I’ve always found Christians’ use of the term “unbeliever” to be somewhat patronizing (if not a blatant violation of Matthew 7:1’s call for us to avoid judging others altogether), and yet what I find even more intriguing is that the ones doing this and any similar name-calling seem to have fully forgotten an all-important fact: that their own Lord & Savior was first & foremost an “unbeliever” as well.

 

Indeed, if we lay out all the Jewish laws (called “mitzvot”) that were viable in Jesus’ day & time, and if we then slowly & Care-fully read Jesus’ teachings as they are found in the Gospels, we start to see a most potent Truth take shape — the Truth that Jesus was not a supporter of the Old Testament at all. Rather, he was a downright radical reformer thereof. Indeed, when we look at what Jesus taught and how he lived and what he stood for, it becomes most clear indeed that Jesus was quite the “unbeliever” himself.

 

In fact, of the 613 Old Testament laws that were literally “on the books” during the time of Jesus’ three-year ministry, we find in the Gospels themselves that he violated, amended, expanded or fully discarded EVERY — SINGLE — ONE of them! Yes, he violated them in the name of Love, and yet violate them he did … Yes, he amended them in the name of Justice, and yet amend them he did … Yes, he expanded them in the name of selfless Service, and yet expand them he did … And yes, he discarded them in the name of Compassion, and yet discard them he did.

 

And even though the Scribes & the Sadducees & the Pharisees — even though the most pious and the most “holy” and the most “learned” religious leaders of his day all openly denounced him as an “unbeliever”, Jesus had the courage to openly challenge the wicked ways their laws were being interpreted & the capricious ways in which their laws were being applied … Yes, even though he was called a “heretic” and a ‘heathen” — even though he was openly shunned as an “unbeliever”, Jesus still spoke up for Love & Justice & Compassion anyway.

 

“But what about Matthew 5:17-18?”, my Christian friends cry. And indeed in that particular passage Jesus does quite clearly say “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” … Of course, what my Christian friends have not been taught is that the Greek word commonly translated as “fulfill” in this verse (“pleroo” – Greek #4137 in Strong’s Concordance) is far more accurately defined as “honed” or “perfected” or “brought to completion or fullness”;

 

… something that can only be truly fulfilled by the courage of “unbelievers”.

 

Amen … Let it be so.

 

Addendum: a short treatise showing Jesus as clear denouncer &/or open reformer of the laws in the Old Testament …

For the casual reader of the Bible, it is readily apparent that the theological principles in the Old Testament differ from those relayed by Jesus in the New Testament. The Old Testament portrays God as a supporter of war (see Exodus 15:3, Exodus 23:27 & Psalm 137:7-9), while Jesus tells us that “Blessed are the Peacemakers” (Matthew 5:9) and that we are to Love our enemies “for He makes his sun rise on both the evil and the good, and sends rain both to the righteous and the unrighteous” (Matthew 5:44-47 – see also Luke 6:35-36).

In the Old Testament, God advocates the use of the death penalty (Exodus 21:12-20 & Exodus 24:16 et al), allows the robbing (Exodus 12:35-36) and the pillaging (Numbers 31:9-15) of those defeating in battle, and appears to have effectuated a brutal pogrom during the original Passover (see Exodus 11:4-6) — while Jesus states very clearly that “God judges no one” (John 5:22 – see also John 8:15, as well as Jesus’ Peace-full Passover statements in Matthew 26:26-28) and that we are to forgive those who trespass against us (see Luke 17:3-4 & John 8:7 et al). In addition, God seems to support the adulteries of Abraham (Genesis 20:1-18) & Isaac (Genesis 26:6-11), as well as Moses’ lies to the Pharaoh (see Exodus 5:1 & Exodus 9:27) – while Jesus succinctly and simply champions both monogamy (Matthew 19:6) & speaking with flagrant honesty (see Matthew 5:37, along with his many denouncements of hypocrisy throughout the Gospels).

Such discrepancies have tempted many readers to assume that the two Testaments simply contradict one another – and that they do so only in a few instances (albeit important ones). Even Paul succumbed to such hasty thinking (“Jesus is the end of the Law” ~ Romans 10:4).

