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Hebrew-Matthew/anti-pauline-passages-in-matthew.html
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<td valign="top" >Ebionites "thought that it was necessary to <strong><em>reject all the epistles of [Paul], whom they called an apostate from the Law.</em></strong>" Eusebius, <em>Church Hist</em> 3:26 325 AD</td>
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|
||||
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||||
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|
||||
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|
||||
<h3>Recommendations</h3>
|
||||
<p><a href="/Audio/music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
|
||||
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
|
||||
<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
|
||||
<p><a href="http://www.jesusfocusedpublishers.com/"></a></p>
|
||||
<p> </p> </div>
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<tr>
|
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<td valign="top">
|
||||
<h2></h2>
|
||||
<h2>Verses About Paul in Matthew<a name="pgfId=997349"></a><a name="pgfId=997350"></a></h2>
|
||||
<p> </p>
|
||||
<table border="1">
|
||||
<caption>
|
||||
<h2><a name="pgfId=997518"></a>List of Verses Prophesying / Warning About Paul in Matthew</h2>
|
||||
</caption>
|
||||
<tbody>
|
||||
<tr>
|
||||
<th>
|
||||
<p class="CellHeading"><a name="pgfId=997524"></a>Verse</p>
|
||||
</th><th>
|
||||
<p class="CellHeading"><a name="pgfId=997526"></a>Quote / Description</p>
|
||||
</th><th>
|
||||
<p class="CellHeading"><a name="pgfId=997528"></a>Fulfillment in Paul</p>
|
||||
</th>
|
||||
</tr>
|
||||
<tr>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997530"></a>Matthew 5:17-19</p>
|
||||
</td>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997532"></a>17`Do not suppose that I came to throw down the Law or the prophets -- I did not come to throw down, but to fulfill;</p>
|
||||
<p class="CellBody"><a name="pgfId=997533"></a></p>
|
||||
<p class="CellBody"><a name="pgfId=997534"></a>18for, verily I say to you, till that the heaven and the earth may pass away, one iota or one tittle may not pass away from the Law, till that all may come to pass.</p>
|
||||
<p class="CellBody"><a name="pgfId=997535"></a></p>
|
||||
<p class="CellBody"><a name="pgfId=997536"></a>19`Whoever therefore may loose one of these commands -- the least -- and may teach men so, least he shall be called in the reign of the heavens, but whoever may do and may teach [them], he shall be called great in the reign of the heavens." (Young's Literal)</p>
|
||||
</td>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997538"></a>As a Roman citizen from birth (Acts 22:28), Saul had to have a Roman name from birth, and it was "Paulus." This name in Latin means "least." Farrar notes: "Paulus, a contraction of Pauxillus, means `least.'" (Farrar:200.) See <a href="/JWO/jesus-on-paul-the-least.html">our article</a>.</p>
|
||||
</td>
|
||||
</tr>
|
||||
<tr>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997886"></a>Matthew 5:20</p>
|
||||
</td>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997888"></a>In the Sermon on the Mount, Jesus says that "unless your righteousness exceeds that of the Pharisees, you will not enter the kingdom of heaven."</p>
|
||||
</td>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997890"></a>Paul teaches if you try to be right with God by obeying the Law, "you are severed from Christ." (Gal. 5:4.)</p>
|
||||
<p class="CellBody"><a name="pgfId=997908"></a>"I am a Pharisee." (Paul in Acts 26:5 after 14+ years as a Christian.)</p>
|
||||
</td>
|
||||
</tr>
|
||||
<tr>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997698"></a>Matthew 7:15</p>
|
||||
</td>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997700"></a>15`But, take heed of the false prophets, who come unto you in sheep's clothing, and inwardly are ravening wolves." (Young's). COMPARE:</p>
|
||||
<p class="CellBody"><a name="pgfId=997728"></a>Genesis 49:27: "Benjamin is a ravenous wolf; in the morning he devours the prey, in the evening he divides the plunder / spoils."</p>
|
||||
<p class="CellBody"><a name="pgfId=997711"></a>Ez 22:26 "Her priests [of ravening wolves princes] have done violence to my law,..., neither have they caused men to discern between the unclean and the clean, and have hid their eyes from my sabbaths, and I am profaned among them."</p>
|
||||
</td>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997702"></a><a name="marker=997723"></a>Paul was a <a name="marker=997725"></a>Benjamite (Romans 11:1; Philippians 3:5). Paul started as a killer of Christians or as one who approved the killing of Christians (<a name="marker=997714"></a>Acts 7:58; 8:1-3, 9:1). Paul said the twelve gave him the exclusive right to recruit Gentiles as Christians while the twelve apostles supposedly would exclusively recruit Jews. (<a name="marker=997719"></a>Galatians 2:9.)</p>
|
||||
<p class="CellBody">On Paul, like priests of ravening wolves in Ez 22:26, teaching sabbath is abolished, see "<a href="/JWO/paul-abolished-sabbath.html">Paul abolished Sabbath</a>." And Paul, like those same priests, taught all food is clean, even meat sacrificed to idols.</p>
|
||||
</td>
|
||||
</tr>
|
||||
<tr>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=998870"></a>Matthew 7:21-23</p>
|
||||
</td>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=998872"></a>21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven.</p>
|
||||
<p class="CellBody"><a name="pgfId=998873"></a>22 Many will say to me in that day, Lord, Lord, did we not prophesy by thy name, and by thy name cast out demons, and by thy name do many mighty works?</p>
|
||||
<p class="CellBody"><a name="pgfId=998874"></a>23 And then will I profess unto them, I never knew you: depart from me, ye that work ANOMIA -- either "iniquity" or "negation of the Law of Moses."</p>
|
||||
</td>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=998876"></a>Paul expressly said his validity was proven by "signs and wonders." (2 Cor. 12:12.; Romans 15:19.)</p>
|
||||
<p class="CellBody"><a name="pgfId=998877"></a>Paul was a worker of ANOMIA -- the negation of the Law, as Paul admits in 1 Cor. 9:20-21. There Paul says he "works" to appear "anomos" <em>i.e.</em>, without the Law around those who are Gentiles, saying Paul himself is `not under the Law.' In the very next verse, Paul defended being `all things to all men' to fit in with their morals. (1 Cor. 9:22.)</p>
|
||||
</td>
|
||||
</tr>
|
||||
<tr>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997656"></a>Matthew 10:8</p>
|
||||
</td>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997658"></a>"Do not take wages." (Shem-Tob) "Without cost you have received; without cost you are to give."</p>
|
||||
</td>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997660"></a>"I robbed other churches, taking wages of them that I might minister unto you." 2 Cor 11:8 ASV. "The elders who direct the affairs of the church well are worthy of double honor [<em>i.e</em>., payment] especially those whose work is preaching and teaching." 1 Tim. 5:7-18</p>
|
||||
</td>
|
||||
</tr>
|
||||
<tr>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997611"></a>Matthew 13:25, 39</p>
|
||||
</td>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997613"></a>25 and, while men are sleeping, his enemy came and sowed darnel in the midst of the wheat, and went away,...39 and the enemy who sowed them is the devil, and the harvest is a full end of the age, and the reapers are messengers. (Young's Literal)</p>
|
||||
</td>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997615"></a>"Enemy is in the<em> Pseudo-Clementine Recognitions</em> and <em>Homolies</em> a constant designation for Simon Magus by whom is meant Paul." "Gospels," <em>Encyclopædia Biblica</em> (1901) at 1787 fn.</p>
|
||||
</td>
|
||||
</tr>
|
||||
<tr>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997540"></a>Matthew 16:17-19</p>
|
||||
</td>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997542"></a>17And Jesus answering said to him, `Happy art thou, Simon Bar-Jona, because flesh and blood did not reveal [it] to thee, but my Father who is in the heavens.</p>
|
||||
<p class="CellBody"><a name="pgfId=997543"></a></p>
|
||||
<p class="CellBody"><a name="pgfId=997544"></a>18`And I also say to thee, that thou art a rock, and upon this rock I will build my assembly, and gates of Hades shall not prevail against it;</p>
|
||||
<p class="CellBody"><a name="pgfId=997545"></a></p>
|
||||
<p class="CellBody"><a name="pgfId=997546"></a>19 and I will give to thee the keys of the reign of the heavens, and whatever thou mayest bind upon the earth shall be having been bound in the heavens, and whatever thou mayest loose upon the earth shall be having been loosed in the heavens.'</p>
|
||||
</td>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997548"></a>12 for neither did I from man receive it, nor was I taught [it], but through a revelation of Jesus Christ, (Gal. 1:12 YLT)</p>
|
||||
<p class="CellBody"><a name="pgfId=997587"></a>16 to reveal His Son<strong><em> in me</em></strong>, that I might proclaim him good news among the nations, immediately I conferred not with flesh and blood,</p>
|
||||
<p class="CellBody"><a name="pgfId=997585"></a>17 nor did I go up to Jerusalem unto those who were apostles before me, but I went away to Arabia, and again returned to Damascus (Gal. 1:16-17)</p>
|
||||
<p class="CellBody"><a name="pgfId=997785"></a></p>
|
||||
<p class="CellBody"><a name="pgfId=997786"></a>Paul attacked Peter in Galatians as a hypocrite (Gal. 2:11-12), dismissing him as a "seeming" pillar of the church (Gal. 2:9) who "imparted nothing to me" (Gal 2:7) and "whatsoever they [<em>i.e</em>., Peter, James and John] were makes no difference to me," <em>i.e</em>., Paul is unimpressed by their stature with Jesus. Gal 2:6.</p>
|
||||
</td>
|
||||
</tr>
|
||||
<tr>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997550"></a>Matthew 23:9</p>
|
||||
</td>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997552"></a>"and ye may not call [any] your father on the earth, for one is your Father, who is in the heavens" (Young's Literal)</p>
|
||||
</td>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997554"></a>"For even if you had ten thousand others to teach you about Christ, you have only one spiritual father. For I became your father in Christ Jesus when I preached the Good News to you." (1 Cor. 4:15, NLT)</p>
|
||||
</td>
|
||||
</tr>
|
||||
<tr>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997810"></a>Matthew 23:21</p>
|
||||
</td>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997812"></a>Jesus said, in a correction of Pharisees who thought an oath offered "by" articles offered at the Temple were binding but not an oath by the Temple at Jerusalem itself: "And he who swears by the temple swears by it and by the one who dwells in it." (Matt. 23:21.)</p>
