Tag Archives: jewish

Was Winston Churchill a Warmonger?? (And Other Lunacy in the “New Media”)

From the Christianity Along the Rhine blog series…

Lunatic conspiracy-like theories tend to run amuck at the most confusing times in the oddest places. You can spot these typically in the hands of self-promoting journalists and other thought leaders in the age of the “new media,” who have a misguided or otherwise inadequate grasp on human history.

Take for example statements made by popular conservative news commentator Candace Owens about the early Christian movement:

And those Jews became Christians. Full stop. There is no hyphenated faith. You are either a Christian or you are a Jew. Christ fulfilled the law.”

Candace Owen apparently believes that the earliest Christ followers left their Judaism behind to follow Jesus. Such statements have given rise to a kind of “replacement theology,” which has infected Christian thinking in various quarters for centuries. Now, “replacement theology” can mean different things to different people, which does get confusing. But in this context, it suggests that God has somehow forgotten the Jews, and “replaced” the Jews with Christianity.

Has Ms. Owens never met a “messianic Jew?” A “messianic Jew” is a Jewish person who has become a Christian, believing that having faith in Jesus fulfills what Judaism is all about. The growth of messianic Judaism, particularly in the last generation or so, where thousands of Jews have come to know Jesus as their true Messiah, is one of the most remarkable stories of Christian missions in our day. In other words, contrary to what Ms. Owens thinks, you can be both a Jew and a Christian, and the trend is growing.

So, where do people get such bizarre ideas? Apparently, Ms. Owens has never learned that nearly all of Jesus’ earliest disciples were Jewish, and they never forsook their Jewish heritage. Even after the Apostle Paul became a Christian, he still acknowledged that he was both “a Hebrew of Hebrews (Philippians 3:4-5) and “I am a Jewish man” (Acts 21:39). If you read the text carefully, you will notice that Paul is speaking in the present tense, and not the past tense. Do we need a reminder that Jesus himself was Jewish?

Back in September, 2024, another popular conservative news commentator took a step in a similar direction. Tucker Carlson has been a television journalist, who after leaving the Fox television network, became perhaps the first Western journalist to score an in-person interview with Russian President Vladmir Putin, after the Ukraine-Russian war began in February, 2022. Since then, Mr. Carlson has been on an interesting journey, essentially re-discovering Christianity, as evidenced by several interviews he has given, which is very encouraging. Carlson’s interview with campus evangelist Cliff Knectle stands out as a positive example of engaging journalism, allowing a Christian evangelist to discuss the Gospel at length without being misconstrued.

That being said, Mr. Carlson crossed a line when he interviewed an American historian, Darryl Cooper, a man who Carlson describes as “may be the best and most honest popular historian in the United States.” In that interview, Cooper makes the claim that during World War 2 era, British Prime Minister Winston Churchill was a “warmonger” who was itching for a fight with Adolph Hitler, suggesting that Churchill became the “chief villain” of World War 2, making the war into something more than just the invasion of Poland. Sadly, Carlson did very little to challenge Cooper’s claims.

NOTE: This was all a year before THAT interview Tucker Carlson had with Nick Fuentes in October, 2025….. (And I need not go down the road of more recent conspiracy theories propagated by Ms. Owens, well documented by others …. which gets more and more bizarre by the day, wild claims which possess no evidence)…. But Tucker Carlson’s promotion of revisionist history by Darryl Cooper is the most troubling to me, partly because of the popular reach Tucker Carlson has, particularly among evangelical Christians.

It is troubling as Christians are often blamed for a good amount of antisemitism, needless antipathy towards ethnic Jews, which I have argued stems from a failure to interpret Scripture responsibly. So, when public figures who consider themselves as Christians, play into certain anti-Judaic falsehoods, whether intentionally or not, it nevertheless harms Christian witness.

Where do people get such nonsense?

Why do such voices get so many clicks on social media platforms?

Well, I decided to find out for myself.

One of the most highly respected biographies of Winston Churchill is by British historian Andrew Roberts, who responded to the Darryl Cooper interview by Tucker Carlson. Roberts’ articulate and evidence-based response from 2024 has been so stinging (and a follow-up piece just a year later, criticizing even the Heritage Foundation), that I knew I had to get a copy of Churchill: Walking With Destiny.  On Audible, the audiobook is a whopping 50 hours long. But in my estimation, it was worth it!

