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Rabbi Talks with Jesus, A
". . . For the Rabbi, argument with another person is the highest form of respect you can pay to him. So the Rabbi argues with Jesus because he respects him so much and he argues about what is the apparent conflict between the words of Jesus and the Torah".--Andrew M. Greeley. "By far the most important book for the Jewish-Christian dialogue to have been published in the last decade".--Joseph Cardinal Ratzinger.
176 pages, Paperback
First published January 1, 1993
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About the author
Jacob Neusner
1,193 books57 followersBorn in Hartford, Connecticut, Neusner was educated at Harvard University, the Jewish Theological Seminary of America (where he received rabbinic ordination), the University of Oxford, and Columbia University.
Neusner is often celebrated as one of the most published authors in history (he has written or edited more than 950 books.)Since 1994, he taught at Bard College. He also taught at Columbia University, University of Wisconsin–Milwaukee, Brandeis University, Dartmouth College, Brown University, and the University of South Florida.
Neusner was a member of the Institute for Advanced Study in Princeton, and a life member of Clare Hall, Cambridge University. He is the only scholar to have served on both the National Endowment for the Humanities and the National Endowment for the Arts. He also received scores of academic awards, honorific and otherwise.
Neusner is often celebrated as one of the most published authors in history (he has written or edited more than 950 books.)Since 1994, he taught at Bard College. He also taught at Columbia University, University of Wisconsin–Milwaukee, Brandeis University, Dartmouth College, Brown University, and the University of South Florida.
Neusner was a member of the Institute for Advanced Study in Princeton, and a life member of Clare Hall, Cambridge University. He is the only scholar to have served on both the National Endowment for the Humanities and the National Endowment for the Arts. He also received scores of academic awards, honorific and otherwise.
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March 11, 2021
As a faithful Rabbi, Neusner puts himself in first century, enters into dialogue with Jesus, and shows how and why he would dissent to Jesus’ teachings, creating an incredibly fascinating project, the likes of which I would love to see more of. I had to remove a star due to the blatant logical errors he employs in some of his minor points (although his reasoning was more carefully articulated on his major points), and a few misrepresentations of Christianity that make me wonder whether he did harm to his arguments by limiting himself to engaging only the Gospel of Matthew. It struck me as particularly irresponsible that Neusner sees it as a sign of illegitimacy that Jesus limits his proclamation to some, while “when God speaks through Moses, it is to all Israel” (52). Does not this show perfect continuity between the God of Israel and Jesus? God spoke through one man (Moses) to a particular people (the Israelites) to bring about a universal blessing. So then why quibble with the fact that Jesus speaks to few people (everyone he encountered but in particular the evangelists) to a particular people (Christians or anyone who reads the Gospels) to bring about universal blessing?
But in any case Neusner was able to well articulate some real points of demarcation between Christianity and Judaism, many of which I’ve never considered. What is of particular interest, was the idea developed in chapter 9, that for Jews, morality does not cohere with holiness, even though holiness is a way of imitating God and a means of sanctification. This is an idea I would love to learn more about.
But in any case Neusner was able to well articulate some real points of demarcation between Christianity and Judaism, many of which I’ve never considered. What is of particular interest, was the idea developed in chapter 9, that for Jews, morality does not cohere with holiness, even though holiness is a way of imitating God and a means of sanctification. This is an idea I would love to learn more about.
February 18, 2020
How to describe this book!?
First, I was incredibly excited to get my hands on this read, as I love the work of Jacob Neusner and my whole life's work is indebted to the things he helped bring to this world in terms of Jewish-Christian scholarship and dialogue.
Then, I got the book and read the comments on the back, the premise of the book (to share why he, as a Jew, would not have followed the Jesus of the Gospel of Matthew), and Neusner's introduction, and I got very antsy and skeptical. But I trusted Neusner and pressed on.
Towards the beginning, each chapter I read, I would be pulled into the same dance. I was frustrated by the premise of the chapter, shouting my objections (from a Jewish perspective, mind you), and he would eventually lead me right to where I wanted to go — but fully provoked. He would resolve my objection and then pull the conversation deeper. Brilliant. My trust in Neusner's work paid off.
By the time the journey was over, this book was compelling and educational. Neusner said at the beginning that when he was done explaining why he wouldn't have followed Jesus that Jews would be more appreciative of their Torah and Christians would be more in love with Jesus. While I didn't think that was going to be possible — it was.
And while I, as a Jew who follows Jesus, disagreed with his ultimate conclusion and nuanced landing point about Torah and covenants... I also landed about as close to agreement as possible, with unbelievable respect and a soul that was stirred.
First, I was incredibly excited to get my hands on this read, as I love the work of Jacob Neusner and my whole life's work is indebted to the things he helped bring to this world in terms of Jewish-Christian scholarship and dialogue.
