10 Things Christians Get Hilariously Wrong About Jesus — Rebuttal
“Let’s ask Bible scholars.”
The writer of this article says, “Let’s ask Bible scholars for a look at a deity who might surprise you.”
The absurdity of this article prompted me to point out each ridiculous aspect. I cannot tell if this is meant as tongue-in-cheek satire or if the readers actually believe it, but the comments suggest that people are incredibly gullible. These topics could easily be explored in more depth with proper research, but it is frustrating to see this article and its clueless comments being taken seriously. I could not resist injecting the direction of truth into the mix.
1. Jesus is funny.
The article’s writer insinuates that Camille Paglia is a serious mainstream Bible Scholar by inserting her quote into the same paragraph as “Scholars Note that.”
All we must do is look at who Camille Paglia is and what she represents.
Camille Anna Paglia is an American academic and social critic and feminist. Paglia has been a professor at the University of the Arts in Philadelphia, Pennsylvania, since 1984.
“He tells a joke in Luke 14:14–24 whose details scholars painstakingly map out since it appears to be a “dirty” joke. As it goes, three men are invited to a wedding. One declines because he has some new land to try out. The second declines because he has new oxen to try out. The third declines because he has a new wife…to try out.
It’s a joke on men who get obsessed about owning things and people.”
In Luke 14, Jesus shifts the attention from the food to the social dynamics of a banquet. To emphasize his point, he tells a story that explicitly references meals and honor. This “parable” is distinct in its direct allusions. The narrative highlights two essential elements of a banquet:
1. the selection of seats, which determines honor; and (2) the guest list.
In a society where honor and shame hold immense value, avoiding the latter is essential. It goes beyond mere embarrassment; being publicly shamed can have drastic consequences for individuals and their families, affecting everything from business dealings to marriage prospects. (This was significant in that era.)
I am also convinced that Jesus had a sense of humor and could make people smile or laugh with some of his words. But the commonsense explanation for this comes nowhere near the explanation this writer tries to present.
His mission was important, and his goal (salvation) was meaningful; he had a way of highlighting life’s absurdities by using humor to convey important messages and show the humorous aspects of life to get his message across.
2. Jesus is very emotional
The writer quotes Adriana Destro as a bible scholar. Cultural Anthropology, Anthropology of Religion, Women Studies Related to Jesus. Within the contemporary renewal of the exegetical and historical research on Jesus and early Christianity, she focuses on a broader knowledge of the social and cultural context of the first two centuries with his followers.
For the path of his statement, he cites Mark 3:5
The Ten Commandments serve as a guide for showing reverence towards both God and humanity. The Mosaic Law outlines proper methods for worship and treating others with respect. However, the Pharisees prioritize the laws themselves rather than their intended purpose. They construct additional rules around God’s statutes, striving to prevent any potential violation. In their zealous effort to strictly adhere to the literal interpretation of the law, they forget about the ultimate goal of the law.
The Sabbath is a prime illustration of the contrast between these two ideas. God created the Sabbath as a time for rest from labor, meant to honor Him and rejuvenate His followers. However, the Pharisees’ strict adherence to laws stifles the people. Their approach smothers individuals with excessively detailed rules, stripping away the joy and relaxation that the Sabbath was intended to offer. Therefore, and especially in this context, the Pharisees refuse God’s gift and influence others to do the same.
Jesus is filled with both anger and sorrow at this attitude. The Greek words used to describe His emotions are “orgēs,” meaning wrath or fury, and “syllypoumenos,” which conveys a sense of sharing or giving grief. He feels these emotions for the sake of those around Him, as He sees the Pharisees reacting in such a harmful way.
The Greek root word for “hard” is porosis, which describes a state of being so desensitized and unfeeling that one becomes dull. On the other hand, the word “heart” stems from the Greek root word kardia, symbolizing the inner center of vitality, understanding, and determination. The Pharisees’ lack of understanding and spiritual discernment is obscured by a thick callous that separates them from God.