Churchill: Walking With Destiny, by the highly respected British historian, Andrew Roberts, dispels the false narratives being propagated in some supposedly Christian circles in our day. Read Roberts’ book to get the real truth about Winston Churchill.

 

Winston Churchill: Villain or Hero of the Second World War?

This past fall, in October, 2025, my wife and I were in Europe. After taking a cruise down the Rhine River, we visited the Luxembourg American Cemetery, where about 5,000 American war dead are buried, many of them who died in the Battle of the Bulge, in the ferociously cold winter of 1944-1945.  As I walked around the cemetery, and spotted the grave of General George Patton, the U.S. Army leader who relieved the tired and surrounded troops of Bastogne, during that terrible battle, I wondered why so many young American men lost their lives in an effort to defeat Nazi Germany.

According to Darryl Cooper, Tucker Carlson’s most highly revered historian, much of the American involvement in the war was prompted by the “warmonger” rhetoric of Winston Churchill.  This “warmonger” description of Churchill suggests that perhaps Adolph Hitler was not quite as bad as commonly believed, and that Churchill had become rather unhinged in his opposition to the Nazis. Is this claim really true? For if Darryl Cooper is correct about Winston Churchill, then it casts a lot of doubt regarding the moral reasoning which led to the deaths of so many Americans buried in Luxembourg.

Winston Churchill was a most complex and interesting figure, the son of another famous British politician. Winston Churchill idolized his father, though his parents often placed their own ambitions above spending time with their son. When his father, Randolph, died an early death, Winston Churchill knew that he was filled with ambition to exceed the political aspirations of his father. He even expected that he would become prime minister of the United Kingdom, some time in the future.

Churchill believed that his path of national leadership would be through a combination of military service and journalism. In some cases, he was able to serve in the military without pay, while receiving pay as a journalist. He served as a war correspondent in Cuba. He also served in the army in one of the last British cavalry clashes in Sudan. In South Africa, he was captured and imprisoned, but somehow managed to escape confinement. His imprisonment and escape from prison made Churchill a war hero.

Churchill’s military and journalism career took him far across the global British empire. While in the British army in India, Churchill began to read widely, influenced greatly by the writings of Edward Gibbon and Charles Darwin. Particularly due to Gibbon’s skeptical influence, Churchill, who had been raised a nominal Anglican, expressed doubts about the truth claims of Christianity. But as Roberts portrays him, Churchill was an agnostic, who embraced a kind of “cultural Christianity,” acknowledging the virtues of Christianity’s influence in British culture without believing the metaphysical truth-claims associated with the faith.

He finally made his way into Parliament in 1901, and eventually became First Lord of the Admiralty in 1911, overseeing the British Navy. It was during the “Great War” that Winston Churchill’s reputation suffered the most, when he was blamed for much of the failure of the Gallipoli campaign, an attempt by allied forces to try to knock the Ottoman Empire out of the war. Churchill sought to revive his reputation after that by saying that the campaign was mismanaged by other military leaders, when he advocated for a Naval attack on the Dardanelles, with insufficient Army support to back up Churchill’s efforts, thus leading to the quagmire, and ultimate failure of the campaign.

Churchill continued on in the military, and served in the trenches on the continent during the Great War, after Gallipoli, avoiding death on several occasions. Even after the war, Churchill continued to serve in public office, but was eventually forced out of office in 1929. Many historians called this period, where Churchill was in many ways a government outsider, his “wilderness years.” In the run up to World War 2, Churchill became a voice sounding the alarm about Hitler, but now largely as a journalist and popular historian.

Sir Winston Churchill. Fiery debater. He had a reputation for respecting his opponent. Yet he never gave up on his belief that Nazi Germany was bent on perpetuating evil. In the end, history proved Churchill to be right. Is it possible for the evangelical apologist to have Churchill’s fortitude AND respectfulness when it comes to defending the Christian faith?

