Guno צְבִי
We fight, We win
The Tanakh is clear, and it is consistent: one person cannot die for the sins of another. In other words, the sins committed by one person cannot be wiped out by the punishment given to another. In Exodus 32:30-35, Moses asks Gd to punish him for the sin committed by the people in regards to the Golden Calf. Gd tells Moses that the person who committed the sin is the one who must receive the punishment. Then, in Deuteronomy 24:16, Gd simply states this as a basic principle, 'Every man shall be put to death for his own sin.' This concept is repeated in the Prophets, in Ezekiel 18: 'The soul that sinneth, it shall die... the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.' The prophet Jeremiah looks to the day when the mistaken belief that one man's death atones for another man's sins shall no longer be held by anyone: in Jeremiah 31:29-30, the prophet says: 'In those days they shall say no more, The fathers have eaten a sour grape, and the children's teeth are set on edge. But every one shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge.'
his is why Jews do not believe there was any redemptive power at all in Jesus' death. Such a belief is unbiblical; it has no basis in the sacred text and no justification in Jewish theology. This doctrine can be seen as an invention for the sake of post-event rationalization, in other words, to give meaning and purpose to the crucifixion after the fact.
Some Christians may choose to interpret other verses in the Bible to indicate the opposite, that one CAN die for the sins of another. If that were the case, this would mean that Gd changed His mind, or that He did not mean what He said in Deuteronomy 24:16: 'Every man shall be put to death for his own sin.'
But Gd does not change either His mind or His nature, as we read in Malachi 3:6,
For I am the Etrnl, I change not; therefore ye sons of Jacob are not consumed.
In a newer technique, some Christians are now quoting rabbinic writings to make it seem as if the rabbis accepted this concept of vicarious atonement. However, even if several respected rabbis did agree with this idea, we must still go by what the Bible states, and the Bible states, in no uncertain terms, 'Every man shall be put to death for his own sin.'
his is why Jews do not believe there was any redemptive power at all in Jesus' death. Such a belief is unbiblical; it has no basis in the sacred text and no justification in Jewish theology. This doctrine can be seen as an invention for the sake of post-event rationalization, in other words, to give meaning and purpose to the crucifixion after the fact.
Some Christians may choose to interpret other verses in the Bible to indicate the opposite, that one CAN die for the sins of another. If that were the case, this would mean that Gd changed His mind, or that He did not mean what He said in Deuteronomy 24:16: 'Every man shall be put to death for his own sin.'
But Gd does not change either His mind or His nature, as we read in Malachi 3:6,
For I am the Etrnl, I change not; therefore ye sons of Jacob are not consumed.
In a newer technique, some Christians are now quoting rabbinic writings to make it seem as if the rabbis accepted this concept of vicarious atonement. However, even if several respected rabbis did agree with this idea, we must still go by what the Bible states, and the Bible states, in no uncertain terms, 'Every man shall be put to death for his own sin.'
