New Testament View of Jews

Old Wine

New Testament View of Jews

It should go without saying that the Jews are God’s chosen people. Both the Hebrew scriptures and the New Testament attest to that.

In Genesis 12 God spoke to Abram, told him to go to Canaan, and promised to make him into a great nation, bless him, and bless all peoples through him. After he separated from Lot in chapter 13, God promised him the eternal possession of all the land he could see. Similar promises were made to Isaac and Jacob (Israel).

In speaking to Moses, God introduced himself as the God of Abraham, Isaac, and Jacob (Ex. 3:15). He said he would take Israel as his own people and be their God (Ex. 6:7). He promised not to reject them in spite of their sin (Lev. 26:44).

Fast forward to the prophets. Virtually all of the prophets envision the ultimate triumph of God’s kingdom through Israel in Jerusalem and the surrounding area.

Perhaps the most specific is the prophet Jeremiah. Immediately after sharing God’s plan for a new covenant, he assures Israel of God’s faithfulness to them. “‘Only if the heavens above can be measured and the foundations of the earth below be searched out will I reject all the descendants of Israel because of all they have done,’ declares the Lord.” (Jer. 31:37)

He goes on to repeat this promise several times in chapter 33. “This is what the Lord says, ‘If I have not established my covenant with day and night and the fixed laws of heaven and earth, then I will reject the descendants of Jacob and David my servant and will not choose one of his sons to rule over the descendants of Abraham, Isaac and Jacob.'” (Jer. 33:25-26)

It is perhaps no surprise that the Hebrew scriptures portray the Jews as God’s covenant people. But many people are surprised to find that the New Testament conveys the same message.

From his birth, Jesus is portrayed as a Jew, as the King of the Jews. (Luke 1:32-33) In his visit with the Samaritan woman, Jesus told her that salvation is from the Jews. (Jn. 4:22) Before his ascension, the disciples, who had listened to his teaching for years, asked him if he was now going to restore the kingdom to Israel. He had proclaimed himself as the son of David. His answer basically amounted to, “Not yet, but later.”

The apostle Paul was very affirming of the Jewish people and their culture. His religious self-identification was as a Jew (Acts 24:14) and even a Pharisee (Acts 23:6)

In his epistle to the Romans, Paul starts out by declaring that the gospel is first for the Jew, then for the Gentile. In chapter 3 he affirms that there is much value in being a Jew, because they were entrusted with the very words of God.

In chapter 11 of Romans he devotes an extended passage to the position of the Jews. First, he denies in the strongest possible terms that God has rejected Israel as his people. Certainly, not all of Israel was embracing Jesus as Messiah, but Paul pointed out that that was God’s doing in order to give the Gentiles a chance to come to him. In fact, Paul predicts that in the future all Israel will turn to Jesus. God’s calling of Israel is irrevocable.

Paul portrays Israel as an olive tree. Those Jews who don’t acknowledge the Messiah are like branches that are broken off. Gentiles who believe in Jesus are like wild olive branches that are grafted into the tree. They are still wild branches, but they become a part of the tree. Paul specifically warns the Gentiles not to boast or be arrogant in relation to Jews. They are beloved of God on account of the patriarchs.

In his epistle to the Ephesians Paul strikes the same chord. He explains that Gentiles were without citizenship in Israel, and thus without God. (Eph. 2:12) But in Jesus they are brought near to Israel and to God. They are combined with Israel into one people of God, here represented as a building. He describes this idea of Gentile believers being co-heirs with Israel as the mystery of the gospel, which had not been previously revealed.

It should be clear from the entirety of scripture that the Jewish people are God’s special people, selected by his mercy, and promised that they as a nation would never be otherwise. Followers of Jesus have not always held that view, but it’s clearly the teaching of the New Testament.

Posted on in Uncategorized by Harry Buerer

The New Covenant

Both Jesus and Paul alluded to a New Covenant. They were citing a passage in the prophecy of Jeremiah.

Jeremiah 31:31-34 (NIV)
“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 will remember their sins no more.”

There are several things that we need to notice about this new covenant that Jeremiah introduces. First, it is a future event from the perspective of the prophet. He uses phrases like, “The time is coming” and “After that time.”

Second, and perhaps most importantly, this covenant was to be made with “the house of Israel and with the house of Judah.” It is not made with all nations and peoples, but only with Israel. This fact comes as a shock to some.

This new covenant seems to be a replacement for the covenant made at Sinai with their forefathers, also a covenant exclusively for Israel. Because they were unable to keep the earlier covenant, which involved obeying God’s law (Torah), God graciously made plans to offer a replacement covenant.

How will this new covenant differ from the old one? The main difference seems to be that the Torah will be internalized. It will no longer be external commands that people have to obey with their own strength and willpower. There will be something inside God’s people that will cause them to want to follow God’s laws, and to follow them naturally. How does this work? The prophet Ezekiel gives us some information in a parallel passage.

Ezekiel 36:24-28
For I will take you out of the nations; I will gather you from all the countries and bring you back into your own land. I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws.

God promises to put a new heart into his people, a heart of flesh, not of stone. In connection with this, God promises to put his Spirit within the hearts of his people in order to move them to follow his laws. This is the internal force that enables people to keep God’s laws, the Holy Spirit of God.

The apostle Paul seems to be referring to this ministry of the Holy Spirit in Romans 8.

Romans 8:3-9
For what the law was powerless to do in that it was weakened by the sinful nature, God did by sending his own Son in the likeness of sinful man to be a sin offering. And so he condemned sin in sinful man, in order that the righteous requirements of the law might be fully met in us, who do not live according to the sinful nature but according to the Spirit. Those who live according to the sinful nature have their minds set on what that nature desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires. The mind of sinful man is death, but the mind controlled by the Spirit is life and peace; the sinful mind is hostile to God. It does not submit to God’s law, nor can it do so. Those controlled by the sinful nature cannot please God. You, however, are controlled not by the sinful nature but by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ.

