The accusation of “Jewish deicide”—the notion that the Jewish people as a whole bear collective responsibility for the crucifixion of Jesus of Nazareth—represents a longstanding anti-semitic trope.

This claim seeks to implicate not only the Jews of first-century Judea but also subsequent generations in a perpetual guilt for the death of Jesus, himself a Jew born and raised in a Jewish context. Rooted in selective and often distorted interpretations of New Testament texts, this fallacy has fueled centuries of prejudice, discrimination, and violence against Jewish communities. However, historical scholarship, biblical analysis, and official statements from major Christian denominations have thoroughly repudiated this myth, emphasizing that Jesus’s execution was carried out by Roman authorities under Pontius Pilate, amid complex socio-political dynamics of the time.

The trope ignores the Jewish identity of Jesus and his earliest followers, nearly all of whom were Jews. The New Testament accounts, such as those in the Gospels, describe Jesus’s betrayal by a single individual, Judas Iscariot (Matthew 26:14-16; Mark 14:10-11; Luke 22:3-6; John 13:21-30), but extend no logical basis for extrapolating this act to the entire Jewish population. Indeed, the Gospels portray Jesus’s ministry as deeply embedded in Jewish traditions, with his disciples and supporters drawn from Jewish circles. The Roman Empire, not Judaism, held ultimate authority over capital punishment in occupied Judea, as evidenced by Pilate’s role in ordering the crucifixion (Matthew 27:11-26; Mark 15:1-15; Luke 23:1-25; John 18:28-19:16). To attribute collective blame to Jews is not only historically inaccurate but also serves to perpetuate antisemitism, as noted by contemporary scholars and religious leaders.

Prominent Christian bodies have explicitly rejected the claim that Jews killed Jesus. The Catholic Church, the world’s largest Christian denomination, addressed it definitively in the Second Vatican Council’s 1965 declaration Nostra Aetate. As articulated in the document, the crucifixion “cannot be charged against all the Jews, without distinction, then alive, nor against the Jews of today.” This milestone statement, promulgated under Pope Paul VI, marked a turning point in Catholic-Jewish relations, condemning antisemitism and affirming the shared spiritual heritage between the two faiths. Drawing from Romans 11:17-24, which likens the Church to branches grafted onto the “good olive” of Israel, Nostra Aetate underscores that Jews remain “dear to God” due to the irrevocable covenants (Romans 11:28-29). The declaration emerged from laborious deliberations, influenced by the horrors of the Holocaust and earlier efforts like the 1947 Seelisberg Conference, which sought to combat anti-Judaism in Christian teaching.

Similarly, Protestant denominations have issued strong repudiations. The Evangelical Lutheran Church in America (ELCA), in its 1994 “Declaration to the Jewish Community” and subsequent 1998 “Guidelines for Lutheran-Jewish Relations,” explicitly rejects the antisemitic legacy within its tradition, including Martin Luther’s anti-Jewish writings. The Declaration states: “We recognize in anti-Semitism a contradiction and an affront to the Gospel… and we pledge this church to oppose the deadly working of such bigotry.” Point 13 of the Guidelines further instructs: “Lutheran pastors should make it clear in their preaching and teaching that although the New Testament reflects early conflicts, it must not be used as justification for hostility towards present-day Jews. Blame for the death of Jesus should not be attributed to Judaism or the Jewish people, and stereotypes of Judaism as a legalistic religion should be avoided.” These guidelines, adopted by the ELCA Church Council, emphasize mutual respect, shared scriptural roots, and the need for dialogue to heal historical wounds.

The Episcopal Church in the United States echoed this stance in its 1964 General Convention resolution titled “Deicide and the Jews.” The resolution declares: “The General Convention… reject[s] the charge of deicide against the Jews and condemn[s] anti-Semitism.” It further condemns “unchristian accusations against the Jews” and calls for “positive dialogue with appropriate representative bodies of the Jewish Faith.” This action, concurred by the House of Bishops, highlights the role of “loveless attitudes” in perpetuating persecution and urges obedience to the “Law of Love” as central to Christian ethics. Additionally, the Eastern Orthodox Church under Patriarch Metrophanes III stated in 1568 that “injustice… regardless to whoever acted upon or performed against, is still injustice. The unjust person is never relieved of the responsibility of these acts under the pretext that the injustice is done against a heterodox and not to a believer. As our Lord Jesus Christ in the Gospels said do not oppress or accuse anyone falsely; do not make any distinction or give room to the believers to injure those of another belief.”

