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The Difficult Words of Jesus
Examine the most difficult teachings of Jesus with Dr. Amy-Jill Levine.
Jesus provided his disciples teachings for how to follow Torah, God’s word; he told them parables to help them discern questions of ethics and of human nature; he offered them beatitudes for comfort and encouragement. But sometimes Jesus spoke words that followers then and now have found difficult. He instructs disciples to hate members of their own families (Luke 14:26), to act as if they were slaves (Matthew 20:27), and to sell their belongings and give to the poor (Luke 18:22). He restricts his mission (Matthew 10:6); he speaks of damnation (Matthew 8:12); he calls Jews the devil’s children (John 8:44).
In The Difficult Words of Jesus , Amy-Jill Levine shows how these difficult teachings would have sounded to the people who first heard them, how have they been understood over time, and how we might interpret them in the context of the Gospel of love and reconciliation.
Additional components for a six-week study include a DVD featuring Dr. Levine and a comprehensive Leader Guide.
Jesus provided his disciples teachings for how to follow Torah, God’s word; he told them parables to help them discern questions of ethics and of human nature; he offered them beatitudes for comfort and encouragement. But sometimes Jesus spoke words that followers then and now have found difficult. He instructs disciples to hate members of their own families (Luke 14:26), to act as if they were slaves (Matthew 20:27), and to sell their belongings and give to the poor (Luke 18:22). He restricts his mission (Matthew 10:6); he speaks of damnation (Matthew 8:12); he calls Jews the devil’s children (John 8:44).
In The Difficult Words of Jesus , Amy-Jill Levine shows how these difficult teachings would have sounded to the people who first heard them, how have they been understood over time, and how we might interpret them in the context of the Gospel of love and reconciliation.
Additional components for a six-week study include a DVD featuring Dr. Levine and a comprehensive Leader Guide.
176 pages, Paperback
Published August 3, 2021
200 people are currently reading
371 people want to read
About the author
Amy-Jill Levine
98 books313 followersAmy-Jill Levine is University Professor of New Testament and Jewish Studies and Mary Jane Werthan Professor of Jewish Studies at Vanderbilt Divinity School and Department of Jewish Studies. Her books include The Misunderstood Jew: The Church and the Scandal of the Jewish Jesus; Short Stories by Jesus: The Enigmatic Parables of a Controversial Rabbi; four children's books (with Sandy Sasso); The Gospel of Luke (with Ben Witherington III); and The Jewish Annotated New Testament (co-edited with Marc Z. Brettler). Her most recent books are The Bible With and Without Jesus: How Jews and Christians Read the Same Stories Differently (co-authored with Marc Z. Brettler), Sermon on the Mount: A Beginner's Guide to the Kingdom of Heaven; and The Kingdom of Heaven: 40 Devotionals. In 2019 she became the first Jew to teach New Testament at Rome's Pontifical Biblical Institute. Professor Levine, who has done over 300 programs for churches, clergy groups, and seminaries, has been awarded grants from the Mellon Foundation, the National Endowment for the Humanities, and the American Council of Learned Societies. Institutions granting her honorary degrees include Christian Theological Seminary and the Episcopal Seminary of the Southwest.
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Displaying 1 - 30 of 69 reviews
March 6, 2022
I've said it before and I'll say it again: My favorite writer about Christianity is an Orthodox Jew. Amy-Jill Levine is also a New Testament scholar who teaches Christian seminarians at Vanderbilt University. With this personal and professional pedigree, she brings so much to her extraordinarily lucid explanations of some of the most difficult things Jesus said.
Even if you don't take the Bible literally, it can still be a bit of mental gymnastics to even begin to understand what Jesus meant when he said you need to hate your father and mother to be his disciple. And how about that mandate to sell everything you own before you can follow him? Ouch. That's a tough one. Or why does Jesus so shockingly dismiss the Canaanite woman who is desperate for him to heal her daughter by comparing her to the dogs?
Drawing on the history and culture of the first century, as well as modern-day theology interspersed with quite a bit of humor, Levine dissects these and other perplexing, head-scratching statements Jesus said.
Best of all, the writing is easy-to-read and easy-to-understand. This is not a theology textbook. It's accessible to all of us, and it could very well change how you interpret some important parts of the Gospel. Highly recommended.
P.S. Do not be put off by the subtitle indicating it's a "beginner's guide." It truly has something to offer to everyone!
Even if you don't take the Bible literally, it can still be a bit of mental gymnastics to even begin to understand what Jesus meant when he said you need to hate your father and mother to be his disciple. And how about that mandate to sell everything you own before you can follow him? Ouch. That's a tough one. Or why does Jesus so shockingly dismiss the Canaanite woman who is desperate for him to heal her daughter by comparing her to the dogs?
Drawing on the history and culture of the first century, as well as modern-day theology interspersed with quite a bit of humor, Levine dissects these and other perplexing, head-scratching statements Jesus said.
Best of all, the writing is easy-to-read and easy-to-understand. This is not a theology textbook. It's accessible to all of us, and it could very well change how you interpret some important parts of the Gospel. Highly recommended.
P.S. Do not be put off by the subtitle indicating it's a "beginner's guide." It truly has something to offer to everyone!
February 23, 2022
Read for a class at my church - and also for a zoom class I’m doing from an out of state church.
I don’t think a study ever made me think so hard in my life! How invigorating! AJ Levine is a scholar and a wise woman. She wasn’t for everyone in our study, but she resonated with me because I am a questioner and a “clarifier”. I am Christian, but I am not a “sheep”, blindly believing in a Bible “written” word for word by God. I love to consider the times, the culture, and the Jewishness of Jesus. I’ve wrestled with this book, never doubting my beliefs but trying to get a better clarification of what leads to those beliefs. I wish I were younger and could actually study with AJ in person.