Simply uttering a few words and relying on the Holy Spirit’s power, Jesus can bring relief and healing to a man in need. The man humbly accepts this gift, serving as an example to those who should already understand the true meaning of God’s grace. This act of healing mirrors the concept of salvation, which is not something we can earn or attain through our own actions (John 3:16; Ephesians 2:8–9). We must simply put aside our pride and accept it.
and Mark 10:14.
According to Jesus in the Beatitudes, those who are “poor in spirit” are blessed because they will inherit the kingdom of heaven (Matthew 5:3). The terms “kingdom of heaven” and “kingdom of God” are interchangeable and represent the manifestation of God’s glory, power, sovereignty, and authority over His creation. Being “poor in spirit” implies spiritual poverty or lacking any merits or virtues before God.
As we grow in our spiritual maturity and understanding of the Bible, we may start to think too highly of ourselves and our abilities before God. We become quick to judge those who are not at the same level as us and use Scripture to manipulate them into conforming to our own ideas about what is right in the kingdom of God. Unfortunately, this can lead us down a path of creating our own personal kingdoms based on incomplete understanding, much like the Pharisees did.
James and John are already thinking about their future positions of power in Jesus’ kingdom. They envision a grand restoration of the kingdom of Israel, with Jesus as the ruler and themselves at his side in highly esteemed roles. In their minds, there is no room for giving deference to those who are powerless. However, Jesus points out that their perspective is like that of Gentile rulers who oppress their subjects (Mark 10:42). He reiterates His purpose of manifesting the kingdom of God, not the kingdom of Israel or any individual. In the kingdom of God, the powerless are valued above all else and leaders are humble servants rather than gatekeepers (Mark 10:43–45).
The term “indignant” comes from the Greek root word aganakteō, which describes feelings of irritation or exasperation. In modern language, it can be used to describe someone who is annoyed or bothered. Mark uses this term twice more in his writing: once when the disciples react to James and John’s request for positions of authority in Jesus’ kingdom (Mark 10:41), and again when onlookers criticize the perceived waste of Mary of Bethany’s expensive perfume as she anoints Jesus (Mark 14:4; John 12:3). Jesus becomes indignant when children are kept away from Him, while the disciples become irked when their power or wealth is threatened.
Of course, not all displays of anger or frustration are appropriate. As Jesus’ half-brother James later wrote, “The anger of man does not bring about the righteous life that God desires” (James 1:20), using the Greek word orgē to describe this type of emotion. These examples are simple but true.
3. Jesus is gender-bending sexy.
Just making a statement like this is obvious gaslighting. Why do I think this? Let us look:
Who is the subject of Psalm 45? The psalmist praises a king in this verse, describing him as the most attractive man among all others. This poetic exaggeration is common in songs, both past and present; modern lyrics often use phrases like “most beautiful…in the world” without being taken literally. It simply displays adoration for royalty rather than implying any specific sexual orientation.
The concept of masculinity encompasses both our physical biology and the hormones that circulate within us. Manliness, on the other hand, involves utilizing all our available resources — including our physiology, hormone levels, past experiences, and personal beliefs — to achieve our desired goals.
“For all the Christian effort to visualize Jesus as their punishing “lord,” the Jesus of the gospels is not that masculine. He doesn’t work a job. He wanders around talking to people. He cooks and washes feet.”
So, in this statement, our writer tells us that Jesus does not encompass the biology of a man’s brain or body as well as the hormones. The preceding paragraph insinuates this is a woman’s work.
“As Brittany E. Wilson puts it, he “often falls short of larger cultural expectations concerning manly men.”
Brittany E. Wilson is an assistant professor of New Testament at Duke University Divinity School in Durham, North Carolina. She is the author of Unmanly Men.
And we are to believe in this statement that Jesus did not have the power to use His earthy resources — such as physiology, hormones, past experiences, and personal beliefs — to achieve his desired results.
“Jesus doesn’t boss people around. He doesn’t make a point of being rude, dominating and abusive. So not much of a “man” at all. He doesn’t show deference to older men. He doesn’t even call himself a man.”
In Matthew 23:37, Jesus stands over Jerusalem and weeps, saying,
Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing.
This is the agony and sorrow that Jesus expressed at his own people’s rejection of him as the Messiah.