These ecclesiastical statements align with historical and scholarly consensus. Historians note that Jesus’s trial occurred in a tense Roman-occupied Judea, where political subversion was a Roman concern. Pontius Pilate, as Roman prefect, oversaw the execution. Very few details of Jesus’s crucifixion have been—or even can be—verified as historical fact, and modern interpretations often anachronistically frame the events as a Jewish-Christian conflict, ignoring Christianity’s Jewish origins.

Despite these repudiations, the deicide myth persists in contemporary antisemitism, often resurfacing in extremist rhetoric or during geopolitical tensions. For instance, the ADL documents recent incidents, such as anti-semitic flyers in Macon, Georgia, in October 2023 claiming “every single aspect of Christ’s Crucifixion is Jewish,” or harassment at a Harvard protest in December 2023 where an individual shouted, “You killed Jesus.” In 2022, anti-Zionist author Miko Peled tweeted inflammatory remarks linking the myth to modern politics. Cultural works like Mel Gibson’s 2004 film The Passion of the Christ have also been criticized for reinforcing the trope by depicting Jewish authorities as coercing a reluctant Pilate.

In addressing this myth, it is essential to recognize its role in broader patterns of scapegoating. The Bible itself cautions against such generalizations; Romans 11 warns against arrogance toward the “root” of Israel, affirming that “the gifts and the calling of God are irrevocable” (Romans 11:29). Christian-Jewish dialogue, as promoted in the cited guidelines, fosters understanding and counters prejudice through joint activities like interfaith studies, visits to houses of worship, and educational exchanges.

Ultimately, the question “Did the Jews kill Jesus?” must be answered with a resounding no. The execution was a Roman act, influenced by specific historical circumstances, not a collective Jewish crime. By confronting this trope head-on, drawing on biblical truth and ecclesiastical wisdom, we honor the shared heritage of Abrahamic faiths and work toward a world free from antisemitism. As the ELCA Declaration prays, may there be “continued blessing… upon the increasing cooperation and understanding between Lutheran Christians and Jews”—a sentiment extensible to all who seek justice and reconciliation.

Sources

• Anti-Defamation League. “Antisemitism Uncovered: Myth – Jews Killed Jesus.” Accessed October 7, 2025. https://antisemitism.adl.org/deicide/.
• Evangelical Lutheran Church in America. “Declaration of the Evangelical Lutheran Church in America to the Jewish Community.” Adopted April 18, 1994. https://resources.elca.org/wp-content/uploads/Guidelines_For_Lutheran_Jewish_Relations_1998.pdf.
• Evangelical Lutheran Church in America. “Guidelines for Lutheran-Jewish Relations.” Adopted by the ELCA Church Council, November 16, 1998. https://resources.elca.org/wp-content/uploads/Guidelines_For_Lutheran_Jewish_Relations_1998.pdf.
• Fumagalli, Pier Francesco. “Nostra Aetate: A Milestone.” Jubilee 2000 Magazine, November 1, 1997. https://www.vatican.va/jubilee_2000/magazine/documents/ju_mag_01111997_p-31_en.html.
• General Convention of the Episcopal Church. “Deicide and the Jews.” Resolution adopted October 1964. https://www.bc.edu/content/dam/files/research_sites/cjl/texts/cjrelations/resources/documents/protestant/Episcopal_Resolution_1964.htm.
• Papademetriou, Rev. Dr. George C. “An Orthodox Reflection on Truth and Tolerance.” October 14, 1985. https://www.goarch.org/-/an-orthodox-reflection-on-truth-tolerance
• Second Vatican Council. “Nostra Aetate: Declaration on the Relation of the Church to Non-Christian Religions.” Promulgated by Pope Paul VI, October 28, 1965. http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651028_nostra-aetate_en.html.
• World Council of Churches. “Guidelines for Lutheran-Jewish Relations.” Current Dialogue 33, July 1999. http://www.wcc-coe.org/wcc/what/interreligious/cd33-23.html.

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Gentiles

Maimonides, Mishneh Torah, Hilchot Teshuvah 3:4 based on Tosefta Sanhedrin 13:1; Talmud Sanhedrin 105aRighteous gentiles have a place in the world to come.

