Adversaries Before God? Jesus and the Jews In the present, the most cited differences between Christianity and Judaism are issues of transcendence: Christian universalism, idealism and the everlasting spirit versus Judaic tribalism, realism and focus on the material and mundane. The conflict embedded in the narrative of the Gospel, Apostolic experience and Apocalyptic Scripture which long informed (Christian) opposition has been to some degree relegated to secondary status. Scriptural observation has returned to the fore recently, as is proper (due in no small part to attacks on traditional, Scriptural based perspectives of the New Covenant Supercessionism and related views by politically driven, extra-Biblical "Messianic Judaism" among "Dispensationalists".)
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PART II: His Lifetime, Mutual Rejection and a Death Sentence
The inimical perspectives and identity of the Jesus Christ and Jews characterize the relationship of Jews and Christ, the Son and the Lamb vs the Lion of Judah, reaching their climax on earth with the Crucifixion. Put into essential points, they number as following:
(1) Christ's rejection of Jewish Messiahship
(2) His attitude toward Gentiles and Jews and pronouncement of a "New and and better Covenant"
(3) His trial and crucifixion, all of which reveal his character, temperament, and objectives as being totally antithetical to the personality and objectives of His Jewish adversaries.
There is unmistakable clarity in the Biblical message of Jesus and his disciples. Jesus makes a point of refusing miracles upon those who confuse his status as a Jewish Messiah. Many Jews consider certain passages of the New Testament, especially those blaming Jews for Jesus' execution and those suggesting that Christianity supersedes or is separate from Judaism, as “anti-Semitic”.
Christ demonstrated a very real antipathy towards the people called Jews, in Bibles published after about 1770, but who would be more accurately described as Judeans, or residents of the Edomite-dominated territory of Judea. Jesus said to the Jews "You do not believe because you are not of My sheep" (John 10:24-27). In contrast, Jesus instructed His disciples - who were from Galilee of the Gentiles, not Judea (Acts 1:11; 2:7). And in Revelation 2:9 and 3:9, Jesus speaks of "those who say they are Jews and are not, but are the synagogue of Satan".
The Jews shouted "Crucify Him!" (John 19:15); "His blood be on us and on our children" (Matthew 27:25). In an appropriate turn about, when Jesus returns, their blood will stain His own garments. The spiritual leaders of the Jews were the Pharisees, who not surprisingly were associated with the Edomite (Matthew 22:15-16; Mark 3:6; 12:13). Jesus repeatedly condemned the Pharisees as "hypocrites" (Matthew 15:7; 22:18; 23:13,15,23,25,27-27). He also called them "serpents, the offspring of vipers" (Matthew 3:7; 12:34; 23:33).
And Jesus did not simply denounce the non belief of the Jews, “I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you… You are of your father the devil, and lust for what is forbidden. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him . . . as he is a liar and the father of lies" (John 8:31-44)
When passing in Samaria on the road back to Galilee Jesus asked a Samaritan woman for a drink who knew came. (She would not know of his dangerous encounters or his origin in Galilee.) Jesus makes it clear his rejection of the salvation of the Jews and he disparages their worship.
John 4:9 Then that Samaritan woman saith to him: How dost thou, being a Jew; ask of me to drink, who am a Samaritan woman? For the Jews do not communicate with the Samaritans.
10 Jesus answered and said to her: If thou didst know the gift of God and who he is that saith to thee: Give me to drink; thou perhaps wouldst have asked of him, and he would have given thee living water.
11 The woman saith to him: Sir, thou hast nothing wherein to draw, and the well is deep. From whence then hast thou living water?
12 Art thou greater than our father Jacob, who gave us the well and drank thereof, himself and his children and his cattle?
13 Jesus answered and said to her: Whosoever drinketh of this water shall thirst again: but he that shall drink of the water that I will give him shall not thirst for ever.
14 But the water that I will give him shall become in him a fountain of water, springing up into life everlasting.
17 The woman answered and said: I have no husband. Jesus said to her: Thou hast said well: I have no husband.
18 For thou hast had five husbands: and he whom thou now hast is not thy husband. This, thou hast said truly.
20 Our fathers worshiped on this mountain: and you say that at Jerusalem is the place where men must worship. This mountain, Garizim, where the Samaritans had their temple.
