jeremiah1five
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The New Testament writers worshiped regularly in the Temple. They were well versed in the Jewish Scriptures as demonstrated by their numerous references to the prophecies and practices of the Hebrew Scriptures.
The most prolific New Testament writer, Paul, wrote almost half of the 27 New Testament books. His Jewish background is indisputable. He was a son of Abraham, from the tribe of Benjamin, and a Pharisee.
Paul boasted that prior to becoming a believer in Yeshua (Jesus), he was advancing in Judaism beyond many Jews of his own age and was extremely zealous for the traditions of his fathers. His familiarity with Jewish tradition, thought and theology remained an integral part of his preaching. He drew heavily from the Hebrew Bible, and the audiences to whom he preached were well acquainted with the Hebrew Scriptures.
Paul’s Jewishness is evident in the focus of his writing as well. This is true of all the New Testament writers. For if the book dealt only with Gentile issues, it could hardly be regarded as Jewish.
The pages of the New Testament clearly follow the framework of Judaism. The first four books, the gospels, addressed a Jewish audience. They echoed the pattern of historical narratives interspersed with instruction found in the Torah. “The controversies between Jesus and the Scribes/Pharisees have no reference outside the community of Israel; Jesus’ preaching of the coming kingdom could have had meaning only for Jews; the synagogues in which Jesus reads from the prophets, heals the sick, and forgives sins are Jewish houses of worship for believing Jews and not unconverted gentiles.…” The Jewish festivals that are celebrated throughout the pages of the New Testament were not feasts of interest to the Gentiles but were part of the daily life of the Jewish people.
The four gospel accounts contain numerous references to the Hebrew Scriptures, references that deal with the messianic theme. This is clearly seen in the narration of the birth of Yeshua. His conception was prophesied in Isaiah 7:14 and referred to in Matthew: “The virgin will be with child and will give birth to a son, and they will call him Immanuel, which means ‘God with us’” (1:23).
His birth in Bethlehem was foretold by the prophet Micah in chapter 5:2, “But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times,” and quoted in Matthew 2:6.
Matthew also relies heavily on Hebrew Scriptures. In the second chapter of his narrative, he relates the flight into Egypt of Joseph and Mary (Miriam) and the slaughter of the innocents by Herod. Going back to the law of the Nazarite in Numbers 6:1-21, Matthew concludes this story with Joseph’s return to Israel to settle in Nazareth, “And he went and lived in a town called Nazareth. So was fulfilled what was said through the prophets, ‘He will be called a Nazarene’” (Matthew 2:23).
This appeal to fulfilled prophecy continues with Mark, who prefaces his gospel account with, “It is written in Isaiah the Prophet.” He cites Isaiah, “A voice of one calling: In the desert prepare the way for the Lord” (40:3), and Malachi, “See, I will send my messenger, who will prepare the way before me” (3:1).
“It is written” occurs time and again in the pages that follow as the New Testament writers buttress their arguments with the Hebrew Scriptures-the Law, the prophets and the writings. The two testaments fit together; one does not supersede the other. “The New Testament is regarded by Christians as the fulfillment of the prophecies and the teachings contained in the Old.”
In Acts 2:14-28, Peter, known as “the apostle to the Jewish people,” began his ministry with a lengthy quotation from the Hebrew prophet Joel. He then affirmed that Yeshua was the Messiah, citing Psalm 16:10, “Because you will not leave my soul in Hades, nor will you allow your Holy One to see corruption” (Acts 2:27). His hearers, with the events of the crucifixion still fresh in their memory, were “cut to the heart, and said to Peter and the rest of the apostles, ‘Men and brethren, what shall we do?’ “(Acts 2:37).
For the most part, the New Testament depicts Jewish people dealing with other Jews on questions of importance to their people.
In the Sermon on the Mount, Jesus tells his followers, “So do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For the Gentiles run after all these things.” Yeshua goes on to encourage his followers to “seek first [God’s] kingdom and his righteousness, and all these things will be given to you as well.” The heavenly kingdom and God’s righteousness were familiar concepts to Yeshua’s Jewish followers.
Likewise, when Jesus sent out his disciples, he told them, “Do not go among the Gentiles or enter any town of the Samaritans. Go rather to the lost sheep of Israel.”
