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Repeating Psalm 37:11, Jesus said, “Blessed are the meek, for they shall inherit the earth.” (Matthew 5:5) Here Jesus refers to Isaiah’s vision (11:6-9) of the future Kingdom of Peace, where the earth is restored to a vegetarian paradise. (Genesis 1:29-31) Jesus taught his followers to pray for the coming of God’s kingdom and to do God’s will “on earth as it is in heaven.” (Matthew 6:9-10)

The kingdom of God belongs to the gentle and kind. “Blessed are the merciful, for they shall obtain mercy. Blessed are the pure in heart, for they shall see God. Blessed are the peacemakers, for they shall be called sons of God.” (Matthew 5:7-9) “Be merciful, just as your Father is also merciful.” (Luke 6:36)

Jesus called the peacemakers or pacifists sons of God, because they emulate God’s universal and unconditional love. “He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward have you? And if you greet your brethren only, what do you do more than others? Therefore, be perfect, just as your Father in heaven is perfect.” (Matthew 5:45-48; Luke 6:32-35)

Although the Ten Commandments teach “thou shalt not kill,” Jesus extended this morality to the point where one must never even get angry without cause. (Matthew 5:21-22) And although the Ten Commandments teach “thou shalt not commit adultery,” Jesus taught that “whoever looks upon a woman with lust has already committed adultery with her in his heart.” (Matthew 5:27-28)

The Bible limits compensation to “an eye for an eye and a tooth for a tooth,” but Jesus taught his followers not to defend themselves against attack or aggression. “All who take up the sword must perish by the sword,” Jesus warned. (Matthew 26:52) The Bible teaches men to love their neighbors and hate their enemies, but Jesus taught them to love their enemies and bless and pray for their persecutors. (Matthew 5:38-44; Luke 6:27-29)

Jesus forbade divorce, except for unfaithfulness. When asked why Moses permitted divorce, Jesus replied that it was a concession to the hardness of the heart. He insisted upon the moral standards given by God at the beginning. (Matthew 5:31-32, 19:3-9; Mark 10:2-12; Luke 16:18)

Jesus told his followers there is no need to pray to God for material blessings or even necessities. (Matthew 6:8,31-33; Luke 12:29-30) God’s compassion extends to all creation and He will easily provide for all of man’s needs:

“Look at the birds of the air, for they neither sow nor reap nor gather into barns; yet your heavenly Father feeds them...Consider the lilies of the field, how they grow, they neither toil nor spin. And yet I say to you that even Solomon in all his glory was not arrayed like one of these. Now if God so clothes the grass of the field...will He not much more clothe you, O you of little faith?" (Matthew 6:26-30; Luke 12:24-28)

In the Sermon on the Mount, Jesus insisted:

"Do not suppose I have come to abolish the Law and the prophets. I did not come to destroy but to fulfill...till heaven and earth pass away, not one jot or tittle pass from the Law till all is fulfilled. Whoever, therefore, breaks one of the least of these commandments and teaches men so shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven... unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven.” (Matthew 5:17-20)

Jesus also upheld the Torah in Luke 16:17:

“And it is easier for heaven and earth to pass than for the smallest portion of the Law to become invalid.”

Nor do these texts refer merely to the Ten Commandments: Jesus meant the entire Torah –613 Commandments. When a man asked Jesus what he must do to inherit eternal life, Jesus replied, “You know the commandments.” He then quoted not just the Ten Commandments, but a commandment from Leviticus 19:13 as well: “Do not defraud.” (Mark 10:17-22)

Jesus’ disciples were once accused by the scribes and Pharisees of violating rabbinical tradition (Matthew 15:1-2; Mark 7:5), but never biblical law. At no place in the entire New Testament does Jesus ever proclaim Torah or the Law of Moses to be annulled; this was the theology of Paul, a former Pharisee who never knew Jesus, but who used to persecute Jesus’ followers.

When a scribe asked Jesus what is the greatest commandment in Torah, Jesus began with “Hear O Israel, the Lord, thy God, is One Lord.” This is the Shema, which is still heard in every synagogue service to this day. “And you shall love the Lord with all your soul, with all your mind, and with all your strength...And you shall love your neighbor as yourself,” Jesus concluded.