 

The Churchill “Warmonger” Thesis Challenged

As with any conspiracy or conspiracy-like theory, there is a grain of truth about Darryl Cooper’s fantastic claim that Churchill was a “warmonger.” The British Isles had suffered greatly during the “Great War,” and afterwards the economy was extremely sluggish. There was not much stomach for military conflict at the time, but Churchill did advocate for an accelerated development of the Royal Air Force, predicting that Hitler would eventually become a menace to Europe. Historian Andrew Roberts notes that many during the 1930’s considered Churchill to be a “warmonger,” stirring up trouble where none existed. Simply put, very few people considered Hitler to be the type of evil person, who in our day and age is now considered to be the very personification of evil.

Churchill opposed the appeasement policy of Prime Minister Neville Chamberlain, who proclaimed “peace in our time.’ When Chamberlain helped to broker a peace deal with Hilter with the 1938 Munich Agreement, allowing Hilter to occupy the Sudetenland, part of Czechoslovakia, with no consultation with the Czechs, Churchill was appalled. For Hilter merely broke the agreement and occupied the rest of Czechoslovakia in less than a year later.

It is true that Hilter called Churchill a “warmonger,” in view of Churchill’s reaction to Nazi German aggression. But it is completely false to claim that Churchill was somehow itching for a fight with Hitler, as though Churchill was the instigator, a point which Andrew Roberts makes clear in his biography of Churchill. 

As war grew closer, so did Churchill’s popularity increase. Churchill’s predictions about Hitler’s aggression proved true over and over again. Churchill’s urging for beefing up the military was in reaction to Hitler’s provocations, not the other way around. As Hitler’s army invaded Belgium and made its way towards France, Churchill was selected to be Prime Minister, believing that the whole of his life thus far was preparation for this dire moment in Britain’s history.

Many still distrusted Churchill, recalling the failure of the Gallipoli campaign during the “Great War” a few decades earlier. As war with Germany became inevitable, before Churchill became prime minister, he made some major mistakes in trying to coordinate efforts to stop the Nazi takeover of Norway. But as Andrew Roberts describes the next few years, Churchill learned from his mistakes. Churchill’s skill as a an orator helped to unite the British people to resist the Nazi movement, as the island of Great Britain eventually became subject to withering attack by Hitler’s Luftwaffe.

As Andrew Roberts reveals in an interview, Cooper’s thesis that Churchill was the “chief villain” of World War 2 is simply “reheated, old David Irving stuff from twenty years ago.” David Irving has been known as a holocaust denier voice in the U.K., publicly claiming that the gas chambers at Auschwitz never existed. This need not imply Cooper as being a holocaust denier himself, but it does not better his case. Cooper’s thesis that Churchill was the “chief villain” falls flat when one realizes that Hilter’s blitzkrieg against the West happened before Churchill was selected as prime minister of Great Britain. Do journalists like Tucker Carlson need to be platforming such views as merely offering a different perspective having equal footing with many others?

Though admittedly not an historic orthodox Christian, Winston Churchill was nevertheless a lonely voice who saw the anti-Christian motivations behind Hitler, and who called out the evil nature of the Nazi regime. Churchill had his quirks, and like many of his day, uttered some frankly racist statements. He opposed national sovereignty for India, which has left him with many critics still today in India. He was slow to support the effort giving women the right to vote, only being persuaded to accept the cause after marrying Clementine, who fully supported female suffrage. Churchill made many mistakes, even somewhat silly ones, at one point suggesting that a curtain supported by balloons might be launched above the border of England, carrying explosives, as a deterrent against Hitler’s luftwaffe.

Churchill: Walking With Destiny is not hagiographic. Roberts does not shy away from telling about Churchill’s shortcomings. In many ways, Churchill had a lot of the same negative qualities that people despise so much about the U.S. President Donald Trump. Yet Churchill was also a great communicator, very witty, and brilliant, with an ability to connect with the British people during a time of great national and world crisis, which ultimately helped to stem the tide against Hitler’s aggressions.

One of my favorite lines from Churchill is this: “Stop interrupting me while I’m interrupting you.”

Churchill was a British patriot, who at times was blinded by his own nationalism, xenophobia, and other faults. Nevertheless, he spoke out against Hitler for years, when relatively few in Britain in the early and mid-1930s would do so. Churchill’s study of history convinced him that Adolph Hitler was up to no good and could not be trusted. Years before the Nazi implementation of “The Final Solution,” Churchill knew that Hitler’s antisemitism was a serious problem. Thankfully, people began to eventually listen to Churchill, and Hitler was finally challenged and his Nazi regime was stopped. As the British prime minister, Churchill took an active role in countering the anti-Jewish objectives of the Nazis. Churchill was perhaps the most influential person on the planet to persuade the Americans take the fight against Hitler. Winston Churchill was the right man for the right job at the right time.