I don’t think a study ever made me think so hard in my life! How invigorating! AJ Levine is a scholar and a wise woman. She wasn’t for everyone in our study, but she resonated with me because I am a questioner and a “clarifier”. I am Christian, but I am not a “sheep”, blindly believing in a Bible “written” word for word by God. I love to consider the times, the culture, and the Jewishness of Jesus. I’ve wrestled with this book, never doubting my beliefs but trying to get a better clarification of what leads to those beliefs. I wish I were younger and could actually study with AJ in person.
February 19, 2022
See the other reviews. They nailed it. I do not see why we need to read an unbeliever has to say about our faith.
May 18, 2022
An Orthodox Jewish female professor explains the New Testament
Amy-Jill Levine tells us why Jesus's teachings in the New Testament, can be seen to be sensible and acceptable to people of all religions, even Orthodox Jews, even Jewish women like her who attends an Orthodox synagogue and sits behind a segregated mechitza, separation, for women. She does so for teachings she considers authentic, when Jesus a Jew spoke to fellow Jews, not other sayings placed in the New Testament long after his death by people who spoke a different language, were not Jewish, had a different agenda, and never met Jesus,
She is the University Professor of New Testament and Jewish Studies at Vanderbilt Divinity School. She is highly respected by Jewish and Christian scholars and is the author of many scholarly easy to read eye-opening books. In her 2021 book “The Difficult Words of Jesus: A beginner’s guide to his most perplexing teachings,” she focuses on six of the many difficult to understand Jesus’s teachings with an insightful study of each. She also mentions some other difficult sayings “that have confused, confounded, and in some cases harmed, but without analyses,” although readers can easily use her analytical analysis techniques to understand them. She writes: “Since the name ‘Israel’ traditionally means ‘to wrestle with God,’ we do well with passages that confuse and disturb us. More, we do well to wrestle with passages that have and can continue to cause harm.”
She informs us what Jesus means when he answers a man who asked him in Mark 10:17, “What must I do to inherit eternal life,” Jesus responds to the man who loved and questioned him in Mark 10:21, “You lack one thing; go and sell what you own, and give the money to the poor, and you will have treasure in heaven, then come and follow me.” Jesus goes on to say in Mark 10:25. “It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.” The questioner is shocked! There is no indication in the New Testament that he accepted Jesus advice or became his disciple. Did Jesus mean for him to literally give up all his hard earned cash? If not, what did he mean? Was he trying to get the questioner to relinquish the Jewish tradition which did not require people to disperse all they owned? Didn’t he say elsewhere that he did not come to change even an iota, a simple dot, of Judaism? Why wasn’t he clear? How can we uncover Jesus’s intention?
In another statement Jesus seems to want to destroy family relations. He also seemed to deny the command in the Ten Commandments to honor father and mother. In Luke 14:26-27, he says, “ Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple. Whoever does not carry the cross and follow me cannot be my disciple.” How should we understand this? There are people who find religion in contemplation, others in study, still more in helping others, what is the meaning of the weighty task of carrying a cross? What does it accomplish? How does it help the carrier and society?
Other statements are also perplexing. Mark 10:44 has Jesus teach, “Whoever wishes to be first among you must be a slave of all.” A slave!? How does demeaning oneself help oneself and others?
Also Matthew 10:5b-6, “Go nowhere among Gentiles, and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel.” Did Jesus forget the teaching of the Torah that he praised “Love the other as yourself.”? Why abandon Gentiles and Samaritans? Why insult fellow Jews by calling them “”lost sheep”?
And Matthew 25:30, “As for this worthless slave, throw him into the outer darkness, where there will be weeping and gnashing of teeth.” Why such a harsh treatment?
Similarly, the brutal statement in John 8:44a, “You are from your father the devil, and you chose to do your father’s desires.”
In regard to the insults in the last several examples, despite “the Gospels is substantially interested in making us better than we are,,,. Jesus issues numerous other insults.” For example: in Matthew 23, he calls the Pharisees and scribes “hypocrites.” In Luke 13:32, he indicts Herod Antipas by calling him a “fox.” In John 8:44, he even calls Simon Peter “Satan.”
People interested in the New Testament will learn much about interpreting Jesus in Professor Amy-Jill Levine’s excellent thought-provoking book. Dr. Amy-Jill Levine encourages us to use the intelligence that God gave us in understanding the Hebrew Torah and the Greek New Testament. She states, “We do our congregations, and especially our youth, a disservice when we do not question what a text means or wrestle with what we believe a text is saying. Discipleship does not mean becoming sheep.”
Amy-Jill Levine tells us why Jesus's teachings in the New Testament, can be seen to be sensible and acceptable to people of all religions, even Orthodox Jews, even Jewish women like her who attends an Orthodox synagogue and sits behind a segregated mechitza, separation, for women. She does so for teachings she considers authentic, when Jesus a Jew spoke to fellow Jews, not other sayings placed in the New Testament long after his death by people who spoke a different language, were not Jewish, had a different agenda, and never met Jesus,
She is the University Professor of New Testament and Jewish Studies at Vanderbilt Divinity School. She is highly respected by Jewish and Christian scholars and is the author of many scholarly easy to read eye-opening books. In her 2021 book “The Difficult Words of Jesus: A beginner’s guide to his most perplexing teachings,” she focuses on six of the many difficult to understand Jesus’s teachings with an insightful study of each. She also mentions some other difficult sayings “that have confused, confounded, and in some cases harmed, but without analyses,” although readers can easily use her analytical analysis techniques to understand them. She writes: “Since the name ‘Israel’ traditionally means ‘to wrestle with God,’ we do well with passages that confuse and disturb us. More, we do well to wrestle with passages that have and can continue to cause harm.”