When the scribe agreed that God is one and that to love Him completely and also love one’s neighbor as oneself is “more important than all the whole burnt offerings and sacrifices,” Jesus replied, “You are not far from the kingdom of God.” (Matthew 22:36-40; Mark 12:29-34; Luke 10:25-28)

Jesus’ words in Matthew 7:12, “Accordingly, whatever you would have people do for you, do the same for them; for this covers the Law and the Prophets,” are sometimes taken to mean the Torah has been annulled—one need only “do unto others.” However, Jesus’ response to the scribe proves otherwise. To believe in one God and love Him with all one’s heart, soul and mind is not “covered” by “do unto others,” which is merely a secular humanist moral philosophy.

Nor is it a new teaching. Jesus was merely repeating in the positive what Rabbi Hillel had stated a generation earlier. Hillel had been asked, “What is Judaism?” He replied, “What is hateful to you, do not do unto others. That is Judaism. Everything else is commentary.” Hillel’s statement has never been taken to mean the Law has been abolished. Why should we assume this of Jesus?

If Jesus really did come to abolish the Law and the prophets, Peter would not have resisted a divine command to kill and eat both "clean" and "unclean" animals (Acts 10). Nor would there have been a debate in the early church as to what extent the gentiles were to observe Mosaic Law (Acts 15). When Paul visited the church at Jerusalem, James and the elders told him all its members were "zealous for the Law," and they were worried because they heard rumors that Paul was preaching against Mosaic Law. (Acts 21)

None of these events would have happened had Jesus really come to abolish the Law and the prophets.

While teaching in one of the synagogues on the Sabbath, Jesus healed a woman who had been ill for eighteen years. He justified his healing work on the Sabbath by referring to biblical passages calling for the humane treatment of animals as well as their rest on the Sabbath. “So ought not this woman, being a daughter of Abraham...be loosed from this bond on the Sabbath?” Jesus asked. (Luke 13:10-16)

Jesus compared the kingdom of God to a mustard seed which grows into a huge tree, with the birds of the air nested in its branches. (Matthew 13:31-32; Mark 4:30-32; Luke 13:18-19) On yet another occasion, Jesus again referred to Torah teaching on “tsa’ar ba’alei chayim” or compassion for animals to justify healing on the Sabbath. “Which of you, having a donkey or an ox that has fallen into a pit, will not immediately pull him out on the Sabbath day?” (Luke 14:1-5)

Jesus compared saving sinners who had gone astray from God’s kingdom to rescuing lost sheep. He recalled a Jewish legend about Moses’ compassion as a shepherd for his flock:

“For the Son of Man has come to save that which was lost. What do you think? Who among you, having a hundred sheep, if he loses one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost until he finds it? And when he has found it,” Jesus continued, “he lays it on his shoulders, rejoicing. And when he comes home, he calls together his friends and neighbors saying to them, ‘Rejoice with me, for I have found my sheep which was lost!’

“I say to you, likewise there will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance...there is joy in the presence of the angels of God over one sinner who repents.” (Matthew 18:11-13; Luke 15:3-7,10)

Jesus and his disciples lived lives of voluntary poverty and preached God’s word among “the poor.” When asked why he ate with sinners, he replied, “Those who are well have no need of a physician, but those who are sick. But go and learn what this means, ‘I desire mercy and not sacrifice.’ For I did not come to call the righteous, but sinners, to repentance.” (Matthew 9:10-13; Mark 2:15-17; Luke 5:29-32)

Mercy and not sacrifice,” is the phrase best describing Jesus’ ministry. (Matthew 12:6-7) The prophets before Jesus had indicated that God is more pleased by acts of mercy and righteousness than with burnt offerings of slaughtered animals. There are also many verses throughout the Bible indicating that animal sacrifices and bloodshed are offensive to a God whose compassion extends to all living creatures.

