have practiced without neglecting the others."32
This aligns with Micah 6:8 (Tanach):
Higgid lekha adam, mah-tov, umah-Adonai doresh mimkha--ki im-asot mishpat, ve’ahavat hesed; vehatz’nea lekhet, im-Elohekha
"He has told you, O mortal, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?"33
Purity and Holiness
Jesus reinterpreted purity laws, focusing on inner purity rather than external ritual purity. In Mark 7:15 (NRSVUE), he teaches:
"There is nothing outside a person that by going in can defile, but the things that come out are what defile."34
This teaching reorients the focus from ritual to moral purity, which is also a theme in the Tanach. Psalm 24:3-4 (Tanach) emphasizes inner purity:
Mi-ya’aleh b’har-Adonai; umi-yakum, bimkom kodsho. N’ki khappayim, uvar-levav: asher lo-nasa lashav nafshi, ve’lo nishba l’mirmah
"Who shall ascend the hill of the Lord? And who shall stand in his holy place? Those who have clean hands and a pure heart, who do not lift up their souls to what is false, and do not swear deceitfully."35
Conclusion
Jesus’s religion was deeply rooted in first-century Judaism, characterized by a fervent belief in one God, reverence for the Torah, and participation in Jewish worship and festivals. His unique emphasis on the Kingdom of God, his relational view of God as "Abba," and his fulfillment of prophetic traditions set him apart within the diverse Jewish landscape of his time. Through his teachings and actions, Jesus called for a renewed understanding of God's will, emphasizing love, justice, and mercy.
His teachings reflected and expanded upon the rich ethical and theological traditions of the Tanach, making his message both a continuation and a transformation of Jewish thought. Jesus’s life and ministry, deeply intertwined with the Hebrew scriptures, offer a profound insight into his religious beliefs and practices, and his enduring legacy within the Jewish and Christian traditions.
Footnotes
Mark 12:29-30, New Revised Standard Version Updated Edition. Accessed July 16, 2024. https://www.biblegateway.com/passage/?search=Mark+12%3A29-30&version=NRSVUE. ↩
Deuteronomy 6:4-5, Tanach. Accessed July 16, 2024. https://www.sefaria.org/Deuteronomy.6.4-5?lang=bi. ↩
Isaiah 45:5, Tanach. Accessed July 16, 2024. https://www.sefaria.org/Isaiah.45.5?lang=bi. ↩
Matthew 22:37-40, New Revised Standard Version Updated Edition. Accessed July 16, 2024. https://www.biblegateway.com/passage/?search=Matthew+22%3A37-40&version=NRSVUE. ↩
Leviticus 19:18, Tanach. Accessed July 16, 2024. https://www.sefaria.org/Leviticus.19.18?lang=bi. ↩
Deuteronomy 6:5, Tanach. Accessed July 16, 2024. https://www.sefaria.org/Deuteronomy.6.5?lang=bi. ↩
Luke 4:16, New Revised Standard Version Updated Edition. Accessed July 16, 2024. https://www.biblegateway.com/passage/?search=Luke+4%3A16&version=NRSVUE. ↩
Mark 2:27-28, New Revised Standard Version Updated Edition. Accessed July 16, 2024. https://www.biblegateway.com/passage/?search=Mark+2%3A27-28&version=NRSVUE. ↩
Exodus 20:8-10, Tanach. Accessed July 16, 2024. https://www.sefaria.org/Exodus.20.8-10?lang=bi. ↩
Matthew 6:10, New Revised Standard Version Updated Edition. Accessed July 16, 2024. https://www.biblegateway.com/passage/?search=Matthew+6%3A10&version=NRSVUE. ↩
Isaiah 9:7, Tanach. Accessed July 16, 2024. https://www.sefaria.org/Isaiah.9.7?lang=bi. ↩