Then, I got the book and read the comments on the back, the premise of the book (to share why he, as a Jew, would not have followed the Jesus of the Gospel of Matthew), and Neusner's introduction, and I got very antsy and skeptical. But I trusted Neusner and pressed on.
Towards the beginning, each chapter I read, I would be pulled into the same dance. I was frustrated by the premise of the chapter, shouting my objections (from a Jewish perspective, mind you), and he would eventually lead me right to where I wanted to go — but fully provoked. He would resolve my objection and then pull the conversation deeper. Brilliant. My trust in Neusner's work paid off.
By the time the journey was over, this book was compelling and educational. Neusner said at the beginning that when he was done explaining why he wouldn't have followed Jesus that Jews would be more appreciative of their Torah and Christians would be more in love with Jesus. While I didn't think that was going to be possible — it was.
And while I, as a Jew who follows Jesus, disagreed with his ultimate conclusion and nuanced landing point about Torah and covenants... I also landed about as close to agreement as possible, with unbelievable respect and a soul that was stirred.
January 17, 2015
This is a fascinating, illuminating, frustrating, and (for me a) melancholy book. The author, a rabbi, addresses Jesus using the most Jewish of gospels, the book of Matthew. Since Matthew's gospel focuses on Jesus' relationship with the Torah, Rabbi Neusner addresses Jesus on that basis, the Torah being the common ground of both Judaism and Christianity. This is not a contentious book, nor is it any sort of polemic. Instead, it is a respectful examination of the claims of Jesus. Surprisingly, there is not much that Jesus says that is not also part of Judaism. The difference, according to Rabbi Neusner, is threefold. First, Judaism is about family, clan, and only then the individual. Second, Judaism is focused on how we live in the here and now, and how this both makes eternal Israel holy, whereas Jesus' teaching is not so much about the here and now as it is about the Kingdom of Heaven. Third, Jesus speaks on his own authority, rather than under the authority of the Jewish tradition.
There are answers to Rabbi Neusner's arguments, but this is not the place to make them. Rather, this is the place to recognize how wonderfully written this book is. It is clear, concise, and respectful, even while the author ultimately goes his own way and let's Jesus go his.
There are answers to Rabbi Neusner's arguments, but this is not the place to make them. Rather, this is the place to recognize how wonderfully written this book is. It is clear, concise, and respectful, even while the author ultimately goes his own way and let's Jesus go his.
reference
September 10, 2008It arrived today; I wish I didn't have class tonight and so much other reading to do. Should I play hooky? No, not skip class, but read this instead of doing my assigned reading? The author places himself within the Gospel of Matthew, not my favorite evangelist but what matter, Jesus is there.
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In Chapter 4 of Jesus of Nazareth PBXVI quotes this book extensively. Read his endorsement:
'More than other interpretations known to me, this respectful and frank dispute between a believing Jew and Jesus, the son of Abraham, has opened my eyes to the greatness of Jesus' words and to the choice that the Gospel places before us.' (p.69)
The second section of that chapter is given over to a reflection on the book.
My that only regret is I'm almost finished with Chapter 4 of JoN and it would have been nice to read these two books simultaneously.
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In Chapter 4 of Jesus of Nazareth PBXVI quotes this book extensively. Read his endorsement:
'More than other interpretations known to me, this respectful and frank dispute between a believing Jew and Jesus, the son of Abraham, has opened my eyes to the greatness of Jesus' words and to the choice that the Gospel places before us.' (p.69)
The second section of that chapter is given over to a reflection on the book.
My that only regret is I'm almost finished with Chapter 4 of JoN and it would have been nice to read these two books simultaneously.
October 22, 2017
An excellent breakdown of the differences between Post-exilic Judaism and Christianity in the terms of Matthew's Jesus and the exposition of the Torah. Parts of the book aren't going to be convincing to non-Jews, but Neusner isn't aiming for that. Neusner's exposition of Judaism of the Talmuds into modern Judaism does show the fundamental differences in reading the Torah, but I must admit that perhaps it would be easier if Rabbi Neusner had stuck to the grounds of Judaism that were shared at the time of Jesus, which would exclude the Rabbinic sages of the Mishneh. However, there is rarely a more patient and ecumenical but honest exposition of the differences between modern Judaism and the Christianity of Matthew's Jesus. An excellent read.
February 17, 2015
I truly enjoyed this book even though I disagree with Neusner's conclusions (as he would have wanted me to).
Pros:I enjoyed the conversational style in which this book was written. For me, the most valuable take-away from this book is the Jewish perspective written by, as the book description says, "the world's preeminent authority on first century Judaism". I have often heard something to the tune of, "a first century Jew would have understood Jesus' words to mean . . . " However, with Neusner, we have a contemporary Jewish mind on who has written over 500 books on the subject. His perspective carries significant weight. His insights into the law for instance were eye opening; agreeing with much of Christianity that the law is fulfilled by faith.