|
||||
</td>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997814"></a>"God who made the world and everything in it is the Lord of heaven and earth and does not live in temples built by hands." (Acts 17:24)</p>
|
||||
<p class="CellBody"><a name="pgfId=997831"></a>The Temple at Jerusalem still was standing when Paul said this.</p>
|
||||
</td>
|
||||
</tr>
|
||||
<tr>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997556"></a>Matthew 23:23</p>
|
||||
</td>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997558"></a>"Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone." (King James)</p>
|
||||
</td>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997560"></a>Paul contrarily portrays Pharisees as strict legalists. He says in Philippians 3:5-6 that as a result of his time as a Pharisee that "as touching righteousness, found blameless." In Acts 26:5 Paul says "I conformed to the strictest sect of our religion, living as a Pharisee."</p>
|
||||
</td>
|
||||
</tr>
|
||||
<tr>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997562"></a>Matthew 23:28</p>
|
||||
</td>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997564"></a>28 so also ye outwardly indeed do appear to men righteous, and within ye are full of hypocrisy and lawlessness [<em>i.e.,</em> ANOMIA, abrogation of the Law."</p>
|
||||
</td>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997566"></a>1 Cor 9:20-21 ("to the Jews I became as a Jew that I might win Jews...myself not being myself under the Law....") Paul even extolled hypocrisy for the sake of gaining followers: "But be it so, I did not myself burden you; but, being crafty, I caught you with guile." (2 Cor. 12:16, ASV.)</p>
|
||||
<p class="BodyAfterHead"><a name="pgfId=997853"></a>"All things are lawful but not all things are necessarily expedient." (1 Cor 6:12.) "Give no offense ...to the Jews... just as I also please all men in all things,...seeking...the profit of many, that they may be saved." (1Corinthians 10:31-33.)</p>
|
||||
</td>
|
||||
</tr>
|
||||
<tr>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997568"></a>Matthew 24:26-27</p>
|
||||
</td>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997676"></a>26`If therefore they may say to you, Lo, in the wilderness he is, ye may not go forth; lo, in the inner chambers, ye may not believe;</p>
|
||||
<p class="CellBody"><a name="pgfId=997677"></a></p>
|
||||
<p class="CellBody"><a name="pgfId=997570"></a>27 for as the lightning doth come forth from the east, and doth appear unto the west, so shall be also the presence of the Son of Man;</p>
|
||||
<p class="CellBody"><a name="pgfId=998856"></a>Cf 1 Kings 19:15. "And Yahweh said unto [Elijah] Go, return on thy way to the wilderness of Damascus." This is the only identification elsewhere in Scripture of the Road to Damascus. It is called a "wilderness."</p>
|
||||
</td>
|
||||
<td>
|
||||
<p class="CellBody"><a name="pgfId=997572"></a>Acts 9:5-8 is Paul's encounter with someone on the road near Damascus (a wilderness per 1 Kings 19:15). It is (a) in the wildnerness and (b) not seen by every one on earth, and hence affirmatively could not be the true Jesus.</p>
|
||||
<p class="CellBody"><a name="pgfId=998885"></a></p>
|
||||
<p class="CellBody"><a name="pgfId=998882"></a>Paul did not recognize this figure, but had to ask "who are you?" (Acts 9:5.) His companions heard the voice but did not see anyone. (Acts 9:7-8.)</p>
|
||||
<p class="CellBody"><a name="pgfId=998880"></a></p>
|
||||
</td>
|
||||
</tr>
|
||||
</tbody>
|
||||
</table>
|
||||
<h2>Jesus' Pharisees Criticisms Can Also Be Cited</h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">We could also cite each and every reference to the Pharisees by Jesus in Matthew. But it requires explanation.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">First, for many years into Paul's Christian walk, Paul still insisted "I am a Pharisee" (<a href="http://bible.cc/acts/23-6.htm">Acts 23:6</a>). Second, when you compare Paul's doctrine and tactics, you will see a direct match between the Pharisees Jesus condemned and Paul, the Pharisee-Christian -- an identification confirmed by Paul's own admission. In other words, Jesus gave us criticisms of the Pharisees which invariably are true also about Paul. Here is an article on the "<a href="http://www.reformedonline.com/view/reformedonline/Tribulation.htm">Tribulation</a>" from Reformed Online (4/10/2012) which unwittingly indicts Paul when summarizing what Jesus' views were about the Pharisees primarily from the book of Matthew:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">The scribes and Pharisees were hypocrites (Mt. 23:13, 14, 15, 23, 25, 27, 29; 15:7) who through their false teaching "shut up heaven" (Mt. 23:13) and made their converts "sons of hell" (Mt. 23:15). They had perverted the doctrine of salvation to the extent that they were teaching damnable heresy and thus had completely lost the preeminent mark of the true church. No wonder Jesus said that their father was the devil (Jn. 6:44) and their synagogues were of Satan (Rev. 3:9). The scribes and Pharisees were also exceedingly wicked in their behavior. They were stealing from widows (Mt. 23:14) and putting on an insincere religious show (Mt. 23:14). They made up human traditions in order to circumvent the law of Moses (Mt. 23:16 ff.; Mt. 15:6). They neglected the weightier matters of the law to focus on trifles (Mt. 23:23-24). Thus they were "fools and blind" (23:17, 19), "blind guides" (Mt. 23:16, 24; cf. 15:7), "white-washed tombs" (23:27), "full of hypocrisy and lawlessness" (Mt. 23:28), "serpents" and a "brood of vipers" (23:33). They were the "sons [i.e., of like mind and behavior] of those who murdered the prophets" who will "persecute," "scourge," "crucify" and "kill" the "prophets, wise men and scribes" that Christ will send (Mt. 23:34).</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">How does this summary apply to Paul?</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Hence, the book of Matthew (and needless to say parts of John's Gospel) talk of the Pharisees in a way that is a prophetic warning about one more Pharisee -- Paul. For despite his conversion Paul maintained his identity as a Pharisee -- telling a large crowed more than 14 years into his being a Christian, "I am a Pharisee" (<a href="http://bible.cc/acts/23-6.htm">Acts 23:6</a>). </span></p>
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|
||||
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|
||||
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|
||||
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|
||||
<div class="moduleS1">
|
||||
<div>
|
||||
<div>
|
||||
<div>
|
||||
<h3>Recommendations</h3>
|
||||
<p><a href="/Audio/music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
|
||||
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
|
||||
<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
|
||||
<p><a href="http://www.jesusfocusedpublishers.com/"></a></p>
|
||||
<p> </p> </div>
|
||||
</div>
|
||||
</div>
|
||||
</div>
|
||||
<div class="module">
|
||||
<div>
|
||||
<div>
|
||||
<div>
|
||||
<a href="/JWO/jesuswordsonly.html"><img alt="JesusWordsOnS-cropsmall" src="/images/stories/JesusWordsOnS-cropsmall.jpg" width="116" height="117" /></a> </div>
|
||||
</div>
|
||||
</div>
|
||||
</div>
|
||||
<div class="module">
|
||||
<div>
|
||||
<div>
|
||||
<div>
|
||||
<a href="/JWOS/jesuswordssalvation.html"><img alt="JesusWordsSalv-crop2" src="/images/stories/JesusWordsSalv-crop2.jpg" width="114" height="146" /></a> </div>
|
||||
</div>
|
||||
</div>
|
||||
</div>
|
||||
<div class="module">
|
||||
<div>
|
||||
<div>
|
||||
<div>
|
||||
<a href="/Did-Calvin-Murder-Servetus/calvinfreebookonline.html"><img src="/images/stories/DidCalvinMurderServetusM.jpg" alt="DidCalvinMurderServetusM" height="NaN" width="120" /></a> </div>
|
||||
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|
||||
</div>
|
||||
</div>
|
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|
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|
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<a href="http://www.jesuswordsonly.com/" class="pathway">Home</a> <img src="/templates/js_relevant/images/arrow.png" alt="" /> Further Reading</span>
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||||
|
||||
<table class="contentpaneopen">
|
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|
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<tr>
|
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<td valign="top">
|
||||
<h2>What Are The Dates Of The Oldest Mss of NT That Survive?</h2>
|
||||
<h3>Overview of Manuscripts from 2d Century [100-199 AD]</h3>
|
||||
<p> </p>
|
||||
<p><strong>The New Testament fragments which survive from this period totally exclude Mark. They contain only the tiniest part of Acts and nothing from Revelation or 1 or 2 Peter. The numbered papyrus fragments are:</strong></p>
|
||||
<ul>
|
||||
<li><strong>P46, from the late second century, contains the Pauline epistles, including Hebrews (after Romans!), but not 1 or 2 Timothy or Titus. Interestingly, Romans 16:25-27 appears at the end of chapter 15!.</strong></li>
|
||||
<li><strong>P4 contains parts of Luke 1-6.</strong></li>
|
||||
<li><strong>P32 contains part of Titus 1-2.</strong></li>
|
||||
<li><strong>P90 , is a fragment of John's Gospel containing parts of John 18:36-19:7.</strong></li>
|
||||
<li><strong>P64 contains parts of Matthew 26:7-8 and 26:31, and fragments of verses 14-15, verse 10, verse 32-33 and 22-23.</strong></li>
|
||||
<li><strong>P67 contains parts of Matthew 3:9, 3:15, 5:20-22, 5:25-28</strong></li>
|
||||
<li><strong>P52 is from AD125. It is very, very tiny and contains parts of John 18:31-4 and John 18:37-8, but with a slightly different wording as compared to later manuscripts. It does not have two complete consecutive words written on it.</strong></li>
|
||||
<li><strong>P98 contains parts of Acts 1:13-20 (Source: <a href="http://essenes.net/index.php?option=com_content&task=view&id=149&Itemid=563">New Testament Alterations</a>.)</strong></li>
|
||||
</ul>
|
||||
<h3>Mark</h3>
|
||||
<p style="padding-left: 30px;">"Mark's gospel appears for the first time in the oldest extant manuscripts containing all four canonical gospels (p<sup>45</sup>) which was written in the middle of the 3d century. No other manuscript evidence for Mark exists before the 4th century, where Mark is included in the oldest uncial manuscript of the entire Greek Bible." (Helmut Koester, <em>The Ancient Christian Gospels</em> (1990) at <a href="http://books.google.com/books?id=DGK4sIPk4PYC&lpg=PP1&dq=Helmut%20Koester%20Ancient%20Christian%20Gospels&pg=PA51#v=onepage&q=proclamation&f=false">273</a>.)</p>
|
||||
<h3>Matthew</h3>
|
||||
