Offense of Jesus' Teaching in Scripture and Tradition
Offense of Jesus' Teaching in Scripture and Tradition
Jesus' teachings often provoked offense and controversy among his contemporaries, particularly the Pharisees and teachers of the law. The offense was rooted in Jesus' reinterpretation of traditional Jewish law and his claims about his own authority [2, 3]. For instance, in the Sermon on the Mount, Jesus contrasted his teaching with traditional interpretations, saying "You have heard... but I say" (Matthew 5:21-47) [2].
The sources of offense were varied. Jesus' teachings on the law, such as his views on divorce, anger, and retaliation, challenged the traditional understandings [7]. His association with sinners and tax collectors also sparked controversy (Matthew 9:10-13). Moreover, Jesus' claims about his own identity and authority, such as calling God his Father, were seen as blasphemous by some (John 5:18; 10:33).
The early Christian tradition understood that Jesus' teachings were bound to cause offense. The apostle Paul wrote about the "offense of the cross" (Galatians 5:11), and Peter noted that believers would be reproached for bearing the name of Christ (1 Peter 4:14) [5]. The offense was not limited to Jesus' teachings; his very presence and the presence of his followers were seen as a threat to the established order.
In the view of the early church fathers, such as John Chrysostom, Jesus' teachings were a deliberate challenge to the Pharisaic traditions [4]. The Protestant Reformers and Nonconformists/Puritans also saw Jesus' teachings as a corrective to the legalism and hypocrisy of their own time [8].
The offense caused by Jesus' teachings was not just a historical phenomenon; it continued to be a theme in Christian theology and practice. one commentary tradition on 2 Corinthians 3:9 highlights the contrast between the "ministration of condemnation" (the law) and the "ministration of righteousness" (the Gospel) [6].
The biblical texts themselves provide a nuanced understanding of the offense caused by Jesus' teachings. While some saw his teachings as a stumbling block, others recognized them as a revelation of God's righteousness and love. As Torrey's Topical Textbook notes, the wicked take offense at Christ's lowly station, his teachings, and his crucifixion [1].
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Offence — Occasions of, must arrive -- Mt 18:7. Occasions of, forbidden -- 1Co 10:32; 2Co 6:3. Persecution, a cause of, to mere professors -- Mt 13:21; 24:10; 26:31. The wicked take, at The low station of Christ. -- Isa 53:1-3; Mt 13:54-57. Christ, as the corner-stone. -- Isa 8:14; Ro 9:33; 1Pe 2:8. Christ, as the bread of life. -- Joh 6:58-61. Christ crucified. -- 1Co 1:23; Ga 5:11. The righteousness of faith. -- Ro 9:32. The necessity of inward purity. -- Mt 15:11,12. Blessedness of not taking, at Christ -- Mt 11:6. Saints warned against taking -- Joh 16:1. Saints ”
- Matthew (Protestant academic) “Tyndale House on Matthew 5:21: 5:21-47 You have heard. . . . But I say: Jesus contrasts his own teaching to six misinterpretations of the law. Each antithesis provides an example of the surpassing righteousness of Jesus. Jesus reveals the will of God as it contrasts with traditions. 5:21 our ancestors were told: The expression refers to the traditional interpretation of the teachers of religious law and Pharisees. Though their traditions prohibited murder, they did not prohibit hatred. The surpassing righteousness of Jesus demands reconciliation (5:23-24); merely refraining from committing mur”
- Matthew (Protestant academic) “Tyndale House on Matthew 5:43: 5:43-47 hate your enemy: Jesus is opposing not the Old Testament, but a traditional, though mistaken (cp. Exod 23:4-5), interpretation of the Old Testament. The “hate” clause is not in the Old Testament (but see Ps 139:21-22).”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Matthew: et seq. 2 Stephens St. Chrysostom , p. 31; comp. pp. 27–32, on Diodorus. On the Antiochian School, see Schaff , Church History , III. pp. 935–7; Reuss History of the New Testament , II., pp. 542–6, American edition. 3 Reuss , History New Testament , p. 544, American edition.”
- 1 Peter (Protestant academic) “Tyndale House on 1 Peter 4:14: 4:14 If you are insulted because you bear the name of Christ, you will be blessed (literally you are blessed when you are reproached): This verse reflects Jesus’ teaching in Matt 5:11-12.”
- 2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 3:9: ministration of condemnation--the law regarded in the "letter" which "killeth" (Co2 3:6; Rom 7:9-11). The oldest existing manuscript seems to read as English Version. But most of the almost contemporary manuscripts, versions, and Fathers, read, "If to the ministration of condemnation there be glory." the ministration of righteousness--the Gospel, which especially reveals the righteousness of God (Rom 1:17), and imputes righteousness to men through faith in Christ (Rom 3:21-28; Rom 4:3, Rom 4:22-25), and imparts righteousness by the Spirit (Rom ”
- Matthew (Protestant academic) “Tyndale House on Matthew 5:38: 5:38-42 The Old Testament permitted proportionate retribution (Exod 21:24-25; Deut 19:16-21), which was to prevent punishments from far exceeding the severity of the offense. Jesus, however, does not permit personal retaliation at all among his followers. Jesus’ way is not to insist on justice but to find victory through suffering and the cross (1 Pet 2:23). Some have taken this passage as a guide for all of life (including politics). Others understand it merely as the willingness to forgo one’s personal rights and to forgive as God has forgiven (see Matt 5:48; 1”
- Matthew (Nonconformist/Puritan) “Matthew Henry on Matthew 5:17: Those to whom Christ preached, and for whose use he gave these instructions to his disciples, were such as in their religion had an eye, 1. To the scriptures of the Old Testament as their rule, and therein Christ here shows them they were in the right: 2. To the scribes and the Pharisees as their example, and therein Christ here shows them they were in the wrong; for, I. The rule which Christ came to establish exactly agreed with the scriptures of the Old Testament, here called the law and the prophets. The prophets were commentators upon the law, and both togeth”