Differences Between Jewish and Christian Theologies Explained

Jewish and Christian Theologies: Key Differences

The distinction between Jewish and Christian theologies is rooted in their understanding of the Messiah and the role of Jesus Christ. In Christianity, Jesus is considered the Messiah and the Son of God, while in Judaism, Jesus is not recognized as the Messiah ^[1].

One of the primary differences between Jewish and Christian theologies lies in their understanding of salvation. Christianity emphasizes faith in Jesus Christ as the means of salvation, whereas Judaism focuses on the observance of the Law and good deeds. According to Charles Hodge, the Jewish doctrines of the merit of works, the necessity and saving efficacy of external rites, and a visible kingdom of Christ soon began to spread among Christians, eventually becoming ascendant ^[1].

The early Christian church struggled with the influence of Jewish traditions. The apostles recognized no future for the Jews that excluded Gentile Christians, emphasizing unity in Christ Jesus ^[2]. The New Testament itself notes the tension between Jewish and Gentile believers, particularly regarding the observance of Jewish customs ^[8].

Tertullian highlights the distinction between Judaism and Christianity, stating that the doctrine of the Trinity constitutes a significant difference between the two faiths. one tradition argues that Judaism believes in one God but refuses to acknowledge the Son and the Spirit alongside Him ^[4].

The apostle Paul's writings, particularly in Colossians and Ephesians, underscore the unity of believers in Christ, transcending ethnic and social distinctions. In Colossians 3:11, Paul notes that distinctions such as Greek and Jew, circumcision and uncircumcision, and bondman and freeman are abolished in Christ ^[5]. Similarly, in Ephesians 4:4-6, Paul emphasizes the unity of believers, citing one Lord, one faith, and one God and Father of all ^[7].

The concept of the afterlife also differs between Jewish and Christian theologies. While the Jews believed in a future life, their understanding was influenced by various sects, such as the Sadducees, who denied the resurrection, and the Essenes, who believed in the immortality of the soul ^[6].

The early Christian church fathers, such as Origen, addressed the criticisms leveled against Christianity by Jews and pagans alike. Origen responded to Celsus's accusations, defending Christian doctrines such as the resurrection of the dead and the divine judgment ^[3].

In summary, the differences between Jewish and Christian theologies are multifaceted, encompassing their understanding of the Messiah, salvation, and the role of Jesus Christ. While both traditions share a common root in the Hebrew Scriptures, their distinct interpretations and emphases have shaped their respective theologies.

The historical development of these differences is evident in the early Christian church's struggles with Jewish influences and the eventual articulation of distinct Christian doctrines. As Adam Clarke notes on Zechariah 12:8, the salvation of believers under the Gospel is characterized by the strength and courage of David, highlighting a marked difference between Judaism and Christianity ^[10].

The theological distinctions between Judaism and Christianity continue to be shaped by their respective understandings of God's relationship with humanity and the role of Jesus Christ. Charles Hodge's Systematic Theology provides a comprehensive overview of the Reformed perspective on these issues, emphasizing the importance of understanding the biblical teachings on the being and attributes of God, as well as the threefold personality of the Godhead ^[9].