Cons: I was surprised at the extent of Neusner's understanding of Christianity. However, he still missed the mark in many places. My biggest complaint however, is that he wasn't able to escape his 21st century mindset; and this was evident even as he attempted to respond to Jesus through the eyes of a first century Jew. It was evident that this wasn't a first century Jew's response to hearing Christ, but a modern Jew with a modern perspective trying his best to not be modern. That said, I don't see how it would be possible to write it in any other way. We simply cannot escape the context into which we were born and carry remnants of it with us everywhere.
Pros:I enjoyed the conversational style in which this book was written. For me, the most valuable take-away from this book is the Jewish perspective written by, as the book description says, "the world's preeminent authority on first century Judaism". I have often heard something to the tune of, "a first century Jew would have understood Jesus' words to mean . . . " However, with Neusner, we have a contemporary Jewish mind on who has written over 500 books on the subject. His perspective carries significant weight. His insights into the law for instance were eye opening; agreeing with much of Christianity that the law is fulfilled by faith.
Cons: I was surprised at the extent of Neusner's understanding of Christianity. However, he still missed the mark in many places. My biggest complaint however, is that he wasn't able to escape his 21st century mindset; and this was evident even as he attempted to respond to Jesus through the eyes of a first century Jew. It was evident that this wasn't a first century Jew's response to hearing Christ, but a modern Jew with a modern perspective trying his best to not be modern. That said, I don't see how it would be possible to write it in any other way. We simply cannot escape the context into which we were born and carry remnants of it with us everywhere.
June 13, 2013
Neusner does a good job handling this discourse without being a bully. His purpose is to demonstrate why he, as a Jew, would not follow Jesus.
He says--over and over--how he respects Jesus but could not follow him, and that he doesn't want to harm either Jews or Christians in their faith. He does this by outlining the situation and leaving one variable a variable: Christs divinity. He shows how Christ was in conflict with the Torah and how he was seeking to replace it, which the Jews couldn't accept unless he had authority over the Torah.
A Jew will read this book and say, "Aha, I knew there was a reason I wasn't a Christian; that Jesus guy's teachings didn't line up with the Torah, and though he does some things in line with our tradition of reinterpreting the Torah, he does a lot of things that are out of line."
While a Christian will read it and say, "Aha, Jesus--is the son of God ergo he--does have authority over the Torah, therefore it is fine that he tweaks things as he does."
He says--over and over--how he respects Jesus but could not follow him, and that he doesn't want to harm either Jews or Christians in their faith. He does this by outlining the situation and leaving one variable a variable: Christs divinity. He shows how Christ was in conflict with the Torah and how he was seeking to replace it, which the Jews couldn't accept unless he had authority over the Torah.
A Jew will read this book and say, "Aha, I knew there was a reason I wasn't a Christian; that Jesus guy's teachings didn't line up with the Torah, and though he does some things in line with our tradition of reinterpreting the Torah, he does a lot of things that are out of line."
While a Christian will read it and say, "Aha, Jesus--is the son of God ergo he--does have authority over the Torah, therefore it is fine that he tweaks things as he does."
January 30, 2025
Took me a little to kind of get into what he was doing but all I can say is wow. This gave me a whole new perspective on Jesus and the Jewish people as a whole. Would definitely recommend to better understand Jesus and the complexity of the things he’s saying from a different perspective than most Christians are used too!
February 11, 2013
Rabbi Neusner offers a fascinating take on Jesus from the perspective of a practicing Jew who would have encountered Jesus in the first century. At the outset, Neusner helpfully articulates the need for dialogue, conversation, and disagreement as a means of showing respect to other human beings. Thus, his argument with Jesus should not be taken in a mean-spirited fashion. And indeed, Neusner goes out of his way to offer respectful disagreements with a teacher who he believes clearly has a teaching that needs reckoning with.
Neusner deals with a number of topics found in Matthew's gospel (as it is the most Jewish-oriented of the four canonical gospels). As he engages Jesus on issues such as his teaching in the Sermon on the Mount, his proclamations about family relations, his assertions about the Sabbath, and dialogues he has with others on the topic of holiness, Neusner stands ready to ask questions. In the process of seeking to gain answers to his questions, Neusner renders a number of elements understandable that may go over the heads of modern-day Gentile readers. For instance, in highlighting Jesus' teaching in the sermon on the mount ('you have heard it said . . . but I say') Neusner rightly observes that the issue here is not in Jesus disagreeing with the Torah. Instead, the issue is one of authority, that Jesus places himself above the Torah. The central chapters of the book are filled with such helpful insights.
In the end, Neusner states his ultimate disagreement with Jesus over the issue of personal vs. communal teaching. Neusner sees Jesus as advocating a way of thinking that is intensely personal (forgiveness, atonement, moral vision), while Judaism offers something more communal and family-oriented. Further, I would observe that often Neusner's disagreement with Jesus centers on just the right issues--Jesus' claim to be God Himself.