The Book of Acts tells how Stephen, the first Jesus-believing Jewish martyr, stood before his accusers and cited the history of his people. This Jewish man spoke before a Jewish crowd, about their Jewish ancestors. And, not unlike many of the Jewish prophets of old, Stephen was dragged out of the city and stoned.
The book of Hebrews begins with: “In the past God spoke to our fathers through the prophets.…” The writer then refers to passage upon passage from the Hebrew Scriptures.
Hebrews 11 has been called “The Roll Call of Faith.” It honors Abel, Enoch and Noah for their faith and goes on to commend the patriarchs, Moses and Joshua, as well as Rahab. It then follows with the heroes Gideon, Barak, Samson and Jephthah and concludes by touching on the many unnamed heroes in Israel’s history. Verse 34 and following speak of those who “quenched the fury of the flames and escaped the edge of the sword; whose weakness was turned to strength; and who became powerful in battle and routed foreign armies.” The unnamed martyrs, those who were tortured, mocked, scourged and who suffered affliction and torment for the sake of the God in whom they believed are all cited. These men and women gave themselves as a part of Israel’s bloody legacy-Jewish martyrs, dying in the name of the God of their Jewish ancestors.
The whole chapter is a summary of Jewish history, not Babylonian, not Egyptian, not Roman history. The book of Hebrews lives up to its name. It was written by a Hebrew to persons of Hebrew descent who were well acquainted with their Scriptures.
Other New Testament writers concern themselves with Israel and with Jewish matters. James addressed “the twelve tribes scattered among the nations” (James 1:1). Peter addressed “God’s elect, strangers in the world, scattered.…” (1 Peter 1:1).
Jude, in his brief letter, speaks of Sodom and Gomorrah, Michael the archangel, Moses, Cain, Balaam and Korah. These references would be baffling to anyone lacking knowledge of the Torah.
In the last book of the New Testament, Revelation, we see God’s continual care for his people Israel. It is written that the tribes of Israel will one day be revived and identified (Revelation 7) and that a glorious New Jerusalem will have twelve gates inscribed with the names of the tribes of Israel (21:9-27)
In its authorship, content and focus there is hardly a book more Jewish than the New Testament.
The most prolific New Testament writer, Paul, wrote almost half of the 27 New Testament books. His Jewish background is indisputable. He was a son of Abraham, from the tribe of Benjamin, and a Pharisee.
Paul boasted that prior to becoming a believer in Yeshua (Jesus), he was advancing in Judaism beyond many Jews of his own age and was extremely zealous for the traditions of his fathers. His familiarity with Jewish tradition, thought and theology remained an integral part of his preaching. He drew heavily from the Hebrew Bible, and the audiences to whom he preached were well acquainted with the Hebrew Scriptures.
Paul’s Jewishness is evident in the focus of his writing as well. This is true of all the New Testament writers. For if the book dealt only with Gentile issues, it could hardly be regarded as Jewish.
The pages of the New Testament clearly follow the framework of Judaism. The first four books, the gospels, addressed a Jewish audience. They echoed the pattern of historical narratives interspersed with instruction found in the Torah. “The controversies between Jesus and the Scribes/Pharisees have no reference outside the community of Israel; Jesus’ preaching of the coming kingdom could have had meaning only for Jews; the synagogues in which Jesus reads from the prophets, heals the sick, and forgives sins are Jewish houses of worship for believing Jews and not unconverted gentiles.…” The Jewish festivals that are celebrated throughout the pages of the New Testament were not feasts of interest to the Gentiles but were part of the daily life of the Jewish people.
The four gospel accounts contain numerous references to the Hebrew Scriptures, references that deal with the messianic theme. This is clearly seen in the narration of the birth of Yeshua. His conception was prophesied in Isaiah 7:14 and referred to in Matthew: “The virgin will be with child and will give birth to a son, and they will call him Immanuel, which means ‘God with us’” (1:23).
His birth in Bethlehem was foretold by the prophet Micah in chapter 5:2, “But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times,” and quoted in Matthew 2:6.
