The memorable and heartbreaking scene forever etched in our minds by the ominous depiction as the “Last Supper” is one of the most familiar, being depicted in works of art and in motion pictures by actor/director Mel Gibson. The New Testament Gospels portray an emotionally-tinged narrative that is compelling as well as revealing in the various nuances and shades of meaning behind what each writer presented and what was intentionally omitted. The scene is set in the following:
Matthew 26: 17, 19
Now on the first day of the Feast of Unleavened Bread the disciples came to Jesus, saying, “Where do You want us to prepare for You to eat the Passover?” So the disciples did as Jesus had directed them; and they prepared the Passover.
20-23, 25
When evening had come, He sat down with the “Twelve.” Now as they were eating, He said, “Assuredly, I say to you, one of you will betray Me.” And they were exceedingly sorrowful, and each of them [including Judas Iscariot] began to say to Him, “Lord, is it I?” He answered and said, “He who dipped his hand with Me in the dish will betray Me. Then Judas, who was betraying Him, answered and said, “Rabbi, is it I?” He said to him, “You have said it.”
26-29 “The LORD’S Supper”
30, 36
And when they had sung a hymn, they went out to the Mount of Olivet. Then Jesus came with them to a place called Gethsemane.
Mark 14: 1, 3-6, 10-11
After two days it was the Passover and the Feast of Unleavened Bread. And the chief priests and the scribes sought how they might take Him by trickery (deception) and put Him to death. And being in Bethany at the house of Simon the leper [NOT!!- Aramaic. “Simon the Jar maker or Potter”], as He sat at the table, a woman came having an alabaster flask of very costly perfume of nard and spikenard. Then she broke [Aramaic. “opened”] the flask and poured it on His head. But there were some who were indignant among themselves, and said, “Why was this fragrant oil wasted? “For it might have been sold for more than three hundred denarii and given to the poor.” And they criticized her sharply. But Jesus said, “Let her alone. Why do you trouble her? She has done a good work for Me.” Then Judas Iscariot, one of the “Twelve,” went to the chief priests to betray Him to them. And when they heard it, they were glad, and promised to give him money. So he sought how he might conveniently betray Him.
12, 16-20
Now on the first day of Unleavened Bread, when they killed (sacrificed) the Passover lamb, His disciples said to Him, “Where do You want us to go prepare, that You may eat the Passover?” So His disciples went out, and came to the city, and found it just as He had said to them: and they prepared the Passover. In the evening He came with the Twelve. Now as they sat and ate, Jesus said, “Assuredly, I say to you, one of you who eats with Me will betray Me.” And they began to be sorrowful, and to say to Him one by one [including Judas Iscariot], “Is it I?” He answered and said to them, “It is one of the “Twelve,” who dips with Me in the dish.
22-25 “The LORD’S Supper”
26, 32a
And when they had sung a hymn, they went out to the Mount of Olivet. Then they came to a place which was named Gethsemane.
Luke 22: 1-6
Now the Feast of Unleavened Bread drew near, which is called Passover. And the chief priests and the scribes sought how they might kill Him, for they feared the people. Then Satan entered Judas, surnamed Iscariot, who was numbered among the “Twelve.” So he went his way and conferred with the chief priests and captains, how he might betray Him to them. And they were glad, and agreed to give him money. So he promised and sought opportunity to betray Him to them in the absence of the multitude.
7-9, 13
Then came the Day of Unleavened Bread, when the Passover [lamb] must be killed (sacrificed). And He sent Peter and John, saying, “Go and prepare the Passover for us, that we may eat.” So they said to Him, “Where do You want us to prepare?” So they went out and found it just as He had said to them, and they prepared the Passover.
14-20
“The LORD’S Supper”
21, 23
[Jesus said], “But behold, the hand of My betrayer is with Me on the table.” “Then they began questioning among themselves [Judas Iscariot included], which one of them it was who would do such a thing.
24-27
Now there was also a dispute among them, as to which of them should be considered the greatest. And He said to them, “The kings of the Gentiles exercise lordship over them, and those who exercise authority over them are called ‘benefactors.’ “But not so among you; on the contrary, he who is greatest among you, let him be as the younger, and he who governs as he who serves. “For who is greater, he who sits at the table, or he who serves? Is it not he who sits at the table? Yet I AM among you as the One who serves.”
NOTE: This is undoubtedly the backdrop for the “Foot washing” example found in John 13: 3-10.
Luke 22: 39-40a
Coming out [of Bethany??], He went to the Mount of Olivet, as He was accustomed, and His disciples also followed Him. When He came to the place [Gethsemane], He said to them, “Pray that you may not enter into temptation (Cp. 22: 46b).”
John 13: 1-2, 4-8
Now before the Feast of the Passover, when Jesus knew that His hour had come and that He should depart from this world to the father, having loved His own who were in the world, He loved them to the end. And supper being ended, the devil having already put it into the heart of Judas Iscariot, Simon’s son, to betray him, rose from supper and laid aside His garments, took a towel and girded Himself. After that, He poured water into a basin and began to wash the disciples’ [including Judas Iscariot who was to betray Him] feet, and to wipe them with the towel with which He was girded. Then He came to Simon Peter. And Peter said to Him, “Lord, are You washing my feet?” Jesus answered and said to him, “What I AM doing you do not understand now, but you will know after this.” Peter said to Him, “You shall never wash my feet!” Jesus answered him, “If I do not wash you, you have no part with Me.”
12-16
So when He had washed their feet, taken His garments and sat down again, He said to them, “Do you know what I have done to you? “You call Me Teacher and LORD, and you say well, for so I AM. “If I then, your LORD and Teacher, have washed your feet, you also ought to wash one another’s feet. “ For I have given you an example, that you should do as I have done to you. “Most assuredly, I say to you, a servant is not greater than his master, nor is he who is sent greater than he who sent him. If you know these things, blessed are you if you do them.”
21-30
When Jesus had said these things, He was troubled in spirit, and testified and said, “Most assuredly, I say to you, one of you will betray Me.” The disciples looked at one another, perplexed about whom he spoke. Now there was leaning on Jesus’ bosom one of His disciples, whom Jesus loved. Simon Peter therefore motioned to him to ask who it was of whom He spoke. Then, leaning back on Jesus’ breast, he said to Him, “LORD, who is it?” Jesus answered, “It is he to whom I shall give a piece of bread when I have dipped it.” And having dipped the bread, Satan entered him. Then Jesus said to him, “What you do, do quickly.” But no one at the table knew for what reason He said this to him. For some thought, Judas had the money box that Jesus had said to him, “Buy those things we need for the feast,” or that he should give something to the poor. Having received the piece of bread, he then went out immediately. And it was night.
18: 1
When Jesus had spoken these words, He went out with His disciples over the Brook of Kidron, where there was a garden, which He and His disciples entered.
It can be seen that all of the Gospel narratives identify Judas Iscariot as Jesus’ betrayer but only John’s version introduces “Foot-washing” while at the same time leaves out one of the centerpieces in the faith practices of Christendom, namely, the “LORD’S Supper” or ‘Eucharist.’ There are of course a few denominations who practice this rite, such as Seventh-Day Adventists and Church of God in Christ, among doubtless a few others, too. The majority of believers will deem that this practice was only for the benefit of Jesus’ disciples or the “Twelve” at that time to teach them a lesson because of their pettiness, competitiveness, lack of spiritual discernment and maturity; let alone the fact that there were probably some Alpha males in the group, or at least one, in the person of Simon Peter.
While this point is valid but what the LORD Jesus [Yeshua] set forth as an example is much bigger than just those twelve or more of His earliest followers because it has implications down to modern times of today and there could be a wonderful blessing in store for those who really discern the wealth of spiritual power in this sincere, heartfelt and unconditional surrender of ‘self’ and the ‘ego.’ Remember that Jesus told Peter that if He didn’t wash him that he didn’t have any part with Him, but why did He say that over a matter which would appear on the surface to be a gracious and magnanimous display of humility?
The LORD told Peter that he didn’t understand this act then but he would later; especially when Jesus went into more detail. This was more than simple humility but a deep and enriching spiritual awakening for the disciples which led to Jesus giving the “New Commandment” to ‘Love one another’ (Cp. John 13: 35; 15: 12). Perhaps the issue of this practice requires a second look because Jesus says to His disciples in Matthew 16: 24: “If anyone desires to come after Me,(1) let him deny himself, (2) take up his cross, and (3) follow Me.
Somebody might say, “I don’t think it takes all of that just to be a Christian, or to prove that I love God,” and while one could understandably justify within themselves such a point-of-view, consider this again and to reiterate; Jesus said, “If I then, your LORD and Teacher, have washed your feet, you also ought to wash one another’s feet. “ For I have given you an example, that you should do as I have done to you. “Most assuredly, I say to you, a servant is not greater than his master, nor is he who is sent greater than he who sent him. If you know these things, blessed are you if you do them.” (Cp. John 13: 12-16)
John 15: 9-10, 13-14
“As the Father loved Me, I also loved you; abide in My love. “If you keep My commandments you will abide in My love, just as I have kept My Father’s commandments (Cp. Mark 10: 45; I Timothy 2: 6; Hebrews 10: 5-10) and abide in His love. “Greater love has no one than this, than to lay down one’s life for his friends. “You are My friends if you do whatever I command you.”
When Simon the sorcerer thought that he could buy the gift of the Holy Spirit [Ruach ha Kodesh], Peter told Him, “Your money perish with you, because you thought that the gift of God could be purchased wit money! “You have neither part nor portion in this matter, for your heart is not right in the sight of God.” (Cp. Acts 8: 20-21)
Is it possible that those who resist such a practice do not have their heart right before God and are like those whom Stephen addressed in Acts 7: 51: “You stiff-necked (stubborn) and uncircumcised in heart and ears! You always resist the Holy Spirit; as your fathers did, so do you.” Jesus said in John 13: 10b, 11b: “Not all of you are clean,” but He also said, “You are already clean because of the Word which I have spoken to you (Cp. John 15: 2).”
In Acts 5: 32 it reads: “And we are His witnesses to these things, and so also is the Holy Spirit whom God has given to those who obey Him.” It is not to be a demagogue and attempt to coerce or put a guilt trip upon someone if they do not participate in ‘Foot-washing’ because that alone won’t gain the favor of God; no matter how many people you wash their feet or any other fruit-bearing activities because without “Love” whatever you do won’t profit you a thing (Cp. I Corinthians 13: 3). Lastly, Luke 17: 10 says: “So likewise you, when you have done all those things which you are commanded, say, ‘We are unprofitable servants. We have done what was our duty to do.’ ”
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
September 26, 2009
pbks@hotmail.com
Monday, September 28, 2009
Saturday, September 26, 2009
Jesus, John the Baptizer, and the Apostle Paul encounter the Herodian Dynasty
HERODIAN FAMILY DYNASTY
(“Wikipedia”)
Herod Antipas
|
Antipater
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Herod the Great (Judea; died in 4 BCE)
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Archelaus (Judea)
Antipas (Galilee, Perea)
Herod Philip I (NW Judea, Edom, Samaria; died in 34 AD)
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Agrippa I (part of Judea, Edom and Samaria)
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Agrippa II (Northern part of Judea, Edom and Samaria)
According to Matthew 2: 1, 3, 15a, 16, 19a, 22-23; Now after Jesus was born in Bethlehem of Judea [approximately two years], they fled to Egypt until Herod [the Great] or King Herod was dead and Archelaus (King Herod’s son) was reigning over Judea. An angel of the LORD told Joseph to take Mary and the Child to leave Egypt and go to the land of Israel [Galilee], to which he did and the family settled in Nazareth.
NOTE: This narrative is later than Luke’s account because it would be quite dangerous for a newborn infant and mother to make the arduous trip across the rugged terrain to Egypt (Cp. 2: 7b, 11a, 13b, 16). In Luke 2: 1-12, the scene is earlier as Joseph and Mary leave Nazareth of Galilee and go up to Bethlehem of Judea to register for the census, where she gives birth to the holy Child. Luke 2: 11-12 says: For there is born to you this day in the city of David [Bethlehem] a Savior, who is Christ [Mesiyach] the LORD. And this will be the sign to you. You shall find the “Babe” [newborn infant as opposed to young ‘Child’ in Matthew’s account] wrapped in swaddling clothes and lying in a manager [feeding trough for animals].
Luke 3: 1 says: Herod [‘Antipas’??] being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis; Lysanias tetrarch of Abilene. Luke 23: 6-11 says that Pilate, upon learning that Jesus was from Galilee sent him to Herod, which make sense and this would place Him within the jurisdiction of Herod Antipas. John the Baptizer was beheaded by Herod, but which one? In Matthew 14: 1-12 and Luke 9: 7-9, Herod tetrarch is mentioned, however, Mark 6: 14-18 refers to King Herod beheading John the Baptizer and apparently the author didn't know the difference between someone being a King and a tetrarch; whom, although a ruler, still the person is not as powerful nor has the same authority as that of a King.
The little fly in the ointment in all of this is that John the Baptizer ministered in Bethany beyond the Jordan, which was in the region of Judea, where Herod Archelaus ruled; thereby making him the most likely to have executed John the Baptizer than his brother Antipas. Not only that, but the Gospels do not mention John the Baptizer preaching outside of Bethany beyond the Jordan in Judea. In the book of ACTS, the Apostle Paul had an audience before King Agrippa and his wife Bernice (Cp. 25: 13), but was it Agrippa I or II? Historians say that Paul appeared before Herod Agrippa II and Agrippa I was the despot who ordered the death of James, son of Zebedee and brother of John (Cp. Acts 12: 1-2).
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
September 26, 2009
pbks@hotmail.com
(“Wikipedia”)
Herod Antipas
|
Antipater
|
Herod the Great (Judea; died in 4 BCE)
|
Archelaus (Judea)
Antipas (Galilee, Perea)
Herod Philip I (NW Judea, Edom, Samaria; died in 34 AD)
|
Agrippa I (part of Judea, Edom and Samaria)
|
Agrippa II (Northern part of Judea, Edom and Samaria)
According to Matthew 2: 1, 3, 15a, 16, 19a, 22-23; Now after Jesus was born in Bethlehem of Judea [approximately two years], they fled to Egypt until Herod [the Great] or King Herod was dead and Archelaus (King Herod’s son) was reigning over Judea. An angel of the LORD told Joseph to take Mary and the Child to leave Egypt and go to the land of Israel [Galilee], to which he did and the family settled in Nazareth.
NOTE: This narrative is later than Luke’s account because it would be quite dangerous for a newborn infant and mother to make the arduous trip across the rugged terrain to Egypt (Cp. 2: 7b, 11a, 13b, 16). In Luke 2: 1-12, the scene is earlier as Joseph and Mary leave Nazareth of Galilee and go up to Bethlehem of Judea to register for the census, where she gives birth to the holy Child. Luke 2: 11-12 says: For there is born to you this day in the city of David [Bethlehem] a Savior, who is Christ [Mesiyach] the LORD. And this will be the sign to you. You shall find the “Babe” [newborn infant as opposed to young ‘Child’ in Matthew’s account] wrapped in swaddling clothes and lying in a manager [feeding trough for animals].
Luke 3: 1 says: Herod [‘Antipas’??] being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis; Lysanias tetrarch of Abilene. Luke 23: 6-11 says that Pilate, upon learning that Jesus was from Galilee sent him to Herod, which make sense and this would place Him within the jurisdiction of Herod Antipas. John the Baptizer was beheaded by Herod, but which one? In Matthew 14: 1-12 and Luke 9: 7-9, Herod tetrarch is mentioned, however, Mark 6: 14-18 refers to King Herod beheading John the Baptizer and apparently the author didn't know the difference between someone being a King and a tetrarch; whom, although a ruler, still the person is not as powerful nor has the same authority as that of a King.
The little fly in the ointment in all of this is that John the Baptizer ministered in Bethany beyond the Jordan, which was in the region of Judea, where Herod Archelaus ruled; thereby making him the most likely to have executed John the Baptizer than his brother Antipas. Not only that, but the Gospels do not mention John the Baptizer preaching outside of Bethany beyond the Jordan in Judea. In the book of ACTS, the Apostle Paul had an audience before King Agrippa and his wife Bernice (Cp. 25: 13), but was it Agrippa I or II? Historians say that Paul appeared before Herod Agrippa II and Agrippa I was the despot who ordered the death of James, son of Zebedee and brother of John (Cp. Acts 12: 1-2).
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
September 26, 2009
pbks@hotmail.com
Overview of the O.T. Messianic references in the Gospels
The book of LUKE has more events than any of the other gospels but MATTHEW appears to be the source, especially prophesies from the Old Testament, which are included in the other narratives. The book of MATTHEW will be used in this study as the basis for comparison to see which Old Testament citations taken from there are listed in the other books. The numbering system is based upon MATTHEW with 1-34 separate prophesies, and the list increases from there.