She informs us what Jesus means when he answers a man who asked him in Mark 10:17, “What must I do to inherit eternal life,” Jesus responds to the man who loved and questioned him in Mark 10:21, “You lack one thing; go and sell what you own, and give the money to the poor, and you will have treasure in heaven, then come and follow me.” Jesus goes on to say in Mark 10:25. “It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.” The questioner is shocked! There is no indication in the New Testament that he accepted Jesus advice or became his disciple. Did Jesus mean for him to literally give up all his hard earned cash? If not, what did he mean? Was he trying to get the questioner to relinquish the Jewish tradition which did not require people to disperse all they owned? Didn’t he say elsewhere that he did not come to change even an iota, a simple dot, of Judaism? Why wasn’t he clear? How can we uncover Jesus’s intention?
In another statement Jesus seems to want to destroy family relations. He also seemed to deny the command in the Ten Commandments to honor father and mother. In Luke 14:26-27, he says, “ Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple. Whoever does not carry the cross and follow me cannot be my disciple.” How should we understand this? There are people who find religion in contemplation, others in study, still more in helping others, what is the meaning of the weighty task of carrying a cross? What does it accomplish? How does it help the carrier and society?
Other statements are also perplexing. Mark 10:44 has Jesus teach, “Whoever wishes to be first among you must be a slave of all.” A slave!? How does demeaning oneself help oneself and others?
Also Matthew 10:5b-6, “Go nowhere among Gentiles, and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel.” Did Jesus forget the teaching of the Torah that he praised “Love the other as yourself.”? Why abandon Gentiles and Samaritans? Why insult fellow Jews by calling them “”lost sheep”?
And Matthew 25:30, “As for this worthless slave, throw him into the outer darkness, where there will be weeping and gnashing of teeth.” Why such a harsh treatment?
Similarly, the brutal statement in John 8:44a, “You are from your father the devil, and you chose to do your father’s desires.”
In regard to the insults in the last several examples, despite “the Gospels is substantially interested in making us better than we are,,,. Jesus issues numerous other insults.” For example: in Matthew 23, he calls the Pharisees and scribes “hypocrites.” In Luke 13:32, he indicts Herod Antipas by calling him a “fox.” In John 8:44, he even calls Simon Peter “Satan.”
People interested in the New Testament will learn much about interpreting Jesus in Professor Amy-Jill Levine’s excellent thought-provoking book. Dr. Amy-Jill Levine encourages us to use the intelligence that God gave us in understanding the Hebrew Torah and the Greek New Testament. She states, “We do our congregations, and especially our youth, a disservice when we do not question what a text means or wrestle with what we believe a text is saying. Discipleship does not mean becoming sheep.”
April 6, 2022
The books of the Bible were written in specific times and places by specific people who had messages for their readers. Sometimes those messages do not make a good transition from the first century to the twenty-first. And sometimes the questions we in the twenty-first century have do not find good connections to the Gospel texts. But there are several steps we can take to make sure that the text serves to promote the good rather than to promote neurosis or bigotry or shame.
As Lent 2022 approaches, churches search for provocative texts to explore the roots of our Christian faith. This year, we and several surrounding churches selected Amy-Jill Levine's The Difficult Words of Jesus: A Beginner's Guide to His Most Perplexing Teachings. Amy-Jill Levine specializes in New Testament and Jewish Studies at Vanderbilt Divinity School. Her religious background provides a sense of objectivity in her approach: She isn't working an Episcopal, Roman Catholic, or Methodist angle--she's a Jewish scholar who has studied these texts and immersed herself in Christian theology, possessing a rare quality for a Biblical scholar in that she has no dog in the hunt.
Given the chapter design and the accompanying DVD for "workshops" (featuring Levine comfortably ensconced on a couch summarizing her book), Levine knows her thin book is best employed as a Bible-study prompt. She tackles six controversial verses from the Gospels and provides a rudimentary background on issues of translation and historical contexts for each. As the title states, it's a "beginner's guide." Levine provides a clear notion of what makes these passages controversial, but she seldom reaches any conclusions. In a sense, she believes all readers should "struggle" with Biblical texts, that disciples, contrary to Sunday School dogma, are not sheep in the Lord's pasture but rational beings with a plethora of questions. As she states in her opening paragraph:
Since the name "Israel" traditionally means "to wrestle with God," we do well to wrestle with passages that confuse and disturb us. More, we do well to wrestle with passages that have and can continue to cause harm.
I like the six passages Levine examines; each provide a solid base for study groups to branch out in discussing and contemplating. While a personal, private reading is decent, I stress this work is designed for study groups. The book lacks depth and a real sense of closure. As a work of scholarship, it is not as serious or profound as the title suggests. I guess, in a sense, it's "click-bait" for Christian study groups--fascinating, titillating, but, in the final analysis, not really enduring. She's not N.T. Wright or Karen Armstrong.
As Lent 2022 approaches, churches search for provocative texts to explore the roots of our Christian faith. This year, we and several surrounding churches selected Amy-Jill Levine's The Difficult Words of Jesus: A Beginner's Guide to His Most Perplexing Teachings. Amy-Jill Levine specializes in New Testament and Jewish Studies at Vanderbilt Divinity School. Her religious background provides a sense of objectivity in her approach: She isn't working an Episcopal, Roman Catholic, or Methodist angle--she's a Jewish scholar who has studied these texts and immersed herself in Christian theology, possessing a rare quality for a Biblical scholar in that she has no dog in the hunt.
Given the chapter design and the accompanying DVD for "workshops" (featuring Levine comfortably ensconced on a couch summarizing her book), Levine knows her thin book is best employed as a Bible-study prompt. She tackles six controversial verses from the Gospels and provides a rudimentary background on issues of translation and historical contexts for each. As the title states, it's a "beginner's guide." Levine provides a clear notion of what makes these passages controversial, but she seldom reaches any conclusions. In a sense, she believes all readers should "struggle" with Biblical texts, that disciples, contrary to Sunday School dogma, are not sheep in the Lord's pasture but rational beings with a plethora of questions. As she states in her opening paragraph:
Since the name "Israel" traditionally means "to wrestle with God," we do well to wrestle with passages that confuse and disturb us. More, we do well to wrestle with passages that have and can continue to cause harm.