Sources

CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 78: from the Gospel, and substituting Judaism, somewhat spiritualized, but still essentially Judaic. It is notorious that the Jewish doctrines of the merit of works; of the necessity and saving efficacy of external rites; of a visible kingdom of Christ of splendour and worldly grandeur; of an external church out of whose pale there is no salvation; of the priestly character of the ministry; and of a church hierarchy, soon began to spread among Christians, and at last became ascendant. This being the case it would be strange if the Jewish doct”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 88: that if there be any difference between them, it is not in virtue of national or social distinctions, but solely of individual character and devotion. That we are all one in Christ Jesus, is a doctrine 811 which precludes the possibility of the preeminence assigned to the Jews in the theory of which their restoration to their own land, and their national individuality are constituent elements. 5. The Apostles uniformly acted on this principle. They recognize no future for the Jews in which the Gentile Christians are not to participate. As”
Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. V.: After these matters, although Celsus becomes tautological in his statements about Jesus, repeating for the second time that "he was punished by the Jews for his crimes," we shall not again take up the defence, being satisfied with what we have already said. But, in the next place, as this Jew of his disparages the doctrine regarding the resurrection of the dead, and the divine judgment, and of the rewards to be bestowed upon the just, and of the fire which is to devour the wicked, as being stale[6] opinions, and thinks tha”
Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. XXXI.--RETROGRADE CHARACTER OF THE HERESY OF PRAXEAS. THE DOCTRINE OF THE BLESSED TRINITY CONSTITUTES THE GREAT DIFFERENCE BETWEEN JUDAISM AND CHRISTIANITY.: But, (this doctrine of yours bears a likeness) to the Jewish faith, of which this is the substance--so to believe in One God as to refuse to reckon the Son besides Him, and after the Son the Spirit. Now, what difference would there be between us and them, if there were not this distinction which you are far breaking down? What need would there be of the gospel, which is the substance of the New Covenant, layi”
Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 3:11: Where--Translate, "Wherein," namely, in the sphere of the renewed man. neither . . . nor . . . nor . . . nor--Translate as Greek, "There is no such thing as Greek and Jew (the difference of privilege between those born of the natural seed of Abraham and those not, is abolished), circumcision and uncircumcision (the difference of legal standing between the circumcised and uncircumcised is done away, Gal 6:15) --bondman, freeman." The present Church is one called out of the flesh, and the present world-course (Eph 2:2), wherein such distinctions ex”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 76: of the righteous. That the Jews when Christ came, universally, with the exception of the sect of the Sadducees, believed in a future life, is beyond dispute. The Jews at this period were divided into three sects: the Sadducees, who were materialistic skeptics, believing neither in the resurrection, nor in angels, nor in spirits; the Essenes, who were a philosophical and ascetic sect, believing that the souls of the just being freed at death from the prison of the body, rejoice and are borne aloft where a happy life forever is decreed to t”
Ephesians (Protestant academic) “Tyndale House on Ephesians 4:4: 4:4-6 These three verses might have been taken from a creedal statement. • Whatever their ethnic differences, Jewish and Gentile Christians share one Lord and one faith, so they should live together in unity. • Christ’s one body is the church (see 1:23; 2:16). • One God and Father of all: See 1 Cor 8:6; 15:28. • in all, and living through all: God is especially present in believers’ lives (see 1 Cor 6:19; 2 Cor 13:5; Gal 2:20; Col 1:27; cp. John 14:16-17, 23; 15:4-5).”
Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. XI.: He says, in addition, that "all the Christians were of one mind," not observing, even in this particular, that from the beginning there were differences of opinion among believers regarding the meaning[10] of the books held to be divine. At all events, while the apostles were still preaching, and while eye-witnesses of (the works of) 469 Jesus were still teaching His doctrine, there was no small discussion among the converts from Judaism regarding Gentile believers, on the point whether they ought to observe Jewish custom”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 14: § 4. Christian Theology . As science, concerned with the facts of nature, has its several departments, as Mathematics, Chemistry, Astronomy, etc., so Theology 32 having the facts of Scripture for its subject, has its distinct and natural departments. First — Theology Proper, Which includes all the Bible teaches of the being and attributes of God; of the threefold personality of the Godhead, or, that the Father, Son, and Spirit are distinct persons, the same in substance and equal in power and glory; the relation of God to the world, or, h”
Zechariah (Methodist/Wesleyan) “Adam Clarke on Zechariah 12:8: He that is feeble among them - shall be as David - Here is a marked difference between Judaism and Christianity. So clear, full, and efficient shall be the salvation of believers under the Gospel that the feeblest among them shall be as strong, as full of courage, and as successful as David when he went against Goliath. The least in the kingdom of heaven was greater than John the Baptist. And the house of David - as the angel of the Lord - The family the Church of the true David, the Lord Jesus, shall be as the angel of the Lord; shall stand in the Divine presenc”

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