Jerusalem Talmud Peah 1:1It says (Job 37:23): “With justice and an abundance of kindness, He does not deal harshly.” G-d does not withhold reward from gentiles who perform His commandments.

In the Jewish worldview all gentiles who are ethical monotheists will achieve salvation. Judaism does not denigrate gentiles and does not see them as condemned to eternal damnation. Rather we see them as fellow human beings, from other nations, searching for G-d and for meaning in life. Judaism wishes them well with their search and celebrates those who succeed in becoming ethical monotheists. Jews are obligated in many rituals and ceremonies and those Jews who fail to fulfill these rituals are considered sinners. Gentiles, however, are not obligated in these commandments and are only obligated to be ethical monotheists. Those who fulfill this obligation receive their full reward in the world-to-come.

There are three main categories of gentiles [see R. Yom Tov ben Avraham Alshevili, Chiddushei HaRitva, Makkot 9a n.]. The first category is the gentile who fulfills his obligations as an ethical monotheist. This person is generally called a Ben Noach (or Noachide) meaning a proud descendant of the biblical Noah. In the Jewish tradition Noah and his sons were commanded to fulfill seven commandments which amount to ethical monotheism [see Aaron Lichtenstein, The Seven Laws of Noah]. Those gentiles who observe these commandments are considered righteous gentiles. They are, however, not Jews and are not considered part of Jewish society. They are righteous people and recognized for their accomplishments. However, they remain part of the human brotherhood but not part of Jewish society.

There are those who go beyond this step and approach a Jewish court and, in exchange for entering Jewish society, they vow to observe their commandments and be ethical monotheists. Such a person is called a Ger Toshav. By pledging that he will fulfill his obligation to be an ethical monotheist he enters Jewish society. He is not a convert and does not become Jewish. In fact, he can worship any monotheistic religion he chooses. He is, however, a righteous gentile and is gladly received into the Jewish community. He is welcome to live in Jewish neighborhoods (should he so choose), is supported by Jewish charities (if he so needs), and is considered part of the fabric of Jewish society in many ways [see Talmud Pesachim 21b; Talmud Avodah Zarah 65b; Nachmanides, Additions to Book of Commandments, 16; Maimonides, Mishneh Torah, Hilchot Zechi’ah Umattanah 3:11, Hilchot Melachim 10:12; Ra’avad of Posquieres, Comments to Mishneh Torah, Hilchot Issurei Biah 14:8]. Both the Ben Noach and the Ger Toshav are righteous gentiles. However, the Ben Noach has not entered Jewish society and perhaps does not wish to. Therefore, he is treated like a stranger. He is respected as a righteous human being, one who is fulfilling his divine purpose in the world. However, he is not part of the Jewish community.

It is of these two categories of gentiles that the Talmudic literature states:

Midrash Bamidbar Rabbah 8:2(Psalms 146:8) “G-d loves the righteous.” G-d said: ‘I love those who love Me and so it says (1 Samuel 2:30) “For I honor those who honor Me.” They love Me so I love them in return.’ Why does G-d love the righteous? Because righteousness is not an inheritance or a family trait. You find that priests are from a priestly family and Levites are from a levitical family as it says (Psalms 135:19-20) “O house of Aaron bless G-d! O house of Levi bless G-d!” If someone wants to become a priest [from the family of Aaron] or a Levite he cannot because his father was not a priest or a Levite. However, if someone wants to become righteous even if he is a gentile he can because it is not a family trait as it says (ibid.) “O those who fear G-d bless G-d!” It does not say the house of those who fear G-d but those who fear G-d. It is not a family trait rather on their own they chose to fear and love G-d. Therefore, G-d loves them.

Midrash Sifra, Acharei Mot 9:13(Leviticus 18:5) “Which man shall carry out and by which he shall live.” Rabbi Yirmiyah would say: We see from here that even a gentile who fulfills his laws is like a [Jewish] high priest. He would also say: (2 Samuel 7:19) “And that would be fitting for priests, Levites, and Israelites” is not what it says rather “and that would be fitting for great men – O Lord G-d.” He would also say: (Isaiah 26:2) “Open the gates so the priests, Levites, and Israelites may enter” is not what it says rather “Open the gates so the righteous nation, keeper of the faith, may enter.” He would also say: (Psalms 118:20) “This is the gate of G-d; priests, Levites, and Israelites” is not what it says rather “This is the gate of G-d; the righteous shall enter through it.” He would also say: (Psalms 33:1) “Sing joyfully, O priests, Levites, and Israelites” is not what it says rather “Sing joyfully, O righteous, because of G-d.” He would also say: (Psalms 125:4) “Do good, G-d, to the priests, Levites, and Israelites” is not what it says rather “Do good, G-d, to good people.” We see from here that even a gentile who follows his commandments is [as righteous as the Jewish] high priest.