One standout irony of Churchill’s life was in how self-prophetic it was.  At age 16 or 17, Winston Churchill came to believe that one day, “I shall save London and England from disaster.”  Many decades later, that prophecy would come true.

Unlike so many voices from the “new media” of YouTube and TikTok, studied and reputable historians, like Andrew Roberts, can help to dispel the nonsense. Grab a copy of Churchill: Walking With Destiny, and learn for yourself, just like I did.

We live in an age when credible authorities for discerning the truth are being distrusted by social media algorithms. As a Christian, we should be wary of these unfortunate trends, and look instead towards God’s standard for truth: beginning with the Holy Scriptures, under the Lordship of Jesus Christ.

Walking along the many rows in the Luxembourg American Cemetery was an incredibly sobering experience, realizing just how many American soldiers died for the cause of freedom and the defeat of the Nazi regime. My photo taken in October, 2025.

 

George S. Patton’s grave at the Luxembourg American Cemetery. My photo taken in October, 2025.

 

Be Careful What You Click!

I go back to the lunatic storylines promoted by figures like Candace Owens and Tucker Carlson. With the demise of the monopolies of traditional news organizations has come the “new media” of podcasts, which claim to get at the “real truth” being obscured or hidden by “mainstream media.” Much of this democratization of the newer media driven by advances in information technology has been fruitful. The stranglehold which legacy news organizations have had over the flow of information has been broken by the “new media.” Yet while trying to hold “mainstream media” accountable, these new forms of news media have their own accountability problems.

As Konstantin Kisin, co-host of the Trigonometry podcast, says in the following video, “what you reward with your clicks is what you create more of in the world. That is not a responsibility to be taken lightly.” Our consumption of media does not simply try to tell us the truth about our world, it also reveals a lot about ourselves. This is a good measure of wisdom to think through before you flip on the television or turn on your favorite YouTube channel:

As a double-bonus, the folks at the Trigonometry podcast have a two-hour interview with Andrew Roberts, about the book Churchill: Walking With Destiny . Following that, the historian dynamic duo of Tom Holland and Dominic Sandbrook on The Rest is History Podcast tackle the kind of rubbish revisionism being pedaled in certain corners of the “new media,” with another installment of their history of Nazism series, this time focused on Britain’s and France’s entry into the war against Germany, following Hitter’s invasion of Poland. Both are well worth the time. Enjoy!!


The Bible With and Without Jesus: Jews and Christians Reading Scripture Differently

Jews and Christians read the same stories in the Bible differently: So argues Jewish Bible scholars Amy-Jill Levine and Marc Zvi Brettler, as the sub-title to their 2020 book, The Bible With and Without Jesus: How Jews and Christians Read the Same Stories Differently.

So, why would I, as an evangelical Christian, read a book like this from two Jewish scholars titled as “The Bible With and Without Jesus?” Well, both Jews and Christians have at least one thing in common: The Old Testament, or what many Jews prefer to call “the Hebrew Bible,” or “the Hebrew Scriptures.” But one group reads the Old Testament with all eyes focused on finding Jesus in the text (the Christians), whereas the other group finds it difficult to see Jesus at all in the text (the Jews….. at least the non-Messianic Jews).

What do non-Christian Jews find in the Old Testament, if they do not find Jesus there? I was on a mission to find out. Having worked previously with a Jewish colleague of mine for seven years, with many hours of spiritual conversation, this was not just an academic interest. It was personal.

As Levine and Brettler put it, wherever there are two Jews, there you will find three opinions. This is as true now as it was in the time of Jesus, and in the few centuries leading up to Jesus’ birth.

 

How Jews and Christians Read the Bible in Different Ways

Last year, I read a history of the “time between the testaments,” Crucible of Faith: The Ancient Revolution That Made Our Modern Religious World, by Philip Jenkins (see this review on Veracity). Learning about the history covering several hundreds of years before Jesus was born helped me to better understand why sometimes understanding the Old Testament can be so tricky.