I like the six passages Levine examines; each provide a solid base for study groups to branch out in discussing and contemplating. While a personal, private reading is decent, I stress this work is designed for study groups. The book lacks depth and a real sense of closure. As a work of scholarship, it is not as serious or profound as the title suggests. I guess, in a sense, it's "click-bait" for Christian study groups--fascinating, titillating, but, in the final analysis, not really enduring. She's not N.T. Wright or Karen Armstrong.
January 29, 2025
I read this along with watching the videos as a possible small group study for the future and it was fascinating. This is not my first book I’ve read of Professor Levine’s and definitely not my last. I learn so much of the history of the Old Testament and how Jesus uses it in His teachings. Highly recommended.
November 18, 2023
The leader's guide that accompanies this book is excellent at rounding out and extending the content of this thoughtful book. If the leader's guide content was included in the book, this would be a 5+ star ranking. That said, I do recommend it as a great introduction to learning to sit with the discomfort of some of Jesus' difficult words.
October 1, 2022
I like that she doesn't give easy answers but gives more food for thought and stresses that we must wrestle with the text.
September 22, 2021
We have to admit that some of Jesus' words are hard to understand. Levine, a Jew and expert in all things Jewish, shares her insights on how those listening to Jesus speak would have understood his words. She identifies her book as one for people who want to struggle with Scripture they find disturbing.
I have mixed feelings about the book. On the positive side, Levine shares a wealth of information on the background of concepts and culture and society of Jesus' day. Readers who want insights in those areas will find much valuable information in this book.
Levine is not a Christian, however, so I have reservations about her truly understanding what Jesus meant. I found it interesting to read her comments on Christian theology as a non-Christian. She writes about the “call” of the gospel while noting it is something she has never felt. (140) She does not believe in hell (101) though she does have a good account of how it became accepted into Christian theology. (121-122) She is “not much a believer in demons,” (80) and says the book of Jonah is “manifestly fictional.” (81) She acknowledges that Jesus did see himself in the role of Jewish Messiah (83) but apparently does not accept he is so.
Readers who want to understand more of Jewish thought, especially as it relates to some of what Jesus said, will find this book informative. Evangelical Christians looking for Holy Spirit directed insights into what Jesus said may be disappointed. Miller suggests we cannot fully understand what Scripture means but we can make educated guesses. (xvii) She writes, “...while the Bible may have the first word on a number of questions, it will never have the last word.” (154) Those who want to struggle with Jesus' words in the context of Jewish thought will like this book. You will gain understanding about how a non-Christian wrestles with what Jesus' said.
I received a complimentary digital copy of this book from the publisher. My comments are an independent and honest review.
I have mixed feelings about the book. On the positive side, Levine shares a wealth of information on the background of concepts and culture and society of Jesus' day. Readers who want insights in those areas will find much valuable information in this book.
Levine is not a Christian, however, so I have reservations about her truly understanding what Jesus meant. I found it interesting to read her comments on Christian theology as a non-Christian. She writes about the “call” of the gospel while noting it is something she has never felt. (140) She does not believe in hell (101) though she does have a good account of how it became accepted into Christian theology. (121-122) She is “not much a believer in demons,” (80) and says the book of Jonah is “manifestly fictional.” (81) She acknowledges that Jesus did see himself in the role of Jewish Messiah (83) but apparently does not accept he is so.
Readers who want to understand more of Jewish thought, especially as it relates to some of what Jesus said, will find this book informative. Evangelical Christians looking for Holy Spirit directed insights into what Jesus said may be disappointed. Miller suggests we cannot fully understand what Scripture means but we can make educated guesses. (xvii) She writes, “...while the Bible may have the first word on a number of questions, it will never have the last word.” (154) Those who want to struggle with Jesus' words in the context of Jewish thought will like this book. You will gain understanding about how a non-Christian wrestles with what Jesus' said.
I received a complimentary digital copy of this book from the publisher. My comments are an independent and honest review.
September 30, 2021
The Bible can be a hard book to understand at times and rightly so as we try to comprehend our Master's words.
I’m always interested in reading books that come from a Jewish perspective.
I struggled after getting into this book in various aspects after I learned that I was wrong in assuming that the author was a follower of Jesus based on the title of the book. I respect her thoughts and agree with her in many aspects of the culture and other things but for some Christians, some of her thoughts will go against what many believe. This will challenge you to know what you believe and why. A few things that jumped out to me are: She looks at John 6:65 and “God so loved the world” and in a paraphrase that God calls everyone and that only we are to blame. Which she disagrees with because she has never personally felt called. She goes on to talk about predestination and free will and struggles with salvation for some and others oblivion. (page 140-141) and at the same time, she doesn’t believe in hell (page 101). She thinks the “Great Commission is ultimately wrong because Yeshua rejected the Jews and now they are doomed. She felt that it was un-Christian. She goes into other aspects of it and yes, sadly some Christians believe that. (page 82). Page 31 she talks about hating your mother and father and that the Bible is supposed to be about family values. There are several other references throughout that we can agree to disagree with.
This book has a lot of interesting information on Jewish culture and thoughts. However, know that it goes against many beliefs in the Christian faith.
I received a complimentary of this product in exchange for my honest review.
I’m always interested in reading books that come from a Jewish perspective.
I struggled after getting into this book in various aspects after I learned that I was wrong in assuming that the author was a follower of Jesus based on the title of the book. I respect her thoughts and agree with her in many aspects of the culture and other things but for some Christians, some of her thoughts will go against what many believe. This will challenge you to know what you believe and why. A few things that jumped out to me are: She looks at John 6:65 and “God so loved the world” and in a paraphrase that God calls everyone and that only we are to blame. Which she disagrees with because she has never personally felt called. She goes on to talk about predestination and free will and struggles with salvation for some and others oblivion. (page 140-141) and at the same time, she doesn’t believe in hell (page 101). She thinks the “Great Commission is ultimately wrong because Yeshua rejected the Jews and now they are doomed. She felt that it was un-Christian. She goes into other aspects of it and yes, sadly some Christians believe that. (page 82). Page 31 she talks about hating your mother and father and that the Bible is supposed to be about family values. There are several other references throughout that we can agree to disagree with.