In the Old Testament, the Spirit of God (Holy Spirit) is called Feminine and Masculine because a spirit does not have a body.
There are at least thirteen verses in the bible that say Jesus came down as a man.
“To the woman he said, “I will increase your pains in childbearing: with pain you will give birth to children. Your desire will be for you husband, and he will rule over you” Gen 3:16
“As Aída Besançon Spencer notes: “Jesus never uses the Greek masculine term anēr (male) for self-description. Jesus always uses the generic or inclusive term anthrōpos (human).”
To fully understand and accurately interpret Jesus’ ministry, it is essential to acknowledge its origins in Hebrew. Although the New Testament was written in Greek for wider dissemination, it is crucial to remember that its authors were not native Greek speakers. They had to translate their ideas and teachings from their native language into Greek. For scholars, having a grasp on the intricacies of the Hebrew language, syntax, idioms, and expressions can offer greater understanding and depth to the text.
4. Jesus was cool with the “queer” crowd.
“In the ancient world, bisexuality was the norm. It is the basic human situation. It is often seen in the Bible. In Matthew 8:5–13, a Centurion asks Jesus to heal a male slave with whom he has a touching relationship.”
What does Matthew 8:5–13 say and what is it telling us?
Only two scriptural passages in the New Testament refer to eunuchs (eunouchos), namely Matthew 19:12 and Acts 8:27–39.
What makes a man a eunuch?
Eunuchs are biological males who have undergone forceable or voluntary castration for reasons other than male‐to‐female transsexualism.
It is important to acknowledge that the act of being a eunuch, whether through a natural birth defect or forced by others, should not be equated with being a transgender individual. The circumstances and intentions behind each are vastly different and do not align with one another. Forcing someone to become a eunuch is a cruel and immoral process and cannot be compared to someone who simply does not identify with their gender assigned at birth. Eunuchs were often not responsible for their situation, instead falling victim to nature or oppressive rulers. They did not deny their masculinity, nor were they confused about their gender identity.
“Jesus is happy to help. He views everyone as “friends” (Jn 15:12–15, etc.).”
What is the meaning of John 15:12–15?
He desires us to have love and compassion towards one another, just as he has shown towards us. Just as Jesus gave up his life for our sake, he asks that we do the same for each other. True love is not a superficial feeling; it comes with a price. When we choose to love others with the same sacrificial love that Christ showed us, we must be willing to give up some things, or many things.
“He urges his disciples to be more like eunuchs. They never do. Christianity, likewise, doesn’t seem to care for Jesus’ guidance in Matthew 18:12 to be like eunuchs, and they attack their own scholars who mention it.”
In Matthew 18:12, Jesus urges his followers to reflect on their own actions. He uses a relatable story of a man who searches for and finds his lost sheep, rejoicing at its return.
“Eunuchs of the ancient world were not non-sexual — a lie that Christians tell. Eunuchs were sexual, gender-fluid and performative. One ancient Jewish writer, Philo, dismissed these “hybrids of man and woman continually strutting about . . .”
Even if the Christians are deemed untrustworthy, the castration procedure detailed in scientific texts and encyclopedias remains consistent. It involves stopping the production of testosterone, hindering the development of adult sex organs if done before puberty. If performed after reaching maturity, it causes the sex organs to shrink and stop functioning, resulting in the cessation of sperm production and sexual desire and behavior.
The Bible mentions three categories of eunuchs, according to Jesus- those who are born as eunuchs, those who have been made eunuchs by men, and those who willingly live as eunuchs for the sake of the kingdom.
5. Jesus is seen as marriageable
Brant James Pitre is an American New Testament scholar and Distinguished Research Professor of Scripture at the Augustine Institute.
“Christians have worked themselves into a lather over this one, but the Jesus of the gospels is very clearly seen as a sexual being. When he meets the woman in Samaria in John 4, they chat in a very suggestive way. As Brant Pitre notes, she “looks suspiciously like a potential bride.”