By the time Jesus walked the earth, different Jewish groups all held to the Law of Moses, yet came to different conclusions on certain important theological issues. The Pharisees believed in the resurrection, and the Sadducees rejected it. The Pharisees believed in an oral tradition, that had authority side by side with the written Law of Moses. The Sadducees rejected anything that was not in the written Law of Moses; that is, the first five books of the Bible. As for the rest of the books of what most Christians call the “Old Testament,” such as the Prophets (like Isaiah, Ezekiel, etc.), the Sadducees were highly suspicious as to their status as Scripture.

Other complexities abound: The Pharisees believed in a world filled with angels and demons, that interact with humans. The Sadducees rejected such grand diversity of supernatural beings, and present day communication with them, as being a bunch of nonsense, that obscured the reality of there being but one and only one ultimate divine power, that of God and God alone (Acts 23:8). The Sadducees emphasized the centrality of the Temple, whereas the Essenes (think “The Dead Sea Scrolls” people at Qumran, according to at least some scholars) rejected the Temple as a completely corrupt institution. But the Essenes went beyond even the Pharisees, as they considered books like 1st Enoch as part of Scripture…. but they interestingly dismissed Esther as not part of the Bible. This can be all quite confusing.

These type of differences, some of which are recorded in the New Testament, stem back to different ways of interpreting and translating the Hebrew Scriptures. Fast forward beyond the destruction of the Jerusalem Temple, in 70 C.E., the Jews eventually settled on a basic body of Scripture, and have since figured out ways of maintaining their tradition, without a central Temple. Nevertheless, Jews still today regularly debate the interpretation of many important aspects of their faith.

So, when I saw that Levine and Brettler had written a book that tries to show how Jews (in general) read the Bible differently than Christians, my curiosity was pricked, to dig into this issue some more. After all, I have long made the assumption that some of the most basic stories we find in the Old Testament are read the same way, by Jews and Christians alike. Apparently, my assumption has been quite embarrassingly wrong.

Levine and Brettler have been intimately involved in two major projects, that serious students of the Bible have found useful, one being The Jewish Study Bible (Brettler), taking an English translation of the Old Testament and providing study notes, written from a Jewish perspective, just like you would find in a Christian Bible. The other project is the Jewish Annotated New Testament (Brettler and Levine), which is geared towards introducing Jews to the thought world of the New Testament, but which has also helped me, as an additional resource to better understand a more Jewish context in reading the New Testament (see this book review at Themelios).

In The Bible With and Without Jesus, Levine and Brettler take some of the major theological themes as found in the New Testament, to compare how Christians view the same themes as found in the Old Testament, and contrast them with how such themes have been typically interpreted by Jews, who just read the Old Testament, by itself.

Jewish vs. Christian Understanding of Biblical Prophecy??

For example, biblical prophecy, especially as Christians have thought of Jesus fulfilling certain prophecies of the Old Testament, is a big issue. Since the Reformation, particularly after the first generation of folks like Luther and Calvin, many Protestant Bible teachers have tended to dismiss allegorical-type interpretations of the Old Testament, that were common in the medieval church, as such allegorical-type readings of the Bible tended to lead to doctrines that were considered to be theologically suspect, such as the perpetual virginity of Mary. As a result, most Protestant Reformed Christians have believed that only an historical-grammatical interpretation (sometimes called a “literal interpretation”) of the Bible is permissible when studying Scripture.

But this strict approach becomes a problem when trying to handle certain elements of biblical prophecy. For example, in Isaiah 7:14, we find the famous Christmas prophecy for the virgin birth of Jesus, as told by the Gospel of Matthew. The immediate historical-grammatical context shows that the prophecy was originally fulfilled in the birth of the prophet Isaiah’s son, in Isaiah 8. But many Jews acknowledge that there is an additional, deeper meaning of the prophecy, that finds its fulfillment in the birth of King Hezekiah. Christian scholars, even Protestant Reformed scholars, typically refer to this interpretive method as typology (or as many Roman Catholic apologists frame it, in terms of a somewhat different hermeneutical method called sensus plenior, or the “fuller sense” of the text). C.S. Lewis called this interpretive characteristic of the Old Testament to be the second meaning of the Hebrew Scriptures.