Luke 4:21, New Revised Standard Version Updated Edition. Accessed July 16, 2024. https://www.biblegateway.com/passage/?search=Luke+4%3A21&version=NRSVUE. ↩
Hosea 6:1, Tanach. Accessed July 16, 2024. https://www.sefaria.org/Hosea.6.1?lang=bi. ↩
Mark 14:36, New Revised Standard Version Updated Edition. Accessed July 16, 2024. https://www.biblegateway.com/passage/?search=Mark+14%3A36&version=NRSVUE. ↩
Psalm 103:13, Tanach. Accessed July 16, 2024. https://www.sefaria.org/Psalms.103.13?lang=bi. ↩
Luke 15:20, New Revised Standard Version Updated Edition. Accessed July 16, 2024. https://www.biblegateway.com/passage/?search=Luke+15%3A20&version=NRSVUE. ↩
Matthew 25:41, New Revised Standard Version Updated Edition. Accessed July 16, 2024. https://www.biblegateway.com/passage/?search=Matthew+25%3A41&version=NRSVUE. ↩
Psalm 89:14, Tanach. Accessed July 16, 2024. https://www.sefaria.org/Psalms.89.14?lang=bi. ↩
Matthew 6:9, New Revised Standard Version Updated Edition. Accessed July 16, 2024. https://www.biblegateway.com/passage/?search=Matthew+6%3A9&version=NRSVUE. ↩
Isaiah 57:15, Tanach. Accessed July 16, 2024. https://www.sefaria.org/Isaiah.57.15?lang=bi. ↩
Luke 4:21, New Revised Standard Version Updated Edition. Accessed July 16, 2024. https://www.biblegateway.com/passage/?search=Luke+4%3A21&version=NRSVUE. ↩
Isaiah 61:1-2, Tanach. Accessed July 16, 2024. https://www.sefaria.org/Isaiah.61.1-2?lang=bi. ↩
Mark 12:18-27, New Revised Standard Version Updated Edition. Accessed July 16, 2024. https://www.biblegateway.com/passage/?search=Mark+12%3A18-27&version=NRSVUE. ↩
Matthew 9:10-13, New Revised Standard Version Updated Edition. Accessed July 16, 2024. https://www.biblegateway.com/passage/?search=Matthew+9%3A10-13&version=NRSVUE. ↩
Matthew 5:9, New Revised Standard Version Updated Edition. Accessed July 16, 2024. https://www.biblegateway.com/passage/?search=Matthew+5%3A9&version=NRSVUE. ↩
Matthew 5:43-44, New Revised Standard Version Updated Edition. Accessed July 16, 2024. https://www.biblegateway.com/passage/?search=Matthew+5%3A43-44&version=NRSVUE. ↩
Matthew 27:46, New Revised Standard Version Updated Edition. Accessed July 16, 2024. https://www.biblegateway.com/passage/?search=Matthew+27%3A46&version=NRSVUE. ↩
Luke 4:18-19, New Revised Standard Version Updated Edition. Accessed July 16, 2024. https://www.biblegateway.com/passage/?search=Luke+4%3A18-19&version=NRSVUE. ↩
Proverbs 16:32, Tanach. Accessed July 16, 2024. https://www.sefaria.org/Proverbs.16.32?lang=bi. ↩
Matthew 7:12, New Revised Standard Version Updated Edition. Accessed July 16, 2024. https://www.biblegateway.com/passage/?search=Matthew+7%3A12&version=NRSVUE. ↩
Leviticus 19:18, Tanach. Accessed July 16, 2024. https://www.sefaria.org/Leviticus.19.18?lang=bi. ↩
Matthew 23:23, New Revised Standard Version Updated Edition. Accessed July 16, 2024. https://www.biblegateway.com/passage/?search=Matthew+23%3A23&version=NRSVUE. ↩
Micah 6:8, Tanach. Accessed July 16, 2024. https://www.sefaria.org/Micah.6.8?lang=bi. ↩
Mark 7:15, New Revised Standard Version Updated Edition. Accessed July 16, 2024. https://www.biblegateway.com/passage/?search=Mark+7%3A15&version=NRSVUE. ↩
Psalm 24:3-4, Tanach. Accessed July 16, 2024. https://www.sefaria.org/Psalms.24.3-4?lang=bi. ↩
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