21 Jesus saith to her: Woman, believe me that the hour cometh, when you shall neither on this mountain, nor in Jerusalem, worship the Father.
22 You worship that which you know not: we worship that which we know for salvation is from the Jews.
23 But the hour cometh now: when the true worshipers shall worship the Father in spirit and in truth for the Father seeketh such...
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PART III: A NEW COVENANT AND A BROKEN COVENANT
Jesus himself is the first to mention such a New Covenant. At Luke 22:20 " 20In the same way, after the supper he took the cup, saying, "This cup is the new covenant in my blood, which is poured out for you". Jesus uses the term “new covenant” in association with his blood symbolized in the Memorial Cup. Paul quotes the same language in 1 Corinthians 11:25. [Compare also 2 Corinthians 3:6] Based on this alone this spiritual contract went into effect following the outpouring of Christ’s blood.
Jesus himself is the first to mention such a New Covenant. At Luke 22:20 " 20In the same way, after the supper he took the cup, saying, "This cup is the new covenant in my blood, which is poured out for you". Jesus uses the term “new covenant” in association with his blood symbolized in the Memorial Cup. Paul quotes the same language in 1 Corinthians 11:25. [Compare also 2 Corinthians 3:6] Based on this alone this spiritual contract went into effect following the outpouring of Christ’s blood.
The word “covenant” occurs several times more however. The New Covenant goes into affect following the death of Christ, for blood must first be poured out. Paul first associates such a new covenant with the new priesthood foretold in Psalm 110:4, “Just so, Jesus has received a pledge of a better covenant.” And again: Hebrews 7:22, "By so much was Jesus made a surety of a better Testament." As shown above Psalm 110:4 was fulfilled upon the resurrection of Christ, after he had made his flesh and blood self-sacrifice.
The clarity of the replacement of the old covenant with the new is provided with so much unequivocal clarity and force that there is no room for coexistence in the same faith by even the most liberal interpretation:
The clarity of the replacement of the old covenant with the new is provided with so much unequivocal clarity and force that there is no room for coexistence in the same faith by even the most liberal interpretation:
1) The old covenant and old dispensation is dead and done away:
2Cor 3:7, 11 "7But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: commanded to be cast out. 11 For if that which is done away was glorious, much more that which remaineth is glorious."
Gal 3:19 "Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. 20 a mediator of one, but God is one. 21 Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. 22 But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. 23 But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. 24 Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. 25 But after that faith is come, we are no longer under a schoolmaster. Now a mediator is not"
(Gal 4:30), "29 But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. 30 Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. 31 So then, brethren, we are not children of the bondwoman, but of the free." and it has has been fulfilled and passed.
(Mat 5:17,18, "17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. 18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
2) The Old Covenant Was and Still is Faulty
2) The Old Covenant Was and Still is Faulty
Heb 8:7,8: "8 For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: 9 Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord." " Heb 8:13, 13 In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away. "
3) The Old Covenant Was In Effect Until Christ
Christ (Gal 3:19) "19Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator." (Luke 16:16) 16 The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it. 17 And it is easier for heaven and earth to pass, than one tittle of the law to fail.
4) Not valid any longer
Rom 6:14, "14 For sin shall not have dominion over you: for ye are not under the law, but under grace. And it has been taken away" And thus has ended Rom 10:4 "4 For Christ is the end of the law for righteousness to every one that believeth."
5) Old covenant was replaced with a New and Better Covenant
Heb 7:22, 22 "By so much was Jesus made a surety of a better testament. " And this Covenant and Testament that has higher promises, after the long line of Covenants which were broken. Heb 8:6 " 6 But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises."
6) This new Covenent offers a greater priesthood- directly with God.
Heb 7:19 19 "For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God." And all this under the perfect law of liberty (Jas 1:25), "25 But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. "
7) The law of Christ as is found in the New Testament Scriptures set asides Old Testament concentration on observances and rites, for Christian Faith and Acts.