<p style="padding-left: 30px;">"In contrast to the gospel of Mark, the gospel of Matthew is quite well attested in the earliest tradition of the Christian communities. There are two early papyri written about 200 CE, containing at least the fragmentary text of the gospel of Matthew. Six more papyri were written in the third century. Rich attestation comes from the fourth century: six papyri, five uncial manuscripts, and of course, the two oldest manuscripts which present the entire text of the Bible." (Koester, <em>The Ancient Christian Gospels</em> (1990) at <a href="http://books.google.com/books?id=DGK4sIPk4PYC&lpg=PP1&dq=Helmut%20Koester%20Ancient%20Christian%20Gospels&pg=PA314#v=onepage&q=proclamation&f=false">314</a>.)</p>
|
||||
<p>These papyri were republished in Volumes 64-66 of the Oxyrynchus papyri project. <span>They were recovered by Bernard P. Grenfell and Arthur S. Hunt in a series of expeditions from 1896/97 and 1903 through to 1907. (See this <a href="http://www.tyndale.cam.ac.uk/Tyndale/staff/Head/NTOxyPap.htm">link</a> from Tyndale House.)</span></p>
|
||||
<p><span></span>The oldest of Matthew are three: P.Oxy 4405, which represents a new portion of P77, containing Matthew 23:30-34, 35-39, dating as early as the 2d or 3d century); P.Oxy 4403, containing Matthew 13:55-56, 14:3-5, again from the 2d or 3d century; P.Oxy 4404, containing Matthew 21:34-37, 43 & 45, from the late second century. (See L.W. Hurtado, University of Edinburgh, "The New Testament in the Second Century," at this <a href="http://larryhurtado.files.wordpress.com/2010/07/nt-in-second-century-essay2.pdf">link</a> in PDF, at page 3.) <span> </span> For more on these papyri, see <a href="http://www.papyrology.ox.ac.uk/POxy/">http://www.papyrology.ox.ac.uk/POxy/</a> For a comprehensive list of the papyri from that site of portions of all NT books, see this <a href="http://www.bibletranslation.ws/manu.html">link</a>.</p>
|
||||
<p>These Matthew papyri have variants found in later sources which differ from our Greek text tradition. Then there are also unique variants also found in these fragments which are "only attested" in these versions." <em>Id.</em> If valid, then rather than confirming the Greek text, these recently discovered texts "may very well reflect very early readings that simply happen not to have survived in the extant Greek witnesses." (Hurtado, <em>id.</em>, at 4.)</p>
|
||||
<p>After these papyri are two "Uncials" -- texts that comprise ONE entire New Testament -- the first is the Sinaiticus which was only found in the late 1800s, but is dated to about 340-380 AD. The next UNCIAL is the Alexandrian text from the 5th century, but it is missing the entirety of Matthew 1:1 to chapter 25:6, and thus leaves us no earlier complete Matthew than the Sinaiticus. See "Uncial Manuscripts" at this <a href="http://www.skypoint.com/members/waltzmn/ManuscriptsUncials.html">webpage</a>.</p>
|
||||
<p>This then allows us to make a conclusion that other than these papyri fragments all Greek texts earlier than 340-380 AD have been lost. And one of the reasons is evident by looking at Matthew 28:19. All scholars and the RCC admit there was a forgery to add the trinity formula for baptism into the text. But because no post 340-380 AD Greek text omits it -- while it is omitted in the ancient Syriac and old African Latin and the Hebrew Shem-Tob Matthew which rely upon sources predating 340 AD, there must have been an effort to eradicate the earlier Greek texts of Matthew that conflicted with orthodoxy that was willing to alter Matthew 28:19 to sustain late doctrines. This is alluded to by Conybear:</p>
|
||||
<p style="padding-left: 30px;">"In the case just examined (Matthew 28:19), it is to be noticed that not a single manuscript or ancient version [in Greek] has preserved to us the true reading. But that is not surprising for as Dr. C. R. Gregory, one of the greatest of our textual critics, reminds us, 'the Greek MSS of the text of the New Testament were often altered by scribes, who put into them the readings which were familiar to them,' and which they held to be the right readings." (Conybear, <em>Canon and Text of the New Testament</em> (1907) at 424.</p>
|
||||
<p>In other words, Conybear is saying that since scribes were freely altering texts to insert doctrines that were developing, the fact no conflicting text survived in Greek regarding Matthew 28:19 bespeaks that scribes did not want those texts to survive to challenge their work. The problem for those scribes is (a) we now have recovered fragments of earlier versions of passages other than Matthew 28:19 that show their corrupting efforts; and (b) the early church 'fathers' such as Origen, Justin, Tertullian etc., recorded in the 100s and 200s the early versions of Matthew and thus we can see that way the corrupting hand of scribes operated. Hence, this makes it necessary for Christians to exhort scholars to reconstruct faithfullly the original form of Matthew and the other gospels, to remove the hand of scribes who thought to 'help' in this improper manner.</p>
|
||||
<p>For a site dedicated just to the issue of Matthew 28:19, see this<a href="http://jesus-messiah.com/apologetics/catholic/matthew2819.html#What Happened To The Earliest MSS"> link</a>.</p>
|
||||
<p>A very detailed mss by mss catalogue, and the dates relating to Matthew you will find at this link - <a href="http://www.biblequery.org/mtMss.htm">http://www.biblequery.org/mtMss.htm</a></p>
|
||||
<h3>Luke</h3>
|
||||
<p>This is a gospel that the writer Ignatius of the 100s never once quoted. Nicholson:<a href="http://books.google.com/books?id=QVAVAAAAYAAJ&dq=some%20things%20out%20of%20the%20Gospel%20according%20to%20the%20Hebrews%20and%20the%20Syriac&pg=PA72#v=onepage&q=some%20things%20out%20of%20the%20Gospel%20according%20to%20the%20Hebrews%20and%20the%20Syriac&f=false"> 72</a>.</p>
|
||||
<p>Some suggest it was a fairly late creation. What we do know is that Luke is a terribly mutilated text, sad to say.</p>
|
||||
<p>Tertullian at 200 AD quotes from Luke a passage similarly found at Matthew 5:17, which reads: "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill." This verse <em>in Tertullian's scriptures preceded what remains in our Bibles at Luke 16:17</em>, which reads: "And it is easier for heaven and earth to pass, than one tittle of the law to fail". Now the verse comparable to 5:17 in Matthew is gone.</p>
|
||||
<p>Tertullian also quotes the verse at Matthew 15:24, which reads: "But he answered and said, I am not sent but unto the lost sheep of the house of Israel", as <strong><em>also contained in his copy of Luke</em></strong>. But now it is gone from Luke.</p>
|
||||
<p>The Gospel of Luke also has evidence that eight chapters were added late.</p>
|
||||
<p>When the Gospel of Luke was originally written, Luke 9:47-48 was connected with what is now Luke 17:1-2. The reason stems from something Origen wrote ca. 200 AD.</p>
|
||||
<div>
|
||||
<div>In Origen's <em>Commentary on Matthew</em>, he compares the narratives pertaining to the little ones in Matthew with their corresponding verses in Mark and Luke, Origen writes: "Next we must test accurately the meaning of the word 'necessity' in the passage, 'For there is a necessity that the occasions come,' and to the like effect in Luke, 'It is `inadmissible' but that occasions of stumbling should come,' instead of 'impossible’"</div>
|
||||
<div></div>
|
||||
<div></div>
|
||||
<div></div>
|
||||
<div>In comparing the verses, Origen clearly speaks of the parallel between Matthew, Mark and Luke, and those in Luke 9:47-48 as being connected with those at Luke 17:1-2. We can then conclude that in the scriptures that Origen used, these verses were not separated by eight chapters as they are in our scriptures today.</div>
|
||||
<div></div>
|
||||
</div>
|
||||
<h3>Causes</h3>
|
||||
<p>To some significant degree, most of the early manuscripts were destroyed by Rome when it was an avowed enemy of Christianity.</p>
|
||||
<p style="padding-left: 30px;">"Diocletian in 303AD ordered all the sacred books to be burnt, ...but enough survived to transmit the text (Swete in Variorum "Aids")."</p>
|
||||
<p style="padding-left: 30px;">"One of the reasons why no early MSS. have been discovered is that they were, when found, burned by the persecutors of the Christians: Eusebius writes: "I saw with mine own eyes the houses of prayer thrown down and razzed to their foundations, and the inspired and sacred Scriptures consigned to the fire in the open market place (H.E. viii 2.)."</p>
|
||||
<p style="padding-left: 30px;">"Among such senses he could not fail to learn what books men held to be more precious that their lives." (Dr. Westcott: General Survey of the History of the Canon of the N.T., at 383).</p>
|
||||
<h3>To Conceal Prior Changes</h3>
|
||||
<p>Another possibility is that in the 300s, the Roman empire wanted to obliterate rival versions to the official Greek and Latin versions so as to give a single more current text exclusive authority. The efforts at alterations prior to the 300s is well-established in the professional literature dating prior to the more skeptical modern era.</p>
|
||||
<p>Dr. F. H. Scrivener writes that: "In the second century we have seen<em><strong> too many instances of attempts to tamper with the text of Scripture</strong></em>, some merely injudicious, others positively dishonest". Scrivener states that "it is no less true to fact than paradoxical in sound, that the worst corruptions to which the New Testament has ever been subjected, originated within 100 years after it was composed: and that Irenaeus and the African Fathers, and the whole Western, with a portion of the Syrian Church" used inferior manuscripts (F.H.Scrivener, Introduction to the Criticism of the New Testament).</p>
|
||||
<p>Dean Burgon quotes Gaius (AD175-200) who speaks of the source of corruptions that survive in the early papyri: "The Divine Scriptures these heretics have audaciously corrupted. Laying violent hands upon them, <em><strong>under pretense of correcting them</strong></em>." (Burgon, The Revision Revised, p. 323).</p>
|
||||
<p>Eusebius (Eccleastical History), citing the second century Church Father Clement of Alexandria: "The worst corruptions to which the New Testament has ever been subjected originated within one hundred years after it was composed."</p>
|
||||
<p>In the words of Colwell (<em>What is the Best New Testament Text?</em>, p.119) "The first two centuries witnessed the creations of the large number of variations known to scholars today. In the manuscripts of the New Testament most variations, I believe, <em><strong>were made deliberately</strong></em>."</p>
|
||||
<p>G.D. Kilpatrick (<em>Atticism and the Text of the Greek New Testament</em>, at 125-131) states: "Deliberate changes in all text types appear to antedate A.D. 200...as distinct from errors... all categories of deliberate alteration... are present in both groups. Tatian is the last author to make deliberate changes. The vast majority of deliberate changes were older then A.D. 200. They came into being in the period A.D. 50-200."</p>
