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Jesus' Sacrifice Does Not Save Sinners

NT Evidence and Daily Practice

by Dan Allen..................................................

Why does Jesus' sacrifice fail to save sinners? Why is Paul's declaration of "...redemption through Jesus' blood, even the forgiveness of sins," 1  unjust and not make any sense ? Why does it not work  in actual practice or in the New Testament?

Why does John's symbolic, metaphorical, and savage language of eating "the flesh" and drinking the "blood of Christ" 2 not actually save the believer?

The saving grace of Jesus' murder/sacrifice is imaginary at best.

Jesus' murder and sacrifice merely allows the believer to channel the agony of Jesus' death at the cross into a socially acceptable but unnecessary "scapegoat" during mass.

The believer gets a temporary spiritual high through an illusory release of sins.

Ironically, once the symbolic reenactment of Jesus’ sacrifice is over, the believer is, realistically, unable to "wash away" any sins, change their way, pay for their sins, or create workable social harmony.

There are several reasons for this. Evidence in the Bible and actual practice testify to it.

  • The struggle against sin is unavoidable and an ever-present part of ethics and justice in daily life.

Hence Jesus' declaration in the Sermon on the Mt:

"Do not put us to the test
but save us from the evil one."
3

And,

"Forgive us our Sins
For we ourselves forgive


Each one who is in debt
To us."
4


Joseph and Potiphar's Wife
, c.1649
Giovanni Francesco Barbieri, called Guercino

Can Jesus' sacrifice save sinners on a daily basis?

Definitely not! How can it when evidence shows sin is constantly waiting at the door to tempt us?

Every one of us is in constant warfare with our physical desires. The truly strong are the ones who rule over their base bodily desires. One important part of our physical desires is sex. Strong ethics are necessary to conquer sexual desires.

Potiphar’s wife, in the Jewish Bible pleads for Joseph to have sex with her. Joseph, the just, as he is called in the Jewish Bible, resists the temptation in both mind and body to sleep with his master’s wife. He wrenches himself away from her and runs away, actually preempting Matthew’s Jesus’ “New Covenant” in the Sermon on the Mount.

"Ye have heard that it was said by them of old time, Thou shall not commit adultery. But I say unto you, that whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart," Matthew's Jesus (5: 27-29) declares in a celebrated attempt to declare an alleged "New Covenant" to slander Judaism.

A praiseworthy directive, this facet of the "New Covenant" is, actually, nothing but a particular instance of what evidence shows already existed in the Ninth Commandment, "Thou shall not covet thy neighbor's house; thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor anything that is thy neighbor's." ( Pentateuch, Exodus XX: 14 )

It is  just and righteous not to think evil thoughts. An allowance, however, is made for realism and human weakness. What is punished is the actual crime. Nothing can actually replace the ethics of Ten Commandments.

"Not one dot, not one little stroke, shall disappear from the law until its purpose is achieved," Jesus declares in a rebuttal to Matthew's unjust take over of the ninth commandment," Therefore, the man who infringes even one of the least of these commandments and teaches others to do the same will be considered the least in the kingdom of heaven." ( Matthew 5:17-20 )


-2-

As for Judaism and secular ethics, there is no attempt to whitewash sin and create false social harmony with the sacrilege of an unjust murder/sacrifice. It is the obligation of every human to conquer any sins against one's fellows.

  • The performance of the Jewish law of man's ethical duties to his fellows, evidence indicates is a deep act of love and a requirement for every citizen, whether Christian, Jew, or secular.

  • No atoning sacrifice of Jesus can realistically save anyone from sin, change anyone’s ways or stop the daily struggle to work at upholding the law and a just existence . Thus, Jesus’ explicit instructions in the Sermon on the Mt:

    "Think not that I am come to destroy the law or the prophets: I am not come to destroy but to fulfill...
    Not one dot, not one little stroke, shall disappear from the law until its purpose is achieved. Therefore, the man who infringes even one of the least of these commandments and teaches others to do the same will be considered the least in the kingdom of heaven."
    5         

  • The logical distinction between a belief and the performance of good works. The Gospel writers lose definite sight of this when they declare; one will stop sinning with a mere belief in Jesus, and his resurrection. A mere belief does not relieve a believer of the separate function of performing good works; or pay for sins committed against God or one's fellows.