GOSPEL OF MATTHEW
1: 22-23 [(1) Isaiah 7: 14]
2: 5b-6 [(2) Micah 5: 2]
2: 17 [(3) Isaiah 31: 15]
3: 3 [(4) Isaiah 40: 3]
4: 14-16 [(5) Isaiah 9: 1-2; (6) Isaiah 42: 7]
8: 17 [(7) Isaiah 53: 4]
11: 5 [(8) Isaiah 29: 18; (9) Isaiah 35: 4-6; (10) Isaiah 61: 1]
11: 10 [(11) Malachi 3: 1]
12: 17-21 [(12) Isaiah 42: 1-4]
13: 14-15 [(13) Isaiah 6: 9-10]
13: 35 [(14) Psalms 78: 2]
15: 7-9 [(15) Ezekiel 33: 31b; (16) Isaiah 29: 13]
21: 4-5 [(17) Zechariah 9: 9]
21: 9 [(18) Psalms 118: 26a]
21: 42 [(19) Psalms 118: 22-23]
26: 31, 56 [(20) Zechariah 13: 7]
26: 62-63a [(21) Isaiah 53: 7]
26: 64 [(22) Daniel 7: 13]
26: 67 [(23) Isaiah 50: 6; (24) Isaiah 53: 5]
27: 9 [(25) Zechariah 11: 12b-13] Spoken by Jeremiah the Prophet-NOT!!
27: 12-14 [(21) Isaiah 53: 7]
27: 29 [(26) Psalms 69: 19-20; (24) Isaiah 53: 5]
27: 30 [(23) Isaiah 50: 6; (27) Isaiah 52: 14; (28) Micah 5: 1]
27: 31 [(21) Isaiah 53: 7]
27: 34 [(29) Psalms 69: 21]
27: 35 [(30) Psalms 22: 18]
27: 38 [(31) Isaiah 53: 9a, 12b]
27: 43 [(32) Psalms 22: 8]
27: 46 [(33) Psalms 22: 1]
27: 48 [(29) Psalms 69: 21]
27: 55-56 [(34) Psalms 38: 11]
27: 60 [(31) Isaiah 53: 9a]
GOSPEL OF MARK
1: 2 [(11) Malachi 3: 1] (found in Matthew 11: 10).
1: 3 [(4) Isaiah 40: 3] (found in Matthew 3: 3).
4: 12 [(13) Isaiah 6: 9-10] (found in Matthew 13: 14-15); “Lest they should turn and their sins be forgiven them.”- NOT RECORDED IN ISAIAH!!
7: 6-7 [(15) Ezekiel 33: 31b; (16) Isaiah 29: 13] (found in Matthew 15: 7-9).
11: 9-10 [(18) Psalms 118: 25-26a; (35) Psalms 148: 1] (found in Matthew 21: 9).
11: 17 [(36) Isaiah 56: 7; (37) Jeremiah 7: 11]
12: 10-11 [(38) Psalms 118: 22-23]
12: 35-37a [(39) Psalms 110: 1]
14: 27 [(20) Zechariah 13: 7] (found in Matthew 26: 31).
14: 60-61 [(21) Isaiah 53: 7] (found in Matthew 26: 62-63a).
14: 62 [(22) Daniel 7: 13] (found in Matthew 26: 64).
14: 65 [(23) Isaiah 50: 6; (27) Isaiah 52: 14; (28) Micah 5: 1] (found in Matthew 27: 30).
15: 4-5 [(23) Isaiah 53: 7] (found in Matthew 26: 62-63a; Matthew 27: 12-14).
15: 19 [(23) Isaiah 50: 6; (27) Isaiah 52: 14; (24) Isaiah 53: 5] (found in Matthew 26: 67; Matthew 27: 30).
15: 23, 36 [(29) Psalms 69: 21]
15: 24 [(30) Psalms 22: 18]
15: 28 [(40) Isaiah 53: 12]
15: 29a [(41) Psalms 22: 6-7; (42) Psalms 69: 7; (43) Psalms 109: 25]
15: 34 [(33) Psalms 22: 1] (found in Matthew 27: 46).
15: 36a [(29) Psalms 69: 21] (found in Matthew 27: 48).
15: 40-41 [(44) Psalms 38: 11]
15: 46 [(31) Isaiah 53: 9a] (found in Matthew 27: 60). “And they made His grave with the rich at His death. . .
GOSPEL OF LUKE
3: 4-6 [(4) Isaiah 40: 3; (45) Isaiah 52: 10b] (found in Matthew 3: 3).
4: 17-19 [(10) Isaiah 61: 1-2] (found in Matthew 11: 5).
7: 27 [(4) Isaiah 40: 3; (11) Malachi 3: 1] (found in Matthew 3: 3; Matthew 11: 10).
8: 9-10 [(13) Isaiah 6: 9-10] (found in Matthew 13: 14-15).
13: 35 [(18) Psalms 118: 26] (found in Matthew 21: 9).
19: 38 [(18) Psalms 118: 26a]
19: 46 [(36) Isaiah 56: 7; (37 Jeremiah 7: 11] (found in Mark 11: 17).
20: 17 [(38) Psalms 118: 22] (found in Mark 12: 10).
20: 18 [(46) Isaiah 8: 14-15]
20: 41-44 [(39) Psalms 110: 1] (found in Mark 12: 35).
22: 37 [(31) Isaiah 53: 9a, 12b (found in Matthew 27: 38).
22: 63 [(47) Psalms 69: 1, 4, 7-9; (23) Isaiah 50: 6] (found in Matthew 26: 67).
22: 69 [(22) Daniel 7: 14] (found in Matthew 26: 64).
23: 32 [(31) Isaiah 53: 9a, 12] (found in Matthew 27: 38).
23: 35 [(48) Psalms 22: 17]
23: 46 [(49) Psalms 31: 5]
23: 49 [(44) Psalms 38: 11] (found in Mark 15: 40-41).
23: 53 [(31) Isaiah 53: 9a] (found in Matthew 27: 60).
GOSPEL OF JOHN
1: 23 [(4) Isaiah 40: 3] (found in Matthew 3: 3).
7: 37 [(50) Isaiah 55: 1]
7: 38 [(51) Isaiah 12: 3; (52) Isaiah 44: 3; (50) Isaiah 55: 1]
7: 39 [(52) Isaiah 44: 3]
7: 41-42 [(2) Micah 5: 2] (found in Matthew 2: 5b-6).
12: 13 [(18) Psalms 118: 25-26] (found in Matthew 21: 9).
12: 14-15 [(17) Zechariah 9: 9] (found in Matthew 21: 4-5).
12: 34 [(53) Psalms 89: 36; (54) Isaiah 9: 6-7; (55) Micah 4: 7]
12: 38 [(56) Isaiah 53: 1]
12: 39-40 [(13) Isaiah 6: 9-10] (found in Matthew 13: 14-15).
16: 32 [(20) Zechariah 13: 7b] (found in Matthew 26: 31).
19: 3 [(23) Isaiah 50: 6b] (found in Matthew 26: 67)
19: 7-9 [(21) Isaiah 53: 7] (found in Matthew 27: 31).
19: 18 [(40) Isaiah 53: 12b] (found in Mark 15: 28; Luke 22: 37).
19: 24 [(30) Psalms 22: 18] (found in Matthew 27: 35).
19: 28-30 [(57) Psalms 22: 15]
19: 36 [(58) Psalms 34: 20]
19: 37 [(59) Zechariah 12: 10b; Zechariah 13: 6]
19: 41 [(31) Isaiah 53: 9] (found in Matthew 27: 60).
SCORECARD:
MATTHEW has 34 references with 4 repeating twice (Isaiah 50: 6; 53: 5; 53: 9; Psalms 69: 21) and a single citation repeating three times (Isaiah 53: 7).
MARK has 27 references and 4 repeating twice (Isaiah 50: 6; 52: 14; 53: 7; Psalms 69: 21), with 17/27 found in MATTHEW (62.9%).
LUKE has 17 references and 2 repeating twice (Isaiah 40: 3; Psalms 118: 26) and a single citation listed three times (Isaiah 53: 9); with 9/17 found in MATTHEW (52.9%) and 3/17 included in MARK (17.6%).
JOHN has 22 references and 2 repeating twice (Isaiah 44: 3; 55: 1), with 10/22 found in MATTHEW (45.5%), 1/22 in MARK (4.5%), and another 1/22 in LUKE, making it (4.5%), too.
COMMENTARY:
Not surprisingly, the gospel of JOHN has the greatest percentage of its prophetical material (45.5%) derived from sources other than MATTHEW; with one each found in MARK, and LUKE, as well as 10 other external references outside these. LUKE has the smallest degree of independent sources because MATTHEW and MARK comprise 70.5% of his prophetical references. MARK is in second place with a 62.9% dependence upon prophesies that are contained in MATTHEW’S gospel; but like JOHN, has 10 other independent citations not included in any of the other gospels. So then, in the entire combined Gospel narratives there are roughly 59 separate citations from the Old Testament Scriptures (“Tanakh”).
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
September 9, 2009
pbks@hotmail.com
GOSPEL OF MATTHEW
1: 22-23 [(1) Isaiah 7: 14]
2: 5b-6 [(2) Micah 5: 2]
2: 17 [(3) Isaiah 31: 15]
3: 3 [(4) Isaiah 40: 3]
4: 14-16 [(5) Isaiah 9: 1-2; (6) Isaiah 42: 7]
8: 17 [(7) Isaiah 53: 4]
11: 5 [(8) Isaiah 29: 18; (9) Isaiah 35: 4-6; (10) Isaiah 61: 1]
11: 10 [(11) Malachi 3: 1]
12: 17-21 [(12) Isaiah 42: 1-4]
13: 14-15 [(13) Isaiah 6: 9-10]
13: 35 [(14) Psalms 78: 2]
15: 7-9 [(15) Ezekiel 33: 31b; (16) Isaiah 29: 13]
21: 4-5 [(17) Zechariah 9: 9]
21: 9 [(18) Psalms 118: 26a]
21: 42 [(19) Psalms 118: 22-23]
26: 31, 56 [(20) Zechariah 13: 7]
26: 62-63a [(21) Isaiah 53: 7]
26: 64 [(22) Daniel 7: 13]
26: 67 [(23) Isaiah 50: 6; (24) Isaiah 53: 5]
27: 9 [(25) Zechariah 11: 12b-13] Spoken by Jeremiah the Prophet-NOT!!
27: 12-14 [(21) Isaiah 53: 7]
27: 29 [(26) Psalms 69: 19-20; (24) Isaiah 53: 5]
27: 30 [(23) Isaiah 50: 6; (27) Isaiah 52: 14; (28) Micah 5: 1]
27: 31 [(21) Isaiah 53: 7]
27: 34 [(29) Psalms 69: 21]
27: 35 [(30) Psalms 22: 18]
27: 38 [(31) Isaiah 53: 9a, 12b]
27: 43 [(32) Psalms 22: 8]
27: 46 [(33) Psalms 22: 1]
27: 48 [(29) Psalms 69: 21]
27: 55-56 [(34) Psalms 38: 11]
27: 60 [(31) Isaiah 53: 9a]
GOSPEL OF MARK
1: 2 [(11) Malachi 3: 1] (found in Matthew 11: 10).
1: 3 [(4) Isaiah 40: 3] (found in Matthew 3: 3).
4: 12 [(13) Isaiah 6: 9-10] (found in Matthew 13: 14-15); “Lest they should turn and their sins be forgiven them.”- NOT RECORDED IN ISAIAH!!
7: 6-7 [(15) Ezekiel 33: 31b; (16) Isaiah 29: 13] (found in Matthew 15: 7-9).
11: 9-10 [(18) Psalms 118: 25-26a; (35) Psalms 148: 1] (found in Matthew 21: 9).
11: 17 [(36) Isaiah 56: 7; (37) Jeremiah 7: 11]
12: 10-11 [(38) Psalms 118: 22-23]
12: 35-37a [(39) Psalms 110: 1]
14: 27 [(20) Zechariah 13: 7] (found in Matthew 26: 31).
14: 60-61 [(21) Isaiah 53: 7] (found in Matthew 26: 62-63a).
14: 62 [(22) Daniel 7: 13] (found in Matthew 26: 64).
14: 65 [(23) Isaiah 50: 6; (27) Isaiah 52: 14; (28) Micah 5: 1] (found in Matthew 27: 30).
15: 4-5 [(23) Isaiah 53: 7] (found in Matthew 26: 62-63a; Matthew 27: 12-14).
15: 19 [(23) Isaiah 50: 6; (27) Isaiah 52: 14; (24) Isaiah 53: 5] (found in Matthew 26: 67; Matthew 27: 30).
15: 23, 36 [(29) Psalms 69: 21]
15: 24 [(30) Psalms 22: 18]
15: 28 [(40) Isaiah 53: 12]
15: 29a [(41) Psalms 22: 6-7; (42) Psalms 69: 7; (43) Psalms 109: 25]
15: 34 [(33) Psalms 22: 1] (found in Matthew 27: 46).
15: 36a [(29) Psalms 69: 21] (found in Matthew 27: 48).
15: 40-41 [(44) Psalms 38: 11]
15: 46 [(31) Isaiah 53: 9a] (found in Matthew 27: 60). “And they made His grave with the rich at His death. . .
GOSPEL OF LUKE
3: 4-6 [(4) Isaiah 40: 3; (45) Isaiah 52: 10b] (found in Matthew 3: 3).
4: 17-19 [(10) Isaiah 61: 1-2] (found in Matthew 11: 5).
7: 27 [(4) Isaiah 40: 3; (11) Malachi 3: 1] (found in Matthew 3: 3; Matthew 11: 10).
8: 9-10 [(13) Isaiah 6: 9-10] (found in Matthew 13: 14-15).
13: 35 [(18) Psalms 118: 26] (found in Matthew 21: 9).
19: 38 [(18) Psalms 118: 26a]
19: 46 [(36) Isaiah 56: 7; (37 Jeremiah 7: 11] (found in Mark 11: 17).
20: 17 [(38) Psalms 118: 22] (found in Mark 12: 10).
20: 18 [(46) Isaiah 8: 14-15]
20: 41-44 [(39) Psalms 110: 1] (found in Mark 12: 35).
22: 37 [(31) Isaiah 53: 9a, 12b (found in Matthew 27: 38).
22: 63 [(47) Psalms 69: 1, 4, 7-9; (23) Isaiah 50: 6] (found in Matthew 26: 67).
22: 69 [(22) Daniel 7: 14] (found in Matthew 26: 64).
23: 32 [(31) Isaiah 53: 9a, 12] (found in Matthew 27: 38).
23: 35 [(48) Psalms 22: 17]
23: 46 [(49) Psalms 31: 5]
23: 49 [(44) Psalms 38: 11] (found in Mark 15: 40-41).
23: 53 [(31) Isaiah 53: 9a] (found in Matthew 27: 60).
GOSPEL OF JOHN
1: 23 [(4) Isaiah 40: 3] (found in Matthew 3: 3).
7: 37 [(50) Isaiah 55: 1]
7: 38 [(51) Isaiah 12: 3; (52) Isaiah 44: 3; (50) Isaiah 55: 1]
7: 39 [(52) Isaiah 44: 3]
7: 41-42 [(2) Micah 5: 2] (found in Matthew 2: 5b-6).
12: 13 [(18) Psalms 118: 25-26] (found in Matthew 21: 9).
12: 14-15 [(17) Zechariah 9: 9] (found in Matthew 21: 4-5).
12: 34 [(53) Psalms 89: 36; (54) Isaiah 9: 6-7; (55) Micah 4: 7]
12: 38 [(56) Isaiah 53: 1]
12: 39-40 [(13) Isaiah 6: 9-10] (found in Matthew 13: 14-15).
16: 32 [(20) Zechariah 13: 7b] (found in Matthew 26: 31).
19: 3 [(23) Isaiah 50: 6b] (found in Matthew 26: 67)
19: 7-9 [(21) Isaiah 53: 7] (found in Matthew 27: 31).
19: 18 [(40) Isaiah 53: 12b] (found in Mark 15: 28; Luke 22: 37).
19: 24 [(30) Psalms 22: 18] (found in Matthew 27: 35).
19: 28-30 [(57) Psalms 22: 15]
19: 36 [(58) Psalms 34: 20]
19: 37 [(59) Zechariah 12: 10b; Zechariah 13: 6]
19: 41 [(31) Isaiah 53: 9] (found in Matthew 27: 60).
SCORECARD:
MATTHEW has 34 references with 4 repeating twice (Isaiah 50: 6; 53: 5; 53: 9; Psalms 69: 21) and a single citation repeating three times (Isaiah 53: 7).