|
||||
<h3>To Conceal The Jewish Orientation of Early Christianity</h3>
|
||||
<p>Another possibility is that Rome did everything it could to erase the historical truth that Christianity is Jewish at its core. Hence, erasing any and every memory of that period was necessary. So passages that emphasize this had to be removed, written without them, and leave us with a Jesus more palatable to Gentiles and pagans.</p>
|
||||
<p>There are systematic examples of this.</p>
|
||||
<p>First, Jerome translated into Greek and Latin in the late 300s the Gospel According to the Hebrews. It was a Hebrew / Hebrew letters text kept at the library of Caesarea and its custodians claimed Matthew wrote it. Jerome believed this, and had great faith its variants were the valid original.</p>
|
||||
<p>But now both translations by Jerome are gone even though 49 quotations from this gospel exists among the early patristic writers -- from Origen, Hegesippus, Epiphanius, Eusebius and Jerome. Why is it gone? No one dares say the obvious: it offended the post-Constantine church which sought to savage all Jewish influence in Christianity. Passover was changed to Easter, for example, -- the day of the goddess Eostre -- by Constantine's direct goal to divorce Christianity from Judaism. See our link to the discussion of the "<a href="/JWO/easter-error.html">Easter Error</a>."</p>
|
||||
<p style="padding-left: 30px;">Similarly, the extensive biography of James the Just done by Hegesippus is entirely gone, along with most of Hegesippus' writings which extensively quoted the Gospel According to the Hebrews. Nicholson mentions some of this in passing while discussing other points:</p>
|
||||
<p style="padding-left: 30px;">Now we know that <em>Hegesippus </em>wrote largely about James the Just, and his Memoirs were still in existence at least as late as the 6th cent. It is the more probable that his account of James <em>did </em>include this story because we have already seen that<strong><em> he used the <span class="gstxt_hlt">Gospel according </span>to the </em></strong><span class="gstxt_hlt"><strong><em>Hebrews</em></strong>. (Edward Nicholson, <em>The Gospel According to the Hebrews</em> (1879) at <a href="http://books.google.com/books?id=QVAVAAAAYAAJ&dq=some%20things%20out%20of%20the%20Gospel%20according%20to%20the%20Hebrews%20and%20the%20Syriac&pg=PA65#v=onepage&q=some%20things%20out%20of%20the%20Gospel%20according%20to%20the%20Hebrews%20and%20the%20Syriac&f=false">65</a>.)</span></p>
|
||||
<p>Accordingly, it appears there were systematic efforts to conceal the original Gospel According to the Hebrews after most patristic fathers showed it great respect and deference through the 390s.</p>
|
||||
<p>And one of the ways to prevent its influence was to destroy every copy of earlier mss. of Matthew, Luke, etc., that had passages reminiscent of that earlier gospel. This is sad to say, but it makes it no less true.</p>
|
||||
<h2>Study Notes</h2>
|
||||
<h3>Earliest MSS of Latin Vulgate</h3>
|
||||
<p>The oldest surviving manuscript of the Latin Vulgate translation of the New Testament is known as Codex Fuldensis. It was commissioned by Victor, the bishop of Capua in Italy in 546 A.D. Incidentally, it includes the apocryphal Epistle to the Laodiceans as a part of the New Testament. “The Old Testament Apocrypha,” World Internet Bible College at <a href="http://internetbiblecollege.net/Lessons/The%20Old%20Testament%20Apocrypha.htm">http://internetbiblecollege.net/Lessons/The%20Old%20Testament%20Apocrypha.htm</a> (accessed 5/28/2011).</p>
|
||||
<h2>Manuscripts from 200-299 AD</h2>
|
||||
<p> </p>
|
||||
<p><strong>These manuscripts are more complete than the earlier ones, and some may date from the end of the previous century. Three are of particular note:</strong></p>
|
||||
<p><strong><span>P66</span>, from about AD 200, contains these portions of John's Gospel:</strong></p>
|
||||
<ul>
|
||||
<li><strong>John 1:1-6:11</strong></li>
|
||||
<li><strong>John 6:35 - 14:6 and 14:26 and 14:29-30</strong></li>
|
||||
<li><strong>John 15:2-26</strong></li>
|
||||
<li><strong>John 16:2-4 and 16:6-7 and 16:10-20</strong></li>
|
||||
<li><strong>John 20:22-23 and 20:25 - 21:9</strong></li>
|
||||
</ul>
|
||||
<strong>One scholar, in 'The Unauthorized Version', says of these P66 fragments:</strong><span></span>
|
||||
<blockquote><strong><span>"We have two early papyri which overlap across seventy verses of John's Gospel, and even if the plain errors of their copyists are excluded, they differ at no less than seventy small places.".</span></strong></blockquote>
|
||||
<strong><span>P72</span>contains Jude and 1 and 2 Peter and sundry non canonical works, such as The Nativity of Mary, the eleventh Ode of Solomon, Melito's Homily on the Passover, the Apology of Phileas etc.</strong><span></span>
|
||||
<p><strong>In 2 Peter 1:2, other manuscripts read "May grace and peace be multiplied to you in the knowledge of God and of our Lord Jesus." p72 deletes the "and' to read "God, our Lord Jesus". P72 also differs from the present Jude 5 to say that the savior of the people from Egypt was "the God Christ". p72 also differs from 1 Peter 5:1 to state that Peter was a witness to the "sufferings of God", and not the "sufferings of Christ", as all later manuscripts read.</strong></p>
|
||||
<p><strong><span>P75</span>, usually dated at 175 AD - 225 AD contains the following from John's and Luke's Gospels:</strong></p>
|
||||
<ul>
|
||||
<li><strong>Luke 3:18-22</strong></li>
|
||||
<li><strong>Luke 3:33-4:2</strong></li>
|
||||
<li><strong>Luke 4:34 - 5:10</strong></li>
|
||||
<li><strong>Luke 5:37 - 6:4</strong></li>
|
||||
<li><strong>Luke 6:10 - 7:32 and 7:35-39 and 7:41-43</strong></li>
|
||||
<li><strong>Luke 7:46 - 9:2</strong></li>
|
||||
<li><strong>Luke 9:4 - 17:15</strong></li>
|
||||
<li><strong>Luke 17:19 - 18:18 and Luke 22:4 - 24:53</strong></li>
|
||||
</ul>
|
||||
<ul>
|
||||
<li><strong>John 1:1 - 11:45 and 11:48-57</strong></li>
|
||||
<li><strong>John 12:3 - 13:1 and 13:8-9</strong></li>
|
||||
<li><strong>John 14:8-30 and 15:7-8 (Source: <a href="http://essenes.net/index.php?option=com_content&task=view&id=149&Itemid=563">New Testament Alterations</a>)</strong></li>
|
||||
</ul>
|
||||
<h2>Roman Rulers Erase Earlier Texts</h2>
|
||||
<p>[from <a href="http://essenes.net/index.php?option=com_content&task=view&id=149&Itemid=563">New Testament Alternations]</a></p>
|
||||
<p> </p>
|
||||
<p><strong>The early fourth century was a time when the Roman branch of Christianity gained almost total dominance over other rival branches, including the true remnants of original Nasarene "Christianity". They immediately began legislation and persecution against these rival philosophies and their manuscripts. In an attempt to bring these groups and manuscripts in line with the new orthodox position, Pope Damasus I, the year 382, had Jerome begin revision & unification of Latin Bibles. In 384 Jerome presented Pope Damascus I with new Latin Gospels which become the Vulgate Latin Text recognized as the standard Western Christian Bible. Once in possession of this new "orthodox" bible, the orthodox church systematically eradicated all divergent texts and those who used them, creating the scarcity of first, second and third century source material which now plagues modern Essene scholarship.</strong></p>
|
||||
<p><strong>Prof. Eberhard Nestle, an expert in original evangelical texts, comments on this situation in his Einf~hrung in die Textkritik des griechischen Testaments:</strong></p>
|
||||
<blockquote><strong><span>"Learned men, so called Correctors were, following the church meeting at Nicea 325 AD, selected by the church authorities to scrutinize the sacred texts and rewrite them in order to correct their meaning in accordance with the views which the church had just sanctioned."</span></strong></blockquote>
|
||||
<strong>The Danish professor of religious history, Detlef Nielsen, says further:</strong><span></span>
|
||||
<blockquote><strong><span>"We have to handle many, partly contradictory texts which were written in the time period of 50 - 150 AD. In the New Testament were no less than four evangelical texts included. One tried to bring about some kind of unity which was presented as an unadulterated, true narrative of the life and teachings of Jesus, complementing each other, and which together -- though apparently unsimilar -- formed the only true evangelical text. In order to bring the various passages in harmony of each other, they were subjected to a thorough revision. As a first measure one rewrote the evangelical handwritten manuscripts, disregarding parts which did not conform, and wrote comments to make them compatible with each other. One then took to the clerical art of interpretation in order to explain the contents in such a way that</span></strong> <br /><strong><span>a unified evangelical text could be created."</span></strong></blockquote>
|
||||
<strong>One of the oldest evangelical texts is Mark, written by the interpreter of Peter in Rome. Papias is communicating this in his epistle to the presbyter, Johannes:</strong><span></span>
|
||||
<blockquote><strong><span>"Mark, the interpreter of Peter, recorded with great energy, if not with great accuracy, everything that he could remember had been told about Jesus. He himself had never seen the Master. He was just the interpreter of Peter, and could only retell what he had heard at various instances; not always had he got everything well explained to him and commented. One should therefore not reproach Mark ..."</span></strong></blockquote>
|
||||
<strong>Edgar Hennecke says:</strong><span></span>
|
||||
<blockquote><strong><span>"It is known that the wording of the Greek texts, which we use as a base, originate from the 5th century"</span></strong></blockquote>
|
||||
<strong>Alphred Resch says:</strong><span></span>
|
||||
<blockquote><strong><span>"Probably many of these manuscripts were kept in old monasteries in the 4th century, like Codex Cantabrigeniensis D. and Codex Syrus Sinaiticus which both marvelously survived. At the time, 382 AD during the pope Damasos, the canonical texts were adopted and in this connection all old documents were destroyed."</span></strong></blockquote>
|
||||
<strong>Many fragments and smaller manuscripts exist from these centuries. The five main western manuscripts of this period are:</strong><span></span>
|
||||
<ul>
|
||||
<li><strong>Codex Vaticanus about AD 350. This has lost the New Testament from Hebrews 9 onwards. (Includes 1-4Maccabees - Psalms of Solomon - Ps151 + 27NT), and is missing Gn1-46:28, Ps105:27-137:6, 1Tm-Phm, Heb9:14-end)</strong></li>
|
||||