In the Gospel of John, contrast is often used as a teaching tool. In chapter 4, there are significant contrasts presented. The Samaritan woman in this story is poor and considered an outcast, even among her own people. She certainly did not expect to encounter the Lord on that day. However, despite her social status and past sins, the Samaritan woman was both confronted with her wrongdoings (John 4:17–18) and uplifted and valued by Jesus (John 4:23). These powerful contrasts illustrate how the gospel of Jesus Christ is meant for everyone, in every era, and will meet each individual wherever they may be spiritual.
“At the wedding in Cana, Jesus chats with his mother about marriage. Their conversation seems unclear or garbled. Is Mary telling him it is time to find a wife? But then Jesus goes off with his disciples with whom he has, as Gerard Loughlin notes, “a queer kind of marriage: the bonding of men in matrimony.”
Gerard Patrick Loughlin is an English Roman Catholic theologian and religious scholar. He is Professor of Theology and Religion at the University of Durham, England. He is the author of Telling God’s Story: Bible Church and Narrative Theology and Alien Sex: The Body and Desire in Cinema and Theology.
The Cana Wedding
John 2:1–12
Jesus and His family attended a wedding in Cana, where His mother was a participant. Jesus brought His disciples along as well. This was a significant event that lasted for several days, and wine played a significant role in the celebrations. However, the supply of wine ran out, which would have been a great dishonor to the newlyweds and their families. Jesus’ mother, being aware of her son’s abilities, asked Him to help fix the problem. Although He did not want to reveal Himself yet, Jesus respected His mother’s request and performed His first public miracle. He instructed the servants to fill six large stone jars with water, each holding thirty gallons, and then took it to the host. The servants were amazed when they tasted it and found that it had turned into wine! The host also could not believe it and proclaimed it was the best wine he had ever tasted, not knowing where it came from. He noted that usually people serve the good wine first and save the cheap stuff for later, but this was not the case here. This seemingly small miracle prevented a group of people from enduring a lifetime of embarrassment and highlighted Jesus’ care for us even in our everyday lives. It also gave His disciples a glimpse of His power and greatness.
Jesus chooses a favorite in a young man, “the one that Jesus loved” (Jn 13:23, 20:2, 21:20). But his choice of a spouse ends up being humanity itself. When I read Brant Pitre’s 2018 book Jesus the Bridegroom: The Greatest Love Story Ever Told I was in shock. In the Bible, sex is how God and humans are seen relating. It is the deepest connection in our being.
The New Testament, written primarily in Greek, recognizes agape love as the greatest form of love. Agape love is characterized by its unconditional nature, based on choice rather than duty. It is a selfless and others-focused love, willing to make sacrifices for the benefit of another.
Eugene Hoiland Peterson (November 6, 1932 — October 22, 2018) was an American Presbyterian minister, scholar, theologian, author, and poet.
Peterson shared positive experiences he had with gay and lesbian Christians he had met over the last two decades, stating that he did not view homosexuality as inherently right or wrong. He responded affirmatively when asked if he would be open to officiating a same-sex wedding.
“I love a quote by Eugene Peterson:
“We are sexual beings deeply, thoroughly, and inescapably. In the experience of our sexuality, we know another, and, indirectly, ourselves. It is also in our sexuality that we know, or do not know, God.””
Agape Love (God’s love for us) is not a sexual or lustful love.
6. Jesus has women disciples too
In Luke 9, Jesus discusses the sacrifices required for true discipleship. The following chapter, Luke 10, immediately delves into the story of sending out seventy or seventy-two “other disciples.” While it is uncertain if the events in the rest of Luke’s gospel are in strict chronological order, there is a clear connection between the end of Luke 9 and the beginning of Luke 10.
It cannot be verified, but it appears probable that Mrs. Zebedee and the other women were part of the seventy whom Jesus sent out to prepare for his visits. They went in pairs, praying for more people to join them in spreading the message of the Lord’s kingdom. They also applied the concept of finding a “person of peace,” healing the sick, and sharing good news about the Kingdom. They reported back to Jesus how even demons were subject to his name. Jesus also instructed them that they had the power to overcome all their enemies.
7. Jesus loves his divine Mother
Dr. Mimi Haddad is president and CEO of Christians for Biblical Equity International. She is a graduate of the University of Colorado and Gordon Conwell Theological Seminary (summa cum laude). She holds a PhD in historical theology from the University of Durham, England.
