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he gospels of matthew and luke the galilean cities of chorazin bethsaida capernaum and the decapolis did not repent in response to jesus s teaching so jesus declared that the wicked cities of tyre sidon sodom and gomorrah would have repented it will be more bearable for the latter cities on the judgement day and capernaum in particular will sink down to hades matthew 11 23 luke 10 13 15 not welcomed in a samaritan village edit according to luke 9 51 56 when jesus entered a samaritan village he was not welcomed because he was going on to jerusalem there was enmity between the jews and their temple in jerusalem and samaritans and their temple on mount gerizim jesus disciples james and his brother john wanted to call down fire from heaven on the village but jesus reprimanded them and they continued on to another village 12 many disciples leave edit john 6 60 6 66 records many disciples leaving jesus after he said that those who eat his body and drink his blood will remain in him and have eternal life john 6 48 59 in john 6 67 71 jesus asks the twelve apostles if they also want to leave but peter responds that they have become believers rejection as the jewish messiah edit further information messiah in judaism and jewish views on jesus jesus is rejected in judaism as a failed jewish messiah claimant and a false prophet by all mainstream jewish denominations judaism also considers the worship of any person a form of idolatry 13 14 and rejects the claim that jesus was divine however messianic jewish organisations which are not considered jewish by any mainstream jewish denomination like jews for jesus have made the case that he is the messiah promised by the torah and the prophets 15 judaism affirms that jesus did not fulfill the messianic prophecies by ushering in an era of universal peace isaiah 2 4 building the third temple ezekiel 37 26 28 and gathering all jews back to the land of israel isaiah 43 5 6 16 judaism deems the worship of any person a form of idolatry rejecting the claims that jesus was divine an intermediary to god or part of a trinity 17 13 18 19 jews believe the messiah will be a direct blood descendant of king david through solomon on his father s side and will be born naturally to a husband and wife genesis 49 10 isaiah 11 1 jeremiah 23 5 33 17 ezekiel 34 23 24 the point is this that the whole christology of the church the whole complex of doctrines about the son of god who died on the cross to save humanity from sin and death is incompatible with judaism and indeed in discontinuity with the hebraism that preceded it 20 aside from its belief in jesus as the messiah christianity has altered many of the most fundamental concepts of judaism kaplan aryeh 21 the doctrine of christ was and will remain alien to jewish religious thought 22 for two thousand years jews rejected the claim that jesus fulfilled the messianic prophecies of the hebrew bible as well as the dogmatic claims about him made by the church fathers that he was born of a virgin the son of god part of a divine trinity and was resurrected after his death for two thousand years a central wish of christianity was to be the object of desire by jews whose conversion would demonstrate their acceptance that jesus has fulfilled their own biblical prophecies 23 no jew accepts jesus as the messiah when someone makes that faith commitment they become christian it is not possible for someone to be both christian and jewish 24 on the jewish side the accounts of jewish rejection of jesus are prominently featured in the birkat haminim of the amidah and the talmud the talmud indicates that rabbi gamaliel ii directed samuel ha katan to write another paragraph for the central amidah prayer inveighing against early christian informers and heretics which was inserted as the twelfth paragraph in modern sequence birkat haminim 25 on the christian side the accounts of jewish rejection of jesus are prominently featured in the new testament especially the gospel of john for example in 7 1 9 jesus moves around in galilee but avoids judea because the jews judeans were looking for a chance to kill him in 10 20 many said he hath a devil and is mad in 7 12 13 some said he is a good man whereas others said he deceives the people but these were all whispers no one would speak publicly for fear of the jews judeans jewish rejection is also recorded in 7 45 52 8 39 59 10 22 42 and 12 36 43 12 42 says many did believe but they kept it private for fear the pharisees would exclude them from the synagogue jews identified by yellow badges being burned at the stake from the luzerner schilling 1513 according to jeremy cohen e ven before the gospels appeared the apostle paul or more probably one of his disciples portrayed the jews as christ s killers 26 but though the new testament clearly looks to the jews as responsible for the death of jesus paul and the evangelists did not yet condemn all jews by the very fact of their jewishness as murderers of god and