How Jesus taught

Did Jesus bring a unique approach, or did he build on what came earlier?

Yeshua (Jesus) is rightly revered as a great teacher, but was His approach entirely new or actually in line with the teaching methods employed in His own Bible ( Tanach or “Old Testament”) ? This article argues that as Yeshua was both Jewish Messiah and the Word of God we should expect to see continuity and consistency throughout Scripture.

The ultimate achievement in teaching is to produce pupils who resemble their teacher. The evidence of Yeshua’s teaching gift is how His first followers “turned the world upside down”. Some teaching principles are universal, so before we investigate the specifics of Yeshua’s approach, it would be helpful to describe these briefly.

According to Benjamin Franklin, “Tell me and I forget, teach me and I may remember, involve me and I learn.” This neatly encapsulates the concept of moving from words to action and is illustrated below by typical teaching methods used to achieve this:

Whilst Yeshua and His disciples were obviously dependent on the power of the Holy Spirit for everything they accomplished, the disciples were ordinary people whom Messiah taught using methods with which we are familiar today and also demonstrated in Tanach. Here are some examples:

Direct Instruction

Torah is the primary example in Tanach on instruction for living, detailing not just the ten commandments but the other regulations which the Jewish people were required to obey as God’s covenant people. The essence of Torah is the Shema; “Hear, Oh Israel, the Lord our God is one” (Deuteronomy 6:4), referred to by Yeshua when asked about the greatest commandment (Mark 12:29).

The fullest example of Yeshua’s own direct instruction is of course the “Sermon on the Mount” (Matthew chapters 5 to 7), in which He amplifies and internalises the principles of Torah, such as the prohibitions on murder and idolatry.

Debate and Questions

Jewish religious practice is characterised by discussion and debate. The Lord’s direct questioning of Job exemplifies this:

“‘Who is this that obscures my plans with words without knowledge? Brace yourself like a man; I will question you, and you shall answer me.’” (Job 38:2-3)

Likewise, Yeshua is recorded throughout the gospels in debate with the religious leaders, usually answering a question with a question. This was not just a culturally Jewish response, but had the intention of challenging the questioner’s assumptions, often putting them on the spot and exposing their true attitudes and motives. In this example, Yeshua confronts the Pharisees with the evidence that Messiah is the Son of God:

“‘How is it then that David, speaking by the Spirit, calls him “Lord”? For he says, ‘“The Lord said to my Lord: ‘Sit at my right hand until I put your enemies under your feet.’” If then David calls him “Lord”, how can he be his son?’” (Matthew 22:43-45)

Parables

Yeshua is renowned for His teaching in parables, but He did not invent them – there are over one thousand examples of Jewish parables recorded before His earthly ministry. His “parable of the tenants” (Matthew chapter 21) is well known, but less so the strikingly similar parable of the vineyard in Isaiah chapter 5.

Isaiah speaks of the Lord’s love song for His carefully tended vineyard, referring to the people of Jerusalem and Judea. He contrasts His own tender care for them with their own injustice and bloodshed, lamenting that His desire for good grapes only yielded bad fruit. Therefore, the Lord will remove His protection, bringing about desolation.

Similarly, Yeshua’s parable is a barely veiled threat against Jerusalem’s religious leaders that God will judge 22 them for their rejection of Messiah and the prophets before Him. He tells the story of a landowner who planted a walled vineyard with a winepress and watchtower, then rented it out to tenants to look after. The landlord repeatedly sent his servants to collect the vineyard’s produce, but they were always abused by the tenants. Finally, the owner sends his son, whom they murder.

It is likely that Yeshua was drawing on Isaiah’s parable and sharpening its focus on the religious leaders and their rejection of Messiah. No doubt his hearers would have realised this.

Prophecy

Between a quarter and a third of Tanach’s content is prophecy, which includes an estimated 300 references to Yeshua’s first coming alone. Just as Yeshua’s “Sermon on the Mount” expands on Torah, and His “parable of the tenants” on Isaiah, so too does His “Olivet Discourse” (Matthew chapter 24) expand on some of the key Tanach prophecies. In particular, He draws attention to Daniel’s prophecy regarding the “abomination that causes desolation” and the Temple (verse 15).

The context is the disciples requesting an explanation from Yeshua of His comments concerning the destruction of the Temple and how they relate to His coming at the end of the age. Whilst there was a partial fulfilment of Yeshua’s words regarding the events of A.D. 70 in terms of the temple’s destruction, there is also a future fulfilment – a common pattern in Bible prophecy.

Matthew chapter 25 continues the theme of the previous chapter. Together they could be summarised as follows:

1. Yeshua prophesies the destruction of the Temple.

2. The disciples ask Yeshua to explain the signs concerning this event, Messiah’s coming and the end of the age.

3. Yeshua answers with a detailed prophecy, quoting Daniel in Tanach.

4. No one knows when Yeshua will return, but it will be like the days of Noah – one will be taken and one left behind. Therefore, believers should watch and be ready.

5. The master expects his servants to be attending to their work when he returns. He will treat them accordingly, either by reward or punishment.

6. Yeshua tells the parable of the ten virgins waiting for the bridegroom’s arrival. Five of them have oil, are prepared and join the wedding banquet, the other five are unprepared and left outside.

7. Yeshua tells the parable of the talents. Two servants use their talents and are rewarded, one does not and is punished.

8. Yeshua says that on His return He will judge all people and will treat them according to their actions, either with eternal punishment or eternal life.

What is particularly striking is how Yeshua shifts His teaching focus throughout this narrative, emphasising particular aspects in different ways.

He starts by giving straightforward prophecy, then provides some clear teaching regarding the implications for believers.

Next, he gives two parables restating the truth of what He has just explained, using the stories for dramatic effect.

Finally, he wraps up the narrative by describing the judgement facing people at His return, using a parable motif of “sheep and goats” to emphasise the point. This is the progression: 

Prophetic details 

Implications for believers 

Parables explaining implications.

Wisdom

Practical demonstration is an immensely effective teaching method. In these examples from Tanach and one from the Gospels, we see the divine wisdom of the Holy Spirit bringing gracious justice and redemption to two women facing ruthless accusers.

In 1 Kings chapter 3 we read the extraordinary story of two prostitutes brought before King Solomon, both claiming they are the mother to the same baby. In reality, one of the mothers’ children had died, so she swapped her dead baby with the living one belonging to the other woman. Solomon, apparently faced with the impossible task of choosing which woman is telling the truth, offers to cut the baby in half and share it as the only fair decision! This causes the real mother, who loves her child, to choose to give it away rather than let it die. Through his wisdom, Solomon is able to reveal the true mother and dispense appropriate justice.

A somewhat similar story is told in chapter 8 of John’s Gospel. Yeshua is confronted by an angry crowd, demanding that a woman caught in adultery (but not the man!) be put to death in accordance with the Mosaic law. They demand that Yeshua decide her fate, knowing that if He offers her forgiveness He will condemn Himself as a law-breaker, but that if he agrees to her being stoned His reputation for compassion will be destroyed.

Yeshua’s response is to invite anyone in the angry crowd who is without sin to “throw the first stone”. Cut to the heart, the crowd disperses. Yeshua offers the woman forgiveness and tells her to repent.

In the final part of this series, in the next issue, the theme will be continued.