Gal 6:2 "2 Bear ye one another’s burdens, and so fulfil the law of Christ. 3 For if a man think himself to be something, when he is nothing, he deceiveth himself. 4 But let every man prove his own work, and then shall he have rejoicing in himself alone... 5 For every man shall bear (as he may) his own burden... 10 As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith."
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PART IV The Early Church- A Conflict with the Jews from the Outset
The trials, tests, apostolic confrontations encountered by Christianity in the first century epitomizes the common practices and experience. As one reads the episodes of vivid accounts of confrontations of Paul and Peter, the firm verbal and written exhortations made by the Apostle Paul against adherences to Jewish philosophy, dogma, and fables reminds that little has really changed. The constant haranguing and persistent historical confrontations between these two distinctly different theological philosophies prompted diligent oversight from the apostles and leaders of 1st Century Christendom.
One measure of the ill-feeling that was felt between Christians even of the nascent Church and Jews of that time is to list texts in the New Testament that accuse Jews and the Jewish religious leaders of violent intentions or physical violence against Jesus or his followers:
Matthew 12:9-14, 16:21, 20:17-19, 21:33-46, 26:1-5, 14-16, 47-50, 26:57, 66, 27:1-2, 19-26.
Jesus made scathing attacks on the Jewish religious leaders of his day and their teachings. (Matthew 15:12-14, 16:5-12, 21:12-13, and chapter 23, Mark 11:15-17, 12:38-40, Luke 12:1-3, 16:14-15). His condemnation of those who rejected his message was savage. (Matthew 10:11-15, 11:20-24, Luke 10:13-15).
One of the earliest controversies in the church was whether circumcision and Old Testament food taboos applied to non-Jewish converts to Christianity. (Acts 15, 21:17-26, Galatians 2:3-6). One of Paul's letters warns about "unruly and vain talkers and deceivers, specially those of the circumcision: whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake". (Titus 1:10-11).
Add to this the description of Paul: “...the Jews; who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: forbidding us to speak to the Gentiles that they might be saved, to fill up their sins all way: for the wrath is come upon them to the uttermost.” 1 Thessalonians 2:14-16.
This echoes the words of Jesus himself about the Jewish Scribes and pharisees: “Wherefore, behold, I send unto you prophets, and wise men, and scribes ... that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias ... All these things shall come upon this generation.” Matthew 23:34-36.
“Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them. Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres. Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute: that the blood of all the prophets, which shed from the foundation of the world, may be required of this generation ... verily I say unto you, It shall be required of this generation.” Luke 11:47-50, 51.
With the words attributed to the crowd just before Jesus' crucifixion, again the standing of the Jews for Christians is even understood by the cursed Jews themselves in their totality: “Then answered all the people, and said, His blood be on us, and on our children.” Matthew 27:25. and in Luke 23:28 he states, “Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children. 29 For indeed the days are coming in which they will say, ‘Blessed are the barren, wombs that never bore, and breasts which never nursed!’ 30 Then they will begin ‘to say to the mountains, “Fall on us!” and to the hills, “Cover us!”
But to the soldiers who carried out His crucifixion He is more generous, as they act upon orders: 32 There were also two others, criminals, led with Him to be put to death. 33 And when they had come to the place called Calvary, there they crucified Him, and the criminals, one on the right hand and the other on the left. 34 Then Jesus said, “Father, forgive them, for they do not know what they do. And they divided His garments and cast lots.
Isaiah 63:1-6, "Who is this coming from Edom . . . in garments stained with crimson? It is I [the Lord] who speak in righteousness and am mighty to save." "Why are your garments red, as if you had trodden the winepress? “I have trodden the winepress alone: and of the people there was none to help Me. In My anger I trod them down, trampled them in My wrath. Their blood splattered My garments, and all My clothes are stained. For the day of vengeance is in My heart, and the year of My redeemed has come. . . I will tread down the people in My anger, and bring their blood upon the ground".
These verses become reflected in Revelations chapter 19:11-21, when the Word of God destroys His enemies: "And I saw heaven opened, and behold a white horse: and He that sat upon him was called Faithful and True. . . His eyes were as a flame of fire, and on His head were many crowns, and He had a Name written that no man knew but Himself. And He was clothed with a vesture dipped in blood, and His Name is called The Word of God. . . and He trod the winepress of God’s fierce anger".