<li><strong>Codex Sinaiticus about AD 350. This manuscript, the most complete, lay hidden in a monastery until the end of the last century. It includes the Shepherd of Hermas and the Epistle of Barnabas. Nine correctors worked on it until the 12th century. It also includes works from the Old Testament which are rejected by Christians today, such as 4 Maccabees. (Has 2-3Maccabees - Psalms of Solomon - Ps151 + 27NT + Barnabas + Hermas), is missing Hermas31.7-end)</strong></li>
|
||||
<li><strong>Codex Alexandrinus about AD 400. This also includes 1 Clement and contained 2 Clement and the Psalms of Solomon. It has lost Matthew 1-24 , John 7-8. (Includes 1-2Maccabees + 14_Church_Odes + 27NT + 1-2Clement), missing 1K12:17-14:9, Ps49:20-79:11, Psalms of Solomon, Mt1-25:6, Jn6:50-8:52, 2Cr4:13-12:6, 1Clement57.7-63.4, 2Clement12.5b-end)</strong></li>
|
||||
<li><strong>Codex Bezae about AD 420. This contains (in this order) Matthew, John, Luke, Mark, 3 John and Acts.</strong></li>
|
||||
<li><strong>Codex Washingtonensis (5th century). This contains (in this order) Matthew, John, Luke, Mark.</strong></li>
|
||||
</ul>
|
||||
<strong>Around 400 the Peshitta Bible become the standard Syrian Christian Bible. This is the Syriac (Aramaic) Vulgate, Syr(p), (OT + 22 NT, excludes: 2Pt, 2-3Jn, Jude, Rev.). This text may be of more interest to many modern Essenes due to its Aramaic language and preservation of idioms.</strong><span></span><center>
|
||||
<p><strong>About this time, around 400, some think the pericope of the Adulteress, John 7:53-8:11, was probably added to Bible. From this same time period we also have the Codex Bobiensi which has "shorter", and perhaps the original, ending of Mark which does not contain the Resurrection story of Mark 16:9-20. (Jerome, circa 400, cites the "expanded" ending of Mark found after Mk16:14).</strong></p>
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<h2>Who Were The Ebionites?</h2>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">An early church commentator, Irenaeus writing bout 180 CE, clearly states that the Ebionites were Christians who rejected Paul and followed the Law. In <em>Against the Heresies</em>, 1.26 Irenaeus says:</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 12pt; font-family: 'times new roman', times;">"Those who are called Ebionites agree that the world was made by God; but their opinions with respect to the Lord are similar to those of Cerinthus and Carpocrates. They use<em> the Gospel according to Matthew only, and repudiate the Apostle Paul,</em> maintaining that he was an apostate from the law. As to the prophetical writings, they endeavor to expound them in a somewhat singular manner: they practice circumcision, persevere in the observance of those customs which are enjoined by the law, and are so Judaic in their style of life, that they even adore Jerusalem as if it were the house of God."</span></p>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;"><span>This is comparable to Eusebius who reported that the Ebionites "thought that it was necessary to </span><strong><em>reject all the epistles of [Paul], whom they called an apostate from the Law.</em></strong><span>" Eusebius, </span><em>Church Hist</em><span> 3:26 325 AD.</span></span></p>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">Several sources say the Ebionites practiced circumcision. Tertullian, in <em>de Praescriptione Haereticorum</em> 33, in his poem, <em>Carmen adversus Marcionitas</em>, lists circumcision specifically as an Ebionite practice. Origen says the same in his <em>Homilia</em> in Genesim 3.5. So does Jerome in <em>Epitulae</em> 116.16 and in his commentary on Galatians (3.5.3), as does Rufinas' <em>Commentarius in Symbolum</em> 39. Epiphanius is not an unbiased source on Ebionites, but even he says the Ebionites practiced circumcision. (<em>Panarion</em> 30.2.2).</span></p>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">Elsewhere the following sources say the Ebionites were observant of Torah/the Law: Irenaeus, Origen, in Contra Celsum 5.61,<em> Commitarius in Matthaeum</em> 11.12 (Greek); Hippolytus in <em>Refutatio Omnium Haereses</em> 7.34, 10.22; Eusebius in <em>Historia Ecclesiastica</em> 3.27, 6.17; Jerome in <em>de Situ et Nominibus Locorum Hebraicorum</em> 112, <em>Commentarius in Esiam</em> 1.1.12, and <em>Commentarius in Matthaeum</em> 2.12.2; and Epiphanius <em>Panarion</em> 30.2.2.</span></p>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">For this, Ebionites are deemed apostates by modern Christians. But notice that, as the Jewish Encylopedia explains, in Judaism that those who were not observant of the Law were apostates. It says <strong><em>apostasy</em></strong></span></p>
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<p style="padding-left: 30px;"><span style="font-size: 12pt; font-family: 'times new roman', times;">is applied in a religious sense to signify rebellion and <strong><em>rebels against</em></strong> God and <strong><em>the Law</em></strong>, desertion and deserters of the faith of Israel... Accordingly it is stated in I Mace. 2:15 that “the officers of the king compelled the people to apostatize,” that is, to revolt against the God of Israel; and Jason, the faithless high priest, is “pursued by all and hated as <strong><em>a deserter of the law</em></strong>.” (II Mace. 5:8)... [Gratz in <em>History of the Jews</em> explains apostasy as:] “those of the Jewish race who voluntarily <strong><em>apostatized</em></strong> from the holy God and <strong><em>from the law of God</em></strong>, transgressing the divine commandments for the belly’s sake.” (“Apostasy and Apostates from Judaism,” <em>Jewish Encyclopedia</em> (editors Isidore Singer, Cyrus Adler) (Funk and Wagnalls, 1912) at <a href="http://books.google.com/books?id=X3ae4K2S9jQC&dq=repudiate%20the%20Apostle%20Paul%2C%20maintaining%20that%20he%20was%20an%20apostate%20from%20the%20law&pg=PA13#v=onepage&q&f=false">13</a>.)</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 12pt; font-family: 'times new roman', times;">For links to all early church texts on Ebionites, see <a href="http://www.earlychurchtexts.com/main/irenaeus/ebionites.shtml">http://www.earlychurchtexts.com/main/irenaeus/ebionites.shtml</a></span></p>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">Hence, the derision the Ebionites received for following the Law by Epiphanius in the 300s is a persecution they suffered for what our Lord said was obeying and following His words, <em>e.g.</em>, Matt. 5:17-19.</span></p>
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<h2>Eusebius on the Ebionites' View of Christ</h2>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">Roman Catholicism by 325 AD came to a docetic view of Jesus -- He only appeared to be human but His flesh was divine from birth. Instead of Jesus being a man indwelled by God as Jesus Himself repeatedly said He was (John 14), the Roman Catholics eventually taught that Jesus supposedly came only in the appearance of a man. (Protestants who see this error correct this by claiming Jesus was 100% God and 100% man. More accurately, a 100% man was filled fully 100% by God's Shekinah presence.)</span></p>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">Eusebius in the<em> History of the Church</em> wrote that the Ebionites were heretics for insisting Jesus was a true man:</span></p>
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<p style="padding-left: 30px;" class="gtxt_column gtxt_lineated"><span style="font-size: 12pt; font-family: 'times new roman', times;">CHAPTER XXVII. <br /><em>The Heresy of the Ebionites </em></span></p>
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<p style="padding-left: 30px;" class="gtxt_column"><span style="font-size: 12pt; font-family: 'times new roman', times;"><span>The </span>evil demon, however, being unable to tear certain others from their allegiance them, for he draws his information largely from Justin Martyr to the Christ of God, yet found them susceptible in a different direction, and so brought them over to his own purposes. The ancients quite properly called these men Ebionites, because they held<strong><em> poor and mean opinions concerning Christ</em></strong>. For they considered him <strong><em>a plain and common man</em></strong>, who was justified only because of his superior virtue, and who <strong><em>was the fruit of the intercourse of a man with Mary</em></strong>. In their opinion the observance of the ceremonial law was altogether necessary, on the ground that they could <span class="gstxt_hlt">not </span>be saved by faith in Christ alone and by a corresponding life. There were others, however, besides them, that were of the same name, but avoided the strange and absurd beliefs of the former, and did <span class="gstxt_hlt">not </span>deny that the Lord was born of a virgin and of the Holy Spirit. But nevertheless, inasmuch as they also refused to acknowledge that he pre-existed, being God, Word, and Wisdom, they turned aside into the impiety of the former, especially when they, like them, endeavored to observe strictly the bodily worship of the law. These men, moreover, thought that it was necessary to <strong><em>reject all the epistles of the apostle [i.e., Paul], whom they called an apostate from the law; and they used only the so-called Gospel according to the Hebrews</em></strong> and made small account of the rest. The <span class="gstxt_hlt">Sabbath </span>and the rest of the discipline of the Jews they observed just like them, but at the same time, like us, they celebrated the Lord's days as a memorial of the resurrection of our Savior. Wherefore, in the consequence of such a course, they received the name of Ebionites, which signified the poverty of their understanding. For this is the name by which a poor man is called in Hebrew. (Eusebius, "Ebionites," <em>Church History</em> 3:27 exceprted <em>A Select Library of Nicene & Post-Nicene Writings of the Christian Church</em> (ed. Philip Schaff & Edward Wace)(Christian Literature Co.: 1890) Vol. 1 at <a href="http://books.google.com/books?id=RdsIAQAAIAAJ&dq=Christians%20must%20not%20judaize%20by%20resting%20on%20the%20Sabbath&pg=PA158#v=onepage&q&f=false">158</a>-59.)</span></p>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">A link to all Patristic mention of the Ebionites is at this <a href="http://www.earlychurchtexts.com/main/irenaeus/ebionites.shtml">link</a> -- the original Latin texts.</span></p>
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<h2>Ebionites On Authority of Apostles</h2>
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||||
<p>I<span style="font-size: 12pt; font-family: 'times new roman', times;">n the<em> Recognitions of Clement</em> (<a href="http://en.wikipedia.org/wiki/Clementine_literature">transl 400 AD by Rufinus</a>) which is typically ascribed to the Ebionites from the 200s, we read through a speech of Peter to Simon Magus (a cipher, scholars concur, for Paul) that their view (from the mouth of Peter) is that <em><strong>an Apostle only had authority to relay Jesus's words</strong></em>, and a true Apostle would never inject any new teaching:</span></p>