MARK has 27 references and 4 repeating twice (Isaiah 50: 6; 52: 14; 53: 7; Psalms 69: 21), with 17/27 found in MATTHEW (62.9%).
LUKE has 17 references and 2 repeating twice (Isaiah 40: 3; Psalms 118: 26) and a single citation listed three times (Isaiah 53: 9); with 9/17 found in MATTHEW (52.9%) and 3/17 included in MARK (17.6%).
JOHN has 22 references and 2 repeating twice (Isaiah 44: 3; 55: 1), with 10/22 found in MATTHEW (45.5%), 1/22 in MARK (4.5%), and another 1/22 in LUKE, making it (4.5%), too.
COMMENTARY:
Not surprisingly, the gospel of JOHN has the greatest percentage of its prophetical material (45.5%) derived from sources other than MATTHEW; with one each found in MARK, and LUKE, as well as 10 other external references outside these. LUKE has the smallest degree of independent sources because MATTHEW and MARK comprise 70.5% of his prophetical references. MARK is in second place with a 62.9% dependence upon prophesies that are contained in MATTHEW’S gospel; but like JOHN, has 10 other independent citations not included in any of the other gospels. So then, in the entire combined Gospel narratives there are roughly 59 separate citations from the Old Testament Scriptures (“Tanakh”).
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
September 9, 2009
pbks@hotmail.com
Monday, September 21, 2009
How some believers profane the Sabbath Day
Almost anyone who has studied the Old Testament is familiar with the “Ten Commandments” and the injunction by the LORD God to ‘remember the Sabbath;’ but what exactly does that mean? There are many believing Christians (Gentiles and Netzari) as well as Jews who observe the Sabbath [“Shabbat”], but is it in the way that the LORD requires? Some prepare feasts or fellowship meals on this sacred ‘Day’ in violation of God’s command, irrespective of how religiously devoted they are. The following Scriptures are offered for consideration and reflection.
Exodus 16: 11-12, 1522-23, 24a, 25, 29-30
And the LORD spoke to Moses, saying, “I have heard the complaints of the children of Israel. Speak to them, saying, ‘At twilight you shall eat meat, and in the morning you shall be filled with bread. And you shall know that I AM the LORD your God.’ ” So when the children of Israel saw it, they said to one another, “What is it?” For they did not know what it was. And Moses said to them, “This is the bread which the LORD has given you to eat.” And so it was, on the sixth day, that they had gathered twice as much bread, two omers for each one. And all the rulers of the congregation [assembly] came and told Moses. Then he said to them, “This is what the LORD has said: ‘Tomorrow is a Sabbath rest, a holy Sabbath to the LORD. Bake what you will bake today and boil what you will boil; and lay up for yourselves all that remains, to be kept until morning.’ ” So they laid it up until morning, as Moses had commanded . . . Then Moses said, “Eat that today, for today is a Sabbath to the LORD. . . “See! For the LORD has given you on the Sabbath; therefore He gives you on the sixth day bread for two days. Let every man remain in his place; let no man go out of his place on the seventh day [to gather {v. 27}].” So the people rested on the seventh day.
NOTE: The regulation for Sabbath observance in antiquity is just as binding today as it was back then, which is; to prepare one’s food (bake, broil, microwave, steam, roast, barbecue, fry, boil, simmer, open flame pit, etc.) and then to store it up so that when the Sabbath arrives, all one need to is just eat your food. Even serving it [to another] would be a violation of the Sabbath, and one should expend the very minimal amount of effort in partaking of their meals.
Someone might suggest that heating up food in the oven or preparing cold drinks in a large punch bowl is such a small thing and isn’t displeasing to the LORD in the least; but think again.
Exodus 31: 14-15
You shall keep the Sabbath, therefore, for it is holy to you. Everyone who profanes it shall surely be put to death; for whoever does “any” work on it, that person shall be cut off from among his people. Work shall be done for six days, but the seventh is the Sabbath of rest, holy to the LORD. Whoever does “any” work on the Sabbath Day; he shall surely be put to death.
Exodus 35: 1-3
Then Moses gathered all the congregation [assembly] of the children of Israel together, and said to them, “These are the words which the LORD has commanded you to do: “Work shall be done for six days, but the seventh day shall be a holy day for you, a Sabbath of rest to the LORD. Whoever does “any” work on it shall be put to death. You shall kindle no fire throughout your dwellings on the Sabbath Day.”
Numbers 15: 32-36
Now while the children of Israel were in the wilderness, they found a man gathering sticks on the Sabbath Day. And those who found him gathering sticks brought him to Moses and Aaron and to the entire congregation [assembly]. They put him under guard because it had not been explained what should be done to him. Then the LORD said to Moses, “The man must surely be put to death; the entire congregation [assembly] shall stone him with stones outside the camp.” So, as the LORD commanded Moses, the entire congregation [assembly] brought him outside the camp and stoned him with stones, and he died.
NOTE: It seems like such a severe judgment for a seemingly minor infraction, but the LORD must be honored and sanctified in the sight of the people, and His Word has to be taken seriously. In Ezekiel 20: 13b, 16b, 21b, and 24b, the prophet decries God’s anguish regarding the children of Israel profaning His Sabbath through their rebellion in not following His laws and statutes, but what does ‘profane’ mean? According to “WEBSTER’S” it means; 1: to treat (something sacred) with abuse, irreverence, or contempt. When someone, no matter how noble their intentions, sets aside the commandments of God, it is like Romans 10: 3, which states: For they [Israel] being ignorant of God’s righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God. Let us be as the psalmist who said: Vindicate me, O LORD, For I have walked in my integrity. I have also trusted in the LORD; I shall not slip [be in error or sin]. Examine me, O LORD, and prove me; Try my mind and my heart (Cp. Psalms 26: 1-20).
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
September 19, 2009
pbks@hotmail.com
Exodus 16: 11-12, 1522-23, 24a, 25, 29-30
And the LORD spoke to Moses, saying, “I have heard the complaints of the children of Israel. Speak to them, saying, ‘At twilight you shall eat meat, and in the morning you shall be filled with bread. And you shall know that I AM the LORD your God.’ ” So when the children of Israel saw it, they said to one another, “What is it?” For they did not know what it was. And Moses said to them, “This is the bread which the LORD has given you to eat.” And so it was, on the sixth day, that they had gathered twice as much bread, two omers for each one. And all the rulers of the congregation [assembly] came and told Moses. Then he said to them, “This is what the LORD has said: ‘Tomorrow is a Sabbath rest, a holy Sabbath to the LORD. Bake what you will bake today and boil what you will boil; and lay up for yourselves all that remains, to be kept until morning.’ ” So they laid it up until morning, as Moses had commanded . . . Then Moses said, “Eat that today, for today is a Sabbath to the LORD. . . “See! For the LORD has given you on the Sabbath; therefore He gives you on the sixth day bread for two days. Let every man remain in his place; let no man go out of his place on the seventh day [to gather {v. 27}].” So the people rested on the seventh day.
NOTE: The regulation for Sabbath observance in antiquity is just as binding today as it was back then, which is; to prepare one’s food (bake, broil, microwave, steam, roast, barbecue, fry, boil, simmer, open flame pit, etc.) and then to store it up so that when the Sabbath arrives, all one need to is just eat your food. Even serving it [to another] would be a violation of the Sabbath, and one should expend the very minimal amount of effort in partaking of their meals.
Someone might suggest that heating up food in the oven or preparing cold drinks in a large punch bowl is such a small thing and isn’t displeasing to the LORD in the least; but think again.
Exodus 31: 14-15
You shall keep the Sabbath, therefore, for it is holy to you. Everyone who profanes it shall surely be put to death; for whoever does “any” work on it, that person shall be cut off from among his people. Work shall be done for six days, but the seventh is the Sabbath of rest, holy to the LORD. Whoever does “any” work on the Sabbath Day; he shall surely be put to death.
Exodus 35: 1-3
Then Moses gathered all the congregation [assembly] of the children of Israel together, and said to them, “These are the words which the LORD has commanded you to do: “Work shall be done for six days, but the seventh day shall be a holy day for you, a Sabbath of rest to the LORD. Whoever does “any” work on it shall be put to death. You shall kindle no fire throughout your dwellings on the Sabbath Day.”
Numbers 15: 32-36
Now while the children of Israel were in the wilderness, they found a man gathering sticks on the Sabbath Day. And those who found him gathering sticks brought him to Moses and Aaron and to the entire congregation [assembly]. They put him under guard because it had not been explained what should be done to him. Then the LORD said to Moses, “The man must surely be put to death; the entire congregation [assembly] shall stone him with stones outside the camp.” So, as the LORD commanded Moses, the entire congregation [assembly] brought him outside the camp and stoned him with stones, and he died.
NOTE: It seems like such a severe judgment for a seemingly minor infraction, but the LORD must be honored and sanctified in the sight of the people, and His Word has to be taken seriously. In Ezekiel 20: 13b, 16b, 21b, and 24b, the prophet decries God’s anguish regarding the children of Israel profaning His Sabbath through their rebellion in not following His laws and statutes, but what does ‘profane’ mean? According to “WEBSTER’S” it means; 1: to treat (something sacred) with abuse, irreverence, or contempt. When someone, no matter how noble their intentions, sets aside the commandments of God, it is like Romans 10: 3, which states: For they [Israel] being ignorant of God’s righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God. Let us be as the psalmist who said: Vindicate me, O LORD, For I have walked in my integrity. I have also trusted in the LORD; I shall not slip [be in error or sin]. Examine me, O LORD, and prove me; Try my mind and my heart (Cp. Psalms 26: 1-20).
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
September 19, 2009
pbks@hotmail.com
Thursday, September 17, 2009
The Church that is in their house
Acts 2: 46
So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart.
Acts 5: 42
And daily in the temple, and in every house, they did not cease teaching and preaching Jesus [“Yeshua”] as the Christ [“Messiah”].
Acts 12: 5, 12
Peter was therefore kept in prison, but constant prayer was offered to God for him by the Church [assembly]. So, when he had considered this, he came to the house of Mary, the mother of Mark whose surname was John, where many were gathered together praying.
Romans 16: 3, 5a
Greet Priscilla and Aquila, my fellow workers in Christ Jesus [Mashiyach Yeshua]; likewise greet the Church [assembly] in their house (Cp. I Corinthians 16: 19).
I Corinthians 1: 11
For it has been declared to me concerning you, my brethren, by those of Chloe’s household, that there are contentions (quarrels) among you.
NOTE: Is it possible that believers assembled at Chloe’s house, too?
I Corinthians 14: 23a
Therefore if the whole Church [assembly] comes together in one place. . .
NOTE: This would imply that there are instances when the ‘whole’ Church doesn’t meet together but rather sometimes gathered as individual household assemblies.
Colossians 4: 15
Greet the brethren who are in Laodicea, and Nympha and the Church [assembly] that is in her house.
Philemon 2
To our beloved sister Apphia, Archippus our fellow soldier, and to the Church [assembly] in your house.
One of the things that have been missing in the Christian Church is the emphasis on meeting together in households. Although the New Testament does not reveal any of the specific details and activities done in this setting, it doesn’t appear these gatherings were frowned upon or seen in a negative light. Unlike modern times in America with the focus on large, magnificent edifices with stained-glass windows adorned with Celestial etchings, Cathedral roofs, steeples or spires stretching heavenward, and a membership of mostly college-educated working Middle-Class families in the thousands, drawn by the ‘Gospel of Prosperity’ rather than by the ‘Gospel of Salvation.’
This is in contrast to the smaller, intimate, fellowship meals and social as well as spiritual bonding; which doubtless contributed to the steady growth of the Christian Church in its infancy. One of the criticisms of the modern contemporary Church is the formation of cliques and a sense of aloofness by some of members and a feeling of a lack of closeness. For some, the focus is more on quantity than quality as not all the parishoners or visitors are greeted and made to feel welcome. This feeling of estrangement or lack of concern or connectedness [of one accord] would be almost non-existent in smaller, household meetings with prayer, teaching, and fellowship meals; like it was in the beginning.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
September 16, 2009
pbks@hotmail.com
So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart.
Acts 5: 42
And daily in the temple, and in every house, they did not cease teaching and preaching Jesus [“Yeshua”] as the Christ [“Messiah”].
Acts 12: 5, 12
Peter was therefore kept in prison, but constant prayer was offered to God for him by the Church [assembly]. So, when he had considered this, he came to the house of Mary, the mother of Mark whose surname was John, where many were gathered together praying.
Romans 16: 3, 5a
Greet Priscilla and Aquila, my fellow workers in Christ Jesus [Mashiyach Yeshua]; likewise greet the Church [assembly] in their house (Cp. I Corinthians 16: 19).
I Corinthians 1: 11
For it has been declared to me concerning you, my brethren, by those of Chloe’s household, that there are contentions (quarrels) among you.
NOTE: Is it possible that believers assembled at Chloe’s house, too?
I Corinthians 14: 23a
Therefore if the whole Church [assembly] comes together in one place. . .
NOTE: This would imply that there are instances when the ‘whole’ Church doesn’t meet together but rather sometimes gathered as individual household assemblies.
Colossians 4: 15
Greet the brethren who are in Laodicea, and Nympha and the Church [assembly] that is in her house.
Philemon 2
To our beloved sister Apphia, Archippus our fellow soldier, and to the Church [assembly] in your house.
One of the things that have been missing in the Christian Church is the emphasis on meeting together in households. Although the New Testament does not reveal any of the specific details and activities done in this setting, it doesn’t appear these gatherings were frowned upon or seen in a negative light. Unlike modern times in America with the focus on large, magnificent edifices with stained-glass windows adorned with Celestial etchings, Cathedral roofs, steeples or spires stretching heavenward, and a membership of mostly college-educated working Middle-Class families in the thousands, drawn by the ‘Gospel of Prosperity’ rather than by the ‘Gospel of Salvation.’
This is in contrast to the smaller, intimate, fellowship meals and social as well as spiritual bonding; which doubtless contributed to the steady growth of the Christian Church in its infancy. One of the criticisms of the modern contemporary Church is the formation of cliques and a sense of aloofness by some of members and a feeling of a lack of closeness. For some, the focus is more on quantity than quality as not all the parishoners or visitors are greeted and made to feel welcome. This feeling of estrangement or lack of concern or connectedness [of one accord] would be almost non-existent in smaller, household meetings with prayer, teaching, and fellowship meals; like it was in the beginning.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
September 16, 2009
pbks@hotmail.com
Tuesday, September 15, 2009
Is the Sabbath Day no longer sacred to God?
Genesis 2: 2-3
And on the seventh day God ended His work which He had done, and He rested on the seventh day from all His work which He had done. Then God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made.
Exodus 20: 8-11
Remember the Sabbath Day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is the Sabbath of the LORD your God. In it you shall do no work: you, or your son, or your daughter, or your male servant, or your female servant, or your cattle, or your stranger who is within your gates. For in six days the LORD made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore the LORD blessed the Sabbath day and hallowed it.
NOTE: To “remember” is to bring back something that one is familiar with, and had been previously done or experienced as opposed to introducing something entirely ‘new.’ It is quite probable that the Sabbath Day was honored and passed along to subsequent generations by the patriarchs from Abraham, Isaac, and Jacob onward; perhaps even Adam and Eve in the Garden of Eden observed it, too.
Deuteronomy 5: 12-15
Observe the Sabbath day, to keep it holy, as the LORD your God commanded you. Six days shall you labor and do all your work, but the seventh day is the Sabbath of the LORD your God. In it you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your ox, nor your donkey, nor any of your cattle, nor your stranger who is within your gates; that your male servant and your female servant may rest as well as you. And remember that you were a slave in the land of Egypt, and the LORD your God brought you out from there by a mighty hand and by an outstretched arm; therefore the LORD your God commanded you to keep the Sabbath day.
Isaiah 56: 6
Also the sons of the foreigner who joins themselves to the LORD, to serve Him, And to love the Name of the LORD, to be His servants-Everyone who keeps from defiling the Sabbath, And holds fast My covenant. . .
Hebrews 4: 4-10
For He has spoken in a certain place of the seventh day in this way: “And God rested on the seventh day from all His works (Cp. Genesis 2: 2-3);” and again in this place: “They shall not enter My rest.” Since therefore it remains that some must enter it, and those to whom it was first preached did not enter because of disobedience, again He designates a certain day, saying in David, “Today,” after such a long time, as it has been said: “Today, if you will hear His voice, Do not harden your hearts.” For if Joshua [Aramaic: “Yehoshua”] had given them rest, then He would not afterward have spoken of another day. There remains therefore a rest for the people of God. For He who has entered His rest has himself also ceased from his works as God did from His.
Mark 2: 27
And He said to them, “The Sabbath was made for man, and not man for the Sabbath.”