”The text of the gospels was badly disfigured by Christian tradition, whose copyists, as Jerome put it, “write down not what they find but what they think is the meaning…” But early Christian texts like the ‘Hebrew Gospel’ have Jesus referring to the Holy Spirit as his ‘mother’.”
A spirit is not confined to a physical body and does not have a specific gender. The Holy Spirit represents the connection between the Father and the Son, brought together by the Spirit. In this context, the term “mother” could be interpreted as a placeholder for the Holy Spirit, who is often referred to alongside God the Father. However, in a broader sense, “mother” can also refer to a woman who has given birth to children or takes on parental responsibilities towards them. This reference from God to humans emphasizes the importance of familial relationships during this time, when families were seen as the foundation of society.
8. Jesus moves to destroy traditional family
Richard John Bauckham FRSE FBA is an English Anglican scholar in theology, historical theology, and New Testament studies, specializing in New Testament Christology and the Gospel of John. He is a senior scholar at Ridley Hall, Cambridge. Bauckham is a prolific author of books and journal articles.
As he says in Luke 14:26: “If anyone comes to me and does not hate his own father and mother, and wife and children, and brothers and sisters, and even his own life, he cannot be my disciple.”
To fully understand this verse, we must consider the larger context of the chapter. Jesus is imparting wisdom to His disciples, and as any good teacher would, He prompts them to think deeply. He begins with a challenging statement that may be difficult to grasp. To clarify, He presents a metaphor. The initial statement in Luke 14:26 states that one must hate their family in order to be a disciple of Jesus. But upon further examination, is there more depth to this teaching?
After declaring that we must have a certain level of “hate” towards our parents, Jesus shares a parable about a man who begins building a house without considering the expenses (Luke 14:28–30). The man soon realizes that he cannot follow through with his plans because he does not have enough resources. As a result, he leaves the house unfinished. Jesus uses this metaphor to explain his seemingly harsh words about hating our family members — in essence, we must carefully consider the cost of being a follower of Christ. There is indeed a cost, and that is the main message behind this passage.
To become a true follower of Jesus, we must be willing to give up everything for Him. It takes dedication and unwavering belief to walk in the footsteps of Jesus, even if our own parents decide not to follow Him. When faced with the difficult decision between staying loyal to family or staying loyal to Jesus, we must choose Christ. Even if our family members reject us or worse because of our faith, we must still remain faithful to Jesus. This means putting Him above our relationships with parents, siblings, and other family members, as Jesus commanded us to “hate father and mother.”
It is important to show love towards our family members, and we hope that they will also love and follow God. In another instance, Jesus reaffirmed the fifth commandment which instructs us to honor our parents (Mark 7:9–13). Paul also emphasized the importance of providing for our relatives, stating that failure to do so is a denial of faith and worse than being an unbeliever (1 Timothy 5:8). We must view Jesus’ statement about “hating” our parents in light of the entire Bible. He is not encouraging us to be cold-hearted towards our families, but rather to prioritize our love for Him above all else.
It is important to remember that Jesus also instructed his followers to “hate” their own lives, along with their parents (Luke 14:26). This does not mean a literal hatred of oneself or one’s family, but rather an emphasis on self-sacrifice and complete submission. As Jesus says in the next verse, we must be willing to carry our own crosses as we follow him (verse 27).
Some other translations make Jesus’ meaning a little clearer: “If you want to be my disciple, you must hate everyone else by comparison” (Luke 14:26, NLT, emphasis added), and the Amplified Bible says that a follower of Christ must “hate” his family members “in the sense of indifference to or relative disregard for them in comparison with his attitude toward God.” It is a “hatred” by comparison, not an absolute hatred.
The use of the word “hate” in Luke 14:26 deserves further examination. In the Hebrew Scriptures, “love” and “hatred” were often used to convey a sense of preference. For example, when it comes to inheritance in polygamous marriages, the Mosaic Law speaks of “two wives, one beloved and one hated” (Deuteronomy 21:15, KJV). This is a literal translation that accurately reflects the original meaning. However, some translations soften the word “hated” too “unloved” (CSB) or “less loved” (NET). The intention behind this law was not to express emotional hatred from the husband towards his wives, but simply a matter of preference. One wife was favored over the other. A similar phrase is used in Malachi 1:2–3 (also referenced in Romans 9:13).
While many Christians never have to face the difficult decision of choosing their faith over their family, there are countless believers around the world who must endure shunning, disownment, and persecution from their loved ones. For these believers, following Christ means living in a way that may be seen as “hateful” towards their parents, spouse, children, siblings, and others (Luke 14:26). However, all followers of Christ are called to prioritize Him above all earthly relationships. And for those who have sacrificed these relationships for the sake of the Gospel, there is a promise of receiving a hundred times more in this life — homes, family, and fields — as well as eternal life in the age to come (Mark 10:29–30).
9. Jesus has some unusual views on sex
That leaves the actual suggestion of Jesus’ teachings unexplored. He discourages “vows” in Matthew 5. Could that include marriage? There is the oddest feeling he just wants his followers to be…free.
Matthew 5 : The Sermon on the Mount contains the following:
The Beatitudes
Salt and Light
The Fulfillment of the Law
Murder
Adultery
Divorce
Oaths
Eye for Eye
Love for Enemies
Gospel: Matthew 5:33–3737 Jesus said to his disciples: “You have heard that it was said to your ancestors, ‘Do not take a false oath but make good to the Lord all that you vow. ‘
Jesus summarizes the teaching: “You shall not swear falsely but shall perform” your oaths to the Lord (Matt. 5:33). Disciples must keep their word, especially when others depend on them, even if circumstances change or oath keeping brings real loss. No one should break vows unless keeping them requires sin.
What does Matthew 5 34 36 mean?
In this verse, Jesus highlights the fact that even making an oath by one’s own head is essentially making an oath by God, as our heads are also under God’s authority and control. This is because we have no power to change the color of our hair.
Epiphanes (Greek: Ἐπιφανής), meaning “God Manifest” or “the Glorious/Illustrious”, is an ancient Greek epithet borne by several Hellenistic rulers: Antiochus IV Epiphanes (c. 215–164 BC), ruler of the Seleucid Empire.
Could “freedom in Christ” mean sexual freedom? The second-century Christian Epiphanes thought so. Jesus seems to want to ‘deconstruct’ every aspect of life.
He holds up the figure of the child as vital for spirituality (Mk 10:15; Mt 18:3, 19:14, etc.). What does this mean? Try some freedom from sex roles. Jesus’ teachings here get very weird. He is quoted in several early texts specifying what will happen for his ‘Kingdom’ to be realized. As the version in 2 Clement puts it:
“When the two shall be one, and the outside like the inside, and the male with the female, neither male nor female.”
Although known as 2 Clement, this document is an anonymous homily of the mid-second century. The author quotes from some documents for the sayings of Jesus. Because the author betrays the relational characteristics of both Matthew and Luke, it is supposed that this author had access to harmony.
Antiochus IV Epiphanes was a Greek Hellenistic king who ruled the Seleucid Empire from 175 BC until his death in 164 BC. He was a son of King Antiochus III the Great. Originally named Mithradates, he assumed Antiochus after ascendingthe throne.
Mark 10:15 This passage may need to be understood. It does not imply that children are completely without fault, as any parent would know. It also does not suggest that children possess a special wisdom that makes them worthy of receiving God’s blessings. Instead, it means that those who are most open to experiencing the power and grace of God in their lives are the ones who do not presume they are entitled to it based on their own merits or beliefs.
Matthew 18:3 To put it simply, convert can also refer to a physical transformation, such as ice melting into water or currency exchanging from dollars to pesos. In a theological context, convert means transitioning from a state of sinfulness to holiness, impurity to purity, and worldly desires to godly intentions.
Matthew 19:14 Jesus displays love and compassion towards children, seeing them as an example for His disciples. Some individuals have brought children to Jesus for Him to bless and pray over them. The disciples try to discourage this, possibly to protect Jesus’ schedule and energy from a non-urgent request.
Jesus intervenes and urges the children to come to Him. He instructs the disciples not to prevent them, as the kingdom of heaven is intended for those who possess childlike qualities. This scene showcases Jesus’ compassion for children, but it also serves as a reminder to the disciples that they too must have childlike faith and humility in order to enter the kingdom of heaven.
This, in fact, is an echo of a teaching Jesus gave to His disciples in the previous chapter: “Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven. Whoever humbles himself like this child is the greatest in the kingdom of heaven” (Matthew 18:3–4).
ETC… Matthew 19:13–15 In this passage, Jesus is depicted as overruling his disciples who were turning away people bringing children to meet him. The disciples wanted Jesus to bless the children with a laying of hands and prayer, but Jesus stops them and encourages the children to come to him. He explains that the kingdom of heaven belongs to those who are like children, emphasizing the importance of innocence and purity in faith.
The Pharisees approach Jesus and ask if it is acceptable to divorce a wife for any reason. Jesus reminds them that God created marriage in the beginning. Therefore, divorce should only be considered in cases of sexual immorality. Later, a wealthy young man questions Jesus about what he must do to inherit eternal life. Jesus clarifies that only God is genuinely good, assessing the man’s sincerity by asking him to give up all his possessions and follow Him. The man’s refusal demonstrates how easy it can be to prioritize wealth over-reliance on God. When the disciples ask about salvation, Jesus explains that it is impossible for humans but not for God.
10. Jesus doesn’t found a “religion”
Try talking to people. Try listening. Try stepping over social lines and gender lines — since God is in everyone. Try loving each other? As Jesus puts it:
“As I have loved you, so you must love one another. By this everyone will know that you are my disciples if you love one another.” (Jn 13:34–35)
I was surprised when I saw these incredibly challenging words. I’d never heard them in church. 🔶
In John 13 As Jesus nears the cross, the tension is palpable. His time is drawing near, and things are becoming more urgent. He changes his focus and starts to prepare the remaining disciples for what they can expect during his absence. The disciples do not really understand the gravity of the moment. But in the coming days they will begin to understand exactly what Jesus came to do and how everything is about to change. And the meaning of John 13:34–35 will take on a whole new life for them.
The words spoken by Jesus hold great significance and should be given careful consideration. It is crucial that we not only comprehend, but also follow this command. Every Christian should have this passage committed to memory and seek to apply it in their daily lives.
These teachings are essential to fulfilling God’s purpose for each of us. To help us better understand the John 13:34–35 meaning we are going to break down these two verses to see what they can teach us today.
Jesus’ command may not be completely new, as it aligns with the heart of the Old Testament law. However, he is about to raise the bar and set a new example for us to follow. This command also holds significance in the New Covenant that Jesus will establish through his sacrifice on the cross. In the past, righteousness was achieved through righteous actions, but now it is granted through Jesus’ work on our behalf. This does not mean we should neglect living righteously; rather, it should be our response to what God has done for us instead of trying to earn salvation or favor from Him. Jesus is introducing a new way of living and entering what God has for us.
“LOVE ONE ANOTHER AS I HAVE LOVED YOU” MEANING
So, what is this new teaching? It is love. John speaks of it often in his Gospel, especially towards the end. In just the first twelve chapters, the Greek word for “love” appears only twelve times, but in chapters 13–21 it appears a total of forty-four times (source).
But this is not just any kind of love; Jesus tells us to love as he did. Keep in mind that he is about to sacrifice himself on the cross, the ultimate act of love. And we are called to love others in this same way — with selflessness and sacrifice. (Agape Love)
The last statement this writer makes is:
“I was surprised when I saw these very challenging words. I’d never heard them in church. 🔶”
It is truly disheartening that the author appears to have overlooked the core message of Jesus, who sacrificed himself for our salvation and whose teachings have been transmitted by Christians since his death. It can be assumed that the writer’s eyes and heart are still veiled to this fundamental truth. Commentaries serve as valuable tools for Bible teachers and preachers, just like how a woodworker uses different saws for different tasks (like how Jesus, being a carpenter himself, would have used various tools). Bible teachers utilize diverse types of commentaries for different purposes.