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||||
<p style="padding-left: 30px;"><span style="font-size: 12pt; font-family: 'times new roman', times;">Then Peter: “Do not rashly take exception, O Simon, against the things which you do not understand. In the first place, I shall answer your assertion, that I set forth the words of my Master, and from them resolve matters about which there is still doubt. Our Lord, when He sent us apostles to preach, enjoined us to teach all nations<sup><a href="http://www.ccel.org/ccel/schaff/anf08.vi.iii.iv.xxxiii.html#fnf_vi.iii.iv.xxxiii-p2.1" class="Note">628</a></sup><span id="fnf_vi.iii.iv.xxxiii-p2.1" class="mnote"><sup><a href="http://www.ccel.org/ccel/schaff/anf08.vi.iii.iv.xxxiii.html#fna_vi.iii.iv.xxxiii-p2.1" class="Note NoteRef">628</a></sup><span class="Footnote"> <a name="_Matt_28_19_28_20"></a>.</span></span>the things which were committed to us. We cannot therefore speak those things as they were spoken by Himself. For<strong><em> our commission is not to speak, but to teach those things</em></strong>, and from them to show how every one of them rests upon truth.<em><strong> Nor, again, are we permitted to speak anything of our own</strong></em>. For we are sent; and of necessity<strong><em> he who is sent delivers the message as he has been ordered, and sets forth the will of the sender</em></strong>. For<em><strong> if I should speak anything different from what He who sent me enjoined me, I should be a false apostle</strong></em>, not saying what I am commanded to say, but <em><strong>what seems good to myself</strong></em>. Whoever does this, <strong><em>evidently wishes to show himself to be better than he is by whom he is sent</em></strong>, and <em><strong>without doubt is a traitor</strong></em>. If, on the contrary, he keeps by the things that he is commanded, and brings forward most clear assertions of them, it will appear that he is accomplishing the work of an apostle; and it is by striving to fulfil this that I displease you. Blame me not, therefore, because I bring forward the words of Him who sent me. But if there is aught in them that is not fairly spoken, you have liberty to confute me; but this can in no wise be done, for He is a prophet, and cannot be contrary to Himself. (Recognitions of Clement <a href="http://www.ccel.org/ccel/schaff/anf08.vi.iii.iv.xxxiii.html">XXXIII</a>.)</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: 12pt; font-family: 'times new roman', times;">For we apostles are sent to expound the sayings and affirm the judgments of Him who has sent us; but <strong>we are not commissioned to say anything of our own, but to unfold the truth, as I have said, of His words</strong>.” (<em>Recognition of Clement</em> <a href="http://www.ccel.org/ccel/schaff/anf08.vi.iii.iv.xxxiv.html">XXXIV</a>.)</span></p>
|
||||
<h2><strong>Ebionites on Paul</strong></h2>
|
||||
<span style="font-size: 12pt; font-family: 'times new roman', times;"> Irenaeus (200s), Eusebius (early 300s) and Epiphanius each describe the Ebionites as regarding Paul as an apostate for his position on the Law's abrogation. </span>
|
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">Christian scholars rarely quote or mention these references, apparently in the hope that by not mentioning them, we--the flock--will not have any questions about Paul arise in our mind. As Hyam Maccoby--a Jewish scholar--said:</span></p>
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||||
<p style="padding-left: 30px;"><span><span style="font-size: 12pt; font-family: 'times new roman', times;">"In considering the background of Paul, I have returned to one of the earliest accounts of Paul in existence, that given by the Ebionites ["the poor"], as reported by Epiphanius. This account has been neglected by scholars for quite inadequate and tendentious reasons " (Hyam Maccoby, <em>The Mythmaker Paul and The Invention of Christianity</em> (Harper & Row, 1987) at xii.)</span></span></p>
|
||||
<p><span style="font-size: 12pt; font-family: 'times new roman', times;">The quotes to which Maccoby is referring are these:</span></p>
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||||
<p style="padding-left: 30px;"><span style="font-size: 12pt; font-family: 'times new roman', times;">“And these reckoned that all the epistles of the apostle ought to be denied,<em> <strong>calling him an apostate from the law</strong></em>, and, using only the<span style="text-decoration: underline;"> </span><em>Gospel called according to the Hebrews</em>, they make little of the word of the rest.” (Eusebius, History of the Church 3.27.4.) See http://www.textexcavation.com/gospelhebrews.html</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: 12pt; font-family: 'times new roman', times;">"[The Ebionite] thought that it was necessary to <strong><em>reject all the epistles of [Paul], whom they called an apostate from the Law</em></strong>.” (Eusebius, <em>Church His</em><span style="text-decoration: underline;">t</span> 3:26.)</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: 12pt; font-family: 'times new roman', times;">They use the Gospel according to Matthew only, and <em><strong>repudiate the Apostle Paul, maintaining that he was an apostate from the Law</strong></em>." (Irenaeus <em>Against Heresies</em> 1.22, 1.26.)</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 12pt; font-family: 'times new roman', times;">They declare that he (<a name="marker=464273"></a><strong><em>Paul) was a Greek.</em></strong>.. He went up to Jerusalem, they say, and when he had spent some time there, he was seized with a passion to marry the daughter of the priest. For this reason he became a proselyte and was circumcised. Then, when he failed to get the girl, he flew into a rage and <em><strong>wrote against circumcision and against the sabbath and the Law</strong></em>. (Epiphanius,<em> Panarion,</em> 30.16. 6- 9.)</span></p>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">Thus, these are quotes rarely related in the history of the early church by Christian historians.</span></p>
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<h3>The Coded Language of the Recognitions of Clement</h3>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">Scholars are unanimous in their view that the Ebionites used the name Simon Magus in their work <em>Recognition of Clement</em> as a cipher for Paul. They were forced to use a key like this so as to preserve their works from destruction. This rewrite may have happened around 325 AD, as Eusebius and others regarded them now as heretics.</span></p>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;"><span>As Alexander Roberts, the editor of <em>The Anti-Nicene Fathers</em>, explains: "This passage has therefore been regarded as a covert attack upon the Apostle Paul." Roberts explains that t</span><span>he wording in Homily 17 of the Clementine Homilies is where Peter says his opponent claims he "stands condemned." Roberts says this is a clear allusion to Paul's telling Peter he "stands condemned" in </span><a name="marker=464389"></a><span>Gal. 2:11. Roberts then explains: "This passage has therefore been regarded as a covert attack upon the Apostle Paul."</span></span></p>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;"><span>Likewise, Robert Griffin-Jones, a pro-Pauline scholar, admits Paul is the true adversary in this passage: "Paul is demonized...in a fictional dispute [in the Clementine Homilies] in which Peter trounces him." <span>(</span></span><span>Robert Griffith-Jones, </span><em>The Gospel According to Paul</em><span> (San Francisco: Harper Collins, 2004) at 260.)</span></span></p>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;"><span>Finally, Bart Ehrman concurs in this Homily that "Simon Magus in fact is a cipher for none other than Paul himself."<span> (</span></span><span>Ehrman, </span><em>Peter, Paul and Mary Magdalene</em><span> (Oxford: 2006) at 79.)</span></span></p>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">Another code word for Paul other than Simon Magus was the label "Enemy."</span></p>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">In the Preface to the <em>Clementine Homolies </em>we find a letter of Peter to James that refers to an enemy with lawless teachings. It now is in code--referring to an unnamed "enemy," and it says:</span></p>
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<p style="padding-left: 30px;" class="CellBody"><span style="font-family: 'times new roman', times;">"For some among the Gentiles have rejected my lawful preaching and <strong><em>have preferrred a lawless and absurd doctrine of a man who is my enemy</em></strong>. And indeed some have attempted, while I am still alive to distort my word by interpretation of many sorts,<strong><em> as if I taught the dissolution of the Law</em></strong> ... But that may God forbid! For to do such a thing means to<strong><em> act contrary to the Law of God which was made to Moses and was confirmed by our Lord in its everlasting continuance</em></strong>. For He said: `For heaven and earth will pass away, but not one jot or tittle shall pass away from the Law.'" <em>Letter of Peter to James</em>, 2.3-5 (presumed 92 A.D.)<a href="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/chapter%2012html.html#pgfId=465161" class="footnote"><sup> </sup></a></span></p>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">There is a history in those times about using coded writing. It was designed to preserve one's points to a generation after censorship was lifted who could decipher the original persons to be identified, or the sense in which false praise was made. Just so we know this is not dishonesty in the Ebionites, let's see the example of Eusebius -- later in life -- had to feign praise when he was, as we can decipher now, criticizing Constantine. To decipher this, we must find the code Eusebius was using.</span></p>