When Jesus entered Jerusalem with his disciples, he went directly into the Temple and drove out all those who bought and sold in the Temple. Here he attacked the institution of animal sacrifice. The merchants were selling animals for slaughter, sacrifice and consumption. Jesus overturned the tables of the money-changers and the seats of those who sold doves, sheep and oxen. He did not allow anyone to carry goods through the Temple. He justified his actions by telling them: “It is written, ‘My house shall be called a house of prayer,’ but you have made it a ‘den of thieves,’” and “Do not make my Father’s house a house of merchandise!” Jesus healed the blind and the lame in Temple—acts of “mercy and not sacrifice.” (Matthew 21:12-14; Mark 11:15-17; Luke 19:45-46; John 2:14-17)

In the 1986 edition of A Vegetarian Sourcebook, Keith Akers notes that there was a link in Judaism between meat-eating and animal sacrifices, that the prophetic tradition to which Jesus belonged attacked animal sacrifices, and that Jesus attacked the practice of animal sacrifice by driving the money-changers and their animals out of the Temple. He concludes, “The evidence indicates that for those who first heard the message of Jesus... the rejection of animal sacrifices had directly vegetarian implications.”

Jesus taught humility and servitude. “You know that the rulers of the gentiles lord it over them, and those who are great exercise authority over them. Yet it shall not be so among you, but whoever desires to become great among you, let him be your servant. And whoever desires to be first among you, let him be your slave.” (Matthew 20:25-27; Mark 10:42-44; Luke 22:25-27) When his disciples argued amongst themselves who would be the greatest, Jesus told them, “If anyone desires to be first, he shall be last of all and servant of all.” (Matthew 23:11; Mark 9:33-35) On another occasion he explained, “For he who is least among you all will be great.” (Luke 9:48) According to Jesus, “Whoever exalts himself will be humbled, and he who humbles himself will be exalted.” (Matthew 23:12; Luke 14:11)

Jesus told his disciples they were to think of themselves as unprofitable servants who simply do their duty. (Luke 17:7-10) Jesus even washed the feet of his disciples after the Last Supper, to set an example to his disciples about humility and equality before God. (John 13:1-16)

Jesus taught that before God, no one can be called good. (Matthew 19:17; Mark 10:18; Luke 18:19) He saw the righteous and the wicked with equal vision. When Jesus was informed about Galileans who suffered at the hands of Pontius Pilate, the Roman governor, he responded: “Do you suppose that these Galileans were worse sinners than all other Galileans, because they suffered such things? I tell you no; but unless you repent you will all likewise perish.

“Or those eighteen on whom the tower in Siloam fell and killed them,” Jesus continued. “Do you think that they were worse sinners than all other men who dwelt in Jerusalem? I tell you, no; but unless you repent you will all likewise perish.” (Luke 13:1-5)

The Pharisees apparently claimed religious leadership without such humility before God. “If you were (spiritually) blind,” Jesus told them on one occasion, “you would have no sin; but now you say, ‘We see.’ Therefore, your sin remains.” (John 9:41)

According to Luke, the Pharisees trusted in their own righteousness and therefore looked down upon others. Jesus told a parable of two men—a Pharisee and a tax collector—praying at Temple. The Pharisee prayed, “God, I thank You that I am not like the other men—extortioners, unjust, adulterers, or even as this tax collector. I fast twice a week; I give tithes of all I possess.”

Meanwhile, the tax collector stood off in the distance. He would not even raise his eyes towards heaven, but merely prayed, “God, be merciful to me a sinner!” Jesus said it was the tax collector who went home justified, not the Pharisee, for “everyone who exalts himself shall be humbled and he who humbles himself will be exalted.” (Luke 18:9-14)

Jesus instructed his followers to perform their charity, prayer and fasting in private. Religious devotion must never become a means to adulation, fame and social recognition. (Matthew 6:1-6,16-18) Jesus’ disciples did not fast in the same manner as the disciples of John the Baptist or the Pharisees (Matthew 9:14-17; Mark 2:18-22; Luke 5:33-39), but they did fast. (Matthew 6:16-18) Jesus even taught that certain kinds of demons could only be exorcised through prayer and fasting. (Matthew 17:14-21; Mark 9:17-29) Jesus taught constant prayer. (Luke 21:36) He often withdrew into the wilderness to pray. (Luke 5:16) At least once, Jesus went to the mountains and spent the night in prayer. (Matthew 14:23; Mark 6:46; Luke 6:12)