The book trails off in the final couple of chapters, while the opening couple of chapters could have been shortened considerably, as Neusner's point is a relatively straightforward one about the importance of dialogue. However, this is a valuable little work, and I am glad I read it.
Neusner deals with a number of topics found in Matthew's gospel (as it is the most Jewish-oriented of the four canonical gospels). As he engages Jesus on issues such as his teaching in the Sermon on the Mount, his proclamations about family relations, his assertions about the Sabbath, and dialogues he has with others on the topic of holiness, Neusner stands ready to ask questions. In the process of seeking to gain answers to his questions, Neusner renders a number of elements understandable that may go over the heads of modern-day Gentile readers. For instance, in highlighting Jesus' teaching in the sermon on the mount ('you have heard it said . . . but I say') Neusner rightly observes that the issue here is not in Jesus disagreeing with the Torah. Instead, the issue is one of authority, that Jesus places himself above the Torah. The central chapters of the book are filled with such helpful insights.
In the end, Neusner states his ultimate disagreement with Jesus over the issue of personal vs. communal teaching. Neusner sees Jesus as advocating a way of thinking that is intensely personal (forgiveness, atonement, moral vision), while Judaism offers something more communal and family-oriented. Further, I would observe that often Neusner's disagreement with Jesus centers on just the right issues--Jesus' claim to be God Himself.
The book trails off in the final couple of chapters, while the opening couple of chapters could have been shortened considerably, as Neusner's point is a relatively straightforward one about the importance of dialogue. However, this is a valuable little work, and I am glad I read it.
April 20, 2020
Wonderfully written and thought-provoking. For a follower of Jesus, we must honestly wrestle with the reality that the OT text is under-determined. Torah does not inevitably lead to Jesus. While we may see the logic for the texts as converging on Jesus, others like Jacob Neusner do not. We do well to listen carefully and humbly, learning to recognize the very real tension between the Torah and Jesus. To see Torah as ultimate is to find Jesus as ultimate offensive; to see Jesus as ultimate is to find Torah as a pointer and, in a way, provisional. Though we could be more precise in this, in the end there is no getting around the real tension that exists between non-Christian Jewish interpretation of Jewish texts and Christian interpretations that see them leading to Jesus. Neusner's honesty and respectful disagreement are refreshing. Though there are a few points I would nuance and quibble with him, overall he had done an excellent job making his case!
December 28, 2016
I am a little disappointed with this read. It has been claimed many times as an essential Jewish refutation of the messiahship of Jesus, when In fact it was a single presupposition manifested over and over again. That presupposition being "Jesus claimed to be God, and no man can be God". At the foundation of every argument, or rather every "encounter" between the author and the Jesus he describes found in the book of St. Matthew, he walks away supposedly choosing Torah over Christ. There is unfortunately no real comparison between the teachings of Jesus and the Law of Moses in any real or exegetical way, nor does he deal with the vast volumes of Rabbinic writings that lend credence to the messianic claims of Christ. Ultimately worth the read in order to encounter the typical arguments that come from the opposition but not something I will need to keep around for reference.
July 20, 2007
Essentially, this books is about how Jesus lies when he said that he came to fulfill the Torah because he clearly encourages his followers to violate its commandments. Given that the book was supposed to offer a dialogue with Jesus from the perspective of one of his contemporary Jews, I found the actual "dialogues" sparse and unsatisfactory. For one thing, the contemporary Jew was always gifted with precognition (one day, rabbis would answer this question with this story...) and Jesus always seemed to respond to his questions by smiling mysteriously and then walking away. I think Neusner should have stuck to offering a rational, text-driven argument rather than injecting fanciful visualizations of Jesus and his apostles in the Galilee.
July 25, 2011
Sheds light on what is Judaism other than not Christianity, or other than a foil for Christian apologists. Not a polemic! See the Pope's response in his 2007 book Jesus of Nazareth. And listen to an NPR radio interview, also from 2007, in which Neusner replies:
http://mqup.typepad.com/mcgill_queens...
http://mqup.typepad.com/mcgill_queens...