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<h3>Eusebius' Coded Writing Close in Time Typifies The Technique</h3>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">Specifically, Eusebius, a bishop at Rome, and himself earlier a critic of the Ebionites in 325 AD, by 337 AD was trapped. He had to write a servile biography of the Roman Emperor Constantine who by now transformed the church into a very pagan institution. Unable to speak out against Constantine, Eusebius copied the Ebionites' technique to express dissent to Constantine's changes by using coded language.</span></p>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">Eusebius used slobbery praise that was so excessive that we today can see we should not take it at all seriously. It could pass the attention of a deluded and egotistical monarch like Constantine. So to interpet Eusebius correctly, one must find the key, and for this "<em><strong>one must strip away all his sycophant comments about Constantine he gave in his 'Introduction</strong></em>' ...and one will be left with some revealing information that shows the real character of Constantine and the actual type of government that Eusebius thought Constantine was introducting." (Ernest Martin, <em>The Secrets of Golgatha</em> (1996) at 221.)</span></p>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">Eusebius tipped off his readers who were cogently reading. He mentioned in his Introduction to the life of Constantine that Scripture itself is often written in a "<em><strong>disguised form</strong></em>" or in a "<em><strong>veiled way</strong></em>." <em>Id. </em>at 222. Eusebius mentions in the same context that when Plato spoke to the "unitiated" he would refer to "gods," but among the "initiated," who could accept his belief in one God, he would speak of "God." <em>Id.</em>, at 224. Eusebius was confessing thereby, amidst glowing and almost incessant praises of Constantine, to the necessity to<strong><em> speak one way in front of those unaware / uninitiated while hoping the initiated might gather the true meaning of his words</em></strong>.</span></p>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">Eusebius' struggle, and the one of the Ebionites before Eusebius, is hard for us to appreciate in the USA. We do not know what it is like to live under censorship. But the Ebionites, like Eusebius after them, had <strong><em>no choice but to veil their meaning if their writings were to survive</em></strong>. And by the time of <em>Recognitions of Clement </em>were written or re-written<em>, </em>their writings would have been destroyed had the name Paul been used rather than Simon Magus. While censorship may have been possible in the 200s, we know for certain Paul had become a hero in Rome in the early 300s. Why? Because his words preached the abolition of Saturday Sabbath. (See "<a href="/JWO/paul-abolished-sabbath.html">Paul Abolished Sabbath</a>.") By then, Paul had become a pivotal charachter for Constantine to support. Constantine wanted Sun-Day -- the day of rest he commemorated to his God-of-the-Sun (Sol Invictus) -- to become the new Sabbath. So at least by that era, the Ebionites had to rewrite their stories to appear to be about Simon Magus so the Ebionites could preserve for a different era, and an astute audience, about whom they were speaking.</span></p>
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<h2>Ebionites On Birth of Christ</h2>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">The Ebionites insisted Jesus was sired in the flesh by a David heir - Joseph. By 180 AD, due to an obvious mistranslator's illicit license with the text, a virgin birth account, had been added to Matthew. Later a single line was added to Luke to inject a virgin birth account. See our article "<a href="/Hebrew-Matthew/virgin-birth-issues.html">Virgin Birth Issues</a>."</span></p>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">Irenaeus circa 180 AD criticized the Ebionites for insisting Jesus’ father was Joseph and not solely conceived by a virgin. (This is the first documented reference to the virgin birth account in church history -- but we are presuming his writings themselves were not tampered with.) Irenaeus explains:</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 12pt; font-family: 'times new roman', times;">God, then, was <strong><em>made man</em></strong>, and the Lord did Himself save us, giving us the token of the Virgin. But not as some allege, among those now presuming to expound the Scripture, [thus:] “Behold, a young woman shall conceive, and bring forth a son,” [Isa. 7. 14] as Theodotion the Ephesian has interpreted, and Aquila of Pontus. Both Jewish proselytes. The Ebionites, following these, assert that <strong><em>He was begotten by Joseph</em></strong>; thus destroying, as far as in them lies, such a marvellous dispensation of God, and setting aside the testimony of the prophets which proceeded from God. (Philip Schaff, <span style="text-decoration: underline;">Apostolic Fathers with Justin Martin and Irenaeus</span> (Edited Alexander Roberts and James Donaldson) Vol. 1 Ch. 21 http://www.ccel.org/ccel/schaff/anf01.ix.iv.xxii.html.)</span></p>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">Indeed, <em>almah</em> in Iaiah 7:14 means "young maiden." Only had it said "<em>bethulah</em>" would "virgin" have been intended.</span></p>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">Next, near 236 AD Hippolytus wrote of the Ebionites -- again presuming no tampering with Hippolytus' writings:</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 12pt; font-family: 'times new roman', times;">They live conformably to the customs of the Jews, alleging that they are justified according to the Law, and saying that <strong><em>Jesus was justified by fulfilling the Law</em></strong>. And therefore it was, (according to the Ebionæans,) that (the Saviour) was named (the) Christ of God and Jesus, Or, “that the Christ of God was named Jesus” (Bunsen) since not one of the rest (of mankind) had observed completely the Law. For if even any other had fulfilled the commandments (contained) in the law, he would have been that Christ.... They assert that<em><strong> our Lord Himself was a man in a like sense with all </strong></em>(the rest of the human family). (Hippolytus, <span style="text-decoration: underline;">Refutatio Omnium Haeresium</span> 7.22.)</span></p>
|
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">This implies that the Ebionites did not have a virgin birth account.</span></p>
|
||||
<p><span style="font-size: 12pt; font-family: 'times new roman', times;">Finally, Epiphanius in the mid-300s says:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: 12pt; font-family: 'times new roman', times;">The Ebionites, following these, assert that <strong><em>He was begotten by Joseph</em></strong>.... http://www.ccel.org/ccel/schaff/anf01.ix.iv.xxii.html</span></p>
|
||||
<p><span style="font-size: 12pt; font-family: 'times new roman', times;">Hence, the Ebionites contended Jesus was a man begotten by Joseph. Therefore, it appears that there was no virgin birth account in the Gospel of Matthew they used.</span></p>
|
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<h2>Fate of Ebionites aka Essenes</h2>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">Some modern followers of Ebionite doctrine call themselves Essenes. They believe the Essenes of whom Josephus spoke most closely aligns with their views, and they believe these were the true Ebionites. At the website Essene.net, we read a verifiable conclusion on the fate of the "Essenes" aka Ebionites:</span></p>
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<p style="padding-left: 30px;"><strong>It is apparent that many of the doctrines, traditions, and writings of the earlier Nasarene disciples of Yeshua were either destroyed or altered over time by those adhering to Roman, rather than Essene, culture. "The Way" of the early nature loving Nasarenes eventually began to be labeled heretical, and all who held to these original beliefs were persecuted and their scriptures banned and burned. This persecution, so systematic and state supported, resulted in the rewriting of history and scripture and in the recasting and reinterpretation of the meaning and mission of the Essene Yeshua. (<a href="http://essenes.net/index.php?option=com_content&task=view&id=149&Itemid=563">New Testament Alterations.</a>)</strong></p>
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|
||||
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|
||||
</div>
|
||||
<div class="moduleS1">
|
||||
<div>
|
||||
<div>
|
||||
<div>
|
||||
<h3>Questions?</h3>
|
||||
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||||
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// ]]>
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</script>
|
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</div>
|
||||
</div>
|
||||
</div>
|
||||
</div>
|
||||
<div class="moduleS1">
|
||||
<div>
|
||||
<div>
|
||||
<div>
|
||||
<h3>Recommendations</h3>
|
||||
<p><a href="/Audio/music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
|
||||
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
|
||||
<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
|
||||
<p><a href="http://www.jesusfocusedpublishers.com/"></a></p>
|
||||
<p> </p> </div>
|
||||
</div>
|
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</div>
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|
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||||
<div>
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<div>
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<a href="/JWO/jesuswordsonly.html"><img alt="JesusWordsOnS-cropsmall" src="/images/stories/JesusWordsOnS-cropsmall.jpg" width="116" height="117" /></a> </div>
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<div class="module">
|
||||
<div>
|
||||
<div>
|
||||
<div>
|
||||
<a href="/JWOS/jesuswordssalvation.html"><img alt="JesusWordsSalv-crop2" src="/images/stories/JesusWordsSalv-crop2.jpg" width="114" height="146" /></a> </div>
|
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|
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|
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<div>
|
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|
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<a href="/Did-Calvin-Murder-Servetus/calvinfreebookonline.html"><img src="/images/stories/DidCalvinMurderServetusM.jpg" alt="DidCalvinMurderServetusM" height="NaN" width="120" /></a> </div>
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<table class="contentpaneopen">
|
||||
|
||||
|
||||
|
||||
<tr>
|
||||
<td valign="top">
|
||||
<h2>Quotations of Gospel of the Nazarenes</h2>
|
||||
<p>If one is differentiating quotations of the "Gospel of the Nazarenes" as if not identical to the "Gospel according to the Hebrews" by Matthew, here is an excerpt taken from this webpage of the key quotes from <a href="http://www.earlychristianwritings.com/text/nazoreans-ogg.html">Earlychristianwritings.com</a>:</p>
|
||||
<p> </p>
|
||||
<center>
|
||||
<h2>The Gospel of the Nazoreans</h2>
|
||||
</center><span>The following selection is excerpted from Ron Cameron's </span><em>The Other Gospels: Non-Canonical Gospel Texts</em><span> (Philadelphia: The Westminster Press, 1982), pp. 99-102. Philipp Vielhauer and George Ogg of </span><em>New Testament Apocrypha</em><span> originally made the translation.</span>
|
||||
<p> </p>
|
||||
<hr />
|
||||
<p> </p>
|
||||
<ol>
|
||||
<li>To these (citations in which Matthew follows not the Septuagint but the Hebrew original text) belong the two: "Out of Egypt have I called my son" and "For he shall be called a Nazaraean."