And yet an in-depth analysis of both the statements & the actions of Jesus in the Gospels (in this handout, thew Gospel of Matthew) shows a significantly different reality: that Jesus’ theology consistently and purposefully amplified the spiritual potency of the traditional teachings of Judaism found in the Old Testament – and did so in three ways — by discarding them, by constraining them, and by radically expanding them …

A: Jesus DISCARDED non-functioning Old Testament laws (by negating them verbally or violating them actively) … For example (alone from the book of Matthew):

*Matthew 5:40 alludes to a potential violation of the OT law against keeping another’s cloak overnight (Exodus 22:26-27 & Deut. 24:12-13), as well as the OT law against denuding one of close kin (Leviticus 18:6)

*Matthew 6:16-18 (suffering silently) seemingly negates the OT law commanding a Jew to cry out to God when in need (Numbers 10:9).

*Matthew 6:25-26 & Matthew 26:31-33 seem to make irrelevant the OT regulations regarding food (see Leviticus chapter 11 & Deut. Chapter 14).

*Matthew 6:25+28-33 seem to encourage the violation of OT laws regarding clothing (see Deut. 6:8, Deut. 22:5-11 — Note as well the effect of Matthew 23:5 on Deut. 6:4-9 & Numbers 15:38-40).

*Mathew 7:28-29 (teaching with priestly authority) seems to “fly in the face” of the regulations found in Leviticus, chapter 21.

*Matthew 8:3 violates the OT laws related to lepers (Leviticus 13:44-45 & Numbers 5:1-4).

*Matthew 9:12-13 & Matthew 12:7 seem to negate the OT regulations regarding Temple sacrifices (see Numbers 28:3, Exodus 30:7-9, Exodus 12:6-10 & Exodus 13:2).

*Matthew 9:25 seems to violate the OT law against touching the dead (Deuteronomy 18:11 – see also Jesus raising Lazarus on his fourth day in the tomb in John 11:17-44).

*Matthew 11:19 alludes to a violation of the OT law against gluttony (see Leviticus 19:26), as well as the Law prohibiting associating with sinners (see Deuteronomy 10:20).

*Matthew 11:20-24 seems to violate the edicts of Leviticus 19:16-18.

*Matthew 12:1 seems to negate the OT law regarding the Sabbath (see Exodus 16:29).

*Matthew 12:48-49 seems to violate the OT law prohibiting one from being a “rebellious son” (Deut. 21:18).

*Matthew 17:24-27 seems to negate OT regulations related to taxation (see Exodus 30:13).

*Matthew 18:22 reverses the symbolic meaning of the highly unusual “seventy seven” in Genesis 4:24.

*Matthew 19:10 seems to neutralize the OT laws regarding marriage (see Genesis 1:28, Deut. 7:3 & Deut. 22:13).

*Matthew 21:9 seems to challenge the OT regulations against idol-worship (see Deut. 7, Deut. 12:2, Deut. 13:12-14, Exodus 20:4-5, Exodus 23:13+23 et al).

*Matthew 21:12-13 portrays a violation of Deuteronomy 12:4 (do not destroy objects associated with God) and Leviticus 19:30 (revere the Temple).

*Matthew 21:18-19 reflects a violation of the OT regulation against the killing of fruit trees (Deuteronomy 20:19).

*Matthew 26:28 clearly offends the intent behind the OT law prohibiting the eating of blood (Leviticus 3:17).

B: Jesus CONSTRAINED non-functioning Old Testament laws (essentially by making them more lenient) … For example (again, solely from the book of Matthew):

*Matthew 5:38-41 clearly amends the OT law of “an eye for an eye” adjudication (see Exodus 21:23-24, Leviticus 24:19-20 & Deuteronomy 19:21).

*Matthew 6:9-13 (The Lord’s Prayer) seems to make obsolete the need for any priestly “divine mediation”.

*Matthew 6:14-15 supplants the need to give sin offerings (Leviticus 4:27), eliminates the need to publicly confess (Numbers 5:7), and makes needless the regulation requiring the reproving of a sinner (Leviticus 19:17).

*Matthew 8:20 seems to make the placing of a mezuzah irrelevant (Deut. 6:9); likewise the regulation demanding a Jew to reside in a ceremonial hut during the 7 days of Sukkot (Leviticus 23:42).

*Matthew 8:22 limits the importance of Jewish burial regulations (Deuteronomy 21:23).
*Matthew 9:14-15 generally downplays the need for Jews to adhere to conventions related to fasting.

*Matthew 9:20-22 diminishes the potency of OT regulations regarding a woman’s uncleanliness during menstruation (Leviticus 15:25-30).

*Matthew 10:1 has Jesus giving non-priests priestly authorities.