his messiah that condemnation however was soon to come 27 emil fackenheim wrote in 1987 except in relations with christians the christ of christianity is not a jewish issue there simply can be no dialogue worthy of the name unless christians accept nay treasure the fact that jews through the two millennia of christianity have had an agenda of their own there can be no jewish christian dialogue worthy of the name unless one christian activity is abandoned missions to the jews it must be abandoned moreover not as a temporary strategy but in principle as a bimillennial theological mistake the cost of that mistake in christian love and jewish blood one hesitates to contemplate 28 commentary from the church fathers edit jerome after the parables which the lord spake to the people and which the apostles only understand he goes over into his own country that he may teach there also 29 chrysostom by his own country here he means nazareth for it was not there but in capharnaum that as is said below he wrought so many miracles but to these he shows his doctrine causing no less wonder than his miracles 29 saint remigius he taught in their synagogues where great numbers were met because it was for the salvation of the multitude that he came from heaven upon earth it follows so that they marvelled and said whence hath this man this wisdom and these many mighty works his wisdom is referred to his doctrine his mighty works to his miracles 29 nazareth as depicted on a byzantine mosaic jerome wonderful folly of the nazarenes they wonder whence wisdom itself has wisdom whence power has mighty works but the source of their error is at hand because they regard him as the son of a carpenter as they say is not this the carpenter s son 29 chrysostom therefore were they in all things insensate seeing they lightly esteemed him on account of him who was regarded as his father notwithstanding the many instances in old times of sons illustrious sprung from ignoble fathers as david was the son of a husbandman jesse amos the son of a shepherd himself a shepherd and they ought to have given him more abundant honour because that coming of such parents he spake after such manner clearly showing that it came not of human industry but of divine grace 29 pseudo augustine for the father of christ is that divine workman who made all these works of nature who set forth noah s ark who ordained the tabernacle of moses and instituted the ark of the covenant that workman who polishes the stubborn mind and cuts down the proud thoughts 29 hilary of poitiers and this was the carpenter s son who subdues iron by means of fire who tries the virtue of this world in the judgment and forms the rude mass to every work of human need the figure of our bodies for example to the divers ministrations of the limbs and all the actions of life eternal 29 jerome and when they are mistaken in his father no wonder if they are also mistaken in his brethren whence it is added is not his mother mary and his brethren james and joseph and simon and judas and his sisters are they not all with us 29 jerome those who are here called the lord s brethren are the sons of a mary his mother s sister she is the mother of this james and joseph that is to say mary the wife of cleophas and this is the mary who is called the mother of james the less 29 augustine no wonder then that any kinsmen by the mother s side should be called the lord s brethren when even by their kindred to joseph some are here called his brethren by those who thought him the son of joseph 29 hilary of poitiers thus the lord is held in no honour by his own and though the wisdom of his teaching and the power of his working raised their admiration yet do they not believe that he did these things in the name of the lord and they cast his father s trade in his teeth amid all the wonderful works which he did they were moved with the contemplation of his body and hence they ask whence hath this man these things and thus they were offended in him 29 jerome this error of the jews is our salvation and the condemnation of the heretics for they perceived jesus christ to be man so far as to think him the son of a carpenter 29 chrysostom observe christ s mercifulness he is evil spoken of yet he answers with mildness jesus said unto them a prophet is not without honour but in his own country and in his own house 29 saint remigius he calls himself a prophet as moses also declares when he says a prophet shall god raise up unto you of your brethren deut 18 18 and it should be known that not christ only who is the head of all the prophets but jeremiah daniel and the other lesser prophets had more honour and regard among strangers than among their own citizens 29 jerome for it is almost natural for citizens to be jealous towards one another for they do not look to the present works of the man but remember the frailties of his childhood as if they themselves had not passed through the very same stages of age to their maturity 29 hilary of poitiers further he makes this