Levine and Brettler note Justin Martyr’s Dialogue with Trypho, where the early Christian apologist, Justin Martyr, engages in a debate with Trypho in the 2nd century C.E. As a Jew, unconvinced by the Christian message, Trypho was emphatic in insisting that Isaiah’s prophecy ultimately had King Hezekiah in mind back in the 6th century B.C.E, and not Jesus of Nazareth, centuries later. In other words, Isaiah 7:14 does not prophecy the coming of the Jewish Messiah. Justin Martyr, as a Christian, took a different approach, contending for the Gospel of Matthew’s claim that Jesus was the real reason and ultimate fulfillment for Isaiah’s prophecy.

The ESV translation reads Isaiah 7:14 as follows, “Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel.”  For most Jews, the “virgin” is said to be a mistranslation of the ancient Hebrew, since the translation of “virgin” comes from the Septuagint, the Greek translation of the Old Testament, favored by Greek-speaking Jews, including the earliest Christians, in the first century. However, the Septuagint’s translation may indicate an older, more authentic Hebrew tradition, that is currently lost. Or it may indicate some special insight that the Septuagint translators had, which was not made clear in the ancient Hebrew tradition, preserved by the Masoretic text. This Masoretic text, that most orthodox Jews believe to be authoritative, translates “virgin” simply as “young maiden.”

When the verse talks about “give you a sign,” Levine and Brettler note that the “you” is plural, which might suggest that the prophecy does, in fact, have a plural meaning, which might allow for one of the “you” to refer to the time of Joseph, the betrothed husband of Mary, in addition to the original reference to the time of Isaiah, through the birth of Isaiah’s son, or even the prophetic prediction of Hezekiah’s birth. Levine and Brettler’s discussion of this controversial passage reveals the complexities that show why Jews and Christians have differed in their interpretation of certain key texts of the Bible.

Psalm 22 provides another famous example of how New Testament writers used this Old Testament psalm to speak of Jesus, according to Levine and Brettler. In Matthew 27:46, we have Jesus’ well-known cry upon the cross, “My God, my God, why have you forsaken me?,” which is a direct quotation from Psalm 22:1. But certain Jewish traditions extending back to the time just before Christ treat Psalm 22 differently. In the Apocrypha version of the Book of Esther, part of what Roman Catholics call the deuterocanonical writings, we have a Greek commentary to the Hebrew version of the Book of Esther. The Hebrew version of Esther, commonly found in Protestant Bibles, has no reference to God found in the text. So, the Greek version offers a theological interpretation of Esther’s story, running throughout the text. But many Jews have noted that some significant parts of Esther contain direction allusions to Psalm 22, leading many Jews, even today, to say that Psalm 22 is not about Jesus, but rather, is about Esther.

However, it would be a mistake to conclude that the Hebrew Bible (Old Testament) can only be appreciated in a postmodern way; that is, by admitting that the original meaning intended by the original author has very little bearing on what the text says to us today. In postmodernism, what really matters is the reception history of the text; that is, how different reading communities over the centuries have articulated the meaning of the text, for themselves. Yet this would not be consistent with how Jews and Christians have understood the inspiration of Scripture, over thousands of years. Instead, the Bible has a progressive character of revelation to it, where God continues to unfold its meaning and the reading communities develop in their understanding of the text, as God intended it to be understood. In the case of the Christian, the culmination of this progressive revelation is the coming of Jesus of Nazareth, as the Messiah, whereas a non-Christian Jew sees the culmination of the message differently.

Helping Christians and Jews Understand Why They Read the Bible Differently

Levine and Brettler admit that their project is two-fold, to help Christians better understand how Jews approach the Bible, and to help Jews better understand how Christians read the Bible. As a Christian, I would say that both Levine and Brettler are to be warmly commended for treating the Christian tradition fairly.  I was won over by their effort, not to try to get everyone to agree on “the” interpretation of particular passages, but rather to encourage sympathy as to why Jews and Christians do indeed differ, in their reading of the text. Nevertheless, there is a polemic edge that pokes through in some spots The Bible With and Without Jesus. Their project is not an apologetic for any sort of relativism. Rather, their work is still an apologetic for their approach to Judaism.