  • The highly impractical and, sometimes, "unethical standards" of the "New Covenant" of Matthew and Luke.

The "New Covenant's" attack against the body's natural feelings, thoughts, and fantasies are in "some instances", quite praiseworthy, but still in need of some modification.

In other instances these attacks are unrealistic and quite unnatural. Because physical desires are a constant, the



The Good Samaritan
c.1610-1690
 David Teniers the Younger

Thieves attack a man, strip him of his clothes, beat & leave him half dead. A priest and a Levite pass by, ignore the victim, and move to the other side. A "good Samaritan," who was a rival of Israel, in those days, is moved to compassion to help the victim, as in the above painting. This is the description Luke (10: 30-36) puts in the mouth of Jesus in order to discredit and displace the Jewish religion.

Unkind, slanderous "words that kill" are thrown all over the NT. Most are like the false myth of the Jews murder of Jesus.

"Thou shall love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind" (Deuteronomy 6:4-9 is the daily "Shema" prayer of religious Jewish people) and "to treat thy neighbor as thyself" (Leviticus XIX, 18), the Golden Rule of Judaism) , Luke's Jesus' advice  of how to follow in the footsteps of  "the Good Samaritan are basic Jewish Bible teachings.

The Israelite, comes to the aid of the victim whether a Samaritan or anyone else (see Sifra Leviticus 18. 5 ). Charity outweighs all commandments ( Tosephta Pe'ah 4.19 ). These are part and parcel of rabbinic literature. It is the good Jew or Israelite and not Luke's Samaritan in this role reversal who is the actual hero.

"Let them ask every man of his neighbor, and every woman of her neighbor" Exodus XI, 2 specifically refer to the Egyptian enemy of the Jews. Contrary to Christian propaganda, "Rea: neighbor " refers to any human, not to the Israelite only. Love of neighbor, also, includes the "homeless alien" in Leviticus XIX, 34: "The stranger that sojourned with you shall be unto you as the home-born among you, and thou shall love him as thyself; for ye were strangers in the land of Egypt."

"If thou meet thine enemy's ox or his ass going astray, thou shall surely bring it back to him again. If thou see the ass of him that hated thee lying under its burden, thou shall forbear to pass by him: thou shall surely release it with him." Exodus XXIII 4-6  & "If thine enemy be hungry, give him bread to eat, and if he be thirsty, give him water to drink. and the Lord will reward thee." Proverbs XXV, 21, 22 are other examples, that lay to rest Luke's defamation of the Jew in the Parable of the Good Samaritan.

                                                                                

-3-

ban against bodily desires, not carried out into action is "unhealthy", "repressive", and devoid of human compassion and human understanding.                                                                                        

Thus:

"Ye have heard that it was said by them of old time, Thou shall not commit adultery. But I say unto you, that whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart." 6

Although a praiseworthy directive, this is not a New Covenant, just a particular instance of the Ninth Commandment,

"Thou shall not covet thy neighbor's house; thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor anything that is thy neighbor's." 7

The idea is to habituate people, not to think any impure thoughts, like sex with someone else’s wife. Self-control, here, is an act of utmost concern and love for one’s fellow. If one does not crave one's neighbor's belongings, one will never desire the dishonest possession of anything one cannot get. One will, consequently, not murder, commit adultery, or rob.

Still, all respect is due to anyone who lusts, conquers his evil inclinations, and does not act on it.

Two impractical examples of the New Covenant relate to "anger" and "love of one's enemies."

Thus, Matthew's Jesus declares:
"You have heard that it was said to our ancestors, you shall not kill; and if anyone does kill he must answer for it before the court But I say this to you, anyone who is angry with a brother will answer before the court; anyone who calls a brother 'Fool' will answer for it before the Sanhedrin; and anyone who calls him 'Traitor' will answer for it in hell fire." 8

There is no question; a gentle, peaceful, and peace-making approach is preferable to the feelings of anger. But anger is an irremovable part of human nature. Frustration and pain, for instance, inevitably, lead to anger. If angry people have to go to court to face judgment, all of the human universe will have to go to court to face judgment. Anger is not sinful, in itself, unethical conduct is.  Besides Jesus himself got angry.


