Messiah Common Jewish Objections
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Common Jewish Objections (with drill-down pages)
This page lists common Jewish objections to Christian claims about Jesus as Messiah, alongside common Christian replies. It is written to document the *disagreements* and the *sources each side appeals to*, not to “settle” them.
Common Jewish objections and Christian replies
| # | Objection (summary) | Typical Jewish framing (with sources) | Typical Christian reply (with sources) |
|---|---|---|---|
| 1 | Messiah must accomplish the messianic age (peace, ingathering, Temple, universal knowledge of God) | Many Jewish presentations define the Messiah’s role as bringing concrete, public outcomes (e.g., ingathering exiles, rebuilding the Temple, worldwide recognition of God, and peace). On this framing, Jesus did not accomplish these in his lifetime, therefore he is not the Messiah. [1][2][3] | Christianity often answers that Messiah’s work unfolds in stages: the first coming inaugurates redemption; the second consummates it (final judgment, full peace/kingdom). [4][5] |
| 2 | “Second coming” is not a Jewish concept of Messiah | Jewish critiques often reject the idea that a failed messianic claimant can “come back later to finish the job,” and note that “Second Coming” language is historically Christian and controversial inside Judaism. [6][7] | Christians treat the return of Christ as central and explicit in the New Testament and in historic creeds and catechesis. [8][9] |
| 3 | Isaiah 53 “Suffering Servant” is Israel (or another figure), not the Messiah / not Jesus | A common rabbinic approach identifies the servant as Israel (often reading “Israel-as-one” in prophetic poetry) and interprets Isaiah 53 accordingly; classic citations include Rashi’s commentary. [10] | Christians often read Isaiah 53 as messianic and see it echoed in New Testament language about Jesus’ suffering and atonement. [11][12] |
| 4 | Jeremiah 31 “New Covenant” is with Israel/Judah and is Torah-written-on-the-heart — not a “new religion” | Jewish readings stress that Jeremiah explicitly says the covenant is with the House of Israel and the House of Judah, and that the text describes deeper fidelity to Torah rather than its replacement. [13][14] | Christians commonly cite Hebrews’ use of Jeremiah 31 to argue that Jesus mediates the promised covenant fulfillment. [15] |
| 5 | God’s unity/incorporeality: Messiah is not God; incarnation conflicts with Jewish monotheism | Jewish sources frequently emphasize God’s oneness and incorporeality (e.g., Maimonides’ principles) and reject worship of any human; related texts include “God is not a man…”. [16][17][18][19] | Christians argue that the New Testament teaches Jesus’ divinity and incarnation, and that this is compatible with monotheism as understood in Trinitarian theology. [20][21] |
| 6 | “Proof-texting” and context: Christian readings sometimes detach verses from their plain sense (peshat) | Jewish critiques often say New Testament arguments mine passages out of context, and that peshat (linguistic/literary/historical context) should govern meaning. [22][23] | Christians respond that Scripture has multiple “senses” (literal and spiritual) and that typology/fulfillment readings are legitimate within apostolic and church interpretive tradition. [24][25] |
| 7 | Original sin / inherited guilt is not a Jewish doctrine | Many Jewish explanations reject “original sin” as inherited guilt, emphasizing individual moral responsibility (often appealing to Ezekiel 18 and related texts). [26][27][28] | Christianity often grounds original sin in Romans 5 and summarizes it in catechetical teaching (while still distinguishing inherited condition from personal culpability). [29][30] |
| 8 | Sacrifices and Temple service: Judaism expects restoration; Christianity says Jesus’ sacrifice is final | Some Jewish sources (e.g., Rambam) expect a return of full Torah observance including sacrifices in messianic times; there is also intra-Jewish debate (some argue sacrifices may not return). [31][32][33] | Christians frequently appeal to Hebrews to argue that Jesus’ sacrificial offering is “once for all” and fulfills/ends the sacrificial system as a means of atonement. [34] |
Notes
- ↑ Why Jesus Is Not The Jewish Messiah, Jews for Judaism (Canada)
- ↑ Melachim uMilchamot – Chapter 11, Chabad.org
- ↑ Mishneh Torah, Kings and Wars 11:1, Sefaria
- ↑ Acts 1:11, BibleGateway
- ↑ Catechism of the Catholic Church – Article 7 (“He Will Come Again in Glory”), Vatican.va
- ↑ Why Jesus Is Not The Jewish Messiah, Jews for Judaism (Canada)
- ↑ The Splintering of Chabad (letters section), Jewish Action
- ↑ Catechism of the Catholic Church – Article 7 (“He Will Come Again in Glory”), Vatican.va
- ↑ Acts 1:11, BibleGateway
- ↑ Rashi on Isaiah 53:3, Sefaria
- ↑ 1 Peter 2:24–25, BibleGateway
- ↑ Luke 24:26, BibleGateway
- ↑ Jeremiah 31 and the New Covenant, Aish.com
- ↑ Jeremiah's New Covenant – “Is There a Conspiracy…?”, Jews for Judaism
- ↑ Hebrews 8 (re: Jeremiah 31), BibleGateway
- ↑ The Thirteen Principles of Faith (Principle 3: God is incorporeal), My Jewish Learning
- ↑ Maimonides #3 – God's Incorporeality, Aish.com
- ↑ Numbers 23:19, Sefaria
- ↑ Deuteronomy 6:4 (Shema), Sefaria
- ↑ John 1:1, BibleGateway
- ↑ Philippians 2:6–11, BibleGateway
- ↑ Christian Proof-Texting, Jews for Judaism
- ↑ Approaches to Bible Commentary (peshat method), My Jewish Learning
- ↑ Catechism of the Catholic Church – “The Holy Spirit, Interpreter of Scripture” (CCC 115–119), Vatican.va
- ↑ Matthew 2:15, BibleGateway
- ↑ The Jewish View of Sin, My Jewish Learning
- ↑ Ezekiel 18:20, Sefaria
- ↑ Deuteronomy 24:16, Sefaria
- ↑ Romans 5:12–19, BibleGateway
- ↑ Compendium of the Catechism – Q76 “What is original sin?”, Vatican.va
- ↑ Melachim uMilchamot – Chapter 11 (re: sacrifices), Chabad.org
- ↑ Mishneh Torah, Kings and Wars 11:1, Sefaria
- ↑ Animal Sacrifices and the Messianic Period, Jewish Virtual Library
- ↑ Hebrews 10:1–14, BibleGateway