For example, in their chapter on supersessionism in the Book of Hebrews, they correctly note the New Testament claim that the revelation of Jesus does supersede other Jewish interpretations of the Jewish Scriptural tradition. The author of Hebrews repeatedly tries to show how Jesus is better than the angels, better than Moses, better than Joshua, and better than the ancient Jewish sacrificial system. Levine and Brettler reject such a claim, as they consider themselves to be faithful Jews, unconvinced that the Christian message, that asserts that Jesus is the Messiah, is really true. In other words, Levine and Brettler are convinced that the Jewish tradition is still doing pretty well as it is, thank you very much, without having to make an appeal of accepting Jesus as the promised Messiah.

Furthermore, Levine and Brettler would not fit into a purely “conservative” category of scholarship, and this might bother some Jews, in addition to some conservative evangelical Christians who might read their work. For example, Levine and Brettler find a plethora of evidence in the Book of Jonah, that would indicate to them, that this short, popular story from the Old Testament is a work of historical fiction. A few conservative Christians scholars might agree with them, but a vast majority of Christians, and many Jews as well, will probably find such an idea difficult to swallow. But unlike other prophetic books, like Nahum, Hosea, and Haggai, the Book of Jonah has a completely different look and feel to it, which raises questions, both today and in the long history of Judaism and Christianity, as to what is really supposed to be going on in the Book of Jonah. Is it an allegory, a report of factual history, or something more complicated than that? While Levine and Brettler affirm that Jonah was a genuinely historical prophet, in Israelite history, they conclude that the story of Jonah and the big “whale” (thanks to William Tyndale’s translation of Matthew 12:40, that made its way into the King James Version of the Bible), and subsequent repentance of Nineveh was originally meant as a theological message, describing the merciful and compassionate character of God, and not as observable history.

Levine and Brettler happily argue that the Bible is ambiguous, or “slippery,” in its very nature. They would contend that such ambiguity is a virtue. To a certain degree, such ambiguity should cause Christians to embrace a kind of hermeneutical humility, particularly when Christians are unable to agree with one another, on certain Scriptural passages, involving non-essential matters of faith. Fair enough. However, there are limitations to this. Such limitations are found on both the Jewish and Christian sides of the discussion. But I will only focus on a Christian critique here.

For while The Bible With and Without Jesus succeeds in helping the reader to better appreciate why people can read the Bible so differently, thus creating a pathway for better conversation, it still can not get beyond the fact that the fundamental New Testament claim, that Jesus is the Messiah, stands in stark contrast with any other Jewish reading of the Old Testament. Effectively, the New Testament seeks to set forth the definitive commentary and critique challenging other (competitive?? for lack of a better term?) Jewish readings of the Old Testament. After all, Jesus, Paul, and many of the key figures in the early Jesus movement were all Jewish themselves. Yet the scandal of the New Testament is the claim, drawing on the testimony of Jesus as the Crucified and Risen Messiah, that the teachings of Jesus seek to properly interpret the true meaning of Israel’s Scriptures.

Applying this to the example of Isaiah’s prophecy noted above, Christians believe that Isaiah’s prophecy ultimately had Jesus in mind, despite how other Jews might interpret it. Why? Because the New Testament teaches that the birth of Jesus is the ultimate fulfillment of what is preserved in the Book of Isaiah.

Critics will indeed dispute this. The claim that Jesus is, in fact, the promised Jewish Messiah is stilly a gutsy bold claim. Grounded in the resurrection narrative, the claim of a once-died but now Risen Messiah still offends the sensibilities of most Jews.

Sadly, Christians like me, for the past 2,000 years, have at times assumed the worst about the Jews. After all, Christians over the centuries have sometimes settled for some rather odd, at best, or even conspiratorial, at worst, understandings of what Jews really think. In response, a number of Jewish critics have charged that it is the Christians who have been the ones to twist the Old Testament Scriptures to serve Christian purposes, thereby obscuring the message of the Torah.

But once we dive into the world of the New Testament, peeling back layers of tradition, we can see the essential Jewish character of the earliest Jesus movement. Far from being a Hellenized (Greek-influenced) heretical spin-off from Judaism, as popularly believed by some in modern times, or even more so by certain extreme skeptics, that Christianity was simply a “copy-cat” religion of other pagan faiths, the early Christian movement was rooted in the central debates of Jewish thought, that were alive and well in first century Palestine, and other surrounding Jewish communities.