NOTE: It must be remembered that the Sabbath did not originate with the Jews (Children of Israel) after they escaped Egyptian captivity but rather they were told to remember, observe, honor, and sanctify it. According the “Wikipedia,” the early Babylonians celebrated a “rest” every 7, 14, 21, and 28 days; the same as contained in the book of GENESIS. Coincidentally, it is believed that the Old Testament Scriptures started to be written during the Babylonian captivity. Also, some may argue that the ‘rest’ alluded to in HEBREWS doesn’t specifically command Sabbath Day observance, especially for Gentiles, but the context does refer back to the “Beginning,” which involves all humanity.
Malachi 4: 4
“Remember the Law [‘Torah’] of Moses, My servant, which I commanded him in Horeb for all Israel, With the statutes and judgments.”
Matthew 5: 17
“Do not think that I came to destroy the Law [“Torah”] and the Prophets. I did not come to destroy [change or annul] but to fulfill.”
Jeremiah 6: 16
Thus says the LORD: “Stand in the ways and see, And ask for the old paths, where the good way is, And walk in it; Then you will find rest for your souls. But they said, ‘We will not walk in it.’”
Matthew 11: 29
“Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for souls.”
NOTE: It would seem that the ancient path where the good way is which leads to “rest” is somehow tied in to the commandments and statutes (including the “Ten Commandments”) which God gave Moses at Mount Horeb; and the Sabbath Day is part of that.
There are some Christians who believe that the Sabbath Day was replaced by the First Day of the week in celebration of the resurrection of Jesus Christ [Yeshua Mashiyach] from the grave, but is this the case? This day, Sunday, in honor of the Sun god [“Sol”] is the one in which we worship the LORD and Creator who warned the Israelites about idolatry, honoring other gods and them worshipping other gods before or alongside Him. Some even refer to Sunday as the Christian Sabbath, but there is no rest [from any labor] done on this day; in fact it is treated just like any other one in the week, even though for a few hours believers attend worship services before continuing to do their own business later on. Be that as it may, the Apostle Paul writes in Romans 14: 5-6a: One person esteems one day above another; esteems every day alike. Let each be fully convinced in his own mind. He who observes the day, observes it to the LORD; and he who does not observe the day, to the LORD he does not observe it.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
September 15, 2009
pbks@hotmail.com
And on the seventh day God ended His work which He had done, and He rested on the seventh day from all His work which He had done. Then God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made.
Exodus 20: 8-11
Remember the Sabbath Day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is the Sabbath of the LORD your God. In it you shall do no work: you, or your son, or your daughter, or your male servant, or your female servant, or your cattle, or your stranger who is within your gates. For in six days the LORD made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore the LORD blessed the Sabbath day and hallowed it.
NOTE: To “remember” is to bring back something that one is familiar with, and had been previously done or experienced as opposed to introducing something entirely ‘new.’ It is quite probable that the Sabbath Day was honored and passed along to subsequent generations by the patriarchs from Abraham, Isaac, and Jacob onward; perhaps even Adam and Eve in the Garden of Eden observed it, too.
Deuteronomy 5: 12-15
Observe the Sabbath day, to keep it holy, as the LORD your God commanded you. Six days shall you labor and do all your work, but the seventh day is the Sabbath of the LORD your God. In it you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your ox, nor your donkey, nor any of your cattle, nor your stranger who is within your gates; that your male servant and your female servant may rest as well as you. And remember that you were a slave in the land of Egypt, and the LORD your God brought you out from there by a mighty hand and by an outstretched arm; therefore the LORD your God commanded you to keep the Sabbath day.
Isaiah 56: 6
Also the sons of the foreigner who joins themselves to the LORD, to serve Him, And to love the Name of the LORD, to be His servants-Everyone who keeps from defiling the Sabbath, And holds fast My covenant. . .
Hebrews 4: 4-10
For He has spoken in a certain place of the seventh day in this way: “And God rested on the seventh day from all His works (Cp. Genesis 2: 2-3);” and again in this place: “They shall not enter My rest.” Since therefore it remains that some must enter it, and those to whom it was first preached did not enter because of disobedience, again He designates a certain day, saying in David, “Today,” after such a long time, as it has been said: “Today, if you will hear His voice, Do not harden your hearts.” For if Joshua [Aramaic: “Yehoshua”] had given them rest, then He would not afterward have spoken of another day. There remains therefore a rest for the people of God. For He who has entered His rest has himself also ceased from his works as God did from His.
Mark 2: 27
And He said to them, “The Sabbath was made for man, and not man for the Sabbath.”
NOTE: It must be remembered that the Sabbath did not originate with the Jews (Children of Israel) after they escaped Egyptian captivity but rather they were told to remember, observe, honor, and sanctify it. According the “Wikipedia,” the early Babylonians celebrated a “rest” every 7, 14, 21, and 28 days; the same as contained in the book of GENESIS. Coincidentally, it is believed that the Old Testament Scriptures started to be written during the Babylonian captivity. Also, some may argue that the ‘rest’ alluded to in HEBREWS doesn’t specifically command Sabbath Day observance, especially for Gentiles, but the context does refer back to the “Beginning,” which involves all humanity.
Malachi 4: 4
“Remember the Law [‘Torah’] of Moses, My servant, which I commanded him in Horeb for all Israel, With the statutes and judgments.”
Matthew 5: 17
“Do not think that I came to destroy the Law [“Torah”] and the Prophets. I did not come to destroy [change or annul] but to fulfill.”
Jeremiah 6: 16
Thus says the LORD: “Stand in the ways and see, And ask for the old paths, where the good way is, And walk in it; Then you will find rest for your souls. But they said, ‘We will not walk in it.’”
Matthew 11: 29
“Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for souls.”
NOTE: It would seem that the ancient path where the good way is which leads to “rest” is somehow tied in to the commandments and statutes (including the “Ten Commandments”) which God gave Moses at Mount Horeb; and the Sabbath Day is part of that.
There are some Christians who believe that the Sabbath Day was replaced by the First Day of the week in celebration of the resurrection of Jesus Christ [Yeshua Mashiyach] from the grave, but is this the case? This day, Sunday, in honor of the Sun god [“Sol”] is the one in which we worship the LORD and Creator who warned the Israelites about idolatry, honoring other gods and them worshipping other gods before or alongside Him. Some even refer to Sunday as the Christian Sabbath, but there is no rest [from any labor] done on this day; in fact it is treated just like any other one in the week, even though for a few hours believers attend worship services before continuing to do their own business later on. Be that as it may, the Apostle Paul writes in Romans 14: 5-6a: One person esteems one day above another; esteems every day alike. Let each be fully convinced in his own mind. He who observes the day, observes it to the LORD; and he who does not observe the day, to the LORD he does not observe it.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
September 15, 2009
pbks@hotmail.com
Monday, September 14, 2009
What is the sacred Name of the Savior: Immanuel, Jesus or Yeshua?
Matthew 1: 21-23
And she will bring forth a Son, and you shall call His name (1) Jesus [“Yeshua”??], for He will save His people from their sins. So all this was done that it might be fulfilled which was spoken by the LORD through the prophet, saying, “Behold, the virgin shall be with child, and bear a Son, and they shall call His name (2) Immanuel, “which is translated, God with us.”
Isaiah 7: 14
Therefore the LORD Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and [‘they’] shall call His name (2) Immanuel (“God with us”).
NOTE: Isaiah 7: 8b; 10b use both the word “Immanuel” as well as the phrase “God is with us,” interchangeably.
Luke 1: 30-31
Then the angel said to her, “Do not be afraid, Mary, for you have found favor with God. “And behold, you will conceive in your womb and bring forth a Son, and shall call His name Jesus [‘Jeshua’].”
NOTE: Curiously, LUKE doesn’t choose to quote from Isaiah’s prophesy.
Isaiah 9: 6
“For unto us a Child is born, Unto us a Son is given; And the government [kingdom] will be upon His shoulder. And His name will be called Wonderful (Cp. Isaiah 28: 29), Counselor (Cp. Isaiah 28: 29; Romans 11: 33-34), Mighty God (Cp. Proverbs 11: 23a; Psalms 24: 8; Isaiah 10: 21b; Titus 2: 13), Everlasting Father (Cp. Isaiah 40: 28b; 63: 16b; Micah 5: 2b; John 10: 30; 14: 8-10a), Prince of Peace (Cp. Acts 5: 31; Ephesians 2: 14).”
COMMENTARY: There are numerous other Scriptures which could be used to verify the “Oneness” and revealed mystery of the Godhead, but the issue under consideration now is a most important one in the Christian ‘faith,’ namely, veneration for the Name “JESUS.” Of course, in the Greek and Latin translations, this is what the Name of the Savior turns out to be, but does this necessarily have to be the case? It must be kept in mind that the Jewish prophets revealed this information to the Jewish people (tribe of Judah, primarily) and preserved these oral transmissions on papyrus scrolls down throughout the centuries in what is called the “Tanakh” (Old Testament).
The contemporary Jewish family living in Israel, Galilee, Samaria, and Judea in the Middle East nearly two thousand years ago would certainly not have given any child, especially a male, a non-Jewish name. Also, the many names in the Christian Bible are translated for convenience and understanding in behalf of those English-speaking, mostly Western Europeans as well as others who would not readily grasp the meaning of Aramaic or Hebrew words and writing. Some would vigorously argue that it doesn’t make a difference and that “JESUS” is the same as or equivalent to “YESHUA,” but is that the way God might look at it?
Now, when Moses asks God what to say to the children of Israel when they inquire as to the Name of the God who sent him to deliver them from Egyptian bondage, God says, “I AM WHO I AM;” and He said, “Thus shall you say to the sons of Israel, ‘I AM has sent me to you.’ “(Cp. Exodus 3: 13-14). God further instructs Moses that the Lord God was the God of their fathers, Abraham, Isaac, and Jacob, but that this Name [previously mentioned] is His memorial Name to all generations (Cp. Exodus 3: 15). God had appeared to the Patriarchs Abraham, Isaac, and Jacob as God Almighty (El-Shaddai), but was unknown by the “Name” which He revealed to Moses (Cp. Exodus 6: 3).
Transliteration of the Hebrew/English Alphabet, all the equivalent English consonantal sounds from Hebrew to English exclude C, J, W, and X. Of course the inclusion of vowels sounds added by Jewish scholars to the Old Testament Scriptures is helpful, and perhaps the closest approximation to the Name of God is again found in Exodus 3: 14, which use the Hebrew verb ‘hayah’ (“to be”). This verb and its equivalent occurs approximately 5,200times in the Jewish Old Testament Scriptures (http://www.hebrew4christians.com). It is from this verb that the Tetragrammaton or 4letters (YHVH) are used as symbols of the unpronounceable Divine Name. If vowel soundings are placed between the 4 consonants, then one could conceivably come up with the name “Yahveh”; which is close to what the Psalmist and the Prophet Isaiah wrote.
Psalms 8: 1
O Lord, our God, How excellent is Your Name in all the earth, Who have set Your glory above the heavens.
68: 4
Sing to God, sing praises to His Name; Extol! Him who rides on the clouds; by His Name ‘Yah’, and rejoice before Him.
Isaiah 12: 2
Behold, God is my salvation, I will trust and not be afraid; For YAH, the LORD, is my strength and song; He has become my salvation.
Isaiah 26: 4
Trust in the LORD forever, for in YAH, the LORD, is everlasting strength.
Isaiah 38: 11a
I said, “I shall not see YAH, the LORD in the land of the living.”
Isaiah 42: 8
I am the LORD, that is My NAME; And My glory I will not give to another.
Isaiah 48: 11b
For how should My Name be profaned? And I will not give My glory to another.
Looking again at the last references in the book of Isaiah, the LORD was warning against idolatry and false gods which the Children of Israel adopted from their pagan neighbors or captors, and of which He never commanded them to worship in place of or alongside Him; so is there a lesson in this for us today? The one way to deprive God of His glory is to refer to His Holy One with a Name that He did not choose; no matter how reverentially, devoutly, and worshipfully one may call upon and invoke the Father’s blessings through this Name. In “YESHUA” is the divine Name made known and reflected as opposed to that of Greek Jesus (Iesous) or Latin Jesus (Iesvs), which apparently does not.
At the Last Supper before Jesus and His disciples entered the Garden of Gethsemane, He said, “I have manifested Your Name [YAH] to the men whom You have given Me out of the world. And I have declared to them Your Name [YAH], and will declare it. . .
“O righteous Father! The world has not known You, but I have known You; and these have known that You sent me. “And I have declared to them Your Name, and will declare it. . . (Cp. John 17: 6a, 25-26a).
Philippians 2: 5-6, 9-11
Let this mind be in you which was also in Christ Jesus (Aramic: ‘Yeshua Mashiyah’ {“Christ”}), Who, being in the form (likeness) of God, did not consider it robbery to be equal with God. Therefore God also has highly exalted Him and given Him the Name which is above every name, that at the Name of Jesus [“Yeshua”] every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus [“Yeshua”] is LORD, to the glory of God the Father.
The Name of the LORD “YAH” is contained as derivative in the sacred letters ‘YHVH’ and is part of the single word in Revelation (Cp. 1: 1b, 3a, 6b), and according to the Aramaic, is ‘Allelu-YAH’ (meaning, “praises to YAH”); which Christians say all the time without realizing that they are actually speaking God’s Name as well as honoring the Son’s Name [Yeshua] at the same time. In praising God the traditional form of the word (Allelujah) is not correct, and instead, ‘Allelu-Yah’ is the most scripturally sensible and not the traditional “Jah” like in ‘Hallelujah.’
It is not always easy to change the way one looks at things and there is usually resistance, uncertainty, and discomfort before accepting anything new; especially if it is unpopular, controversial and uncomfortable.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
September 12, 2009
pbks@hotmail.com
And she will bring forth a Son, and you shall call His name (1) Jesus [“Yeshua”??], for He will save His people from their sins. So all this was done that it might be fulfilled which was spoken by the LORD through the prophet, saying, “Behold, the virgin shall be with child, and bear a Son, and they shall call His name (2) Immanuel, “which is translated, God with us.”
Isaiah 7: 14
Therefore the LORD Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and [‘they’] shall call His name (2) Immanuel (“God with us”).
NOTE: Isaiah 7: 8b; 10b use both the word “Immanuel” as well as the phrase “God is with us,” interchangeably.
Luke 1: 30-31
Then the angel said to her, “Do not be afraid, Mary, for you have found favor with God. “And behold, you will conceive in your womb and bring forth a Son, and shall call His name Jesus [‘Jeshua’].”
NOTE: Curiously, LUKE doesn’t choose to quote from Isaiah’s prophesy.
Isaiah 9: 6
“For unto us a Child is born, Unto us a Son is given; And the government [kingdom] will be upon His shoulder. And His name will be called Wonderful (Cp. Isaiah 28: 29), Counselor (Cp. Isaiah 28: 29; Romans 11: 33-34), Mighty God (Cp. Proverbs 11: 23a; Psalms 24: 8; Isaiah 10: 21b; Titus 2: 13), Everlasting Father (Cp. Isaiah 40: 28b; 63: 16b; Micah 5: 2b; John 10: 30; 14: 8-10a), Prince of Peace (Cp. Acts 5: 31; Ephesians 2: 14).”
COMMENTARY: There are numerous other Scriptures which could be used to verify the “Oneness” and revealed mystery of the Godhead, but the issue under consideration now is a most important one in the Christian ‘faith,’ namely, veneration for the Name “JESUS.” Of course, in the Greek and Latin translations, this is what the Name of the Savior turns out to be, but does this necessarily have to be the case? It must be kept in mind that the Jewish prophets revealed this information to the Jewish people (tribe of Judah, primarily) and preserved these oral transmissions on papyrus scrolls down throughout the centuries in what is called the “Tanakh” (Old Testament).
The contemporary Jewish family living in Israel, Galilee, Samaria, and Judea in the Middle East nearly two thousand years ago would certainly not have given any child, especially a male, a non-Jewish name. Also, the many names in the Christian Bible are translated for convenience and understanding in behalf of those English-speaking, mostly Western Europeans as well as others who would not readily grasp the meaning of Aramaic or Hebrew words and writing. Some would vigorously argue that it doesn’t make a difference and that “JESUS” is the same as or equivalent to “YESHUA,” but is that the way God might look at it?
Now, when Moses asks God what to say to the children of Israel when they inquire as to the Name of the God who sent him to deliver them from Egyptian bondage, God says, “I AM WHO I AM;” and He said, “Thus shall you say to the sons of Israel, ‘I AM has sent me to you.’ “(Cp. Exodus 3: 13-14). God further instructs Moses that the Lord God was the God of their fathers, Abraham, Isaac, and Jacob, but that this Name [previously mentioned] is His memorial Name to all generations (Cp. Exodus 3: 15). God had appeared to the Patriarchs Abraham, Isaac, and Jacob as God Almighty (El-Shaddai), but was unknown by the “Name” which He revealed to Moses (Cp. Exodus 6: 3).