In this passage it is clearly the Spirit of God who is enabling people to live in a way that is pleasing to God, which the sinful nature cannot do. This results in submitting to God’s law (v. 7) and meeting the righteous requirements of the law (v. 4).

This comes as a shock to many, who assume that the law has been abolished, an idea that both Jesus (Mt. 5:17-18) and Paul (Rom. 3:31) strongly oppose. But we’ll discuss this in much more depth in future posts.

If this new covenant is only for the house of Israel, where does that leave Gentiles who believe in Jesus? Are they strangers to the covenant? Paul does describe them that way in Ephesians 2:11-12. But he explains that a mystery has been revealed to him that was not previously known.

Ephesians 3:6
This mystery is that through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus.

In Romans 11 he explains this in more depth, and uses the metaphor of Israel as an olive tree. Gentile believers are wild olive branches that are grafted into the tree, and partake of the nourishing sap.

This is consistent with Paul’s statement in Ephesians 2:19 that believing Gentiles are no longer foreigners and aliens, but fellow citizens with God’s people and members of God’s household. Here the metaphor is a building rather than a tree. But the point is the same; believing Gentiles are joined with Israel to become the greater people of God, the commonwealth of Israel.

So the new covenant, although made with Israel alone, can also include Gentiles who believe in the Messiah and are grafted into the olive tree. It’s like a wedding invitation being sent to “Israel and Guest”. We Gentiles are the guest, but it’s only in company with Israel that we are accepted. Praise God for His grace!

Posted on in Uncategorized by Harry Buerer

Old Wine

One of the most misunderstood passages in the New Testament is found in Luke 5. It is commonly known as the parable of the wineskins. Jesus states that no one puts new wine into old wineskins because the new wine will burst the skins and ruin them.

The way this passage is almost universally understood among Christian commentators is that the message of Jesus is represented by the new wine. It’s incompatible with the old wineskins of Judaism, and needs new structures to contain its dynamism.

This is a nice-sounding interpretation, and I can understand why people would want to see their faith as new and unique. But it’s impossible that this is what Jesus was intending to convey. In fact, it seems to be almost the exact opposite of what Jesus was really saying. Let’s take a look at the context and see what’s really going on.

Jesus’ remarks are initiated by people asking him about fasting. They point out that the disciples of John and of the Pharisees participate in fasts often, while the disciples of Jesus do not. There seems to be a question in the air, likely unspoken. “Are you teaching something different than our religious leaders? Something new?”

Jesus seems to respond with an unequivocal “No!” First he points out that he’s not against fasting; it’s just that his presence on earth is like a bridegroom at a wedding feast, an inappropriate time for fasting.

Then, to respond to the implied question about a new message, he offers two metaphors in reply. First, he says that nobody patches an old, torn garment with a new patch because it will shrink and tear. And then, as further illustration, he says that nobody puts new wine into old wineskins because they will burst.

It’s possible to imagine Jesus endorsing the new in the second metaphor, the wineskins. But there’s no possibility of it in the first metaphor, the torn garment. If we applied the majority view to the garment metaphor, we’d be saying something like, “We’ve got a new patch, and we’ve got to find a new garment to apply it to.” This is clearly ludicrous; new garments don’t need patching. We also need to realize that the first metaphor offered is the primary one; the second is offered in support of it.

In these metaphors, the old garment, or the old wineskin, is the given. The question is what (or what not) to do with them to make them useful. Jesus responds emphatically in the negative, pointing out what you don’t do. You don’t fix something old with something new.

The old garment and old wineskin represented the Judaism of his day. It had been around a long time, and was getting tattered around the edges. But replacing it with something new was absolutely the wrong approach. Better to fix it with the old, the scriptures that they already had, and his role in fulfilling them.

Jesus seems to want to make sure we don’t misunderstand him by following the metaphors with a statement that nobody who has tasted old wine wants the new, because he realizes that the old is better.

I think it’s significant that Jesus chose wine to use in his metaphor, one of the few things that’s clearly superior when it’s old. In order to further make sure that we don’t misunderstand Jesus’ meaning, the author of Luke has set the account as a three-part grammatical parallel: No one patches… No one pours… No one prefers… This paralllism is even more pronounced in the original language. But the majority view destroys the parallelism. The first two items are thought to show that no one does it because it’s irrational, while the third is taken to indicate that no one does it, but they really should.

These are two very strong reasons to understand that Jesus was affirming the old wine rather than the new. The first of the metaphors would make no sense with that understanding. And Jesus makes a point of stating that old wine is universally preferred. The core of Jesus’ teaching here can be summed up with the words, “You don’t repair an old coat with a new patch!”

Correctly understanding Jesus’ teaching in this passage is crucial to understanding how Jesus saw himself and what he was trying to accomplish in his ministry. It’s also critical for those who claim to be followers of Jesus to know what he was all about and what his priorities were.

I’ve named this blog, “Old Wine”, because I want to bring attention to the centrality in Jesus’ message of the old wine, the promises and commands that God gave his people in the Hebrew scriptures. I don’t believe that it was Jesus’ intent to start a new religion, but to present himself as the realization of expectations from centuries before.

Jesus’ first-century followers, including Paul, also saw the previous scriptures as the core of their faith, as we will point out in future postings. It is my hope and prayer that this blog will help in bringing followers of Jesus back to the scriptures as the source of their faith. You don’t fill old wineskins with new wine.

Posted on in Uncategorized by Harry Buerer
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