March 19, 2009
recommended by the Pop Benoit XVI
June 12, 2023
A Rabbi Talks with Jesus - Jacob Neusner
Waiting, listening, waiting… is he going to do what he said, that is, seriously engage / argue with the Jesus of Matthew’s Gospel? After many pages of superfluous explanation of his background, means, and motivations, he finally mentions Jesus sitting down, ready to teach the beatitudes (21), and skips to Mt 5:17-20 about Jesus fulfilling Moses’ Torah. At this point, Neusner’s diatribe displays a quick rejection, bouncing off into how Jews and Christians feel about each other over the centuries, but this is what I though Neusner was going to avoid, instead focusing on Jesus the teacher, esp. in Matthew. Piled high and Deep, so far… still waiting… page 31… 34… Okay, then, Chapter 3. Nothing substantial said in two chapters, no meaningful interaction with Matthew, just a knee-jerk reaction, and I’m trying to read with an open mind and ear, not minding Paul’s quote that even today when they read Moses a veil is over their heart. As Paul, my heart and prayer is for Israel, that they may be saved. Okay, here we go, chapter 3…Okay, here he goes. He is openly engaging with Matt 5, let’s see… He sees agreement with Torah and Jesus from Mt 5:3-10, but perhaps rightly detects a drastic shift when Jesus inputs the pronoun “me” at verse 11. In my view, Jesus is equating those who listen to him with those who listened to God in the OT. Neusner agrees with Jesus’ tendency to “build a fence around the Torah” (40). He does not find in the Torah, “Do not resist an evil person,” and is somewhat offset, though he sees hints at this teaching in Proverbs 15:1; 25:21-22. He surmises that Jesus meant an evil person within the disciples’ small group, not an evil person at large in the world. He also thinks that Jesus is not addressing “eternal Israel” as the national enduring society it is, but individuals who hear him, and thinks that Jesus is mistaken in this approach. Neusner is a little shocked that Jesus would speak “with authority”, since only God and Moses should do so. I feel joy to see Neusner write with honest reaction, not bitter contempt, but respectful interaction. His objection, though, betrays an ignorance of Deut 18:15, 18-22, that God will raise up a prophet for Israel, and doesn’t mention this, though I wonder how he reads it. Also, he seems insistent that Israel be addressed as a second person plural. He does seem to grasp that Jesus is calling out special followers from the Israel collective. He objects that Jesus would already be separating himself and other Israelites, but I would add that Jesus is calling to himself a new Israel from among those whom at that time might also have despised the ostentatious hypocrisy among those called to be true worshippers of God. But his point is valid that prayer and giving cannot only be private and secret, though he references only contemporary instances. One might also find NT verses displaying public prayer and giving, esp Acts 4:24; 36. But Neusner’s argument for public prayer relies on an obscure insistence on a generalized OT understanding, “the Torah’s fundamental premise, which is that Israel serves God not one by one but all together and all at once.”
So far, I think that Jesus and Moses are both setting forth torah, that is, teachings fit for God’s special people. Jesus, though, is setting up a new kingdom and a new standard, and a modern colloquialism might be “sheep-stealing”, though Jesus ultimately transcends Jewish peoples. Neusner then compares Jesus with Balaam who tries to curse but only blesses God’s people from afar. This he writes poetically but his poem lacks truth. I could compare Jesus to Samson, but to Balaam? That requires some heavy lifting. Regardless, his conclusion to chapter 3 is that he rejects Jesus’ teaching, being addressed to him as a hearer but not to his family and village, but this does not make sense. Matthew’s Jesus commands hearers to return to their families and villages, to the nations and kings, to relate Jesus’ teaching. This teaching, also, is God speaking to a man, as one would speak to a friend. Even beyond this, Jeremiah sees a day when “they will no longer teach each one his neighbor or his brother, saying, “Know the LORD,” for all of them will know me, from their smallest to their greatest” (Jer 31:34). Neusner just sounds stubborn and like Nicodemus, the ‘teacher of Israel”, will not be born again and will not see the kingdom of God. Sad.
Chapter 4 …
Waiting, listening, waiting… is he going to do what he said, that is, seriously engage / argue with the Jesus of Matthew’s Gospel? After many pages of superfluous explanation of his background, means, and motivations, he finally mentions Jesus sitting down, ready to teach the beatitudes (21), and skips to Mt 5:17-20 about Jesus fulfilling Moses’ Torah. At this point, Neusner’s diatribe displays a quick rejection, bouncing off into how Jews and Christians feel about each other over the centuries, but this is what I though Neusner was going to avoid, instead focusing on Jesus the teacher, esp. in Matthew. Piled high and Deep, so far… still waiting… page 31… 34… Okay, then, Chapter 3. Nothing substantial said in two chapters, no meaningful interaction with Matthew, just a knee-jerk reaction, and I’m trying to read with an open mind and ear, not minding Paul’s quote that even today when they read Moses a veil is over their heart. As Paul, my heart and prayer is for Israel, that they may be saved. Okay, here we go, chapter 3…Okay, here he goes. He is openly engaging with Matt 5, let’s see… He sees agreement with Torah and Jesus from Mt 5:3-10, but perhaps rightly detects a drastic shift when Jesus inputs the pronoun “me” at verse 11. In my view, Jesus is equating those who listen to him with those who listened to God in the OT. Neusner agrees with Jesus’ tendency to “build a fence around the Torah” (40). He does not find in the Torah, “Do not resist an evil person,” and is somewhat offset, though he sees hints at this teaching in Proverbs 15:1; 25:21-22. He surmises that Jesus meant an evil person within the disciples’ small group, not an evil person at large in the world. He also thinks that Jesus is not addressing “eternal Israel” as the national enduring society it is, but individuals who hear him, and thinks that Jesus is mistaken in this approach. Neusner is a little shocked that Jesus would speak “with authority”, since only God and Moses should do so. I feel joy to see Neusner write with honest reaction, not bitter contempt, but respectful interaction. His objection, though, betrays an ignorance of Deut 18:15, 18-22, that God will raise up a prophet for Israel, and doesn’t mention this, though I wonder how he reads it. Also, he seems insistent that Israel be addressed as a second person plural. He does seem to grasp that Jesus is calling out special followers from the Israel collective. He objects that Jesus would already be separating himself and other Israelites, but I would add that Jesus is calling to himself a new Israel from among those whom at that time might also have despised the ostentatious hypocrisy among those called to be true worshippers of God. But his point is valid that prayer and giving cannot only be private and secret, though he references only contemporary instances. One might also find NT verses displaying public prayer and giving, esp Acts 4:24; 36. But Neusner’s argument for public prayer relies on an obscure insistence on a generalized OT understanding, “the Torah’s fundamental premise, which is that Israel serves God not one by one but all together and all at once.”