Transliteration of the Hebrew/English Alphabet, all the equivalent English consonantal sounds from Hebrew to English exclude C, J, W, and X. Of course the inclusion of vowels sounds added by Jewish scholars to the Old Testament Scriptures is helpful, and perhaps the closest approximation to the Name of God is again found in Exodus 3: 14, which use the Hebrew verb ‘hayah’ (“to be”). This verb and its equivalent occurs approximately 5,200times in the Jewish Old Testament Scriptures (http://www.hebrew4christians.com). It is from this verb that the Tetragrammaton or 4letters (YHVH) are used as symbols of the unpronounceable Divine Name. If vowel soundings are placed between the 4 consonants, then one could conceivably come up with the name “Yahveh”; which is close to what the Psalmist and the Prophet Isaiah wrote.
Psalms 8: 1
O Lord, our God, How excellent is Your Name in all the earth, Who have set Your glory above the heavens.
68: 4
Sing to God, sing praises to His Name; Extol! Him who rides on the clouds; by His Name ‘Yah’, and rejoice before Him.
Isaiah 12: 2
Behold, God is my salvation, I will trust and not be afraid; For YAH, the LORD, is my strength and song; He has become my salvation.
Isaiah 26: 4
Trust in the LORD forever, for in YAH, the LORD, is everlasting strength.
Isaiah 38: 11a
I said, “I shall not see YAH, the LORD in the land of the living.”
Isaiah 42: 8
I am the LORD, that is My NAME; And My glory I will not give to another.
Isaiah 48: 11b
For how should My Name be profaned? And I will not give My glory to another.
Looking again at the last references in the book of Isaiah, the LORD was warning against idolatry and false gods which the Children of Israel adopted from their pagan neighbors or captors, and of which He never commanded them to worship in place of or alongside Him; so is there a lesson in this for us today? The one way to deprive God of His glory is to refer to His Holy One with a Name that He did not choose; no matter how reverentially, devoutly, and worshipfully one may call upon and invoke the Father’s blessings through this Name. In “YESHUA” is the divine Name made known and reflected as opposed to that of Greek Jesus (Iesous) or Latin Jesus (Iesvs), which apparently does not.
At the Last Supper before Jesus and His disciples entered the Garden of Gethsemane, He said, “I have manifested Your Name [YAH] to the men whom You have given Me out of the world. And I have declared to them Your Name [YAH], and will declare it. . .
“O righteous Father! The world has not known You, but I have known You; and these have known that You sent me. “And I have declared to them Your Name, and will declare it. . . (Cp. John 17: 6a, 25-26a).
Philippians 2: 5-6, 9-11
Let this mind be in you which was also in Christ Jesus (Aramic: ‘Yeshua Mashiyah’ {“Christ”}), Who, being in the form (likeness) of God, did not consider it robbery to be equal with God. Therefore God also has highly exalted Him and given Him the Name which is above every name, that at the Name of Jesus [“Yeshua”] every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus [“Yeshua”] is LORD, to the glory of God the Father.
The Name of the LORD “YAH” is contained as derivative in the sacred letters ‘YHVH’ and is part of the single word in Revelation (Cp. 1: 1b, 3a, 6b), and according to the Aramaic, is ‘Allelu-YAH’ (meaning, “praises to YAH”); which Christians say all the time without realizing that they are actually speaking God’s Name as well as honoring the Son’s Name [Yeshua] at the same time. In praising God the traditional form of the word (Allelujah) is not correct, and instead, ‘Allelu-Yah’ is the most scripturally sensible and not the traditional “Jah” like in ‘Hallelujah.’
It is not always easy to change the way one looks at things and there is usually resistance, uncertainty, and discomfort before accepting anything new; especially if it is unpopular, controversial and uncomfortable.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
September 12, 2009
pbks@hotmail.com
Friday, September 11, 2009
Critical Exegesis of the Gospel of Mark
1: 1
The beginning of the gospel of Jesus Christ, the Son of God.
NOTE: Just like in John 1:1 without mentioning genealogy, the Virgin birth, or the Nativity story.
2: 14a
As He passed by, He saw Levi the son of Alphaeus sitting at the tax office.
2: 18a
The disciples of John and of the Pharisees were fasting.
NOTE: John the Baptizer must have been a very pious Jew who practiced all the rigorous requirements of the Law [“Torah”] as well as the traditions of the elders [Oral Law of the Pharisees “Halakh”].
3: 18
Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Thaddeus, Simon the Cananite.
NOTE: Were James and Levi (Matthew) brothers (Cp. 2: 14a), and why is Simon referred to as “Zealot” in some translations rather than simply, a person from Cana [in Galilee], like Nathanael (Cp. John 21: 2a)?
3: 25-26
But He said to them, “Have you never read what David did when he was in need and hungry, he and those with him: “how he went into the house of God in the days of Abiathar the high priest, and ate the showbread, which is not lawful to eat except for the priests, and also gave some to those who were with him?”
NOTE: This incident is recorded in I Samuel 21: 1-6, but King David’s encounter was with Ahimelech, Abiathar’s father; and there is no mention of him being a high priest at that time.
4: 10
But when He was alone, those around Him with the twelve asked Him about the parable.
NOTE: This is further evidence that the disciples of Jesus numbered more than just “the twelve.”
5: 41
Then He took the child by the hand, and said to her, “Talitha, cumi,” which is translated, “Little girl, I say to you, arise.”
NOTE: The Aramaic simply has, “Little girl, arise;” and not all the additional wording.
6: 7, 13
And He called the twelve to Himself, and began to send them out by two, and gave them power over unclean spirits. And they (1) cast out many demons, and (2) anointed with oil many who were sick, and healed them.
NOTE: Only in this narrative do we learn about the “twelve” actually casting out demons and healing people. Also, the second part accords well with James 5: 14.
7: 1, 3b, 5b, 6-9, 13 (The tradition of the elders or Pharisees)
NOTE: Is this the teaching that strict former Pharisee Saul/Paul (Cp. Acts 22: 3; 26: 5; Galatians 1: 14) said is done away with in Christ? SEE the passages in Romans 3: 20, 28; Ephesians 2: 15 and Colossians 2: 14-15.
7: 24
From there He arose and went to the region of Tyre and Sidon. And He entered a house and wanted no one to know it, but He could not be hidden.
NOTE: This is most curious and there doesn’t seem to be an explicit reason for the secrecy.
7: 33-35
And He took him aside from the multitude, and put His fingers in his ears, and He spat and touched his tongue [with the saliva/spittle]. Then, looking up to heaven, He sighed, and said to him, “Ephphatha,” that is, “Be opened.” Immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke plainly.
NOTE: The Aramaic bears this out completely, although the word used is “Etpatakh.” This is a most unusual healing.
8: 23-25
So He took the blind man by the hand and led him out of the town. And when He had spit on His eyes and put His hands on him, He asked him if he could see anything. And he looked up and said, “I see men like trees, walking.” Then He put His hands on his eyes again and made him look up. And he was restored and saw everything clearly.
NOTE: This is the second unusual healing that involved Jesus using saliva/spittle on someone (on their eyes as opposed to on their tongue, previously). Perhaps what is odd about this cure is that it was not immediate or complete as in past times because Jesus had to touch the man’s eyes a second time.
9: 14, 17-18
And when he came to the disciples, He saw a great multitude around them, and scribes disputing with them. And He asked the scribes, “What are you discussing with them?” Then one of the crowd answered and said, “Teacher, I brought You my son, who has a mute spirit. “And whenever it seizes him, it throws him down; he foams at the mouth, gnashes (grinds) his teeth, and becomes rigid (stiff, paralyzed). So I spoke to Your disciples, that they should cast it out, but they could not.”
9: 28-29, 35a
And when He had come into the house, His disciples asked Him privately, “Why could we not cast it out?” So He said to them, “This kind [of unclean spirit or demon] can come out by nothing but prayer and fasting. And He sat down with the twelve and said to them. . .
NOTE: This is a very interesting incident because it has many layers of meaning. At a first reading, one might think the “twelve” was included, and perhaps they were but if so, they cast out demons before, according to Mark 6: 13. It is entirely possible that the larger group of Jesus’ followers who although disciples have not been empowered as the Apostles with the authority to cast out demons and heal. This could also be a special class of ‘spirit’ which afflicted a person with being deaf, mute, and epilepsy; to which Jesus said it was going to take a certain discipline, self-denial, sacrifice and total commitment to God through fasting and prayer to be able to drive out this ‘kind’ of unclean spirit. There is also a lesson for us today, and that is, if we desire a special gift of God’s grace and power, it may need to be supplemented through prayer and fasting in ‘faith,’ too.
10: 17a, 21a, 22, 23, 25
Now as He was going out on the road, one came running, knelt before Him, and said to Him. . . Then Jesus, looking at Him, loved Him and said to Him. . .But he was sad at His word, and went away sorrowful, for he had great possessions. Then Jesus looked around and said to His disciples, “How hard it is for those who have riches to enter the kingdom of God!” “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.”
NOTE: There is no explanation why the narrative says that Jesus loved him and he could very well be the enigmatic “beloved disciple” [possibly Joseph of Arimathea] who outran Peter to see Jesus’ tomb after His resurrection (Cp. John 19: 38; 20: 1-10). Also, the Greek translation has mistaken ‘camel’ for ‘rope’ like it is in the Aramaic; which makes more sense. As a rope is a thick cord of strands, but if you shed enough of them into a single fiber that is thin enough, you can thread the needle (Andrew Gabriel Roth). Jesus was in essence telling the person that he has to shed a sufficient amount of his wealth or riches and trust in God, but not to such an extent where he becomes poor, destitute, needy and dependent upon others; which would be irresponsible, anyway. If it were a camel for real, then no rich person would be saved; but Jesus used the word “easier,” not impossible.
14: 3a
And being in Bethany at the house of Simon the leper, as He sat at table. . .
NOTE: This is a highly improbable scenario because a leper would not be entertaining dinner guests in the city, town or village in those or any other times. In fact, the person would be quarantined, isolated, and living in a leper colony living off the scraps of food that people would discard, and if such a one approached people the leper would have to warn anyone approaching that they were a leper and would not seek or entertain company; certainly not for a meal. The Greek mistranslation for ‘leper’ is the Aramaic word for jar maker or better still, ‘potter.’
14: 51-52
Now a certain young man followed Him, having a linen cloth thrown around his naked body. And the young men laid hold of him, and he left the linen cloth and fled from them naked.
NOTE: Why this mention in the narrative and it seems like just too much unnecessary information; unless there is a very good reason for leaving it in.
15: 21
Then they compelled a certain man, Simon a Cyrenian, the father of Rufus and Alexander and Rufus, as he was coming out of the country and passing by, to bear His cross.
NOTE: This is more information than contained in the other narratives; and why is this? Alexander seems to be part of the Jewish priestly caste (Cp. Acts 3: 5) and a Rufus is mentioned in Romans 16: 13.
15: 34
And at the ninth hour Jesus cried out with a loud voice, saying, “Eloi, Eloi, lama sabachthani?” which is translated, My God, My God, why have You forsaken Me?”
NOTE: although only Matthew and MARK contain these famous last words of Jesus, is this really what He said? The Greek translation for ‘forsaken’ is just one of the various Aramaic meanings, and it is troubling to think that Jesus would be forsaken and abandoned by the Heavenly Father in His most dire need and darkest hour. Jesus said in John 16: 32: Indeed the hour is coming, yes, has already come, that you will be scattered, each to his own [home], and will leave Me alone. And yet, I am not alone, because the Father is [always] with Me. In Hebrews 13: 5b: Deuteronomy 31: 6b; and Joshua 1: 5b, God says, “I will never leave you nor forsake you,” so it is inconceivable that Jesus would be left alone, God would turn His back on Him and Heaven’s grace would be withdrawn at the Cross of Calvary.
15: 40b
Mary the mother of James the Less and of Joses, and Salome (Cp. 16: 1a).
NOTE: Were these some of Jesus’ siblings (Cp. Mark 6: 3)? Interestingly, Jesus’ brother James the “Less” doesn’t seem to be as prominent as James the son of Zebedee or James the son of Alphaeus (Cp. 3: 17-18) because he was not a believer at this time but somehow inexplicably, he becomes quite prominent in the “Faith” and the leader of the Church (Cp. Acts 12: 17b; 15: 13, 19-22a; 21: 18, 23a; Galatians 1: 18-19; 2: 9a).
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
September 10, 2009
pbks@hotmail.com
The beginning of the gospel of Jesus Christ, the Son of God.
NOTE: Just like in John 1:1 without mentioning genealogy, the Virgin birth, or the Nativity story.
2: 14a
As He passed by, He saw Levi the son of Alphaeus sitting at the tax office.
2: 18a
The disciples of John and of the Pharisees were fasting.
NOTE: John the Baptizer must have been a very pious Jew who practiced all the rigorous requirements of the Law [“Torah”] as well as the traditions of the elders [Oral Law of the Pharisees “Halakh”].
3: 18
Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Thaddeus, Simon the Cananite.
NOTE: Were James and Levi (Matthew) brothers (Cp. 2: 14a), and why is Simon referred to as “Zealot” in some translations rather than simply, a person from Cana [in Galilee], like Nathanael (Cp. John 21: 2a)?
3: 25-26
But He said to them, “Have you never read what David did when he was in need and hungry, he and those with him: “how he went into the house of God in the days of Abiathar the high priest, and ate the showbread, which is not lawful to eat except for the priests, and also gave some to those who were with him?”
NOTE: This incident is recorded in I Samuel 21: 1-6, but King David’s encounter was with Ahimelech, Abiathar’s father; and there is no mention of him being a high priest at that time.
4: 10
But when He was alone, those around Him with the twelve asked Him about the parable.
NOTE: This is further evidence that the disciples of Jesus numbered more than just “the twelve.”
5: 41
Then He took the child by the hand, and said to her, “Talitha, cumi,” which is translated, “Little girl, I say to you, arise.”
NOTE: The Aramaic simply has, “Little girl, arise;” and not all the additional wording.
6: 7, 13
And He called the twelve to Himself, and began to send them out by two, and gave them power over unclean spirits. And they (1) cast out many demons, and (2) anointed with oil many who were sick, and healed them.
NOTE: Only in this narrative do we learn about the “twelve” actually casting out demons and healing people. Also, the second part accords well with James 5: 14.
7: 1, 3b, 5b, 6-9, 13 (The tradition of the elders or Pharisees)
NOTE: Is this the teaching that strict former Pharisee Saul/Paul (Cp. Acts 22: 3; 26: 5; Galatians 1: 14) said is done away with in Christ? SEE the passages in Romans 3: 20, 28; Ephesians 2: 15 and Colossians 2: 14-15.
7: 24
From there He arose and went to the region of Tyre and Sidon. And He entered a house and wanted no one to know it, but He could not be hidden.
NOTE: This is most curious and there doesn’t seem to be an explicit reason for the secrecy.
7: 33-35
And He took him aside from the multitude, and put His fingers in his ears, and He spat and touched his tongue [with the saliva/spittle]. Then, looking up to heaven, He sighed, and said to him, “Ephphatha,” that is, “Be opened.” Immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke plainly.
NOTE: The Aramaic bears this out completely, although the word used is “Etpatakh.” This is a most unusual healing.
8: 23-25
So He took the blind man by the hand and led him out of the town. And when He had spit on His eyes and put His hands on him, He asked him if he could see anything. And he looked up and said, “I see men like trees, walking.” Then He put His hands on his eyes again and made him look up. And he was restored and saw everything clearly.
NOTE: This is the second unusual healing that involved Jesus using saliva/spittle on someone (on their eyes as opposed to on their tongue, previously). Perhaps what is odd about this cure is that it was not immediate or complete as in past times because Jesus had to touch the man’s eyes a second time.
9: 14, 17-18
And when he came to the disciples, He saw a great multitude around them, and scribes disputing with them. And He asked the scribes, “What are you discussing with them?” Then one of the crowd answered and said, “Teacher, I brought You my son, who has a mute spirit. “And whenever it seizes him, it throws him down; he foams at the mouth, gnashes (grinds) his teeth, and becomes rigid (stiff, paralyzed). So I spoke to Your disciples, that they should cast it out, but they could not.”
9: 28-29, 35a
And when He had come into the house, His disciples asked Him privately, “Why could we not cast it out?” So He said to them, “This kind [of unclean spirit or demon] can come out by nothing but prayer and fasting. And He sat down with the twelve and said to them. . .