This book has a lot of interesting information on Jewish culture and thoughts. However, know that it goes against many beliefs in the Christian faith.
I received a complimentary of this product in exchange for my honest review.
September 18, 2025
Christians tend to be selective about which Jesusian teachings they choose to emphasize or follow. Some of the things Jesus said seem difficult to understand, much less to enthusiastically embrace.
Professor Amy-Jill Levine is a leading Bible scholar who has written half a dozen books on scripture. Her Jewish tradition permits discussion and debate about difficult passages in the Hebrew Bible. She likewise encourages Christian readers to grapple with half a dozen thorny statements of Jesus rather than to ignore them. All texts, after all, need interpretation.
One such text is the story of the rich young man who asks Jesus what he must do to inherit eternal life. "Sell what you own, and give the money to the poor," Jesus said. (Mark 10:21)
Most Christians conveniently interpret this saying in a way that it does not apply to them. Matthew's version says, "If you wish to be perfect, go, sell your posessions, and give the money to the poor." (19:21)
Consequently, selling everything is not a universal requirement. Jesus does not tell Martha, for example, to sell her house. Property can be used to do good. Besides, perfection is not a human trait.
The second problematic teaching is this: "Whoever comes to me and does not hate mother and father, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple." (Luke 14: 26-27) Not exactly a prescription for family values.
On the other hand, Matthew's version of the teaching is considerably less off-putting:
"Whoever loves father or mother more than me is not worthy of me." (10:37)
In addition, scripture instructs husbands to "love your wives just as Christ loved the church and gave himself up for her." (Ephesians 5:25)
Jesus warns his disciples that they will be ostracized for following him, even by their families. (Luke 21: 16-17) Using the word "hate" is a way of showing how demanding it is to be a Christ-follower.
Jesus also promises that those who leave family for his sake will be rewarded both in this life and in the next. (Mark 10: 29-30) Again, abandoning family — including children — conflicts with family values.
Where Jesus calls his disciples to hate "even life itself," he was likely referring to their old identity. That meaning is more clear where he says "If any want to become my followers, let them deny themselves." (Luke 9:23)
The third problem verse is from Mark 10:44. "Whoever wishes to be first among you must be slave of all."
Though slavery was the norm in the Roman empire, the word "slave" grates on modern sensibilities. Consequently, Christians sometimes replace "slave" with "servant."
Jesus described himself as a slave, so he was calling on his disciples to follow his example and become slaves to the community. In Revelation, God’s faithful followers are called his slaves, and they will be saved.
Ethnocentrism is the next challenging passage. Why did Jesus tell his disciples to "go no where among the Gentiles...but go rather to the lost sheep of the house of Israel." (Matt. 10:5-6) In a similar passage, Jesus refuses at first to help a Canaanite woman, a group Jesus calls "dogs." (Matt. 15:26)
Jesus did not, however, refuse to respond to a centurion whose daughter was dying. The great commission at the end of Matthew also conflicts with Matt. 10:5-6.
One way to explain it is that Jesus was first sent to the Jews. Later, after most Jews rejected him, the mission broadened. Levine points out that accordig to Jewish tradition, the messiah would comes first to the Jew and then to the Greek.
Levine does not find it easy to explain away or to justify the ethnic slur directed at the Canaanite woman.
Also difficult for some to accept is the idea of eternal punishment, which Jesus seems to reference several times. For example, Jesus taught the parable of the talents in which the servant who did not use his gifts wisely would be thrown "into the outer darkness, where there will be weeping and gnashing of teeth." (Matt. 25:30)
Jesus also warns that those who call someone a fool "will be liable to the hell of fire." (Matt. 5:22)
On the other hand, Jesus warns that we should fear only who can "destroy both soul and body in hell." (Matt. 10:28) Destruction is not the same as eternal torment.
It is not clear whether the punishment Jesus speaks of is permanent or part of a process of obliteration.
Keith Giles makes a compelling case in "JESUS UNDEFEATED: Condemning the False Doctrine of Eternal Torment" (2019, Quoir) that hell is not everlasting and that darkness means an end of existence.
The most difficult saying for Levine is when Jesus says the devil is the father of the Jews who do their father's bidding. (John 8:44) There are several other pejorative references to Jews in the New Testament such as "the synogogue of Satan" (Rev. 2:9, 3:9), "the Jews, who killed ...the Lord Jesus," (1Thess 2:14), and Jews having a perpetual blood guilt (Matt. 27:25).
To be the devil's child suggests an inherent predisposition to do evil. Down through the centuries, these verses have been used to justify persecution of Jews.
One way to try to defang the anti-Jewish verses is by a narrow interpretation. Perhaps the references are really to the Jewish leaders at the time or to "Judeans" rather than to all Jews.
Levine does not find such reinterpretation to be a satisfactory solution. She argues that Christians have a responsibility to insure their scripture does not promote hate. Jesus did call Peter "Satan" in (John 8:44), and did not mean it literally.
Levine effectively puts six difficult teachings in context. There are a number of other problematic passages. For example:
▪︎ Jesus criticizes Pharisees for not following the Old Testament command to execute those who curse their parents. (Matt 15:3-5,)
▪︎ Jesus says "Don't pray in public to be seen by others. Don't be like the hypocrits." (Matt 6:5-6)
▪︎ Jesus says that remarrying after divorce Is adultery. (Matt. 5:32)
▪︎ Jesus instructs his followers to lend to their enemies and never to expect anything in return. (Luke 6:35)
▪︎ Jesus says to never say no to a beggar or borrower. (Matt. 5:42)
This book was not intended, however, to comprehensively address all the difficult words of Jesus. Levine has written an informative and useful resource for pastors and others who want to address six problematic verses and to understand them. -30-
Professor Amy-Jill Levine is a leading Bible scholar who has written half a dozen books on scripture. Her Jewish tradition permits discussion and debate about difficult passages in the Hebrew Bible. She likewise encourages Christian readers to grapple with half a dozen thorny statements of Jesus rather than to ignore them. All texts, after all, need interpretation.
