The body of Jewish religious writings known as the Babylonian Talmud,a for example, contains the following statement: “On the eve of the Passover Yeshu [Jesus] was hanged. For forty days before the execution took place, a herald went forth and cried, ‘He is going forth to be stoned because he has practised sorcery and enticed Israel to apostasy. Any one who can say anything in his favour, let him come forward and plead on his behalf.’ But since nothing was brought forward in his favour he was hanged on the eve of the Passover!”​—Tractate Sanhedrin, folio page 43a.

In his book The Jewish People and Jesus Christ, Jakob Jocz remarks: “The name of Jesus and the symbol of his suffering evoke bitter memories in the Jewish mind.” On occasion this bitterness has reached extremes. When reminded of Jesus, some sincere Jewish persons have uttered the phrase: “May his name and his memory be blotted out.”

● Jesus of Nazareth claimed to be the long-promised Messiah. Yet, according to Rabbi H. G. Enelow: “The ideas associated in the Jewish mind with the Messiah not only were left unrealized by Jesus, but have remained unfulfilled to this day.”

In view of the above, have you ever wondered why for seven years after Jesus began his public preaching and teaching activities all of his thousands of followers were natural Jews, or persons who had converted to Judaism? Why did they listen to Jesus?

“No Sensible Jew Can Be Indifferent”

Some may feel that the matter of Jesus of Nazareth and the Jews is a dead issue, unworthy of discussion. However, Rabbi Enelow raises an important point: “No sensible Jew can be indifferent to the fact that a Jew [here referring to Jesus] should have had such a tremendous part in the religious education and direction of the human race.” Another Jewish scholar, E. R. Trattner, remarks in As a Jew Sees Jesus:

“It is estimated that more than sixty thousand volumes have been written about him (Jesus). Eight hundred languages and dialects tell his story. To me​—because I am a Jew—​this is an amazing thing, for nothing quite like it has ever happened on so large a scale in the annals of man.”

“Two Distinct Themes”

Here it will be good to clear up some misunderstandings. Dr. Jocz points out: “The Christ of the Church . . . has nothing in common with the great Nazarene. The discussion concerning Christian doctrine and the discussion concerning Jesus of Nazareth are two distinct themes.”

As to the content of Jesus’ teaching, The Jewish Encyclopedia comments: “In many ways his attitude was specifically Jewish, even in directions which are usually regarded as signs of Judaic narrowness. Jesus appears to have preached regularly in the synagogue, which would not have been possible if his doctrines had been recognized as being essentially different from the current Pharisaic beliefs.”

Jesus stated: “Those who are strong do not need a physician, but those who are ill do. I came to call, not righteous people, but sinners.” (Mark 2:16, 17) Concerning this attitude, E. R. Trattner points out in As a Jew Sees Jesus:

“No Jewish prophet before Jesus ever searched out the miserable, the sick, the weak, and the downtrodden in order to pour forth love and compassionate service. He went out of his way to redeem the lowly by a touch of human sympathy that is altogether unique in Jewish history.”

This spirit of compassion for the common people surely moved many to listen carefully to what Jesus had to say. But that was not all. Unique too was the content of Jesus’ teaching.

Humility and Forgiveness

Instead of urging his hearers to strive for greatness in learning or otherwise, Jesus taught: “The greatest one among you must be your minister. Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.” (Matt. 23:11, 12) Claude Montefiore, a Jewish scholar who produced several works about Jesus of Nazareth, writes in Rabbinic Literature and Gospel Teachings:

“The doctrine of service and of the humility of service was a notable feature in the teaching of Jesus. It was also a comparatively new feature. There are no complete parallels to the doctrine in the Rabbinic literature, so far as I am aware and have been able to probe the matter. For Jesus . . . means more than such a small point as serving or pouring out wine at a banquet, though such action might be the occasion or the illustration of his teaching. He meant the service of a life-time; the lowly or devoted service of others. He meant spending oneself for the sake of the lowliest . . . Such a conception was a new thing, a new teaching. And of its gigantic importance and effects in history it is needless here to speak.”