*Matthew 10:26 (alluding to Isaiah 45:3) refers to revealing the Truths purposefully hidden by Jewish elders.

*Matthew 11:25 seems to dishonor teachers of the Torah (seemingly prohibited by Leviticus 19:32).

*Matthew 12:1-5 (referring to 1 Samuel 21:1-6) limits the absoluteness of Numbers 28:9-10.

*Matthew 12:9-12 clearly mitigates the OT laws related to observing the Sabbath (see Exodus 23:12 & 23:32).

*Matthew 12:31 directly diminishes the potency of the OT laws related to blasphemy (see Deut. 18:20, Deut. 21:22, Leviticus 22:32, Exodus 20:6 & Exodus 22:27).

*Matthew 13:33 diminishes the general taint placed on yeast by the OT (see Leviticus 2:11).

*Matthew 15:1-6 seems to diminish the importance of Exodus 30:19.
Matthew 15:11 limits the severity of all OT food regulations (see Leviticus, chapter 11 et al).

*Matthew 15:21-28 over-rides the OT law demanding enmity with all those from Canaan (Deuteronomy 20:17).

*Matthew 16:6-12 generally encourages a lessened respect for “the yeast of the Pharisees”.

 

*Matthew 19:29 indirectly encourages a violation of the Commandment to honor one’s mother & father (see Exodus 20:12, Exodus 21:17 & Leviticus 19:3).

*Matthew 22:24-30 diminishes the sacredness of Deuteronomy 25:5.
Matthew 22:31-32 denounces the resurrection from the dead(!) – a common Pharisetic belief.

*Matthew 23:9 could be construed to encourage the dishonoring of one’s father (see Exodus 20:12, Exodus 21:17, Deut. 5:16 & Leviticus 20:9).

*Matthew 23:16-22 seems to contravene the Commandment to swear by God’s name (Deuteronomy 10:20).

*Matthew 24:2 generally shows disrespect for the Temple (see Leviticus 19:30).

*Matthew 25:14-30 is an inverse criticism (see verse 26) of the OT regulation prohibiting the lending with interest (see Leviticus 25:37 & Deuteronomy 23:20).

 

C: Jesus radically EXPANDED conservatively limited Old Testament laws (essentially making them more absolute than tradition demanded) … For example (again again, solely from the book of Matthew):

*Matthew 5:13 expands the OT law requiring that sacrifices be salted (Leviticus 2:13).

*Matthew 5:21-22a expands the OT law “do not murder” (Exodus 20:13 & Deuteronomy 5:17).

*Matthew 5:22b expands the OT law “do not slander” (Leviticus 25:17).

*Matthew 5:27-28 expands the OT law prohibiting adultery (Exodus 20:14, Deut. 5:18 & Leviticus 18:20).

*Matthew 5:31-32 & 19:3-9 radicalize the OT law related to divorce (Deuteronomy 24:1-4).* … *“except on grounds of unchastity” is absent from the parallel verses of Mark 10:11-12 & Luke 16:18

 

*Matthew 5:33-37 expands the OT laws related to swearing (see Leviticus 19:12, Numbers 30:2-3, Deut. 23:2+24 & Deuteronomy 10:20).

*Matthew 5:43-44 radically expands the implications of the OT requirement to “love your neighbor” (Leviticus 19:18; doing so in harmony with the intent of Exodus 23:4-5).

*Matthew 5:48 expands the OT laws of Deuteronomy 18:13 & Leviticus 19:2 – turning fearful obedience to God into loving homage for Him.

*Matthew 6:1-4 expands the OT laws related to tithing (see Exodus 23:19, Deuteronomy 18:4 & 18:26).

*Matthew 6:5-8 expands the OT laws related to prayer (Exodus 23:25 et al).

*Matthew 7:15-20 expands the OT laws regarding false prophets (Deuteronomy 18:20-22 – while simultaneously harmonizing with Deuteronomy 13:4).

*Matthew 7:21-23 expands Jewish worship in general; from mental obedience to active Love (see Leviticus 22:32 & Deuteronomy 6:5 – also in harmony with Deuteronomy 28:9).

*Matthew 9:2-6 expands the oral law that believed only God could forgive sins (Mishna Yom 8:9).

*Matthew 12:35-37 makes absolute the OT law about giving false testimony (Exodus 20:13).

*Matthew 12:48-50 & 15:1-6 intensify the OT law requiring the honoring of mother & father (see Exodus 20:12, Exodus 21:17, Deuteronomy 5:16 & Leviticus 19:3).