NOTE: This is a very interesting incident because it has many layers of meaning. At a first reading, one might think the “twelve” was included, and perhaps they were but if so, they cast out demons before, according to Mark 6: 13. It is entirely possible that the larger group of Jesus’ followers who although disciples have not been empowered as the Apostles with the authority to cast out demons and heal. This could also be a special class of ‘spirit’ which afflicted a person with being deaf, mute, and epilepsy; to which Jesus said it was going to take a certain discipline, self-denial, sacrifice and total commitment to God through fasting and prayer to be able to drive out this ‘kind’ of unclean spirit. There is also a lesson for us today, and that is, if we desire a special gift of God’s grace and power, it may need to be supplemented through prayer and fasting in ‘faith,’ too.
10: 17a, 21a, 22, 23, 25
Now as He was going out on the road, one came running, knelt before Him, and said to Him. . . Then Jesus, looking at Him, loved Him and said to Him. . .But he was sad at His word, and went away sorrowful, for he had great possessions. Then Jesus looked around and said to His disciples, “How hard it is for those who have riches to enter the kingdom of God!” “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.”
NOTE: There is no explanation why the narrative says that Jesus loved him and he could very well be the enigmatic “beloved disciple” [possibly Joseph of Arimathea] who outran Peter to see Jesus’ tomb after His resurrection (Cp. John 19: 38; 20: 1-10). Also, the Greek translation has mistaken ‘camel’ for ‘rope’ like it is in the Aramaic; which makes more sense. As a rope is a thick cord of strands, but if you shed enough of them into a single fiber that is thin enough, you can thread the needle (Andrew Gabriel Roth). Jesus was in essence telling the person that he has to shed a sufficient amount of his wealth or riches and trust in God, but not to such an extent where he becomes poor, destitute, needy and dependent upon others; which would be irresponsible, anyway. If it were a camel for real, then no rich person would be saved; but Jesus used the word “easier,” not impossible.
14: 3a
And being in Bethany at the house of Simon the leper, as He sat at table. . .
NOTE: This is a highly improbable scenario because a leper would not be entertaining dinner guests in the city, town or village in those or any other times. In fact, the person would be quarantined, isolated, and living in a leper colony living off the scraps of food that people would discard, and if such a one approached people the leper would have to warn anyone approaching that they were a leper and would not seek or entertain company; certainly not for a meal. The Greek mistranslation for ‘leper’ is the Aramaic word for jar maker or better still, ‘potter.’
14: 51-52
Now a certain young man followed Him, having a linen cloth thrown around his naked body. And the young men laid hold of him, and he left the linen cloth and fled from them naked.
NOTE: Why this mention in the narrative and it seems like just too much unnecessary information; unless there is a very good reason for leaving it in.
15: 21
Then they compelled a certain man, Simon a Cyrenian, the father of Rufus and Alexander and Rufus, as he was coming out of the country and passing by, to bear His cross.
NOTE: This is more information than contained in the other narratives; and why is this? Alexander seems to be part of the Jewish priestly caste (Cp. Acts 3: 5) and a Rufus is mentioned in Romans 16: 13.
15: 34
And at the ninth hour Jesus cried out with a loud voice, saying, “Eloi, Eloi, lama sabachthani?” which is translated, My God, My God, why have You forsaken Me?”
NOTE: although only Matthew and MARK contain these famous last words of Jesus, is this really what He said? The Greek translation for ‘forsaken’ is just one of the various Aramaic meanings, and it is troubling to think that Jesus would be forsaken and abandoned by the Heavenly Father in His most dire need and darkest hour. Jesus said in John 16: 32: Indeed the hour is coming, yes, has already come, that you will be scattered, each to his own [home], and will leave Me alone. And yet, I am not alone, because the Father is [always] with Me. In Hebrews 13: 5b: Deuteronomy 31: 6b; and Joshua 1: 5b, God says, “I will never leave you nor forsake you,” so it is inconceivable that Jesus would be left alone, God would turn His back on Him and Heaven’s grace would be withdrawn at the Cross of Calvary.
15: 40b
Mary the mother of James the Less and of Joses, and Salome (Cp. 16: 1a).
NOTE: Were these some of Jesus’ siblings (Cp. Mark 6: 3)? Interestingly, Jesus’ brother James the “Less” doesn’t seem to be as prominent as James the son of Zebedee or James the son of Alphaeus (Cp. 3: 17-18) because he was not a believer at this time but somehow inexplicably, he becomes quite prominent in the “Faith” and the leader of the Church (Cp. Acts 12: 17b; 15: 13, 19-22a; 21: 18, 23a; Galatians 1: 18-19; 2: 9a).
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
September 10, 2009
pbks@hotmail.com
Wednesday, September 9, 2009
Critical Exegesis of the Gospel of LUKE
The book of LUKE contains more information and it contains more events which happened during Jesus’ earthly ministry than any narrative. While MATTHEW and MARK provide over 70% of the source material, still there are some noteworthy divergences found in this last book of the tripartite “Synoptic Gospels.” Although far from comprehensive, this study reveals the unique character of the author or redactor [editor] which makes it an interesting read.
Luke 1: 5-7
There was in the days of Herod [The Great], the King of Judea, a certain priest named Zecharias, of the division of Abijah. His wife was of the daughters of Aaron, and her name was Elizabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. But they had no child, Because Elizabeth was barren, and they were both well advanced in years.
8-9, 11, 13-17, 19
So it was that while he was serving as priest before God in the order of his division, according to the custom of the priesthood, his lot fell to burn incense when he went into the temple of the Lord. Then an angel of the Lord appeared to him, standing on the right side of the altar. But the angel said to him, “Do not be afraid, Zecharias, for your prayer is heard; and your wife Elizabeth will bear you a son, and you shall call his name John. “And you will have joy and gladness, and many will rejoice at his birth. “For he will be great in the sight of the Lord, and shall drink neither wine nor strong drink (Cp. Numbers 6: 3: was John a “Nazarite”??). He will also be filled with the Holy Spirit, even from his mother’s womb. “And he will turn many of the children of Israel to the Lord their God. “He will also go before Him in the spirit and power of Elijah, ‘to turn the hearts of the fathers to the children (Cp. Malachi 4: 6),’ and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord.” [NOTE: This last part of the verse has no known Scriptural reference]. And the angel answered and said to him, “I am Gabriel, who stands in the presence of God, and was sent to speak to you and bring you these glad tidings {“GOOD NEWS” or Gospel}.
NOTE: The name of the angel is not mentioned in MATTHEW.
26-28, 30-33, 35-36, 38
Now in the sixth month the angel Gabriel was sent by God to a city of Galilee named Nazareth [city of the “Branch”], to a virgin betrothed to a man whose name was Joseph, of the house of David. The virgin’s name was Mary. And having come in, the angel said to her, “Rejoice, highly favored one, the Lord is with you; [Blessed are you among women]!” Then the angel said to her, “Do not be afraid, Mary, for you have found favor with God. “And behold, you will conceive in your womb and bring forth a Son, and shall call His name Jesus. “He will be great, and will be called the Son of the Highest, and the Lord God will give Him the throne of His father David. And He will reign over the house of Jacob forever, and of His kingdom there will be no end (Cp. II Samuel 7: 12-17; Isaiah 9: 6-7; Daniel 7: 13-14).” Then the angel answered and said to her, “The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God. “Now indeed, Elizabeth your relative has also conceived a son in her old age; this is now the sixth month for her who was called barren. Then Mary said, “Behold the maidservant of the Lord! Let it be to me according to your word.” And the angel departed from her.
39-41
Now Mary arose in those days and went into the hill country with haste, to a city of Judah, and entered into the house of Zecharias and greeted Elizabeth. And it happened, when Elizabeth heard the greeting of Mary that the babe leaped in her womb; and Elizabeth was filled with the Holy Spirit.
NOTE: The city where Elizabeth lived, as a descendant of Aaron, was most probably Hebron (Cp. Joshua 21: 13).
2: 1-2
And it came to pass in those days that a decree went out from Caesar Augustus that the entire world should be registered [for taxation]. This census first took place while Quirinus was governing Syria.
NOTE: Why does the narrative mention about a Governor in Syria instead of in Judea, or even Galilee?
3: 1
Now in the fifteenth year (about 26 A.D.) of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea (about 26-36 A.D.), Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias tetrarch of Abilene.
3: 19-20
But Herod the tetrarch, being rebuked by him concerning Herodias, his brother Philip’s wife, and for all the evils which Herod had done, also added to this, that he shut John up in prison.
3: 23-31
Now Jesus began His ministry at about thirty years of age (as was supposed) the son of Joseph, the son of Heli. . .
NOTE: If Jesus was about thirty years old during 26 A.D., then His birth must have been around at least 4-5 B.C.; and the 42 names from Joseph to King David include several repeats, namely: Matthathah/Matthathiah (3); Joseph (4); Levi (2); Matthat/Mattat (3); and Melchi (2). In the genealogical list, included are some prophets: Naggai [Haggai??], Nahum, and Amos; while some names are not found anywhere else in Scripture, besides here, such as: Menan, Melea, Jonan, Jorim, Eliezer, Jose, Elmodam, Cosam, Addi, Neri, Rhesa, Joannas, Semei, Maath, Janna, and Heli.
5: 27
After these things He went out and saw a tax collector named Levi, sitting at the tax office. And He said to him, “Follow Me.”
6: 13-15
And when it was day, He called His disciples to Himself; and from them He chose twelve whom He also named apostles: Simon, whom He also named Peter, and Andrew his brother; James and John; Philip and Bartholomew; Matthew and Thomas; James the son of Alphaeus, and Simon called Zealot; Judas the son of James, and Judas Iscariot who also became traitor.
NOTE: Why does the narrator revert back from using Levi earlier to Matthew? Additionally, this account as well as the gospel of JOHN and ACTS, is proof that there were more disciples than just the twelve.
“The Beatitudes”
Matthew 5: 3-12
(1) Blessed are the poor in spirit, for theirs is the kingdom of heaven. (2) Blessed are those who mourn, for they shall be comforted. (3) Blessed are the meek, for they shall inherit the earth. (4) Blessed are those who hunger and thirst for righteousness, for they shall be filled. (5) Blessed are the merciful, for they shall obtain mercy. (6) Blessed are the pure in heart, for they shall see God. (7) Blessed are the peacemakers, for they shall be called the sons of God. (8) Blessed are those who are persecuted for righteousness sake, for theirs is the kingdom of God. (9) Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely (9a) for My sake. Rejoice and be exceedingly glad, for great is your reward in heaven, for they persecuted the prophets who were before you.
NOTE: Notice the use of ‘they’ and ‘you’ during Jesus’ discourse.
Luke 6: 20-23
(1) Blessed are you poor, for yours is the kingdom of God. (4) Blessed are you who hunger now, for you shall be filled. (2) Blessed are you who weep now, for you shall laugh. (9) Blessed are you when men hate you, and when they exclude you and revile you, and cast out your name as evil, (9a) for the Son of Man’s sake; Rejoice in that day and be leap for joy! For indeed; your reward is great in heaven for in like manner their fathers did to the prophets.
NOTE: Luke’s version omits #’s 3-5 of Matthew’s account and the order is not sequential; but it does use ‘you/your’ exclusively as opposed to theirs.
“The Law of Love Your Enemies”
Matthew 5: 43-48
You have heard that it has been said; You shall love your neighbor and hate your enemies. But I say to you, (1) love your enemies and bless those who curse you; (2) do good to those who hate you and pray for those who spitefully use you and persecute you, that you may be the sons of your Father in heaven. For He makes the sun rise on the evil and on the good, and sends rain on the just and the unjust. (3) For if you love those who love you, what rewards have you? Do not even the tax collectors do the same? (4) And if you greet your brethren [‘friends’] only, what do you do more than others? Do not even the tax collectors [‘Gentiles’??] do so? (5) Therefore you shall be perfect, just as your Father in heaven is perfect.
Luke 6: 27-35
But I say to you who hear: (1) Love your enemies; (2) do good to those who hate you. Bless those who curse you, and pray for those who spitefully use you. [To him who strikes you on the one cheek, offer the other also. And from him, who takes away your cloak, do not withhold your tunic either. Give to everyone who asks of you. And from him, who takes away your goods, do not ask them back. And just as you want men to do to you, you also do to them likewise]. (3) But if you love those who love you, what credit is that to you? For even sinners love those who love them. (4) And if you do good to those who do good to you, what credit is that to you? For even sinners do the same. [And if you lend to those from whom you hope to receive back, what credit is that to you? For even sinners lend to sinners to receive back as much.] (1) But love your enemies, do good and lend (??), hoping for nothing in return; and your reward will be great, and you will be sons of the Most High. For, He is kind to the unthankful and the evil. (5) Therefore be merciful, just as your Father is also merciful (??).
NOTE: There are several points here which are radically different from Matthew’s narrative, namely: ‘turning the other cheek’ {‘passive resistance’}, ‘giving away or allowing your goods to be plundered,’ and ‘lending without expectation of repayment’ or even to hold some sort of asset in the form of collateral/equity as security against the borrower.’ Also, instead of using ‘tax collector’ Luke uses ‘sinners,’ repeats #’s 1&2, and uses phrases in [ ]’s that are not in Matthew at all. Lastly, Matthew ends with the term ‘perfect’ as your Father in heaven is perfect and Luke uses the term ‘merciful’ as your Father is merciful.
“The Law of Do Not Judge”
Matthew 7: 1-6
(1)Judge not, that you be not judged. (2) For what judgment you judge, you will be judged; (3) and with what measure you use, it will be measured back to you. (4) And why do you look at the speck in your brother’s eye, but do not consider the plank (‘beam’) in your own eye? (5) Or how can you say to your brother, “Let me remove the speck from your eye; and look, a plank is in your own eye?” You hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother’s eye. [(6) Do not give what is holy to the dogs; nor cast your pearls before swine {‘wild hogs/boars’??}, lest they trample them under their feet, and turn and tear you to pieces].
Luke 6: 37-38
(1) Judge not, and you shall not be judged. Condemn not and you shall not be condemned. Forgive, and you will be forgiven. [Give; and it will be given you: good measure, pressed down, shaken together, and running over will be put into your bosom.] (2) For with the same measure that you use, it will be measured back to you.
NOTE: Notwithstanding the comments on Matthew’s narrative, Luke is consistent with #’s 1&2, and although not part of the original (??) found in Matthew, (‘condemning’), the concept of ‘forgiving’ is consistent with the essence of Jesus’ teaching on this point. There is again, the part contained in the [ ] that just doesn’t seem to fit comfortably at this placing.
“A Tree is known by Its Fruit”
Matthew 7: 16-19
(1) You will know them by their fruits. (2) Do men gather grapes from thorn bushes or figs from thistles? (3) Even so, every good tree bears good fruit, but a bad tree bears bad fruit. (4) A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore, by their fruits you will know them.
NOTE: In this account, there is no pruning, replanting in different soil, or a determination made to see if the tree is taking up an adequate supply of nutrients (sunlight, water, nitrogen, etc.) and if ‘photosynthesis’ is taking place; It is just the end results that matter, not the process.
Luke 6: 43-45
(4) For a good tree does not bear bad fruit; nor does a bad tree bear good fruit. (1) For every tree is known by its own fruit. (2) For men do not gather figs from thorns, nor do they gather grapes from a bramble bush. [ A good man out of the treasure of his heart brings forth good; and an evil man out of the evil of his heart brings forth evil. For out of the abundance of the heart the mouth speaks].
NOTE: The order is a little mixed up here in Luke as compared to Matthew. Item #4 in Luke seems to be an expanded version or a somewhat explanation for Matthew 7: 19. Again, the words enclosed with the [ ] seem to be a little out of place here, too.
7: 1-10 (Healing of the Centurion’s servant)
NOTE: According to an Aramaic version, it should be the Centurion’s son; which would make more sense. Also, is this possibly the Centurion Cornelius mentioned in Acts 10: 1-47; esp. verses 2, 4, and 22?
7: 18
And John, calling two of his disciples to him, sent them to Jesus, saying, “Are You the Coming One, or do we look for another?”
NOTE: John was puzzled as to circumstances mentioned by the Prophets (Cp. Micah 5:2; Zechariah 9: 9; Malachi 3: 1-3) about the Coming King and Redeemer who would liberate them from their enemies and usher in the final Apocalyptic battle between the “Sons of Darkness and the Sons of Light” as taught by the Essenes in the Qumran community near Bethany (Bethabara) of the Jordan.
9: 1
Then He called His twelve disciples [apostles] and gave them power and authority over all demons, and to cure diseases.
10: 1, 17
After these things the Lord appointed seventy others also, and sent them two by two before His face into every city and place where He himself was about to go. Then the seventy returned with joy, saying, “Lord, even the demons are subject to us in Your Name.”
NOTE: Only the “seventy” are mentioned here and not even the “twelve” claimed the demons were subject to them in Jesus’ Name.