So far, I think that Jesus and Moses are both setting forth torah, that is, teachings fit for God’s special people. Jesus, though, is setting up a new kingdom and a new standard, and a modern colloquialism might be “sheep-stealing”, though Jesus ultimately transcends Jewish peoples. Neusner then compares Jesus with Balaam who tries to curse but only blesses God’s people from afar. This he writes poetically but his poem lacks truth. I could compare Jesus to Samson, but to Balaam? That requires some heavy lifting. Regardless, his conclusion to chapter 3 is that he rejects Jesus’ teaching, being addressed to him as a hearer but not to his family and village, but this does not make sense. Matthew’s Jesus commands hearers to return to their families and villages, to the nations and kings, to relate Jesus’ teaching. This teaching, also, is God speaking to a man, as one would speak to a friend. Even beyond this, Jeremiah sees a day when “they will no longer teach each one his neighbor or his brother, saying, “Know the LORD,” for all of them will know me, from their smallest to their greatest” (Jer 31:34). Neusner just sounds stubborn and like Nicodemus, the ‘teacher of Israel”, will not be born again and will not see the kingdom of God. Sad.
Chapter 4 …
September 21, 2024
I read this in its original edition when it came out in 1991. I'm not sure what was revised and expanded in the version I just finished, which was published two decades later, but the narrative core seemed the same. Rabbi Neusner takes up for the first time a novel spin on the traditional disputation between the truths taught by Christians and those accepted in the Torah by the Jews. That is, he's not speaking from a defensive, underdog, or outnumbered position. Rather, one of strength. He imagines meeting the Jesus of History rather than the Christ of Faith. And debating how His small-t torah teachings fairly engage with the mitzvot, the Law of Moses given to the priests and people of Israel.
It's a clever concept. We see how the Capital-T Mosaic Law speaks to the community. Christian messages appeal to a kingdom of God outside the boundaries of locale, ritual, custom, and family. Jesus separates individuals from their roots, for salvation comes through Him, as opposed to the sanctification embodied by adherence to the Temple standards for purity, holiness, and aspirations towards making what was directed from Sinai a reality as in what a Jew eats for breakfast, how he or she pays attention to the order of bed and board, how children are reared in their parents' fidelity to what God asked their ancestors to undertake as their mission, rather than split them apart to break off and accompany Jesus to Jerusalem as his band of followers who've cut ties with Torah for Jesus' torah.
It's a challenging argument. Neusner conjectures that Jesus is often talking past his Pharisee rivals. Their vision of being faithful to the Law isn't compatible with Jesus' picking and choosing what, despite His claims to fulfill rather than abolish the Torah codes, He tells his followers is the only way to enter a different model of the Kingdom. I wish Neusner had taken on the messianic question, but as he focuses only on the gospel of Matthew, after all, addressed to the Jews, and the Sermon on the Mount as the fundamental text to tackle, this may account for this elision. Trouble is, leaving this crux out keeps readers unclear about how this issue aligns or not with the moral and ethical substance which constitutes the bulk of this short discussion. Which I wished was a lot longer, and even bolder.
It's a clever concept. We see how the Capital-T Mosaic Law speaks to the community. Christian messages appeal to a kingdom of God outside the boundaries of locale, ritual, custom, and family. Jesus separates individuals from their roots, for salvation comes through Him, as opposed to the sanctification embodied by adherence to the Temple standards for purity, holiness, and aspirations towards making what was directed from Sinai a reality as in what a Jew eats for breakfast, how he or she pays attention to the order of bed and board, how children are reared in their parents' fidelity to what God asked their ancestors to undertake as their mission, rather than split them apart to break off and accompany Jesus to Jerusalem as his band of followers who've cut ties with Torah for Jesus' torah.