The third category is of the gentile who is not an ethical monotheist. He is violating the covenant G-d made with Noah and his descendants and will be punished for those sins. It is with these people that Judaism has a very ambivalent attitude. On the one hand, they are acting contrary to G-d’s purpose in the world. For this reason, Judaism tries to distance Jews from them. On the other hand, they are people created in G-d’s image and must be respected as such. The compromise is that their positive traits, examples of which we will shortly see, are recognized and respected. However, their negative traits are never fully forgotten and full societal integration with such people is discouraged.

Talmud Semachot 1:8Rabbi Yehudah said: [The euology of a gentile is] Alas! The good, alas! The faithful who eats the fruit of his own labor. [The sages] said to him: What then did you leave for the worthy? He replied: If he [the gentile] was worthy why should he not be lamented in this manner.Professor Saul Lieberman, Greek in Jewish Palestine, p. 77The virtues enumerated in this eulogy are purely secular; there is no trace of religion in them. The man was good, faithful and enjoyed the fruits of his labor. The Gentiles spoken of is a heathen; he is neither a semi-proselyte nor a Christian; no mention is made of his fear of G-d… The Rabbis understood the heathen society and credited it with the virtues it was not devoid of.

Talmud Avot 4:3[Ben Azzai] would say: Do not regard anyone with contempt, and do not reject anything, for there is no man who does not have his hour and nothing that does not have its place.

Talmud Avot 3:10[Rabbi Chaninah ben Dosa] would say: Whoever is pleasing to his fellow creatures is pleasing to G-d; but whoever is not pleasing to his fellow creatures, G-d is not pleased with him.

Talmud Avot 3:14[Rabbi Akiva] would say: Beloved is man who was created in the divine image. An extra amount of love is given to him because he was created in the divine image as it says (Genesis 9:6) “For in the image of G-d He made man.”

Those gentiles who have the status of Ger Toshav, who have requested acceptance into Jewish society and have pledged obedience to their commandments, are treated almost like Jews. Those who have the status of Ben Noach because they have not requested acceptance are respected but are not treated like brethren. They receive letter-of-the-law treatment because to treat them beyond that would be to detract from our brothers. What has a Ger Toshav gained if a Ben Noach is treated the same? What extra connection is there between fellow Jews and within the entire Jewish/Ger Toshav society if everyone is treated extra specially?

Consider the case of a family. My brother needs to borrow money and knows that if he asks me I’ll give him the special interest-free family package. This type of family treatment solidifies us as a unit and increases love between us. I don’t hate everyone else because I treat my brother specially but I have an agreement that my family receives special treatment. Now, what if a stranger off the street knocks on my door and I give him also my special interest-free family loan? It loses its specialness and there is no difference between my bond with my brother and my bond with some guy off the street. Should I treat every human being equally or should I treat everyone properly and reserve extra-special treatment for my family?

The same applies within the Jewish/Ger Toshav society. All members, both Jewish and gentile, are joined together as a community united in its single goal of worshipping the one G-d. While we treat all human beings with the respect due to someone created in the divine image, those within the Jewish/Ger Toshav society get slightly better treatment. They are handled above and beyond the letter of common human interaction.

There are those who point out these differences in treatment and wish to demonstrate that Judaism is anti-gentile. Quite the opposite. Judaism is one of the few religions that recognizes that even those outside its faith can be saved and allows them into its community. Righteous gentiles have a place in the world to come and can choose to join Jewish society if they wish. If they decline this invitation then they are given the full respect that these righteous people deserve. We shall show that the differences in treatment are reasonable and that all gentiles are treated honestly and respectfully.

In the original article, the word ‘condemned’ was misspelled as ‘condemened.’ This error has been corrected in the HaShem.Faith preservation.

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What is Judaism?

Is Judaism as religion or a race? This question is frequently asked and is a misleading one. You must choose between one or the other. The truth is that it is neither. In fact, there is no word in the English language that adequately expresses the nature of Judaism and to limit one’s ideas to those words that are available in English is to commit a grave error. Analytic philosophers spend a great deal of time understanding how language affects thought. It is our duty to avoid allowing the English language force us into a particular thought pattern.