*Matthew 18:1-5 radically expands the OT law requiring the honoring of elders (Leviticus 19:32).

 

*Matthew 18:6-7 intensifies the implications of Leviticus 19:14.

*Matthew 18:8-9 makes a radical commentary on the OT laws related to amputation (see Deuteronomy 25:11-12 & Ezekiel 23:25).

*Matthew 18:23-25 seems to reflect the OT law forbidding interest-loans to the poor (Exodus 22:25).

*Matthew 19:5 intensifies the OT marriage laws regarding marriage (see Genesis 2:24 et al).

*Matthew 19:11-12 radically comments on the OT laws related to sexual intercourse (see Deuteronomy 23:18 et al).

*Matthew 19:16-21 intensifies the absoluteness of the 10 Commandments (Exodus 20:12-16 & Deuteronomy 5:16-20), the law to “Love your neighbor as yourself” (Leviticus 19:18), and the law requiring the giving to those in need (Deuteronomy 15:7-8).

*Matthew 20:1-16 expands the OT regulations regarding the payment of workers (see Deuteronomy 24:15 & Leviticus 19:13).

*Matthew 20:24-28 intensifies the Commandment to not covet (see Exodus 20:14 & Deuteronomy 5:18).

*Matthew 21:28-32 expands the OT laws related to the upholding of oaths (see Deuteronomy 23:24 & Numbers 30:3).

*Matthew 21:40-43 indirectly expands the implications of OT mercy-laws (see Numbers 35:12 et al).

*Matthew 22:37-40 radically inverts the potency of the 10 Commandments (Exodus 20:6-12 & Deut. 5:16-20) by expanding the power of the Shema (Deut. 6:5-7 & Exodus 30:6) & intensifying the implications “Love your neighbor” (Leviticus 19:18).

 

*Matthew 23:13-26 radically expands the OT call to merely learn the Torah (Deuteronomy 6:7), while simultaneously making a commentary on the OT prohibition against oppressing the weak (Exodus 21:22).

*Matthew 23:23-24 intensifies the OT regulations related to thing (see Exodus 23:19, Deuteronomy 18:4+26, Leviticus 27:30 & Numbers 18:24 et al).

*Matthew 26:2 inverts the overall ramifications of the Passover (contrast with Exodus 12:1-10).

*Matthew 26:6-13 makes a radical commentary of the OT law related to annointings (Exodus 30:32).

*Matthew 26:26-29 amends the OT law requiring that thanks be given to God after a meal (Deuteronomy 8:10).

 

Indeed, while Jesus’ teachings often made mention of the intellectual hypocrisies of the religious leaders of his day, those leaders’ treatment of Jesus was in and of itself hypocritical … Where the OT demanded that Love be shown for fellow Jews (Leviticus 19:17-18), the priests and Pharisees showed open hatred for Jesus … Where the OT demanded that Jewish courts levied deaths sentences on the accused (Deuteronomy 21:22), the High Priests had the Pontius Pilate do that work for them … Where the OT banned the infliction of punishment on the Sabbath (Exodus 35:3), Jesus’ condemners intended for his crucifixion to extend at least through that day.

With these references in mind, Jesus’ more general rejections of the Jewish Old testament laws can be seen for what they really were intended to be: A CALL TO RADICAL REFORM of those laws and a call to make them both more accessible and more spiritually potent for the everyday Jewish worshiper.

*Where the OT seemed to demand priestly mediation to communicate with God, Jesus noted that “for all who knock, the door will be opened” (Matthew 7:7-11).

*Where the OT laws are to be inflexibly obeyed, Jesus noted that “new wine is not put into old wineskins” (Matthew 9:16-17) and that “every scribe prepared for the Kingdom of Heaven brings out of his treasure both what is old and what is new” (Matthew 13:52).

*Where the religious leaders of the day looked to the Pharisees as religious role-models, Jesus noted that true worship has nothing to do with such piousness – that we are to “do whatever they teach, but not to do as they do” (Matthew 23:2-3), and that we like they should “clean first the inside of our cup so that the outside might thereafter become clean” (Matthew 23:25-28).

 

*Finally, where the OT regulations kept the people and God separate from one another, the willingly self-sacrificial Way of Jesus’ ministry served to “rend the curtain” between God and humankind (Matthew 27:51) – which the text of the Gospels clearly (albeit subtly) show was Jesus’ ultimate intention.

Filed under: My Favorite Verses by Scaughdt