It's a challenging argument. Neusner conjectures that Jesus is often talking past his Pharisee rivals. Their vision of being faithful to the Law isn't compatible with Jesus' picking and choosing what, despite His claims to fulfill rather than abolish the Torah codes, He tells his followers is the only way to enter a different model of the Kingdom. I wish Neusner had taken on the messianic question, but as he focuses only on the gospel of Matthew, after all, addressed to the Jews, and the Sermon on the Mount as the fundamental text to tackle, this may account for this elision. Trouble is, leaving this crux out keeps readers unclear about how this issue aligns or not with the moral and ethical substance which constitutes the bulk of this short discussion. Which I wished was a lot longer, and even bolder.
June 14, 2024
The idea of this book sounded fascinating to me. It is written by a Jew who imagines what it would be like to hear the sermon on the mount, and he explains why he would reject the teaching of Jesus. The book really only interacts with his teaching (specifically from Matthew) not with any miracles or anything else.
This is a short book, but weighty. It will take some time to process if you are anything like me. I found the author to be engaging and very honest about his assessment. In my opinion, he rejects the teaching of Jesus for three main reasons.
First, Jesus is claiming to be God, or at least equal with God, much more often then we pick up as Gentiles. The author recognizes that when Jesus reinterprets the rules of the Sabbath for instance, what the subtext is.
Secondly, Jesus talks about the kingdom of heaven and is very future focused, opposed to the vigilant present focus that the Jews have been called to.
Last, and the reason that he both starts and ends the book with, is that the author can't see how Jesus is speaking for God if he is speaking to individuals instead of to Israel as a whole. Since Sinai, 'you' has always meant Israel as a whole, but its evident Jesus has something else in mind. For the author, to accept an idea like this would change everything and its not something he is willing to do.
I wish more books were written along these lines and with this careful thought put into it. Recommended.
This is a short book, but weighty. It will take some time to process if you are anything like me. I found the author to be engaging and very honest about his assessment. In my opinion, he rejects the teaching of Jesus for three main reasons.
First, Jesus is claiming to be God, or at least equal with God, much more often then we pick up as Gentiles. The author recognizes that when Jesus reinterprets the rules of the Sabbath for instance, what the subtext is.
Secondly, Jesus talks about the kingdom of heaven and is very future focused, opposed to the vigilant present focus that the Jews have been called to.
Last, and the reason that he both starts and ends the book with, is that the author can't see how Jesus is speaking for God if he is speaking to individuals instead of to Israel as a whole. Since Sinai, 'you' has always meant Israel as a whole, but its evident Jesus has something else in mind. For the author, to accept an idea like this would change everything and its not something he is willing to do.
I wish more books were written along these lines and with this careful thought put into it. Recommended.
June 6, 2020
This book deserves a tremendous amount of credit for opening up an inter-religious conversation that is ultimately continued by the Pope himself. If books are judged by their impact, this book clearly deserves 5 stars or more for initiating a respectful inter-faith dialogue based on exegetical analysis.
Rabbi Neusner does an outstanding job of showing how Jesus' Sermon on the Mount relates to, expands on, and ultimately supersedes the Torah (if you believe Jesus is God). As a Christian, I did not fully appreciate how important the Torah is in the Jewish faith—as Rabbi Neusner points out, it is so important, that one could even be called to "leave their family" to study it (similar to how Jesus calls for his followers to leave behind their families and possessions and follow him). As a Christian, this parallelism is immediately recognizable in the "Word made Flesh" motifs of the Gospel of John. Jesus is the Word and has taken a role above the "Word" (the Torah) and believers are asked to follow "the Word made Flesh" in a similar way as the Jewish calling to follow the Torah.
My only critique is that at times, the book can feel wordy—the opening is a bit lengthy—though understandable given the delicate task of providing a Jewish critique to Jesus' teaching to both a Jewish and Christian audience.
Rabbi Neusner does an outstanding job of showing how Jesus' Sermon on the Mount relates to, expands on, and ultimately supersedes the Torah (if you believe Jesus is God). As a Christian, I did not fully appreciate how important the Torah is in the Jewish faith—as Rabbi Neusner points out, it is so important, that one could even be called to "leave their family" to study it (similar to how Jesus calls for his followers to leave behind their families and possessions and follow him). As a Christian, this parallelism is immediately recognizable in the "Word made Flesh" motifs of the Gospel of John. Jesus is the Word and has taken a role above the "Word" (the Torah) and believers are asked to follow "the Word made Flesh" in a similar way as the Jewish calling to follow the Torah.
My only critique is that at times, the book can feel wordy—the opening is a bit lengthy—though understandable given the delicate task of providing a Jewish critique to Jesus' teaching to both a Jewish and Christian audience.