Jesus explained that celibacy is not something everyone can practice; it is meant only for those whom God has ordained it. He used the euphemism “eunuchs for the sake of the kingdom of heaven,” recalling his euphemism about denying or dismembering bodily urges rather than having the entire body destroyed by sin. (Matthew 5:29-30, 18:8-9, 19:10-12)

The apparent celibacy of Jesus is unusual by ancient Hebrew standards. The Bible does call for temporary abstinences, under certain circumstances. According to the Talmud, Moses voluntarily chose to give up sexual relations with his wife after he received his call from God. He reasoned that if the Israelites, to whom the Lord spoke only once and briefly, were ordered to abstain from sexual relations temporarily (Exodus 19:10,15), then he—being in continual dialogue with God—should remain celibate.

Philo of Alexandria tells us that to sanctify himself, Moses cleansed himself of “all the mortal calls of nature, food and drink and intercourse with women. This last he had disdained for many a day, almost from the time when, possessed by the Spirit, he entered on his work as a prophet, since he held it fitting to hold himself always in readiness to receive the oracular messages.” Given this information, Jesus’ apparent voluntary embrace of celibacy, from the time of his baptism and reception of the Spirit of God, becomes meaningful to Jews and Christians alike.

John the Baptist told the people to share half of their food and clothing with the needy. (Luke 3:11) Jesus was pleased when Zacchaeus, a wealthy tax collector, promised to give half his goods to the poor. “Today salvation has come to this house, because he is also a son of Abraham. For the Son of Man has come to seek and save that which was lost.” (Luke 19:2-10)

However, Jesus went even further, and called for renunciation of worldly goods. He did not regard the accumulation of material possessions as a meaningful goal in life. “Do not lay up for yourselves treasures on earth, where moth and rust destroy...But lay up for yourselves treasures in heaven...for where your treasure is, there will your heart be also.” (Matthew 6:19-20; Luke 12:33-34)

Jesus told the multitudes that followed him, “...whoever of you does not forsake all that he has cannot be my disciple.” (Luke 14:25,33) “No one can serve two masters,” Jesus explained. “...he will be loyal to one and despise the other. You cannot serve God and Mammon.” (Matthew 6:24; Luke 16:13)

Jesus had little interest in worldly disputes over money and property. (Luke 12:13-14) “Take heed and beware of covetousness, for one’s life does not consist in the abundance of the things he possesses.” Jesus condemned those who lay up treasures for themselves, but are not rich towards God. (Luke 12:15-21)

In his parable of the Rich Man and Lazarus (Luke 16:19-31), Jesus expressed concern for materialistic persons. When a rich, young ruler came to Jesus and said he had kept God’s commandments since youth, Jesus prized him dearly and replied, “You still lack one thing. Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come follow me.” The man went away, saddened. Jesus observed that it is hard for those attached to earthly riches to enter the kingdom of God. (Matthew 19:16-24; Mark 10:17-23; Luke 18:18-25)

Jesus even demanded the renunciation of family ties. (Luke 14:26) It appears Jesus had little contact even with his own family; he regarded only those who do God’s will as his brethren. (Matthew 12:46-50; Mark 3:31-35; Luke 8:19-21) When a woman said to Jesus, “Blessed is the womb that bore you and the breasts which nursed you,” Jesus replied, “More blessed still are those who hear and keep the word of God.” (Luke 11:27-28)

Perhaps the most famous narrative depicting Jesus as a Jewish religious reformer is John 8:1-11. Jesus was teaching people at Temple early in the morning. The scribes and Pharisees brought to him a woman caught in the act of adultery. “Now Moses, in the Law, commanded us that such should be stoned. But what do you say?”

“Let he among you who is without sin,” Jesus responded, “cast the first stone.” The woman’s accusers all found themselves convicted by their own conscience. They released her and went away. No one was left to condemn her. “Neither do I condemn you;” Jesus told her, “go and sin no more.”