Matthew also relies heavily on Hebrew Scriptures. In the second chapter of his narrative, he relates the flight into Egypt of Joseph and Mary (Miriam) and the slaughter of the innocents by Herod. Going back to the law of the Nazarite in Numbers 6:1-21, Matthew concludes this story with Joseph’s return to Israel to settle in Nazareth, “And he went and lived in a town called Nazareth. So was fulfilled what was said through the prophets, ‘He will be called a Nazarene’” (Matthew 2:23).
This appeal to fulfilled prophecy continues with Mark, who prefaces his gospel account with, “It is written in Isaiah the Prophet.” He cites Isaiah, “A voice of one calling: In the desert prepare the way for the Lord” (40:3), and Malachi, “See, I will send my messenger, who will prepare the way before me” (3:1).
“It is written” occurs time and again in the pages that follow as the New Testament writers buttress their arguments with the Hebrew Scriptures-the Law, the prophets and the writings. The two testaments fit together; one does not supersede the other. “The New Testament is regarded by Christians as the fulfillment of the prophecies and the teachings contained in the Old.”
In Acts 2:14-28, Peter, known as “the apostle to the Jewish people,” began his ministry with a lengthy quotation from the Hebrew prophet Joel. He then affirmed that Yeshua was the Messiah, citing Psalm 16:10, “Because you will not leave my soul in Hades, nor will you allow your Holy One to see corruption” (Acts 2:27). His hearers, with the events of the crucifixion still fresh in their memory, were “cut to the heart, and said to Peter and the rest of the apostles, ‘Men and brethren, what shall we do?’ “(Acts 2:37).
For the most part, the New Testament depicts Jewish people dealing with other Jews on questions of importance to their people.
In the Sermon on the Mount, Jesus tells his followers, “So do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For the Gentiles run after all these things.” Yeshua goes on to encourage his followers to “seek first [God’s] kingdom and his righteousness, and all these things will be given to you as well.” The heavenly kingdom and God’s righteousness were familiar concepts to Yeshua’s Jewish followers.
Likewise, when Jesus sent out his disciples, he told them, “Do not go among the Gentiles or enter any town of the Samaritans. Go rather to the lost sheep of Israel.”
The Book of Acts tells how Stephen, the first Jesus-believing Jewish martyr, stood before his accusers and cited the history of his people. This Jewish man spoke before a Jewish crowd, about their Jewish ancestors. And, not unlike many of the Jewish prophets of old, Stephen was dragged out of the city and stoned.
The book of Hebrews begins with: “In the past God spoke to our fathers through the prophets.…” The writer then refers to passage upon passage from the Hebrew Scriptures.
Hebrews 11 has been called “The Roll Call of Faith.” It honors Abel, Enoch and Noah for their faith and goes on to commend the patriarchs, Moses and Joshua, as well as Rahab. It then follows with the heroes Gideon, Barak, Samson and Jephthah and concludes by touching on the many unnamed heroes in Israel’s history. Verse 34 and following speak of those who “quenched the fury of the flames and escaped the edge of the sword; whose weakness was turned to strength; and who became powerful in battle and routed foreign armies.” The unnamed martyrs, those who were tortured, mocked, scourged and who suffered affliction and torment for the sake of the God in whom they believed are all cited. These men and women gave themselves as a part of Israel’s bloody legacy-Jewish martyrs, dying in the name of the God of their Jewish ancestors.
The whole chapter is a summary of Jewish history, not Babylonian, not Egyptian, not Roman history. The book of Hebrews lives up to its name. It was written by a Hebrew to persons of Hebrew descent who were well acquainted with their Scriptures.
Other New Testament writers concern themselves with Israel and with Jewish matters. James addressed “the twelve tribes scattered among the nations” (James 1:1). Peter addressed “God’s elect, strangers in the world, scattered.…” (1 Peter 1:1).
Jude, in his brief letter, speaks of Sodom and Gomorrah, Michael the archangel, Moses, Cain, Balaam and Korah. These references would be baffling to anyone lacking knowledge of the Torah.
In the last book of the New Testament, Revelation, we see God’s continual care for his people Israel. It is written that the tribes of Israel will one day be revived and identified (Revelation 7) and that a glorious New Jerusalem will have twelve gates inscribed with the names of the tribes of Israel (21:9-27)
In its authorship, content and focus there is hardly a book more Jewish than the New Testament.
