If what it was that
Jesus had to say was too unique, He could never have found an audience. Based on the strange-for-the-messiah actions
that accompanied His words, offering something unfamiliar to the people of
Israel could have resulted in His being dismissed as a heathen, outside of the
realm of the covenant people, and probably overly influenced by the pagan
religions by which Israel was surrounded and to which they are said to have so
often succumbed in their past.
So while remembering
the grounding of Jesus’ teaching within historical Judaism and Israel, an
observer also does very well to remember that those that heard and those that
would later provide historical records of His life and teaching so as to pass
it on in both oral and written form, heard what He had to say within the same
historically-rooted context as those that would hear and not provide narratives
that would be passed down through history. They did so while also
speaking and writing of Jesus in the light of the Resurrection and what they
came to believe that the Resurrection implied for Him, for Israel, for the
world, and for the ultimate eschatological purposes of Israel’s God.
Before moving on to
the uncovering of the answer that will makes it possible to get a more firm and
far less anachronistic grip on what such words from Jesus implied, it must be
said that this pronouncement concerning hatred that is the focus of this study
was not isolated. The Gospels insist that Jesus spoke of being hated on
more than one occasion. While Mark has Jesus speaking of being hated in
association with His pronouncements concerning the end of the age, with this
occurring in the wake of His kingly entry into Jerusalem and His “cleansing” of
the Temple, Matthew has Jesus first speaking of being hated much earlier in His
ministry.
Matthew records a
sermon on the mount, whereas Luke records a sermon on the plain. Some look at this as a conflict, but a more
realistic assessment is that is quite likely that Jesus’ message was repetitive
in nature, and that these repetitive messages were offered to an oral-history-oriented
community in much the same way as a modern politician will give the same speech
to different audiences, or a pastor has a particular, popular, go-to sermon.
So in regards to the
hating and being hated, Matthew has Jesus speaking of such things in association
with His sending of the twelve “to the lost sheep of the house of Israel”
(10:6). It is in this context that Jesus says “you will be hated by
everyone because of My name” (10:22a), while also adding, as He appears to have
done at the speech recorded by Mark, “But the one who endures to the end will
be saved” (10:22b). Progressing on to
the Gospel of Luke, on the lookout for hate, lands a reader in the sixth
chapter, where Jesus is to be found speaking of such things during the
aforementioned sermon on the plain. Here, He is speaking to a wider
audience than just His disciples, but the general theme remains
unchanged. Jesus says, “Blessed are you when people hate you, and when
they exclude you and insult you and reject you as evil on account of the Son of
Man!” (6:22)
Interestingly, Jesus
here speaks of being excluded, which should certainly have reminded His hearers
(and those that would subsequently be presented with these words) of the
exclusive practices referenced earlier in this study, though in a way that
informs His hearers (and readers through the centuries) that separating
exclusions within the “kingdom of God” (6:20) should themselves be
excluded. Later, Jesus will add the difficult demand to “Love your
enemies,” and to “do good to those who hate you, bless those who curse you,
pray for those who mistreat you” (6:27b-28).
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