11: 1-4 (“The Lord’s Prayer”)
NOTE: “Do not lead us into temptation” is a mistranslation because God does not tempt anyone (Cp. James 1: 13), so it should read, according to the Aramaic, “And do not let us enter temptation.” Luke also leaves out, “For Yours [Thine] is the kingdom, and the power, and the glory [similar to I Chronicles 29: 11 and Revelation 5: 13] forever. Amen
11: 15
But some of them said, “He casts out demons by Beelzebub, the ruler of the demons.”
NOTE: If this being is the ruler of the demons, where does this leave Satan?
11: 27-28
And it happened, as He spoke these things, a certain woman from the crowd raised her voice and said to Him, “Blessed is the womb that bore You, and the breasts which nursed You!” But He said, “More than that, blessed are those who hear the Word of God and keep it!”
NOTE: Only here and not in the other Gospels.
17: 20-21
Now when He was asked by the Pharisees when the kingdom of God would come, He answered them and said, “The kingdom of God does not come with observation; nor will they say, ‘See here!’ or ‘See there!’ For the kingdom of God is within you.” (Cp. Matthew 8: 11; Luke 13: 28??)
19: 11
Now as they heard these things, He spoke another parable, because He was near Jerusalem and because they thought the kingdom of God would appear suddenly.
22: 24
Now there was a dispute among them, as to which of them should be considered the greatest (Cp. 9: 46)
NOTE: How vain and petty were the disciples on the eve of Jesus’ arrest and crucifixion.
22: 31-32
And the Lord said, “Simon, Simon! Indeed, Satan has asked for you, that he may sift you as wheat. “But I have prayed for you; that your faith should not fail; and when you have returned to Me, strengthen your brethren.”
NOTE: What did the Lord mean by “returning back to Him?”
22: 40
When He came to the place, He Said to them, “Pray that you may not enter temptation.”
NOTE: See comments at 11: 1-4 (“The Lord’s Prayer”), which is consistent and confirms the Aramaic translation.
23: 6-12 (Jesus on trial before Herod tetrarch)
NOTE: Only here and not in the other Gospels; and why does it mention that seemingly insignificant part about the relationship between Pilate and Herod?
23: 27
And a great multitude of the people followed Him, and women who also mourned and lamented Him.
NOTE: Why didn’t this great number of His followers intervene, help Jesus escape or fight to prevent Him being delivered up for crucifixion?
23: 44-56 “The Crucifixion of Jesus Christ”
23: 34a, 46
Then Jesus said, “Father, forgive them, for they do not know what they do.” And when Jesus had cried out with a loud voice, He said, “Father, into Your hands do I commit My spirit. ‘ “Having said this, He breathed His last.
NOTE: This is quite different from ‘Eli, Eli, lama sabachthani’ (“My God, My God, why have You forsaken Me?”) recorded in MATTHEW and MARK.
24: 9
Then they returned from the tomb and told all these things to the eleven and to all the rest (Cp. verse 33).
24: 50-51
And He led them out as far as Bethany [in Judea], and he lifted up His hands and blessed them. Now it came to pass, while he blessed them, that He was parted from them and carried up to heaven.
NOTE: The other Gospel books mention Galilee (Cp. Matthew 28: 16; Mark 16: 7, 19; John 21: 1) as the last place Jesus met with His disciples (“The Twelve”) before His ascension back to heaven.
Robert Randle
776 Commerce St. B-11
Tacoma, WA 98402
September 8, 2009
pbks@hotmail.com
Luke 1: 5-7
There was in the days of Herod [The Great], the King of Judea, a certain priest named Zecharias, of the division of Abijah. His wife was of the daughters of Aaron, and her name was Elizabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. But they had no child, Because Elizabeth was barren, and they were both well advanced in years.
8-9, 11, 13-17, 19
So it was that while he was serving as priest before God in the order of his division, according to the custom of the priesthood, his lot fell to burn incense when he went into the temple of the Lord. Then an angel of the Lord appeared to him, standing on the right side of the altar. But the angel said to him, “Do not be afraid, Zecharias, for your prayer is heard; and your wife Elizabeth will bear you a son, and you shall call his name John. “And you will have joy and gladness, and many will rejoice at his birth. “For he will be great in the sight of the Lord, and shall drink neither wine nor strong drink (Cp. Numbers 6: 3: was John a “Nazarite”??). He will also be filled with the Holy Spirit, even from his mother’s womb. “And he will turn many of the children of Israel to the Lord their God. “He will also go before Him in the spirit and power of Elijah, ‘to turn the hearts of the fathers to the children (Cp. Malachi 4: 6),’ and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord.” [NOTE: This last part of the verse has no known Scriptural reference]. And the angel answered and said to him, “I am Gabriel, who stands in the presence of God, and was sent to speak to you and bring you these glad tidings {“GOOD NEWS” or Gospel}.
NOTE: The name of the angel is not mentioned in MATTHEW.
26-28, 30-33, 35-36, 38
Now in the sixth month the angel Gabriel was sent by God to a city of Galilee named Nazareth [city of the “Branch”], to a virgin betrothed to a man whose name was Joseph, of the house of David. The virgin’s name was Mary. And having come in, the angel said to her, “Rejoice, highly favored one, the Lord is with you; [Blessed are you among women]!” Then the angel said to her, “Do not be afraid, Mary, for you have found favor with God. “And behold, you will conceive in your womb and bring forth a Son, and shall call His name Jesus. “He will be great, and will be called the Son of the Highest, and the Lord God will give Him the throne of His father David. And He will reign over the house of Jacob forever, and of His kingdom there will be no end (Cp. II Samuel 7: 12-17; Isaiah 9: 6-7; Daniel 7: 13-14).” Then the angel answered and said to her, “The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God. “Now indeed, Elizabeth your relative has also conceived a son in her old age; this is now the sixth month for her who was called barren. Then Mary said, “Behold the maidservant of the Lord! Let it be to me according to your word.” And the angel departed from her.
39-41
Now Mary arose in those days and went into the hill country with haste, to a city of Judah, and entered into the house of Zecharias and greeted Elizabeth. And it happened, when Elizabeth heard the greeting of Mary that the babe leaped in her womb; and Elizabeth was filled with the Holy Spirit.
NOTE: The city where Elizabeth lived, as a descendant of Aaron, was most probably Hebron (Cp. Joshua 21: 13).
2: 1-2
And it came to pass in those days that a decree went out from Caesar Augustus that the entire world should be registered [for taxation]. This census first took place while Quirinus was governing Syria.
NOTE: Why does the narrative mention about a Governor in Syria instead of in Judea, or even Galilee?
3: 1
Now in the fifteenth year (about 26 A.D.) of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea (about 26-36 A.D.), Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias tetrarch of Abilene.
3: 19-20
But Herod the tetrarch, being rebuked by him concerning Herodias, his brother Philip’s wife, and for all the evils which Herod had done, also added to this, that he shut John up in prison.
3: 23-31
Now Jesus began His ministry at about thirty years of age (as was supposed) the son of Joseph, the son of Heli. . .
NOTE: If Jesus was about thirty years old during 26 A.D., then His birth must have been around at least 4-5 B.C.; and the 42 names from Joseph to King David include several repeats, namely: Matthathah/Matthathiah (3); Joseph (4); Levi (2); Matthat/Mattat (3); and Melchi (2). In the genealogical list, included are some prophets: Naggai [Haggai??], Nahum, and Amos; while some names are not found anywhere else in Scripture, besides here, such as: Menan, Melea, Jonan, Jorim, Eliezer, Jose, Elmodam, Cosam, Addi, Neri, Rhesa, Joannas, Semei, Maath, Janna, and Heli.
5: 27
After these things He went out and saw a tax collector named Levi, sitting at the tax office. And He said to him, “Follow Me.”
6: 13-15
And when it was day, He called His disciples to Himself; and from them He chose twelve whom He also named apostles: Simon, whom He also named Peter, and Andrew his brother; James and John; Philip and Bartholomew; Matthew and Thomas; James the son of Alphaeus, and Simon called Zealot; Judas the son of James, and Judas Iscariot who also became traitor.
NOTE: Why does the narrator revert back from using Levi earlier to Matthew? Additionally, this account as well as the gospel of JOHN and ACTS, is proof that there were more disciples than just the twelve.
“The Beatitudes”
Matthew 5: 3-12
(1) Blessed are the poor in spirit, for theirs is the kingdom of heaven. (2) Blessed are those who mourn, for they shall be comforted. (3) Blessed are the meek, for they shall inherit the earth. (4) Blessed are those who hunger and thirst for righteousness, for they shall be filled. (5) Blessed are the merciful, for they shall obtain mercy. (6) Blessed are the pure in heart, for they shall see God. (7) Blessed are the peacemakers, for they shall be called the sons of God. (8) Blessed are those who are persecuted for righteousness sake, for theirs is the kingdom of God. (9) Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely (9a) for My sake. Rejoice and be exceedingly glad, for great is your reward in heaven, for they persecuted the prophets who were before you.
NOTE: Notice the use of ‘they’ and ‘you’ during Jesus’ discourse.
Luke 6: 20-23
(1) Blessed are you poor, for yours is the kingdom of God. (4) Blessed are you who hunger now, for you shall be filled. (2) Blessed are you who weep now, for you shall laugh. (9) Blessed are you when men hate you, and when they exclude you and revile you, and cast out your name as evil, (9a) for the Son of Man’s sake; Rejoice in that day and be leap for joy! For indeed; your reward is great in heaven for in like manner their fathers did to the prophets.
NOTE: Luke’s version omits #’s 3-5 of Matthew’s account and the order is not sequential; but it does use ‘you/your’ exclusively as opposed to theirs.
“The Law of Love Your Enemies”
Matthew 5: 43-48
You have heard that it has been said; You shall love your neighbor and hate your enemies. But I say to you, (1) love your enemies and bless those who curse you; (2) do good to those who hate you and pray for those who spitefully use you and persecute you, that you may be the sons of your Father in heaven. For He makes the sun rise on the evil and on the good, and sends rain on the just and the unjust. (3) For if you love those who love you, what rewards have you? Do not even the tax collectors do the same? (4) And if you greet your brethren [‘friends’] only, what do you do more than others? Do not even the tax collectors [‘Gentiles’??] do so? (5) Therefore you shall be perfect, just as your Father in heaven is perfect.
Luke 6: 27-35
But I say to you who hear: (1) Love your enemies; (2) do good to those who hate you. Bless those who curse you, and pray for those who spitefully use you. [To him who strikes you on the one cheek, offer the other also. And from him, who takes away your cloak, do not withhold your tunic either. Give to everyone who asks of you. And from him, who takes away your goods, do not ask them back. And just as you want men to do to you, you also do to them likewise]. (3) But if you love those who love you, what credit is that to you? For even sinners love those who love them. (4) And if you do good to those who do good to you, what credit is that to you? For even sinners do the same. [And if you lend to those from whom you hope to receive back, what credit is that to you? For even sinners lend to sinners to receive back as much.] (1) But love your enemies, do good and lend (??), hoping for nothing in return; and your reward will be great, and you will be sons of the Most High. For, He is kind to the unthankful and the evil. (5) Therefore be merciful, just as your Father is also merciful (??).
NOTE: There are several points here which are radically different from Matthew’s narrative, namely: ‘turning the other cheek’ {‘passive resistance’}, ‘giving away or allowing your goods to be plundered,’ and ‘lending without expectation of repayment’ or even to hold some sort of asset in the form of collateral/equity as security against the borrower.’ Also, instead of using ‘tax collector’ Luke uses ‘sinners,’ repeats #’s 1&2, and uses phrases in [ ]’s that are not in Matthew at all. Lastly, Matthew ends with the term ‘perfect’ as your Father in heaven is perfect and Luke uses the term ‘merciful’ as your Father is merciful.
“The Law of Do Not Judge”
Matthew 7: 1-6
(1)Judge not, that you be not judged. (2) For what judgment you judge, you will be judged; (3) and with what measure you use, it will be measured back to you. (4) And why do you look at the speck in your brother’s eye, but do not consider the plank (‘beam’) in your own eye? (5) Or how can you say to your brother, “Let me remove the speck from your eye; and look, a plank is in your own eye?” You hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother’s eye. [(6) Do not give what is holy to the dogs; nor cast your pearls before swine {‘wild hogs/boars’??}, lest they trample them under their feet, and turn and tear you to pieces].
Luke 6: 37-38
(1) Judge not, and you shall not be judged. Condemn not and you shall not be condemned. Forgive, and you will be forgiven. [Give; and it will be given you: good measure, pressed down, shaken together, and running over will be put into your bosom.] (2) For with the same measure that you use, it will be measured back to you.
NOTE: Notwithstanding the comments on Matthew’s narrative, Luke is consistent with #’s 1&2, and although not part of the original (??) found in Matthew, (‘condemning’), the concept of ‘forgiving’ is consistent with the essence of Jesus’ teaching on this point. There is again, the part contained in the [ ] that just doesn’t seem to fit comfortably at this placing.
“A Tree is known by Its Fruit”
Matthew 7: 16-19
(1) You will know them by their fruits. (2) Do men gather grapes from thorn bushes or figs from thistles? (3) Even so, every good tree bears good fruit, but a bad tree bears bad fruit. (4) A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore, by their fruits you will know them.
NOTE: In this account, there is no pruning, replanting in different soil, or a determination made to see if the tree is taking up an adequate supply of nutrients (sunlight, water, nitrogen, etc.) and if ‘photosynthesis’ is taking place; It is just the end results that matter, not the process.
Luke 6: 43-45
(4) For a good tree does not bear bad fruit; nor does a bad tree bear good fruit. (1) For every tree is known by its own fruit. (2) For men do not gather figs from thorns, nor do they gather grapes from a bramble bush. [ A good man out of the treasure of his heart brings forth good; and an evil man out of the evil of his heart brings forth evil. For out of the abundance of the heart the mouth speaks].
NOTE: The order is a little mixed up here in Luke as compared to Matthew. Item #4 in Luke seems to be an expanded version or a somewhat explanation for Matthew 7: 19. Again, the words enclosed with the [ ] seem to be a little out of place here, too.
7: 1-10 (Healing of the Centurion’s servant)
NOTE: According to an Aramaic version, it should be the Centurion’s son; which would make more sense. Also, is this possibly the Centurion Cornelius mentioned in Acts 10: 1-47; esp. verses 2, 4, and 22?
7: 18
And John, calling two of his disciples to him, sent them to Jesus, saying, “Are You the Coming One, or do we look for another?”
NOTE: John was puzzled as to circumstances mentioned by the Prophets (Cp. Micah 5:2; Zechariah 9: 9; Malachi 3: 1-3) about the Coming King and Redeemer who would liberate them from their enemies and usher in the final Apocalyptic battle between the “Sons of Darkness and the Sons of Light” as taught by the Essenes in the Qumran community near Bethany (Bethabara) of the Jordan.
9: 1
Then He called His twelve disciples [apostles] and gave them power and authority over all demons, and to cure diseases.
10: 1, 17
After these things the Lord appointed seventy others also, and sent them two by two before His face into every city and place where He himself was about to go. Then the seventy returned with joy, saying, “Lord, even the demons are subject to us in Your Name.”
NOTE: Only the “seventy” are mentioned here and not even the “twelve” claimed the demons were subject to them in Jesus’ Name.
11: 1-4 (“The Lord’s Prayer”)
NOTE: “Do not lead us into temptation” is a mistranslation because God does not tempt anyone (Cp. James 1: 13), so it should read, according to the Aramaic, “And do not let us enter temptation.” Luke also leaves out, “For Yours [Thine] is the kingdom, and the power, and the glory [similar to I Chronicles 29: 11 and Revelation 5: 13] forever. Amen
11: 15
But some of them said, “He casts out demons by Beelzebub, the ruler of the demons.”
NOTE: If this being is the ruler of the demons, where does this leave Satan?
11: 27-28
And it happened, as He spoke these things, a certain woman from the crowd raised her voice and said to Him, “Blessed is the womb that bore You, and the breasts which nursed You!” But He said, “More than that, blessed are those who hear the Word of God and keep it!”
NOTE: Only here and not in the other Gospels.
17: 20-21
Now when He was asked by the Pharisees when the kingdom of God would come, He answered them and said, “The kingdom of God does not come with observation; nor will they say, ‘See here!’ or ‘See there!’ For the kingdom of God is within you.” (Cp. Matthew 8: 11; Luke 13: 28??)
19: 11
Now as they heard these things, He spoke another parable, because He was near Jerusalem and because they thought the kingdom of God would appear suddenly.
22: 24
Now there was a dispute among them, as to which of them should be considered the greatest (Cp. 9: 46)
NOTE: How vain and petty were the disciples on the eve of Jesus’ arrest and crucifixion.
