What religion is Jesus?

Most of the time we Christians simply take it for granted Christ Jesus is the same religion we are. After all he founded the religion. He taught us who the Father is, taught us his interpretation—the proper interpretation—of the Law of Moses, voluntarily died for our sins so we can have new life, and he’s the king of God’s kingdom. He’s vital and central to Christianity.

But whenever somebody says out loud, “Jesus is a Christian”… well it just sounds weird.

’Cause Christian (which literally means “a little Christ”) means a Christ-follower. And Christ doesn’t follow himself. He does his thing, and expects us disciples to follow him. So technically no, Jesus is not a Christian: He’s Christ.

Where people start to go screwy is when they say, “Well… I guess no, he’s not a Christian. What religion does that make him? Um… well… I guess that’d be Judaism.”

Incorrect. The religion Jesus practices is the one he preached: Christianity.

The “Judaism” people assume Jesus interacted with and was involved in, is not at all the Judaism of today. Largely it was Pharisaism, which over the centuries, with heavy influence from the second-century Mishna and the medieval Talmud, evolved into what we nowadays call “Judaism.” It’s not the same “Judaism” Jesus encountered in synagogue and temple.

Sorta like today’s churches don’t look a lot like the first apostles’ churches. The cultural Evangelical Christianity I grew up in, looks way different than first-century Jewish in-home gatherings. Sunday morning worship services, one-year bibles, Christian radio, crosses and fish as decorations, preachers with big hair and suits and ties, bible quotes from Paul and John posted on Facebook. Yeah, doesn’t much sound like the Didache.

Well, describing Pharisaism as “Judaism” is like describing the early Christians’ activities as “Fundamentalist.” Wrong culture. Wrong era. Doesn’t fit.

Though Jesus clearly interacted with Pharisees most, and taught Pharisee children in Pharisee synagogues, he’s his own thing. “You heard it said,” he preached, quoting the Pharisee elders at first… and then he’d set aside their ideas and proclaim, “And now I tell you.” Which astounded Pharisees: He wasn’t teaching what their scribes did. He had his own religion.

Many people get this wrong. They insist Jesus was so a Jew. And when they mean Jesus is an ethnic Jew—a descendant of Abraham, Jacob, and Judah—they’re entirely right. Though sometimes they wrongly assume Jesus was white, kinda like white Jews in the United States, and imagine all sorts of white culture in his experience which wasn’t there. Jesus is brown. It’s the Europeans—the Romans and Greeks who once occupied his homeland—who were white.

Likewise when people mean Jesus is a cultural Jew—that he stuck to the Law instead of adopting Greco-Roman culture and traditions—they’re also right. But when they mean Jesus followed the Jewish religion, they’re imagining today’s Judaism, and that’s quite wrong. Jesus didn’t do Judaism. Not just because it hadn’t been invented yet; really Jesus really didn’t do Pharisaism either.

Kings.

So I wrote about how human government in the bible started with patriarchy. So where’d kings come from? Simple: One powerful patriarch got all the other families in the area to acknowledge his rule and his family’s rule. Maybe by bullying and conquering them. Maybe by doing them massive favors, like rescuing them from raiders, helping them survive famine, Ge 47.13-26 building a walled city and letting ’em live in it, being the priest of the local god; stuff like that. Hence we see kings all over the bible.

Properly defined, a king is simply a hereditary ruler. Nothing more. ’Cause every so often I hear some preacher claim the Hebrew word מֶ֑לֶךְ/melékh, “king,” means something more different or profound than Eurasian or African or Pacific kings. Sometimes ’cause they notice it’s a similar word to מַלְאָךְ/malákh, “angel,” and think there’s a connection there. There’s not. There is no deeper meaning to melékh; it means “king” whether it’s describing Israeli kings, Canaanite city-state kings, Moabite and Edomite client kings or puppet kings, Egyptian pharaohs, Babylonian empire-builders, or even the LORD himself. It’s a hereditary ruler. The only differences between one king or another are any constitutions which limit their power, the size of their kingdoms, and their own character and attitude about governance.

Other than the first king in the family, kings didn’t earn their position, didn’t merit it… or, bluntly, steal it through conquest or coups. They inherited it, ’cause their dads were the previous kings, designated them as successor, and the kingdom became their birthright. They could be utterly unfit to govern others… as is usually true throughout human history. Designated successors (or as we nowadays call them, crown princes) had the awful habit of not thinking of the kingdom and its people as their duty, and their leadership as service, but as possessions and slaves. It’s 180 degrees different from God’s attitude in his kingdom.

The Sermon on the Plain.

My translation of the Sermon on the Plain.

I don’t know whether Jesus preached this as a whole other sermon from the Sermon on the Mount, or whether Luke heard a short version of that sermon… or whether Matthew heard a long version of this sermon. My guess is Jesus gave the same sermon lots of times; shorter or longer versions depending on the location and audience. So this is kinda the short version.

Same as the Sermon on the Mount, I translated it so I could study the original text in greater depth. Feel free to read it in other translations. Compare them to one another so you can see the translators’ consensus—and that gives you a better idea of what Jesus means, than simply reading one “best” translation. Then follow him; not us translators.

The text of the Sermon on the Mount.

My translation of the Sermon on the Mount.

No, not so I can have my own spin on it, or an “authoritative text” to work from; that’s not how translation works. I translate so I can study the original text in greater depth. If you translate so you can frame it to suit yourself, stop it.

Feel free to read it in other translations. Compare them to one another so you can see the translators’ consensus—and that gives you a better idea of what Jesus means, than simply reading one “best” translation. Then follow him; not us translators.

And the best way to follow him is to follow his sermon, as he himself taught in verses 7.24-27.

The Sermon on the Mount.

Matthew 7.24-27, Luke 6.47-49.

When people read the New Testament (even though evangelists tell ’em to read John first, which they don’t have to; any of the gospels will do) they usually go to Matthew, the first book. So their first real introduction to Christ Jesus’s teachings is the Sermon on the Mount.

As, I would argue, it should be. John is great for talking about our salvation and Jesus’s divine nature. But now that we’re saved, how are we to live? What are the good works God has in mind for us? Ep 2.10 Duh; Sermon on the Mount.

Three chapters of solid Jesus. If you’ve got a copy of the bible which puts his letters in red, that’s three solid-red chapters. Entirely consisting of instructions on how he expects his followers to interact, treat others, and follow him. Pretty challenging instructions, too.

A little too challenging for a lot of Christians. For some new believers, it’s like a punch in the face. This is what Jesus expects of us? Righteous behavior? Self-control? Radical forgiveness? Integrity? Total faith in God? No double standards? In fact higher standards than the most religious people we know? Christ Almighty!

Some of us figure, “Okay,” and give it a shot. And grow as Christians really fast.

But historically most Christians have looked at the Sermon on the Mount, balked, and tried to find loopholes. Exactly like the Pharisees whom Jesus criticized so often. Irreligious Christians claim Jesus criticized ’em because they were legalists—and the reason they’re not really following Jesus is because legalism is so bad. And yes, Pharisees were guilty of some legalism, but you’ll notice every time they got legalistic is was so they could avoid their duties to God. Can’t help people on Sabbath, ’cause it’s Sabbath and they gotta observe Sabbath—and Jesus called this rubbish and hypocrisy. The same is true for irreligious Christians who “fear legalism”: That’s their loophole. They simply don’t wanna follow.

The result has been the five most common ways Christians choose to interpret the Sermon on the Mount. Four of ’em are obvious attempts to weasel out of it.