The New Testament as Authoritative Commentary on the Old Testament (…. and Not Some Attempt to Paganize/Hellenize Judaism)

Contrary to many critics of Christianity today, there are good reasons to believe that the Christian faith is thoroughly rooted in a first century, Jewish theological context. Here is a good example of this, that blows my mind, every time I think of it, with respect to the work of Dr. Michael Heiser (see my review of Heiser’s groundbreaking book, Angels). Dr. Michael Heiser teaches about how Jesus uses the reference to the “cloud rider” and “one like a son of man,” in Daniel 7:13-14, to refer to himself, in his defense before Caiphas, the High Priest, in Matthew 26:62-65. For years, it really puzzled me as to why Caiphas immediately charged Jesus with uttering blasphemy, because of this statement by Jesus. However, during the inter-testamental period (that time between when the Old Testament and the New Testament were written), some Jews were actively thinking about how to best interpret Daniel’s mystifying statement.

It was as though Daniel was suggesting that Yahweh, the God of Israel, was giving a prophecy regarding the coming of Yahweh, in human-flesh form (“one like a son of man”). Does this mean that there were somehow “two Yahwehs,” one who was not like “a son of man,” and another who was? According to one Second Temple Judaism tradition, this is exactly what they believed.

This “two-Yahwehs” (or “two-powers”) theology was alive and well in the days of Jesus, which is really the reason why Caiphas freaked out, over Jesus’ claim made before the Sanhedrin. Interestingly though, the mainstream of Jewish thought eventually abandoned this interpretation of Daniel, during the early Christian era. Christians, in turn, found in this Jewish strand of thinking, the basis for affirming the divine nature of God the Son, simultaneously with the divine nature of the Father, thus serving as the Old Testament basis for the doctrine of the Trinity. If you have about 10-minutes, it is worth hearing Dr. Heiser summarize the whole thing:

For a 7-minute exploration of the topic at a deeper level, follow this link to YouTube. If both Christians and Jews are “people of the book,” what really separates them, when it comes to how they interpret Scripture? It is worth now taking a stab at an answer.

Whereas Jews can suffer through having multiple interpretations of their sacred texts, but still remain Jews together, due to their ethnic identities and traditions, this can not be said so easily of Christianity. Christianity is not about embracing a particular ethnic identity, rooted in tradition, as in Judaism. Rather, Christianity has an essential universal claim to truth that demands a response from any and all peoples, not just those who share a Jewish tradition. The Christian faith is ultimately bound up in its unified affirmation of fundamental Christian doctrinal teachings, primarily focused around the proclamation of a crucified Jesus as the Risen Messiah.

We Christians still have much to learn from our Jewish friends, in that many Christians still divide over and against one another, in non-essential areas of Christian doctrine. Many of these disputes have been ongoing for centuries, where it is unlikely that there will be any clear resolution to such controversies, prior to Christ’s final return. We can learn more than a few tips from our Jewish friends, in learning how to still view one another as fellow Christians, when we have disagreements with one another over non-essential matters of the faith. For that reason alone, I am grateful for Levine and Brettler’s book.

At the same time, there are essentials to the Christian faith that can not, and need not, be compromised. If you try to take away an essential to the Christian faith, you no longer have a Christian faith. Either Jesus is the crucified Messiah, Risen from the dead, or he is not. Either Jesus is the unique Son of God, or he is not. Either God has revealed himself  in the pages of the New Testament, thus completing what was started in the Old Testament, or he has not.

And so, this means, that Jews and Christian still have much to think about and talk about. Let the conversation continue.

 

The following 4-minute video clip is from an interview with Brettler and Levin about how Christians and Jews interpret the Sabbath commands of the Bible differently. I am not necessarily endorsing the video, but this section of the interview is surely food for thought.

 

How can a Christian worship Jesus, and still be a monotheist? For a more in-depth examination of the “two-Yahwehs” or “two-powers” theology, which was an important component of some Jewish thinking, during the time of Jesus, that prefigured the development of the divinity of Jesus and Trinitarian thinking in Christianity, please spend some time considering the following teaching by Dr. Michael Heiser:

For a longer and earlier version of this lecture (with somewhat inferior audio-quality), please consider this presentation of Dr. Heiser’s teaching: