Rabbinic Judaism, the theological system that developed after the destruction of the Second Temple in 70 CE, has consistently rejected the claim that Jesus of Nazareth is the promised Messiah of Israel. Its objections are many and nuanced, rooted in traditional expectations shaped by centuries of commentary and legal tradition. Yet when measured against the plain meaning of the Hebrew Scriptures—the Tanakh—these objections often fall short. This essay explores the major rabbinic objections to Jesus’ Messiahship and provides a biblical response to each, rooted in the very Scriptures revered by both Jews and Christians.
Objection 1: The Messiah Was Supposed to Bring Universal Peace
One of the most common rabbinic objections is that Jesus could not have been the Messiah because he did not bring universal peace. Isaiah 2:4 is often cited:
“Nation shall not lift up sword against nation, neither shall they learn war anymore.” (Isaiah 2:4)
Rabbinic Judaism expects the Messiah to usher in an age of political peace and global harmony—something not realized in the first century. However, this objection fails to consider that many messianic prophecies speak of two comings—first as a suffering servant, then as a reigning king.
The idea of the Messiah first suffering and only later reigning is consistent with Isaiah 53, which speaks of one who is:
“… despised and rejected by men; a man of sorrows… he was pierced for our transgressions… and with his wounds we are healed.” (Isaiah 53:3–5)
The same Scriptures that promise peace (Isaiah 9:6–7, Micah 4:1–4) also promise suffering and rejection (Psalm 22, Isaiah 53). These two roles are not contradictory but sequential. Jesus fulfilled the suffering role at his first coming and will fulfill the reign of peace at his return.
Objection 2: The Messiah Must Rebuild the Temple
Rabbinic tradition often points to Ezekiel’s Temple vision (Ezekiel 40–48) and argues that the Messiah must rebuild the Temple in Jerusalem. Since Jesus did not rebuild the Temple during his lifetime, he cannot be the Messiah.
However, the Scriptures also indicate that the Messiah himself would become the cornerstone of a new, spiritual temple. Psalm 118:22 says:
“The stone that the builders rejected has become the chief cornerstone.”
Isaiah 28:16 adds:
“Behold, I am laying in Zion a stone, a tested stone, a precious cornerstone, of a sure foundation.”
Jesus applied this prophecy to himself (Matthew 21:42), and the apostles affirmed that believers are being built into a spiritual temple (1 Peter 2:4–6). Moreover, Jesus predicted the destruction of the Second Temple (Matthew 24:2) and claimed that his own body would be raised as a new temple (John 2:19–21). Thus, the rebuilding promised in Ezekiel is fulfilled in a deeper, spiritual reality.
Objection 3: Jesus Did Not Keep the Torah Properly
Another objection is that Jesus allegedly broke the Law of Moses, particularly the Sabbath, and therefore could not be the righteous Messiah. Rabbinic Judaism asserts that the Messiah will be completely Torah-observant, based on Deuteronomy 13:1–5, which warns against false prophets who lead people astray from the Law.
However, Jesus did not violate the Law of Moses; rather, he challenged the man-made traditions that had been added to it. In Mark 7:8, he criticized the Pharisees:
“You leave the commandment of God and hold to the tradition of men.”
When accused of breaking the Sabbath (e.g., healing on the Sabbath), Jesus pointed out that acts of mercy and necessity are lawful (Matthew 12:11–12), consistent with Hosea 6:6:
“For I desire mercy, not sacrifice, and acknowledgment of God rather than burnt offerings.”
Jesus’ interpretation of the Law often returned to its original intent, emphasizing justice, mercy, and faithfulness (Micah 6:8; Matthew 23:23). His Torah observance was not a rejection but a fulfillment (Matthew 5:17).
Objection 4: The Messiah Cannot Be Divine or Worshiped
Rabbinic Judaism rejects the idea that the Messiah could be divine, seeing it as a violation of the Shema: “Hear, O Israel: the Lord our God, the Lord is one.” (Deuteronomy 6:4). The worship of Jesus as God is thus seen as idolatry.
Yet the Tanakh itself contains hints of the Messiah’s divine nature. Consider Isaiah 9:6:
“For to us a child is born… and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.”
This child is not merely a human king—he is El Gibbor, “Mighty God,” the same title used for God in Isaiah 10:21. Similarly, Psalm 45:6–7 says:
“Your throne, O God, is forever and ever… therefore God, your God, has anointed you.”
This passage refers to a divine person (“O God”) who is also anointed by “God your God.” Such duality in the Godhead is hinted at in Genesis 1:26 (“Let us make man in our image”) and in Psalm 110:1:
“The Lord said to my Lord: ‘Sit at my right hand until I make your enemies your footstool.’”
David’s “Lord” is invited to share God’s throne—an honor given to no mere man. These texts affirm that the Messiah would share in divine attributes.
Objection 5: No Prophet Arises from Galilee
Some rabbis argue that the Messiah could not come from Galilee, citing John 7:52: “Search and see that no prophet arises out of Galilee.” This objection relies on a misreading of Scripture and history.
In fact, prophets did arise from the Galilee region. Jonah was from Gath-hepher (2 Kings 14:25), which is near Nazareth. Moreover, Isaiah 9:1–2 specifically prophesies that Galilee of the nations would see a great light:
“In the latter time he has made glorious the way of the sea, the land beyond the Jordan, Galilee of the nations. The people who walked in darkness have seen a great light.”
Matthew applies this passage directly to Jesus (Matthew 4:13–16), showing that far from disqualifying Jesus, his Galilean origin fulfills prophecy.
Objection 6: Israel Has Not Accepted Him—So He Cannot Be the Messiah
Rabbinic Judaism holds that the Messiah will be recognized by all Jews and will lead a national revival. Since Jesus was rejected by most of Israel, he cannot be the Messiah.
However, the Tanakh predicts this very rejection. Isaiah 53:3 says:
“He was despised and rejected by men… we esteemed him not.”
Psalm 118:22 adds:
“The stone that the builders rejected has become the cornerstone.”
Zechariah 12:10 prophesies a future day when the Jewish people will realize their error:
“They will look on me, the one they have pierced, and they will mourn for him as one mourns for an only child.”
Rejection was part of the divine plan, and Scripture anticipates a future recognition.
Conclusion
Rabbinic Judaism’s rejection of Jesus as Messiah is based on misinterpreted expectations—some political, some theological, and others traditional. Yet when one returns to the plain meaning of the Tanakh, the portrait of the Messiah as a suffering servant, divine redeemer, and spiritual temple builder emerges with striking clarity. Jesus of Nazareth fulfills all of these. While rabbinic Judaism waits for a Messiah yet to come, the Tanakh points to one who has already come—and will come again.