One such text is the story of the rich young man who asks Jesus what he must do to inherit eternal life. "Sell what you own, and give the money to the poor," Jesus said. (Mark 10:21)
Most Christians conveniently interpret this saying in a way that it does not apply to them. Matthew's version says, "If you wish to be perfect, go, sell your posessions, and give the money to the poor." (19:21)
Consequently, selling everything is not a universal requirement. Jesus does not tell Martha, for example, to sell her house. Property can be used to do good. Besides, perfection is not a human trait.
The second problematic teaching is this: "Whoever comes to me and does not hate mother and father, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple." (Luke 14: 26-27) Not exactly a prescription for family values.
On the other hand, Matthew's version of the teaching is considerably less off-putting:
"Whoever loves father or mother more than me is not worthy of me." (10:37)
In addition, scripture instructs husbands to "love your wives just as Christ loved the church and gave himself up for her." (Ephesians 5:25)
Jesus warns his disciples that they will be ostracized for following him, even by their families. (Luke 21: 16-17) Using the word "hate" is a way of showing how demanding it is to be a Christ-follower.
Jesus also promises that those who leave family for his sake will be rewarded both in this life and in the next. (Mark 10: 29-30) Again, abandoning family — including children — conflicts with family values.
Where Jesus calls his disciples to hate "even life itself," he was likely referring to their old identity. That meaning is more clear where he says "If any want to become my followers, let them deny themselves." (Luke 9:23)
The third problem verse is from Mark 10:44. "Whoever wishes to be first among you must be slave of all."
Though slavery was the norm in the Roman empire, the word "slave" grates on modern sensibilities. Consequently, Christians sometimes replace "slave" with "servant."
Jesus described himself as a slave, so he was calling on his disciples to follow his example and become slaves to the community. In Revelation, God’s faithful followers are called his slaves, and they will be saved.
Ethnocentrism is the next challenging passage. Why did Jesus tell his disciples to "go no where among the Gentiles...but go rather to the lost sheep of the house of Israel." (Matt. 10:5-6) In a similar passage, Jesus refuses at first to help a Canaanite woman, a group Jesus calls "dogs." (Matt. 15:26)
Jesus did not, however, refuse to respond to a centurion whose daughter was dying. The great commission at the end of Matthew also conflicts with Matt. 10:5-6.
One way to explain it is that Jesus was first sent to the Jews. Later, after most Jews rejected him, the mission broadened. Levine points out that accordig to Jewish tradition, the messiah would comes first to the Jew and then to the Greek.
Levine does not find it easy to explain away or to justify the ethnic slur directed at the Canaanite woman.
Also difficult for some to accept is the idea of eternal punishment, which Jesus seems to reference several times. For example, Jesus taught the parable of the talents in which the servant who did not use his gifts wisely would be thrown "into the outer darkness, where there will be weeping and gnashing of teeth." (Matt. 25:30)
Jesus also warns that those who call someone a fool "will be liable to the hell of fire." (Matt. 5:22)
On the other hand, Jesus warns that we should fear only who can "destroy both soul and body in hell." (Matt. 10:28) Destruction is not the same as eternal torment.
It is not clear whether the punishment Jesus speaks of is permanent or part of a process of obliteration.
Keith Giles makes a compelling case in "JESUS UNDEFEATED: Condemning the False Doctrine of Eternal Torment" (2019, Quoir) that hell is not everlasting and that darkness means an end of existence.
The most difficult saying for Levine is when Jesus says the devil is the father of the Jews who do their father's bidding. (John 8:44) There are several other pejorative references to Jews in the New Testament such as "the synogogue of Satan" (Rev. 2:9, 3:9), "the Jews, who killed ...the Lord Jesus," (1Thess 2:14), and Jews having a perpetual blood guilt (Matt. 27:25).
To be the devil's child suggests an inherent predisposition to do evil. Down through the centuries, these verses have been used to justify persecution of Jews.
One way to try to defang the anti-Jewish verses is by a narrow interpretation. Perhaps the references are really to the Jewish leaders at the time or to "Judeans" rather than to all Jews.
Levine does not find such reinterpretation to be a satisfactory solution. She argues that Christians have a responsibility to insure their scripture does not promote hate. Jesus did call Peter "Satan" in (John 8:44), and did not mean it literally.
Levine effectively puts six difficult teachings in context. There are a number of other problematic passages. For example:
▪︎ Jesus criticizes Pharisees for not following the Old Testament command to execute those who curse their parents. (Matt 15:3-5,)
▪︎ Jesus says "Don't pray in public to be seen by others. Don't be like the hypocrits." (Matt 6:5-6)
▪︎ Jesus says that remarrying after divorce Is adultery. (Matt. 5:32)
▪︎ Jesus instructs his followers to lend to their enemies and never to expect anything in return. (Luke 6:35)
▪︎ Jesus says to never say no to a beggar or borrower. (Matt. 5:42)
This book was not intended, however, to comprehensively address all the difficult words of Jesus. Levine has written an informative and useful resource for pastors and others who want to address six problematic verses and to understand them. -30-
October 7, 2022
As always, “AJ” Levine explores her topic with both thoroughness and wit. She covers such things as “Your father is a devil,” “We are slaves of God,” “Wash your neighbor’s feet on your knees like a slave,” etc. (My quotes aren’t exact, but the precise idea of the words is there.)
Dr. Levine not only discusses the Biblical verses and their textual, linguistic, and contextual histories; she also discusses her personal thoughts on each as a devout Jewish scholar of both the New Testament and Jesus Christ. (She appreciates and respects Jesus as a great teacher/Rabbi—even though she can’t accept him as her Messiah.) Though her foci of expertise are the New Testament and Jesus Christ, she also has an extensive knowledge of the Old Testament.
I read every book by this biblical scholar I can. She’s interesting and fun.
Dr. Levine not only discusses the Biblical verses and their textual, linguistic, and contextual histories; she also discusses her personal thoughts on each as a devout Jewish scholar of both the New Testament and Jesus Christ. (She appreciates and respects Jesus as a great teacher/Rabbi—even though she can’t accept him as her Messiah.) Though her foci of expertise are the New Testament and Jesus Christ, she also has an extensive knowledge of the Old Testament.
I read every book by this biblical scholar I can. She’s interesting and fun.
This entire review has been hidden because of spoilers.
August 31, 2021
I enjoyed this book because it gave me a new perspective on the readings. Amy-Jill brings her Jewish faith and traditions to bear on these NT readings. I have gained some stimulating new understandings. She also reminds us that there are often many ways to interpret a key Hebrew or Greek term and that small nuances matter.
November 20, 2022
It seems to me that the Gospels record two types of "hard sayings": those that are difficult because we lack the historical, cultural, and religious context needed to understand them, and those that are irresolvable by nature. AJ Levine is great at providing cultural and religious context, and this helps resolve the first type. But it seems Jesus asked his disciples to do some hard things just because they are hard, knowing that it is impossible to do these things. The Gospel writers wanted readers to struggle with these sayings. Struggle is probably the point. Christian existence is paradoxical in itself, inasmuch as it is composed of matter and spirit, the finite and the infinite, the temporal and the eternal. This is a paradoxical situation which cannot be understood or resolved, and it is at the root of the second type of hard saying. It is irresolvable, and while Levine doesn't present a clean resolution, she doesn't really analyze the problem in the metaphysical terms that show why it is irresolvable. This irks me a litte. So does her folksy self-reflection and her allusions to pop movies, which is petty of me. (Sorry.) Still and yet, a thoughtful and at times very helpful commentary.
September 17, 2023
I learn so much from her. Grateful for a wise pastor who is always teaching me to look at things in new ways, quoted her once sending me down yet another reading rabbit hole.
Instead of a review. Three quotes
A mature faith wrestles with these questions and with the texts that prompt these questions. The courageous move is to address our problematic texts rather than ignore them.
One does not need to be a biblical scholar to address problematic texts. I am more worried when people don't find anything in the Bible that is at all problematic. I am even more worried when the dismiss the questions that others raise. We do a disservice especially to our youth when we do not question what a text means or wrestle with what we think a text is saying.
A metaphor for looking at problematic biblical texts. Think of best friend or spouse. When the love is strong enough then honesty is not a threat. We can say "I do not understand what you mean." "That comment you made it hurt me" "I think that is a dangerous comment to make" or even "it hurt me"
The love keeps us in relationship.
Instead of a review. Three quotes
A mature faith wrestles with these questions and with the texts that prompt these questions. The courageous move is to address our problematic texts rather than ignore them.
One does not need to be a biblical scholar to address problematic texts. I am more worried when people don't find anything in the Bible that is at all problematic. I am even more worried when the dismiss the questions that others raise. We do a disservice especially to our youth when we do not question what a text means or wrestle with what we think a text is saying.
A metaphor for looking at problematic biblical texts. Think of best friend or spouse. When the love is strong enough then honesty is not a threat. We can say "I do not understand what you mean." "That comment you made it hurt me" "I think that is a dangerous comment to make" or even "it hurt me"
The love keeps us in relationship.
December 19, 2021
If you've ever had difficulty understanding the teachings of Jesus because they contradict your beliefs and the ways you interacting with the world. then you may be interested in reading The Difficult Words Of Jesus by Amy-Jill Levine. In her latest book, Dr. Levine – a Professor of New Testament and Jewish Studies at Vanderbilt Divinity School and College of Arts and Sciences – explores how some of the most inflammatory and un-politically correct teachings of Jesus would have been received by the people who first heard them, how they have understood them over time, and how they might be interpreted today, in the context of the Gospel of love and reconciliation...
This excerpt is taken from the original review that is published on my blog. To read my review in its entirety, please visit Create With Joy.
This excerpt is taken from the original review that is published on my blog. To read my review in its entirety, please visit Create With Joy.
March 12, 2022
AJ’s book is accessible, invitational and challenging, written especially for small group study and conversation. The five star rating I’ve given it here is specific- this is an excellent and adaptable resource for groups to pick up and run with, with or without someone with a formal theological education. I used this for a group study in our congregation and partnered it with the Streaming Video resources and Leaders guide connected to it, and together they gave us more than enough material to use and discuss. In addition, the videos strike the right balance between rewarding those who read the given chapter and helping those who didn’t read be part of the conversation. I do think the book could be used for individuals diving deeper into hard questions; however, I think the book proves time and again that when we take these words and sayings by ourselves we miss the way they’re intended to be hear in community.
July 11, 2023
Great discussion of interesting Jesus sayings by Amy-Jill Levine. It's personal, somewhat funny, very wise and very well-informed. Amy-Jill is Jewish and a knowledgeable New Testament scholar, and her approach to these questions is valuable. She makes a remark at one point that she does not worship Jesus, but she does admire him and is in a "healthy relationship" with him. Perhaps someone would expect a book like this to be written by a "Christian" follower, her approach clearly makes it easier for her to question assumptions and think more freely about the difficulties, not unbiased, but differently biased. The main takeaway is to not give up on these texts, but to continue to wrestle with them and avoid dangerous and irresponsible interpretations that fuel hate and fear rather than love.