In the Book of Revelations, feelings against the Jews were also as hostile as in enmity as possibly imaginable: “I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.” Revelation 2:9.
Behold I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.
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PART V: Different Gods, Old and New Testament
The God whom we read of in the Old Testament presents the question of whether there is an actual succession (in understanding and religious framework) with the God of the New Testament who is plainly the ultimate, monotheistic God, the mystery of his aspects in the Trinity withstanding. While there may be a complex supernatural world, the New Testament reaffirms this plainly and we need not as Christians have any care for any but our Heavenly Father, His Son and the Holy Ghost.
The Old Testament however presents a complicated firmament that may not be the one that we Christians know and are subject to. When Moses and the children of Israel sang praises to the LORD they sang, "Who is like unto thee, O LORD, among the gods? who is like thee, glorious in holiness fearful in praises, doing wonders?" (Ex. 15:11). Moses also spoke of, "The LORD your God of gods, and Lord of lords, a great god, a mighty, . . ." (Deut. 10:17).
Joshua exclaimed, "The LORD God of gods, the LORD God of gods, he knoweth, - . ."(Josh. 22:22; see 22:5). Solomon, as he built the great temple, wrote: "The house which I build is great: for great is our God above all gods" (2 Chron. 2:5).
The psalmists repeatedly acknowledged that there are many Gods. Asaph wrote, "God standeth in the congregation of the mighty; he judgeth among the gods" (Ps. 82:1; see Is. 14:13: congregation.") David wrote, "Among the gods there is none like unto thee, 0 Lord; neither are there any works like unto thy works" (Ps. 86:8). Another psalm says, "The Lord is a great God, and a great King above all gods" (Ps. 95:3). And another says, "I know that the LORD is great, and that our Lord is above all gods" (Ps. 135:5). The next psalm proclaims, "0 give thanks unto the God of gods: for his mercy endureth for ever. 0 give thanks to the Lord of lords: for his mercy endureth forever" (Ps. 136:2). Another psalm of David promises, " will praise thee with my whole heart: before the gods will I sing praise unto thee. I will worship toward thy holy temple, and praise thy name. . . "(Ps. 138:1-2).
Even those who were not of Israel knew that there were "gods" who were involved in Israel's well being. The Canaanites, for instance, were frightened when the ark of the covenant was brought into the nearby Israelite camp, and wailed, "Woe unto us! who shall deliver us out of the hand of these mighty Gods? these are the Gods that smote the Egyptians with all the plagues in the wilderness" (1 Sam. 4:8).
The Babylonian king, Nebuchadnezzar, was recipient of the greatest prophetic vision ever revealed to one who wasn't an authorized prophet of God. The vision, revealed by "God in heaven" (Dan. 2:28), showed the future fate of empires and the rolling forth of the Lord's great work. Nebuchadnezzar acknowledged to Daniel that "your God is a God of gods, and a Lord of kings,..." (Dan. 2:47). He spoke of Daniel as one "in whom is the spirit of the holy gods" and told Daniel "I know that the spirit of the holy gods is in thee" (Dan. 4:8-9, 18). His queen also spoke of Daniel as one "in whom is the spirit of the holy gods" and said that he had "wisdom like the wisdom of the gods" (Dan. 5:11). Nebuchadnezzar's son, Belshazzar, also told Daniel, "I hear the spirit of the gods is in thee" (Dan. 5:14) and Daniel reminded him that "the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour" (Dan. 5:18).
Then there are the many passages that utilize comparatives. Many of them speak of the most high God or the highest God, which clearly indicates that there are other Gods which hold stature, but of a lesser degree. See, for instance, Gen. 14:18, 19, 20, 22; 2 Sam. 22:14; Ps. 7:17; 18:13 ,47:2, 50:14, 57:2, 78:56, 82:6, 83:18; 91:9; 92:1,8; and Heb. 7:1. Thus the LORD is Lord of lords (see Deut. 10:17; Ps. 136:3; 1 Tim. 6:15; Rev. 17:14 and 19:16), and King of kings (see I Tim. 6:15; Rev. 17:14 and 19:16).