November 23, 2024
A worthwhile read, but a bit long-winded in places (such as the opening chapter). Neusner provides a humble and thoughtful engagement with Jesus's teachings but doesn't - quite - get there. My understanding of Christianity and Jesus's teachings is that he is more important than Torah; that the community that acknowledges him as King and lives in allegiance to him is the one that he is seeking to build and advance; and that the part that Neusner DID understand, that Jesus is placing his own person on equal footing as God, is central to unlocking it all.
I'm reminded of John 5: 39-40, Jesus's words:
"You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, yet you refuse to come to me that you may have life."
That said, Christians and those with different religious vewis in general would learn much from the simple curiosity, engagement, humility and honesty that motivates Neusner's work and narrative. Time taken in respectful, explorative dialogue must always be time well spent.
I'm reminded of John 5: 39-40, Jesus's words:
"You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, yet you refuse to come to me that you may have life."
That said, Christians and those with different religious vewis in general would learn much from the simple curiosity, engagement, humility and honesty that motivates Neusner's work and narrative. Time taken in respectful, explorative dialogue must always be time well spent.
November 27, 2024
I heard about the book when I heard that Pope Benedict XVI liked it very much. Neusner, a great Jewish theologian, analyzes the sayings of Jesus in the Gospel of Matthew through a Jewish theological perspective. He says that Jesus' ethical teachings make him love and respect Him, however he cannot accept him as the Messiah. The reason? Neusner, thanks to his deep knowledge of the Torah, argues convincingly that it is clear Jesus understood himself as much more than a mere prophet: he understood himself as divine, and that is unacceptable to him. But it is exactly Neusner's display and elaboration of arguments that Jesus' sayings in the Gospel of Matthew mean that He thought of Himself as God that make the book such a good book to read and no wonder Benedict XVI liked it.
November 2, 2025
Jacob Neusner, que j'ai découvert en lisant les écrits du pape Benoît XVI, ouvre ici un dialogue entre juifs et chrétiens.
Ce livre permet de mieux comprendre les paroles de Jésus qui ont interrogé Israël à l'époque, et qui continuent encore aujourd'hui.
En plus d'un style sympathique où l'auteur s'imagine rencontrer Jésus, Jacob prend soin de nous expliquer plus spécifiquement les détails relatifs aux débats de l'époque : question de pureté légale, vision pharisienne, etc.
Enfin, je trouve très enrichissant l'apport qu'il fait en mettant en parallèle des paroles du Christ et celles de sages d'Israël, même postérieurs à celui-ci.
Un beau témoignage du dialogue interreligieux !
Ce livre permet de mieux comprendre les paroles de Jésus qui ont interrogé Israël à l'époque, et qui continuent encore aujourd'hui.
En plus d'un style sympathique où l'auteur s'imagine rencontrer Jésus, Jacob prend soin de nous expliquer plus spécifiquement les détails relatifs aux débats de l'époque : question de pureté légale, vision pharisienne, etc.
Enfin, je trouve très enrichissant l'apport qu'il fait en mettant en parallèle des paroles du Christ et celles de sages d'Israël, même postérieurs à celui-ci.
Un beau témoignage du dialogue interreligieux !
September 20, 2024
This was well written and the author is concise in his arguments and objectives for each chapter. This makes for a pleasant reading experience. As for the content, I obviously disagree with some of his conceptions about Christianity and likewise some conclusions he draws throughout, but I was surprised to find that even within the disagreement with the author's own viewpoint, I came away more solid in my own Christian views. The author actually said this would happen right from the get go, so good job there.
May 9, 2024
A lucidly written book that offers a Jewish perspective of Jesus and argues for why the author is not a Christian. There are many arguments that could have been fleshed out more, some of which do seem rather weak. Overall, a Christian can read this and be both encouraged in his faith and understand more about modern Jewish understandings of Jesus.
May 7, 2017
an excellent dialogue, gives one much to think about the dichotomy between God's kingdom to come in the Gospels, and the kingdom of God in the here and now, which from the Authors point of view is the kingdom of the Torah.
January 25, 2024
How to take the other side's argument seriously. One of the best viewpoints I've ever read is from this author. Paraphrasing: One of the best ways to show respect for someone is debating them in a very thoughtful and respectful manner.
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May 14, 2025Interesting little book, I think it sets out a decent grounds from which to engage in serious interreligious discourse, though its actual arguments are not convincing. Does highlight, through absence, the place of St. Paul in the Gospel.
June 15, 2017
A marvelous example of interfaith dialogue. Left me respecting both Judaism and my own Christian Faith on a higher level.
February 1, 2019
I wanted to ask questions back to the Rabbi. It was a fascinating conversation and perspective. I'm always grateful we can have a relationship.
July 2, 2020
Quite a hard read but interesting to see the sermon on the mount from a Jewish perspective
December 24, 2021
A conversation using same of the saying of Jesus as a reply to questions asked by someone of the Jewish faith.
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