Most Jews share common racial characteristics. However, that is not an absolute rule because Judaism accepts converts and therefore even one without those racial characteristics is still very much a Jew. Even someone as gentile as Haman, an Amalekite [Esther 3:1; 1 Samuel 15:8], had descendants who converted to Judaism and became respected scholars [Talmud Gittin 57b, Sanhedrin 96b].

Judaism is a religion in that there are basic beliefs and practices that are incumbent on each Jew. However, even those who fail to practice or to believe are still Jews [Talmud Yevamot 47b; Shulchan Aruch, Yoreh Deah 268:12].

The Jewish People

A Jew is someone, or a descendant of someone, who willingly accepted the obligation to fulfill G-d’s commandments as explained in the Written and Oral Torah. The acceptance may have been at Mt. Sinai or anytime since as an act of conversion. However, as a result of his accepting, he and his descendants must fulfill these commandments. That is on a personal level.

Additionally, by accepting these commandments he has joined the Jewish people. What is the Jewish people? Is it a semi-secret nation out for its own political and economic power? No. It is a group of people united in their spiritual quest who, through a metaphysical union, are joined together in destiny. Jews are obligated to care for each other’s spiritual welfare and, by extension, physical welfare also. We distribute funds to help the indigent and teach each other G-d’s word.

However, we are not just a group of individuals with the same goal. We are one people and, as such, we must treat each other as if we were part of the same whole.

Consider the case of revenge. On a small scale, revenge is not only natural it is fair. If you jump in front of me in line it is only fair that another time I jump in front of you. In that way I recover what you took from me. If you refuse to lend me your lawn mower it is only fair that I be allowed to refuse to lend you my rake. However, the Bible tells us it is forbidden to take revenge or bear a grudge against other Jews [see Midrash Sifra ad. loc.]. Why does the Bible prohibit acting towards a fellow Jew fairly and require treatment better than fair?

Jerusalem Talmud Nedarim 9:4 (30a-b) It say [Leviticus 19:18] “You shall not take revenge and you shall not bear a grudge against the members of your people.” How could this be? [If the Bible was coming to tell us not to get used to acting with bad character traits it should apply even to those outside of your people – Korban Ha’Eidah commentary] It is as if you were cutting meat and the knife slipped and cut your hand. Would that hand cut your other hand [in revenge]?

The Jewish people are one organic unit and each Jew is spiritually connected with his fellow. To take vengeance on a fellow Jew is like the left hand taking vengeance on the right hand. They are two parts of the same whole.

For this reason, while Jews must treat everyone with respect, they must treat each other better. They are different parts of the same nation and must treat each other as one self [see the end of Leviticus 19:18].

The tochachah, the discussion of divine retribution, is said twice in the Pentateuch – Leviticus 26 and Deuteronomy 28. An astute reader will note that in Leviticus the Hebrew grammar is strictly plural while in Deuteronomy the Hebrew grammar is strictly singular. Rabbi Eliyahu Kramer (the famous Vilna Gaon) explains that Leviticus is referring to the nation as a group of individuals and is, as such, a warning to all individuals to follow the laws. Deuteronomy, however, is a warning to the nation as a whole. The Jewish people are a single nation who are punished as a whole even when the whole is not to blame [Aderet Eliyahu to Deut. 28]. When a person’s hand becomes infected the entire body suffers pain. Similarly, when one Jew sins the entire nation is punished. Thus, as one nation we are united in our destiny whether we like it or not.

What we will show in this site is that Jews must treat all gentiles fairly. However, because of their connection they treat each other as family, as part of the same nation.

See R. Meir Simcha HaCohen, Meshech Chochmah, Haftorah for Parshat Devarim; R. Yosef Engel, Otzrot Yosef, 2; R. Joseph B. Soloveitchik, Divrei Hagut Vaha’arachah, pp. 223-237; R. Hershel Schachter, Eretz HaTzvi, 17; R. Yonason Sacks, The Torah U-Madda Journal (Yeshiva University:1990), vol. 2 pp. 70-75, R. Mayer Twersky, TorahWeb, Shavuot 1999.

In the original article, the first instance of the word ‘Judaism’ was misspelled as ‘Judaim.’ This error has been corrected in the HaShem.Faith preservation.

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