                                                                                     

-4-

As for the most impractical and unethical commandment, Matthew's Jesus declares in the Sermon on the Mount:

"...Resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.  And whosoever shall compel thee to go a mile, go with him twain... Ye have heard that it hath been said; Thou shall love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you..." 9

 The above injunction is so impractical; it goes totally against the grain of human nature. Except for the rare few, experience, in the overwhelming majority of cases, shows most people hate their enemy and defend themselves when under attack.

History is, in fact, saddled with examples of "hatred of the enemy." Atrocities against Christians of different sects, as well as followers of different faiths, and Jesus’ own countrymen, the Jewish people, are widely known.   Many times, this hatred occurred against people who were not even "enemies." This was, often, a direct result, of the wholesale religious intolerance of the Gospel writers against the freedom of conscience of anyone who did not agree with them.

Witness John:
"He that believeth on the Son hath ever-lasting life: and he that believeth not the Son shall not see life; but the wrath of God abides on him." 10

And Paul's religious bigotry & shocking attack  against freedom of conscience:
" In flaming fire taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power. "
11

Such teachings, of course, turn the neighborly opponent or neutral party into a hated enemy.


-5-

As for "resist not evil," it is a moral obligation to resist evil, so evil will not spread like a cancer and break up peace, social harmony, & world order.

Resistance of evil, must, when possible, be performed in a non-violent peaceful way. One must do one's best to make one's enemy one's friend.

Jesus was a loyal backer of the Jewish Bible’s laws. The Torah’s wise and workable pronouncements about turning an enemy into a friend and forgiving the repentant adversary's sins obviously had a very powerful and awesome impact on Jesus.

Examples are:

  1. "Thou shall not take vengeance, nor bear any grudge against the children of thy people, but thou shall love thy neighbor as thyself." 12


  2. "If thine enemy be hungry, give him bread to eat, and if he be thirsty, give him water to drink. and the Lord will reward thee." 13


  3. "If thou meet thine enemy's ox or his ass going astray, thou shall surely bring it back to him again. If thou see the ass of him that hated thee lying under its burden, thou shall forbear to pass by him: thou shall surely release it with him." 14

In other words, be kind to the animal and charitable to your enemy. Do not bear ill will or bitterness against your enemy.

  1. The ultimate in forgiving the enemy who changes their way is found in the story of Jonah, read on the Jewish Day of Atonement. God takes Jonah to task for not immediately forgiving the repentant enemy of Israel :
    "and should not I have pity on Nineveh, that great city, wherein are more than six score thousand
    persons that cannot discern between their right hand and their left hand, and also much cattle." 15           


-6-

The actual practice and the testimony of the Christian Bible, quite briefly, show Jesus' sacrifice does not save sinners. This is because:

  • The struggle against sin is an ever-present and inescapable part of our daily experience.

  • The performance of the Jewish law of man’s relation to one’s fellows is a requirement for Christian, Jew, Moslem, and secular citizen. Rational secular ethics, as an example, freely uses Jewish ethical values. The only difference is there is no reference to God.

  • The belief in Jesus is logically distinct from the actual performance of good works; Good works must be performed daily. These can be done, with no belief in Jesus, prior to any belief in Jesus, or after belief in Jesus.

  • The highly impractical and, sometimes,” unethical standards" of the New Covenant of Matthew and Luke, are in conflict with Jesus’ sermon not to give up "one iota" of the Commandments.

Putting all these facts together, it is clear Mark, Matthew, Luke, and John’s sermons against Judaism and Jesus”’ people, the Jews are totally out place. The attack against the Jewish law is really an attack against Jesus himself, who was a devoted follower of the Jewish Bible, Israel, the Jewish people. It is, moreover, as was pointed out in Jews Did Not Kill Jesus: Christian Bible's True Confessions, a threat to Middle East peace and worldwide war.

 


Just Rebel, Inc. | by Dan Allen | © 2005 | UPDATED: June 19, 2008



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