February 2, 2022
I used this book with an adult group for discussion. The things that the group most appreciated was her perspective on culture of the early Jewish life and how that would impact their understanding of Jesus' words. She is an expert in this area and brings a wealth of information including variations on how words have been interpreted from Hebrew/Greek to English and why. That being said, I also used a few video clips of AJ Levine discussing ideas which were more personable than just reading/discussing her ideas.
This book is definitely worth reading if you're looking for alternate explanations to things said in the four gospels that in today's context, may not translate well.
This book is definitely worth reading if you're looking for alternate explanations to things said in the four gospels that in today's context, may not translate well.
January 8, 2023
I’ve never liked the argument “Jesus would never” because there are passages in the Bible where Jesus says or does things that sound or appear problematic—and unchristian—today. (He name calls. He excludes. He acts forcibly instead or meekly.) Levine takes on these passages not as an apologist, but rather as someone who finds value in the Gospels and understands times and minds, ancient and modern. She is not interested in resolving problems in the text; rather, she tries to give context to passages, offer possible readings, and encourage readers to wrestle with the text. For her, the Jesus in the gospels does not need to be unproblematic for him to be vital and relevant today. Recommend.
January 11, 2022
I think AJ is easier to understand in her videos than in her writing. My small group is finishing this book this week. I don't think they found much comfort in it for the most part and I know most of them (especially the more elderly members) struggled to understand what AJ was saying. They invariably had more questions than I had ready answers. Their consensus (some of them had done the video of version of her book on Sermon on the Mount via Amplify Media) was that we shouldn't do any more of her books unless we do them in video form.
January 26, 2022
Amy-Jill Levine is a personal favorite, and the Epworth Thursday Book Group favorite. This is one of her more challenging “little” six week books. They always take the group about three months. She packs a wallop of information into six chapters, raises lots of questions and ponderings, and is wicked funny at times to break the heaviness of the topic - like anti-semitism in Christian sermons and teaching, much of it unintentional. I need to add the other A-J books to this list that we read last year.
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February 28, 2022Good reading, here.
Amy Jill-Levine covers six "difficult words." In a couple of instances, she's dealing more with difficult interpretations (hell, antisemitism). The two best treatments were on the Rich Young Ruler and on Jesus' command to the disciples that they only minister among the "lost sheep of Israel." AJL is a lively, sometimes funny writer, so even though the insights are serious and worth consideration, the reading is a bit of a breeze.
Read as a teaching aid, along with portions of F.F. Bruce's "Hard Sayings of Jesus."
Amy Jill-Levine covers six "difficult words." In a couple of instances, she's dealing more with difficult interpretations (hell, antisemitism). The two best treatments were on the Rich Young Ruler and on Jesus' command to the disciples that they only minister among the "lost sheep of Israel." AJL is a lively, sometimes funny writer, so even though the insights are serious and worth consideration, the reading is a bit of a breeze.
Read as a teaching aid, along with portions of F.F. Bruce's "Hard Sayings of Jesus."
December 30, 2021
Dr Levine is the expert in first century Judaism and Jesus. This book systematically explains (in great detail) a few of the more difficult words of Jesus in a way that answers many questions and makes great sense. Dr Levine puts it all in context which is something few priests and pastors care to study and speak about. It's an important read for anyone considering the Gospels and how they influence our understanding of Jesus.
March 20, 2022
We used this for our Bible Study and there were times Amy-Jill was talking over our heads; sometimes she seemed to be writing for her mDiv candidates and not "beginners". In some cases I was more confused after reading the chapter than I had been prior to this book. I love her sense of humor most of the time but in a couple of chapters she pours the sarcasm on pretty thick. Over all I appreciated her perspective and did learn find myself thinking about the texts she explored.
March 28, 2023
The Truth: Yeshua/Jesus was a Jew
Sister Jill, highlights the Jewishness of Yeshua/Jesus and his followers and the problematic language in some of the Gospels/New Testament books which were written20-70-80 years after Yeshua’s death and convey antisemitic contents and attitudes, which were further developed by the early Church fathers.
A superb book for anyone interested in Yeshua/Jesus and the milieu he lived and taught in and the period after that.
Sister Jill, highlights the Jewishness of Yeshua/Jesus and his followers and the problematic language in some of the Gospels/New Testament books which were written20-70-80 years after Yeshua’s death and convey antisemitic contents and attitudes, which were further developed by the early Church fathers.
A superb book for anyone interested in Yeshua/Jesus and the milieu he lived and taught in and the period after that.
May 25, 2023
This was a book I read for a book club. Each chapter is a different yet perplexing verse from the Bible. The author is Jewish and a professor of the New Testament and Jewish Studies. So it was interesting to see things from her point of view. However, I thought in her explaining of a verse that beginners and seasoned Bible scholars wrestle with, it left more questions than answers. But maybe that's the way the Bible should be read anyway. Reading that sparks ones thinking.
July 25, 2023
I appreciate the fact that Levine reveals some (a lot honestly) of her own personal takes on Jesus and Christianity. Unfortunately, those takes only confirm that she is holding Jesus to a standard she has created for him (which sounds like a lot of modern American liberal academic assumptions about how life should be).
Her treatment of these difficult texts does not give anything resembling a solution and frankly does not shed any more light on them. So why write this book?
Her treatment of these difficult texts does not give anything resembling a solution and frankly does not shed any more light on them. So why write this book?
January 16, 2025
Excellent presentation of extensive research from a respected source. In my estimation, this book and the related research transcends bias because of the author's separation from the topic. As a non-believer that Jesus was the messiah, there is a certain perspective that comes from a lack of entanglement in the religion. I love hearing Levine's analysis and breakdown of the original texts. She is a light in the darkness of understanding and history.
December 16, 2021
Though the premise of this book is interesting, the content did not deliver for me. I did not like the author's condescending, know-it-all tone in this book. The chapters are far too long as well. The author makes some good points from a Jewish perspective, but they are buried in too much negativity.
I received a preview copy of this book from the publisher.
I received a preview copy of this book from the publisher.
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