Then there are those passages when God himself speaks to Israel, instructing them how they should show respect to other divine beings, even though they are not those whom the people directly worship. When the LORD revealed his laws unto Moses, he commanded, "Thou shalt not revile the gods, nor curse the ruler of thy people" (Ex. 22:10). And he also commanded, "In all things that I have said unto you be circumspect: and make no mention of the name of other gods, neither let it he heard out of thy mouth" (Ex. 23:13).
Then there is the issue of those who receive the word of God. In Christianity, the notion that one can have a personal relationship and receive guidance of God is universal. Obviously there are differences in the notions of intercessors and paradigms, i.e., Saints and Jesus himself. Among Protestants in particular, the former are less of an issue. But these intercessors themselves do not change the being of a single God accessible by all nor does Jesus who upon his Resurrection returned to the being those well known three aspects of a single whole, the Father, the Son and the Holy Spirit, addressable by all. However the personal relationship and the word never varies from the eternal message.
Finally there is in Jesus a story of an incarnation of God who seeks to be understood and is very much in conflict with ignorance, pain, despair, fear and evil in the world, a conflict writ both large and small for each of us, every day, every moment. And the New Testament makes it clear, this is conflict we all have must partake in as part of the human condition and that we all must take part in within our spirit and out world. God himself cannot curtain this conflict even as Jesus cries out himself for its end. As terrifying as it is, the exclamations of Jesus on the cross teaches us about this conflict. Mark 14:36 "Father all things are possible unto thee; remove this bitter cup. Or the powerfully succinct and human, John 11:35, "Jesus wept." And Again, in john 19:28, "I thirst." Also in Matthew 27:46, "And about he ninth hour Jesus cried with a loud voice, saying my God, my God, why hast thou forsaken me?"
The Christian rests his faith upon a covenant that supersedes the old, and is everlasting. If the God is seen as starkly different it is the fault we find with the old understanding and not the new.
Finally there is in Jesus a story of an incarnation of God who seeks to be understood and is very much in conflict with ignorance, pain, despair, fear and evil in the world, a conflict writ both large and small for each of us, every day, every moment. And the New Testament makes it clear, this is conflict we all have must partake in as part of the human condition and that we all must take part in within our spirit and out world. God himself cannot curtain this conflict even as Jesus cries out himself for its end. As terrifying as it is, the exclamations of Jesus on the cross teaches us about this conflict. Mark 14:36 "Father all things are possible unto thee; remove this bitter cup. Or the powerfully succinct and human, John 11:35, "Jesus wept." And Again, in john 19:28, "I thirst." Also in Matthew 27:46, "And about he ninth hour Jesus cried with a loud voice, saying my God, my God, why hast thou forsaken me?"
The Christian rests his faith upon a covenant that supersedes the old, and is everlasting. If the God is seen as starkly different it is the fault we find with the old understanding and not the new.
A more salient difference between the Old Testament God (and the Jews) and Christian perspectives of God is found among some modern historians. Among many historians it is a popular concept that the New Testament reflects a divergence among Jesus and his sect in the (Neo-Platonic) Hellenization (Greco-Roman and perhaps other influences.) The subsequent theology of early Church fathers, both Apostolic and those in Church councils who helped assemble the Bible and again, theologians and even translators to the Vulgate and modern Western tongues also influenced a Testament and theology significantly different than the Old. Some historians go even further, seeing the influence of the New Testament and God (the Trinity) not just in terms of informing the Christian perspective: the cultural perspectives and moral evolution of Christians also possibly changed the understanding of God and the Bible. Even if partially true, this gives even more evidence of how antithesis and opposition (rather than divergence) is at the root of the faiths.