answer that a prophet is without honour in his own country because it was in judæa that he was to be condemned to the sentence of the cross and forasmuch as the power of god is for the faithful alone he here abstained from works of divine power because of their unbelief whence it follows and he did not there many mighty works because of their unbelief 29 jerome not that because they did not believe he could not do his mighty works but that he might not by doing them be condemning his fellow citizens in their unbelief 29 chrysostom but if his miracles raised their wonder why did he not work many because he looked not to display of himself but to what would profit others and when that did not result he despised what pertained only to himself that he might not increase their punishment why then did he even these few miracles that they should not say we should have believed had any miracles been done among us 29 jerome or we may understand it otherwise that jesus is despised in his own house and country signifies in the jewish people and therefore he did among them few miracles that they might not be altogether without excuse but among the gentiles he does daily greater miracles by his apostles not so much in healing their bodies as in saving their souls 29 see also edit anti christian sentiment blood curse but to bring a sword criticism of jesus jesus in the talmud life of jesus in the new testament mandaeism mental health of jesus mount precipice olivet discourse physician heal thyself references edit daniel j harrington 1 october 2010 meeting st matthew today loyola press p 46 isbn 978 0 8294 3104 9 licona mike 2016 why are there differences in the gospels what we can learn from ancient biography oxford university press p 2 isbn 978 0190264260 vytlačilová magdalena 2023 jesus the gospels and the galilean crisis by tucker s ferda review neotestamentica 57 1 197 202 doi 10 1353 neo 2023 a938405 mark allan powell what are they saying about luke paulist press 1989 page 19 the complete gospels robert j miller editor 1992 page 126 translation note to luke 4 29 nazareth is not built on or near a cliff face luke generally seems poorly informed about palestinian geography aspects of his geography may therefore be fictive mount precipice jesus trail archived from the original on 2018 05 26 wilson a n jesus a life 1992 new york norton co page 86 butz jeffrey the brother of jesus and the lost teachings of christianity 2005 rochester vermont inner traditions crosson john dominic mark and the relatives of jesus novum testamentum 15 1973 mack burton a myth of innocence mark and christian origins 1988 philadelphia fortress painter john just james the brother of jesus in history and tradition 1999 minneapolis fortress press the complete gospels robert j miller editor 1992 polebridge press isbn 0 944344 30 5 page 140 translation note to luke 9 53 samaritans would not offer hospitality to those travelling to the temple in jerusalem which the samaritans regarded as an illegitimate rival to their own temple on mount gerizim see john 4 20 1 2 kaplan aryeh 1985 the real messiah a jewish response to missionaries new ed new york national conference of synagogue youth isbn 978 1879016118 the real messiah pdf archived 2018 11 20 at the wayback machine singer tovia 2010 let s get biblical rnbn publishers 2nd edition 2010 isbn 978 0615348391 berger david wyschogrod michael 1978 jews and jewish christianity new york ktav publ house isbn 0 87068 675 5 simmons rabbi shraga why jews don t believe in jesus archived 2016 09 27 at the wayback machine accessed february 2 2020 the fact that we always refer to god as he is also not meant to imply that the concept of sex or gender applies to god rabbi aryeh kaplan the aryeh kaplan reader mesorah publications 1983 p 144 singer tovia 28 april 2014 monotheism archived from the original on 24 july 2013 retrieved february 2 2020 norman asher 2007 twenty six reasons why jews don t believe in jesus feldheim publishers pp 59 70 isbn 978 0 9771937 0 7 archived from the original on 2024 03 09 retrieved 2020 02 03 rayner john d a jewish understanding of the world berghahn books 1998 p 187 isbn 1 57181 974 6 the aryeh kaplan anthology volume 1 illuminating expositions on jewish thought and practice mesorah publication 1991 p 264 isbn 0 89906 866 9 wylen stephen m settings of silver an introduction to judaism paulist press 2000 p 75 isbn 0 8091 3960 x jewish views of jesus by susannah heschel in jesus in the world s faiths leading thinkers from five faiths reflect on his meaning by gregory a barker editor orbis books 2005 isbn 1 57075 573 6 p 149 why don t jews accept jesus as the messiah archived 2010 12 01 at the wayback machine by rabbi barry dov lerner ber iv 3 see grätz gesch 3d ed iv 30 et seq the jews who killed both the lord and the prophets i thessalonians 2 14 15 jeremy cohen 2007 christ killers the jews and the passion from the bible to the big screen oxford university press p 55 ...
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