Abstract
According to the Gospel of Matthew, Jesus functions as a Moses figure who, in the Sermon on the Mount, gave the new law of the kingdom of God. In this article it is argued that Jesus drew his ethic from his Jewish tradition, as manifested particularly in the Pentateuch. However, although being an inspiring source, to Jesus the Pentateuch (or scripture) was not an authority that could not be challenged or criticised. This is illustrated by focusing on the question of divorce (Mk 10:2–12; Mt 5:27–32; 19:3–12). It is argued that Jesus’ use of the Pentateuch was guided by an ethic of compassion. In view of Jesus’ stance, an uncritical use of the Bible (as manifested for example in many Christian circles) ironically contradicts the Bible’s own message and nature.
Highlights
On Dawkins, Jesus and Bible readingIn his book, The God Delusion, the British biologist Richard Dawkins argues his case for atheism on biological grounds, and on the basis of what he observes regarding the specific contents of the Old and New Testaments
What affronts Dawkins especially about the latter is the condoning of war and violence in both the Old and New Testaments
Dawkins makes some observations on how Jesus interpreted the Bible and concludes that Jesus sets the example on how it should be read and interpreted
Summary
The God Delusion, the British biologist Richard Dawkins argues his case for atheism on biological grounds, and on the basis of what he (as an ordinary but attentive Bible reader) observes regarding the specific contents of the Old and New Testaments. After Jesus’ question the Pharisees quotes from Deuteronomy 24:1–4, merely stating that Moses allowed for divorce Their selective use (printed in bold below) of the Deuteronomy text becomes clear when the latter’s context is kept in mind. The Markan Jesus (and probably the historical one) criticises the Mosaic law by stating that it is because of the hardness of the human heart (πρὸς τὴν σκληροκαρδίαν, v.5) that Moses allowed divorce. His mere quoting and particular use of Genesis 1 and 2 reflect a more women-friendly attitude than that of Deuteronomy 24:1–4 This pro-sexual attitude of the (Markan) Jesus is even more emphasised by his second quotation from Genesis 2:24: For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh. According to Crossan (1991:301–302), this is one of the texts that illustrates that Jesus had a programme that advocated equality between men and women. Schweizer (1973:73–74) emphasises that Jesus’ strict attitude concerning adultery and divorce was to the benefit of women
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