22: 31-32
And the Lord said, “Simon, Simon! Indeed, Satan has asked for you, that he may sift you as wheat. “But I have prayed for you; that your faith should not fail; and when you have returned to Me, strengthen your brethren.”
NOTE: What did the Lord mean by “returning back to Him?”
22: 40
When He came to the place, He Said to them, “Pray that you may not enter temptation.”
NOTE: See comments at 11: 1-4 (“The Lord’s Prayer”), which is consistent and confirms the Aramaic translation.
23: 6-12 (Jesus on trial before Herod tetrarch)
NOTE: Only here and not in the other Gospels; and why does it mention that seemingly insignificant part about the relationship between Pilate and Herod?
23: 27
And a great multitude of the people followed Him, and women who also mourned and lamented Him.
NOTE: Why didn’t this great number of His followers intervene, help Jesus escape or fight to prevent Him being delivered up for crucifixion?
23: 44-56 “The Crucifixion of Jesus Christ”
23: 34a, 46
Then Jesus said, “Father, forgive them, for they do not know what they do.” And when Jesus had cried out with a loud voice, He said, “Father, into Your hands do I commit My spirit. ‘ “Having said this, He breathed His last.
NOTE: This is quite different from ‘Eli, Eli, lama sabachthani’ (“My God, My God, why have You forsaken Me?”) recorded in MATTHEW and MARK.
24: 9
Then they returned from the tomb and told all these things to the eleven and to all the rest (Cp. verse 33).
24: 50-51
And He led them out as far as Bethany [in Judea], and he lifted up His hands and blessed them. Now it came to pass, while he blessed them, that He was parted from them and carried up to heaven.
NOTE: The other Gospel books mention Galilee (Cp. Matthew 28: 16; Mark 16: 7, 19; John 21: 1) as the last place Jesus met with His disciples (“The Twelve”) before His ascension back to heaven.
Robert Randle
776 Commerce St. B-11
Tacoma, WA 98402
September 8, 2009
pbks@hotmail.com
Wednesday, September 2, 2009
Christianity is just another branch on the ancient tree of Judaism
What is not as well known about ‘authentic’ Christianity, or perhaps it would be better to say that it has been conveniently ignored throughout the nearly 1700 years of Western Ecclesiastical religious tradition, history, and intrigue; not to mention receiving the official imperial stamp-of-approval by the Roman rulers of old times, is it’s true nature. Now what emerges from the shadows, so long being suppressed but never truly extinguished, is the ‘Faith’ of nearly one and a half billion believers is originally Middle Eastern, and more specifically, “Jewish.”
In a careful study of the New Testament Scriptures, starting with the Gospels and from ACTS to REVELATION, it is obvious that a Jewish theme flows throughout its pages. The birthplace of Christianity starts in Jerusalem of Judea and even the Apostle Paul commences his First Missionary journey from Antioch in Syria into Asia Minor [Turkey]. The Gospel is carried into Europe, in as far away places as the Balkans, Albania, and Croatia, but even including Macedonia [Greece], only accounts for roughly 24.1% of the time.
The time spent in Turkey alone by the Apostle Paul’s ministry and his fellow laborers, directly or indirectly, amounts to 46.3%; the remaining 29.6% involves spreading the Word of God and making disciples in the Middle East region (Syria, Lebanon, Iraq, Israel, Judea, Galilee, Libya, etc.), by the Apostle Peter and Philip the Evangelist as well as others. The thing is, given the fact that HEBREWS and REVELATION are some of the most Jewish books in the New Testament, ACTS mentions the Apostle Paul spreading the Word of God starting among Jewish synagogues. Some of the more well known New Testament books with a brief synopsis of their content are as follows:
ROMANS- Located in Italy. Mentions about the Law [“Torah”], and the Law [“Torah”] is holy, just, good, and spiritual.
I CORINTHIANS- Started at a Jewish synagogue in Greece; circumcision, feast [unleavened], tablets of stone, handwriting of ordinances [the Oral Law “Halakh” of the Pharisees??].
GALATIANS- Churches [assemblies] in: Pisidian Antioch, Iconium, Lystra, Derbe, and Perga in Pamphylia, which all are in Turkey. Works of the Law [“Torah”], the Law [“Torah”] is spiritual, The Law [“Torah”] becoming obsolete and growing old is ready to vanish [when Jesus returns].
NOTE: If the Law [“Torah”] were annulled or destroyed, that would make this aforementioned statement redundant and unnecessary.
EPHESIANS- Circumcision, commandments contained in ordinances [the Oral Law “Halakh” of the Pharisees??], 4: 26 (quote from Psalms 4: 4a; 37: 8), 5: 31 (quote from Genesis 2: 24), 6: 2-3 (quote from Exodus 20: 12; Deuteronomy 5: 16).
PHILIPPIANS- Located in Eastern Macedonia around Northern Greece. Beware of the Mutilation (Circumcision), sweet smelling aroma and an acceptable sacrifice.
COLOSSIANS- Located in Turkey. The handwriting of ordinances [the Oral Law “Halakh” of the Pharisees??], festival [Feast Day??], New Moons, Sabbaths.
I THESSALONIANS- Located in Greece around the Macedonian region. The command to love one another (Cp. John 13: 34; 15: 12).
I TIMOTHY- [Jewish??] fables and endless genealogies.
II TIMOTHY- I am being poured out as a drink offering.
TITUS- Jewish fables and commandments of men (Cp. Matthew 15: 9; the Oral Law “Halakh” of the Pharisees??).
JAMES- The perfect Law [“Torah”] of liberty, the royal Law [“Torah”] {2: 18; Cp.
Leviticus 19: 18b}, blaspheme that noble name (Christian, Nazarene/Netzari, ha-Derekh??), Abraham (Cp. Genesis 15: 6), Elijah, One Lawgiver (Cp. Isaiah 33: 22), the prophets.
I PETER- The pilgrims of the [“Jewish”] Dispersion (Cp. John 7: 35), [Pontus, Galatia, Cappadocia,, and Bithynia] all in Turkey, and Asia {Minor}; spiritual sacrifices, holy priesthood, Zion, a holy nation, His own special people, sojourners and pilgrims, daughters of Sarah, Noah and the Ark, Babylon [Iraq].
II PETER- I must put off my tent (tabernacle), Sodom and Gomorrah, righteous Lot, Balaam son of Beor, 2: 22 (quote from Proverbs 26: 11), words spoken by the holy prophets, the “Flood” [Noah and the Ark]
JUDE- Sodom and Gomorrah, Michael the Archangel, Cain, Balak, the rebellion of Korah, Moses, love feasts, Enoch the seventh from Adam
NOTE: Aprcryphal Book of Enoch (I Enoch 1: 9)
What is demonstrated here, the writings by the Apostle Paul to the Churches, the letters of the Apostle Peter, and even the REVELATION of John, were written to believers who attended the various synagogues; among whom also some were God-fearing Gentiles as well. From ACTS to the last book in the New Testament, starting in Jerusalem [Judea], the Gospel message spread to Galilee, Samaria, Israel, Syria, and Phoenicia. The Missionary journey of the Apostle Paul started in Turkey ["Galatia" in Asia Minor], and the last one, essentially concluded with passing through the region ["Galatia"] on the way back to Jerusalem.
The Apostle Peter wrote to the "Dispersion" in Turkey ["Galatia" in Asia Minor], and John addressed the Seven Churches of Asia (Revelation 1: 4), which are still geographically, at least, in the far Western part of Asia Minor, still within the region of Turkey. While it is true that the Apostle Paul did visit some places in Europe [MACEDONIA: Greece {Achaia}] and Rome, the overwhelming evidence favors Turkey as a particular concern; not only that, but the Apostle Paul was from Tarsus, which is located in Cilicia, Turkey.
Why this is so important is because it shifts the attention and focus away from Europe as being the cradle of Christianity with its translation of the Holy Scriptures in Greek instead of Aramaic or Hebrew, and puts it squarely back in the Middle East; or more specifically, Asia and Asia Minor where it belongs. What has tended to legitimize Rome as center-of-the-universe for Christendom is the tradition that the Apostles Paul and Peter, the two great saints of God, both met martyrdom in this city and their tombs or sepulchers are located there. Peter is even credited with being the first "Pope" of Rome but there is no evidence to support the fact that he even visited there, and the letter he wrote was from Babylon and it is very likely that he died there as a martyr. The Apostle Paul seems to have written one of his last letters to Titus from Nicopolis, and the Apostle Peter wrote his letters from Babylon [not “spiritual” Rome].
Nicopolis- Ancient city of Epirus, a periphery in NW Greece; which is a region of SE Europe, spanning Greece and Albania. It borders West Macedonia and Thessaly to the East, West Greece to the South, the Ionian Sea to the West, and Albania to the North.
Babylon- Formerly located in Central Iraq at the site of what is now called “Al-Hillah.”
So, instead of approaching the Word of God from a Western perspective, try thinking of receiving the Word of God as if a Middle Easterner, or more specifically, as a Messianic Jew or someone who was taught the 'Tanakh' (Old Testament) including the Law ["Torah"] of Moses. In conclusion, then, it is therefore, highly unlikely that what has been the focus in nearly two-thousand years of the “Faith” has been misplaced by Western European theological tradition, cultural models and ethnocentric behavior. The recipients of these epistles were undoubtedly very familiar with the Jewish Scriptures (“Tanakh”) and Oral Traditions (“Halakh”) whether Native or Greek-speaking Jews, God-fearing Gentile friends or proselytes. The challenge is to strip away the religious blinders and layers of misconceptions to let the glorious light of Truth to shine through. Jesus said, “You shall know the truth and the truth shall set you free” (John 8: 32).
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
September 1, 2009
pbks@hotmail.com
In a careful study of the New Testament Scriptures, starting with the Gospels and from ACTS to REVELATION, it is obvious that a Jewish theme flows throughout its pages. The birthplace of Christianity starts in Jerusalem of Judea and even the Apostle Paul commences his First Missionary journey from Antioch in Syria into Asia Minor [Turkey]. The Gospel is carried into Europe, in as far away places as the Balkans, Albania, and Croatia, but even including Macedonia [Greece], only accounts for roughly 24.1% of the time.
The time spent in Turkey alone by the Apostle Paul’s ministry and his fellow laborers, directly or indirectly, amounts to 46.3%; the remaining 29.6% involves spreading the Word of God and making disciples in the Middle East region (Syria, Lebanon, Iraq, Israel, Judea, Galilee, Libya, etc.), by the Apostle Peter and Philip the Evangelist as well as others. The thing is, given the fact that HEBREWS and REVELATION are some of the most Jewish books in the New Testament, ACTS mentions the Apostle Paul spreading the Word of God starting among Jewish synagogues. Some of the more well known New Testament books with a brief synopsis of their content are as follows:
ROMANS- Located in Italy. Mentions about the Law [“Torah”], and the Law [“Torah”] is holy, just, good, and spiritual.
I CORINTHIANS- Started at a Jewish synagogue in Greece; circumcision, feast [unleavened], tablets of stone, handwriting of ordinances [the Oral Law “Halakh” of the Pharisees??].
GALATIANS- Churches [assemblies] in: Pisidian Antioch, Iconium, Lystra, Derbe, and Perga in Pamphylia, which all are in Turkey. Works of the Law [“Torah”], the Law [“Torah”] is spiritual, The Law [“Torah”] becoming obsolete and growing old is ready to vanish [when Jesus returns].
NOTE: If the Law [“Torah”] were annulled or destroyed, that would make this aforementioned statement redundant and unnecessary.
EPHESIANS- Circumcision, commandments contained in ordinances [the Oral Law “Halakh” of the Pharisees??], 4: 26 (quote from Psalms 4: 4a; 37: 8), 5: 31 (quote from Genesis 2: 24), 6: 2-3 (quote from Exodus 20: 12; Deuteronomy 5: 16).
PHILIPPIANS- Located in Eastern Macedonia around Northern Greece. Beware of the Mutilation (Circumcision), sweet smelling aroma and an acceptable sacrifice.
COLOSSIANS- Located in Turkey. The handwriting of ordinances [the Oral Law “Halakh” of the Pharisees??], festival [Feast Day??], New Moons, Sabbaths.
I THESSALONIANS- Located in Greece around the Macedonian region. The command to love one another (Cp. John 13: 34; 15: 12).
I TIMOTHY- [Jewish??] fables and endless genealogies.
II TIMOTHY- I am being poured out as a drink offering.
TITUS- Jewish fables and commandments of men (Cp. Matthew 15: 9; the Oral Law “Halakh” of the Pharisees??).
JAMES- The perfect Law [“Torah”] of liberty, the royal Law [“Torah”] {2: 18; Cp.
Leviticus 19: 18b}, blaspheme that noble name (Christian, Nazarene/Netzari, ha-Derekh??), Abraham (Cp. Genesis 15: 6), Elijah, One Lawgiver (Cp. Isaiah 33: 22), the prophets.
I PETER- The pilgrims of the [“Jewish”] Dispersion (Cp. John 7: 35), [Pontus, Galatia, Cappadocia,, and Bithynia] all in Turkey, and Asia {Minor}; spiritual sacrifices, holy priesthood, Zion, a holy nation, His own special people, sojourners and pilgrims, daughters of Sarah, Noah and the Ark, Babylon [Iraq].
II PETER- I must put off my tent (tabernacle), Sodom and Gomorrah, righteous Lot, Balaam son of Beor, 2: 22 (quote from Proverbs 26: 11), words spoken by the holy prophets, the “Flood” [Noah and the Ark]
JUDE- Sodom and Gomorrah, Michael the Archangel, Cain, Balak, the rebellion of Korah, Moses, love feasts, Enoch the seventh from Adam
NOTE: Aprcryphal Book of Enoch (I Enoch 1: 9)
What is demonstrated here, the writings by the Apostle Paul to the Churches, the letters of the Apostle Peter, and even the REVELATION of John, were written to believers who attended the various synagogues; among whom also some were God-fearing Gentiles as well. From ACTS to the last book in the New Testament, starting in Jerusalem [Judea], the Gospel message spread to Galilee, Samaria, Israel, Syria, and Phoenicia. The Missionary journey of the Apostle Paul started in Turkey ["Galatia" in Asia Minor], and the last one, essentially concluded with passing through the region ["Galatia"] on the way back to Jerusalem.
The Apostle Peter wrote to the "Dispersion" in Turkey ["Galatia" in Asia Minor], and John addressed the Seven Churches of Asia (Revelation 1: 4), which are still geographically, at least, in the far Western part of Asia Minor, still within the region of Turkey. While it is true that the Apostle Paul did visit some places in Europe [MACEDONIA: Greece {Achaia}] and Rome, the overwhelming evidence favors Turkey as a particular concern; not only that, but the Apostle Paul was from Tarsus, which is located in Cilicia, Turkey.
Why this is so important is because it shifts the attention and focus away from Europe as being the cradle of Christianity with its translation of the Holy Scriptures in Greek instead of Aramaic or Hebrew, and puts it squarely back in the Middle East; or more specifically, Asia and Asia Minor where it belongs. What has tended to legitimize Rome as center-of-the-universe for Christendom is the tradition that the Apostles Paul and Peter, the two great saints of God, both met martyrdom in this city and their tombs or sepulchers are located there. Peter is even credited with being the first "Pope" of Rome but there is no evidence to support the fact that he even visited there, and the letter he wrote was from Babylon and it is very likely that he died there as a martyr. The Apostle Paul seems to have written one of his last letters to Titus from Nicopolis, and the Apostle Peter wrote his letters from Babylon [not “spiritual” Rome].
Nicopolis- Ancient city of Epirus, a periphery in NW Greece; which is a region of SE Europe, spanning Greece and Albania. It borders West Macedonia and Thessaly to the East, West Greece to the South, the Ionian Sea to the West, and Albania to the North.
Babylon- Formerly located in Central Iraq at the site of what is now called “Al-Hillah.”
So, instead of approaching the Word of God from a Western perspective, try thinking of receiving the Word of God as if a Middle Easterner, or more specifically, as a Messianic Jew or someone who was taught the 'Tanakh' (Old Testament) including the Law ["Torah"] of Moses. In conclusion, then, it is therefore, highly unlikely that what has been the focus in nearly two-thousand years of the “Faith” has been misplaced by Western European theological tradition, cultural models and ethnocentric behavior. The recipients of these epistles were undoubtedly very familiar with the Jewish Scriptures (“Tanakh”) and Oral Traditions (“Halakh”) whether Native or Greek-speaking Jews, God-fearing Gentile friends or proselytes. The challenge is to strip away the religious blinders and layers of misconceptions to let the glorious light of Truth to shine through. Jesus said, “You shall know the truth and the truth shall set you free” (John 8: 32).
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
September 1, 2009
pbks@hotmail.com
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