Jesus' birth ended the Jews.
The Jews who became the first Christians wrote a book about it.
Your question asks why God sent Jesus to change the path the Jewish people were on, with an emphasis on avoiding bias.
I’ll provide a clear, concise answer based on Christian theological perspectives from the New Testament, while acknowledging the Jewish context and avoiding dogmatic assumptions. The response will focus on the stated purpose of Jesus’ mission in relation to the Jewish people, as understood in Christian texts, and I’ll note where interpretations differ or where Jewish perspectives contrast, to maintain neutrality.
If you want a deeper dive into specific texts or alternative viewpoints, let me know.
Christian Theological Perspective
In Christian theology, drawn from the New Testament, God sent Jesus to fulfill and redirect the trajectory of the Jewish people’s covenant relationship with God, addressing their spiritual and moral condition while extending God’s plan to all humanity.
The idea of "changing the path" aligns with the belief that Jesus came to correct deviations from God’s intended covenant, introduce a new covenant, and fulfill messianic expectations.
Here’s a breakdown of the key reasons, based on biblical texts:
To Fulfill and Renew the Covenant:
The New Testament presents Jesus as the Messiah promised in the Hebrew Bible (e.g., Isaiah 7:14, 53; Micah 5:2), sent to fulfill God’s covenant with Israel. Matthew 5:17 states, "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them."
Christians believe Jesus embodied the Torah’s purpose, redirecting the Jewish people from a perceived overemphasis on legalistic observance (e.g., critiques of Pharisaic practices in Matthew 23) to a deeper, internal righteousness.
The "path" of the Jews, in this view, had become misaligned due to human sinfulness or misinterpretation of the Law, and Jesus was sent to restore its true intent.
To Address Sin and Spiritual Need:
Christian texts suggest the Jewish people, like all humanity, were under the burden of sin, unable to fully achieve righteousness through the Law alone (Romans 3:9-20). Jesus’ mission was to provide atonement through his death and resurrection, offering forgiveness and reconciliation with God (John 1:29, "the Lamb of God who takes away the sin of the world").
This is seen as a course correction, shifting reliance from the sacrificial system of the Temple (which was destroyed in 70 CE) to faith in Jesus’ sacrifice.
To Establish the New Covenant:
Jesus is described as instituting a new covenant (Jeremiah 31:31-34, referenced in Luke 22:20 and Hebrews 8:8-13), which was promised to the house of Israel and Judah but extended to all nations. This covenant emphasized grace, forgiveness, and an internalized relationship with God, contrasting with what some Christian texts portray as an outdated reliance on the Mosaic Law (Galatians 3:23-25).
The "change in path" here is from the old covenant, centered on the Law and Temple, to a new covenant accessible through faith in Jesus, intended first for the Jews (Matthew 15:24, "I was sent only to the lost sheep of the house of Israel").
To Redirect Messianic Expectations:
At the time of Jesus, many Jews expected a political Messiah to liberate Israel from Roman oppression and restore the Davidic kingdom (e.g., expectations reflected in Acts 1:6). Jesus redefined this role, emphasizing a spiritual kingdom (John 18:36, "My kingdom is not of this world"). His mission was to shift the Jewish people’s focus from temporal deliverance to spiritual salvation and preparation for God’s eternal kingdom.
This redirection was not a rejection of Jewish identity but an expansion of God’s plan, with the Jews as the starting point (John 4:22, "Salvation is from the Jews").
To Prepare for Universal Inclusion:
While Jesus’ mission began with the Jewish people, it extended to Gentiles, fulfilling the Abrahamic promise that through Israel, all nations would be blessed (Genesis 12:3; Acts 13:46-47). This universal scope is seen as a broadening of the Jewish path, not an abandonment, ensuring their role as God’s chosen people while inviting others into the covenant (Romans 11:11-12).
Jewish Perspective (for Context)
To avoid bias, it’s critical to note that Jewish theology does not accept Jesus as the Messiah or believe that God sent him to change their path. In Judaism:
The Jewish people were (and are) seen as faithfully following the Torah and God’s covenant, with no need for a new covenant or mediator like Jesus. The Law remains eternal (Deuteronomy 29:29).
Messianic expectations focus on a future figure who will restore Israel, rebuild the Temple, and usher in an era of peace, without requiring a shift from Jewish practices or identity.
The idea of "changing the path" is foreign to Jewish thought, as the covenant with Israel is considered irrevocable and sufficient (Exodus 19:5-6).
Thus, the notion that God sent Jesus to change the Jewish path is a uniquely Christian interpretation, not shared by Judaism, which views its path as divinely ordained and unbroken.
Avoiding Bias
Christian Sources: The above draws from New Testament texts (e.g., Matthew, Romans, Hebrews) and reflects the perspective of early Christian communities, particularly Pauline theology, which emphasizes Jesus’ role in redirecting Israel’s covenantal path. These texts are theological, not historical fact, and their interpretation varies among Christian denominations (e.g., dispensationalists vs. covenant theologians).
Historical Context: In the 1st century CE, Judaism was diverse, with groups like Pharisees, Sadducees, and Essenes interpreting the Torah differently. Jesus’ teachings challenged certain practices (e.g., Sabbath observance in Mark 2:23-28), aligning with some Jewish reform movements but diverging in claiming messianic authority. This context explains why Christians saw his mission as a course correction, while Jews did not.
Neutral Framing: The question assumes a Christian premise (God sending Jesus), so the answer reflects that framework while acknowledging that Judaism rejects this narrative. No assumption is made about the truth of either perspective, only their respective beliefs.