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PART VI: A Jewish Perspective
Gerald S igal, scholar and author of ‘Jews for Judaism’ notes: “In Revelation 2:9, Jesus is said to have written, "I know your works, tribulations and your poverty (but you are rich), and the blasphemy by those who say they are Jews and are not, but are a synagogue of Satan." In Revelation 3:9, Jesus is said to have written, "Behold, I will cause those of the synagogue of Satan, who say that they are Jews, and are not, but lie--behold, I will make them to come and bow down at your feet, and to know that I have loved you." Jews who do not accept Christianity are characterized as worshipers of Satan, hence, the expression "synagogue of Satan." Is it any wonder that the expression "synagogue of Satan" in combination with John 8:44, where "the Jews" are characterized as descended from Satan, helped produce a portrait for faithful Christians of the "evil" Jew whose deeds on behalf of Satan took on ominous proportions? Is it any wonder that the church and its faithful followers sought to hasten the day when Jesus would fulfill his promise to "make them [the synagogue of Satan] come and bow down at your feet" (verse 9) by persecution of the Jews?”
From the point of view of the non-believer, and particularly the Jewish non-believer, it may be an arguable to deny the Virgin birth as anti-Judaism, by revisionists in the early Church. This theory of the early Church as revisionists with a anti-Judaic bent when forming a self-serving story is conceived of through a critical reading of the text from a particular perspective. From their perspective the “convenience” of Jesus as a Galilean and Nazarene, or even his miraculous birth is all a part of plot to usurp so-called Jewish religious genius while vilifying the Jew in the worst way. And thus the origins of Jesus would fit in line with the New Testament's theme of the the Tribe of Judah supplying the bad guys vs. Jesus who obviously has the role of the fiery savior who triumphs over their persecution. The problem with this is that there is no contemporary "historical" evidence of Jesus supporting this at all and not much more from the early Church. Applying this form of logic to piece together the "real story" is thus speculative at best for the impartial historical minded non-believer.
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PART VII: Inescapable Conclusion
Yet the point, that those true to the word Christians and Christianity are is in opposition if not entirely antithetical to Jews and Judaism is hardly a new thought and when looked at honestly, it is an inescapable conclusion for any forthright reading of Biblical texts. This conflict is not only deeply embedded, it is essential to Christianity and was since the outset. It is a view that was reiterated in some way by the Roman and Orthodox Churches for every century except our present, and still by many within because it is an inseparable part of the faith. Constantine; Saint Gregory; Saint Augustine; Saint Jerome; Saint Fulgentius; Pope Innocent III; Pope Pious IV... Protestant reformers have been equally if not more so in agreement on this point- Luther, Calvin, Wesley, Wycliffe to name a few.
Two salient theories have developed in recent theology, being that God also knew that "Jews" (or Israelites, etc.) would betray his special dispensation (or sometimes said to be 7 dispensations). The 7th dispensation was the last extended to Jews (or whatever aggregation of Chosen People) in the form of Jesus Christ, whom the Jews only rejected, betrayed, tormented and murdered.
On the point of the dispensations being extended only to rejected by the Jewish people, there is ample evidence of that in the Old Testament and New. The OT almost reads in simplified version as God's hand being extended, God being insulted and disobeyed (by the people of the earth and then by the Jews specifically, God chastising and ending the dispensation only to renew it while warning of permanent loss of favor.
Conversely, it would be difficult to see how the victim (especially Jesus and the Father) knowing about the sins before they happens in any way erases the sin or the judgment made upon them by the God the Father. The notion that God knows our sins before we commit them thus absolving us from responsibility is a uniquely modern theological take with few adherents and even less Scriptural basis.
This is not to say that Christianity is alone in this enmity. There is possible justification and there are parallels. It is easy to show evidence that the Jewish religious perspective is or was at least equally as hostile and in enmity from the very outset of the Christian religion (some would say, starting off with a bang in the brutal slaying of Jesus Christ!) It is not the point here to make judgments or suggestions, just to state well established evidence.
It would be wrong to interpret this as a characterization of Christianity based on enmity. Christianity is more important in its message of love rather than conflict. Its history is more important in its establishment of faith and brotherhood rather than the treacherousness of those who would destroy it. Jesus Christ is more important in his role as redeemer, and his resurrection is more important as a triumph of the God and the Holy Spirit, while the evils He triumphs over are in comparison inconsequential.
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