|
||||
<p>(Jerome, <em>De viris inlustribus</em> 3)</p>
|
||||
</li>
|
||||
<li>Behold, the mother of the Lord and his brethren said to him: John the Baptist baptizes unto the remission of sins, let us go and be baptized by him. But he said to them: Wherein have I sinned that I should go and be baptized by him? Unless what I have said is ignorance (a sin of ignorance).
|
||||
<p>(Jerome, <em>Adversus Pelagianos</em> 3.2)</p>
|
||||
</li>
|
||||
<li>The Jewish Gospel has not "into the holy city" but "to Jerusalem."
|
||||
<p>(Variant to Matthew 4:5 in the "Zion Gospel" Edition)</p>
|
||||
</li>
|
||||
<li>The phrase "without a cause" is lacking in some witnesses and in the Jewish Gospel.
|
||||
<p>(Variant to Matthew 5:22, ibid.)</p>
|
||||
</li>
|
||||
<li>In the so-called Gospel according to the Hebrews instead of "essential to existence" I found "<em>mahar</em>," which means "of tomorrow, so that the sense is: "Our bread of tomorrow" - that is, of the future - "give us this day."
|
||||
<p>(Jerome, <em>Commentary on Matthew</em> 1 [on Matthew 6:11])</p>
|
||||
</li>
|
||||
<li>The Jewish Gospel reads here as follows: "If ye be in my bosom and do not the will of my Father in heaven, I will cast you out of my bosom."
|
||||
<p>(Variant to Matthew 7:5 - or better to Matthew 7:21-23 - in the "Zion Gospel" Edition)</p>
|
||||
</li>
|
||||
<li>The Jewish Gospel: (wise) more than serpents.
|
||||
<p>(Variant to Matthew 10:16, ibid.)</p>
|
||||
</li>
|
||||
<li>The Jewish Gospel has: (the kingdom of heaven) is plundered.
|
||||
<p>(Variant to Matthew 11:12, ibid.)</p>
|
||||
</li>
|
||||
<li>The Jewish Gospel has: I thank thee.
|
||||
<p>(Variant to Matthew 11:25, ibid.)</p>
|
||||
</li>
|
||||
<li>In the Gospel which the Nazarenes and the Ebionites use, which we have recently translated out of Hebrew into Greek, and which is called by most people the authentic (Gospel) of Matthew, the man who had the withered hand is described as a mason who pleaded for help in the following words: "I was a mason and earned (my) livelihood with (my) hands; I beseech thee, Jesus, to restore me to my health that I may not with ignominy have to beg for my bread."
|
||||
<p>(Jerome, <em>Commentary on Matthew</em> 2 [on Matthew 12:13])</p>
|
||||
</li>
|
||||
<li>The Jewish Gospel does not have: three d(ays and nights).
|
||||
<p>(Variant to Matthew 12:40 in the "Zion Gospel" Edition)</p>
|
||||
</li>
|
||||
<li>The Jewish Gospel: corban is what you should obtain from us.
|
||||
<p>(Variant to Matthew 15:5, ibid.)</p>
|
||||
</li>
|
||||
<li>What is marked with an asterisk (i.e., Matthew 16:2-3) is not found in other manuscripts, also it is not found in the Jewish Gospel.
|
||||
<p>(Variant to Matthew 16:2-3, ibid.)</p>
|
||||
</li>
|
||||
<li>The Jewish Gospel: son of John.
|
||||
<p>(Variant to Matthew 16:17, ibid.)</p>
|
||||
</li>
|
||||
<li>He (Jesus) said: If thy brother has sinned with a word and has made three reparations, receive him seven times in a day. Simon his disciple said to him: Seven times in a day? The Lord answered and said to him: Yea, I say unto thee, until seventy times seven times. For in the prophets also after they were anointed with the Holy Spirit, the word of sin (sinful discourse?) was found.
|
||||
<p>(Jerome, <em>Adversus Pelagianos</em> 3.2)</p>
|
||||
<p>The Jewish Gospel has after "seventy times seven times": For in the prophets also, after they were anointed with the Holy Spirit, the ord of sin (sinful discourse?) was found.</p>
|
||||
<p>(Variant to Matthew 18:22 in the "Zion Gospel" Edition)</p>
|
||||
</li>
|
||||
<li>The other of the two rich men said to him: Master, what good thing must I do that I may live? He said to him: Man, fulfil the law and the prophets. He answered him: That have I done. He said to him: Go and sell all that thou possessest and distribute it among the poor, and then come and follow me. But hte rich man then began to scratch his head and it (the saying) pleased him not. And the Lord said to him: How canst though say, I have fulfilled the law and the prophets? For it stands written in the law: Love thy neighbor as thyself; and behold, many of the brethren, sons of Abraham, are begrimed with dirt and die of hunger - and thy house is full of many good things and nothing at all comes forth from it to them! And he turned and said to Simon, his disciple, who was sitting by him: Simon, son of Jona, it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven.
|
||||
<p>(Origen, <em>Commentary on Matthew</em> 15.14 [on Matthew 19:16-30])</p>
|
||||
</li>
|
||||
<li>In the Gospel which the Nazarenes use, instead of "son of Barachias" we have found written "son of Joiada."
|
||||
<p>(Jerome, <em>Commentary on Matthew</em> 4 [on Matthew 23:35])</p>
|
||||
</li>
|
||||
<li>But since the Gospel (written) in Hebrew characters which has come into our hands enters the threat not against the man who had hid (the talent), but against him who had lived dissolutely - for he (the master) had three servants: one who squandered his master's substance with harlots and flute-girls, one who multiplied the gain, and one who hid the talent; and accordingly one was accepted (with joy), another merely rebuked, and another cast into prison - I wonder whether in Matthew the threat which is uttered after the word against the man who did nothing may not refer to him, but by epanalepsis to the first who had feasted and drunk with the drunken.
|
||||
<p>(Eusebius, <em>Theophania</em> 22 [on Matthew 25:14-15])</p>
|
||||
</li>
|
||||
<li>The Jewish Gospel: And he denied and swore and damned himself.
|
||||
<p>(Variant to Matthew 26:74 in the "Zion Gospel" Edition)</p>
|
||||
</li>
|
||||
<li>Barabbas. . . is interpreted in the so-called Gospel according to the Hebrews as "son of their teacher."
|
||||
<p>(Jerome, <em>Commentary on Matthew</em> 4 [on Matthew 27:16])</p>
|
||||
</li>
|
||||
<li>But in the Gospel which is written in Hebrew characters we read not that the veil of the temple was rent, but that the lintel of the temple of wondrous size collapsed.
|
||||
<p>(Jerome, <em>Epistula ad Hedybiam</em> 120.8)</p>
|
||||
</li>
|
||||
<li>The Jewish Gospel: And he delivered to them armed men that they might sit over against the cave and guard it day and night.
|
||||
<p>(Variant to Matthew 27:65 in the "Zion Gospel" Edition)</p>
|
||||
</li>
|
||||
<li>He (Christ) himself taught the reason for the separations of souls that take place in houses, as we have found somewhere in the Gospel that is spread abroad among the Jews in the Hebrew tongue, in which it is said: "I choose for myself the most worthy: the most worthy are those whom my Father in heaven has given me."
|
||||
<p>(Eusebius, <em>Theophania</em> 4.12 [on Matthew 10:34-36])</p>
|
||||
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|
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<h3>Recommendations</h3>
|
||||
<p><a href="/Audio/music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
|
||||
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
|
||||
<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
|
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<p><a href="http://www.jesusfocusedpublishers.com/"></a></p>
|
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<a href="/Did-Calvin-Murder-Servetus/calvinfreebookonline.html"><img src="/images/stories/DidCalvinMurderServetusM.jpg" alt="DidCalvinMurderServetusM" height="NaN" width="120" /></a> </div>
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<h2>Baptismal Account in Hebrew Matthew</h2>
|
||||
<p>In the Hebrew Matthew, there are two variants to the baptismal account which are different from the Greek text tradition. The first adds "today I have begotten thee."</p>
|
||||
<p style="padding-left: 30px; ">After saying many things, this Gospel continues: “After the people were baptized, Jesus also came and was baptized by John. And as Jesus came up from the water, Heaven was opened, and He saw the Holy Spirit descend in the form of a dove and enter into Him. And a voice from Heaven said, ‘You are my beloved Son; with You I am well pleased.’ And again, ‘<em><strong>Today I have begotten You</strong></em>.’ “Immediately a great light shone around the place; and John, seeing it, said to Him, ‘Who are you, Lord? And again a voice from Heaven said, ‘This is my beloved Son, with whom I am well pleased.’ Then John, falling down before Him, said, ‘I beseech You, Lord, baptize me!’ But He forbade him saying, ‘Let it be so; for thus it is fitting that all things be fulfilled.’” (Epiphanius, <em>Panarion</em> 30.13.7) [<a href="http://en.wikipedia.org/wiki/Authentic_Gospel_of_Matthew">Wikipedia</a>]</p>
|
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<div style="padding-left: 30px;"></div>
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<div style="padding-left: 30px;"></div>
|
||||
<p>The second has God refer to Jesus as his "first-begotten Son."</p>
|
||||
<div></div>
|
||||
<div></div>
|
||||
<p style="padding-left: 30px;">In the <strong><em>Gospel written in the Hebrew script</em></strong> that the Nazarenes read, the whole fount of the Holy Spirit descends upon Him, for God is Spirit and where the Spirit resides, there is freedom. Further in the Gospel which we have just mentioned we find the following written: “When the Lord came up out of the water the whole fount of the Holy Spirit descended upon Him and rested on Him saying, ‘My Son, in all the prophets was I waiting for You that You should come and I might rest in You. For You are My rest. You are <em><strong>My first begotten Son</strong></em> that prevails forever.’ ” (Jerome, <em>Commentary on Isaiah</em> 4) [<a href="http://en.wikipedia.org/wiki/Authentic_Gospel_of_Matthew"><span style="color: #000000;">Wikipedia</span></a>]</p>
|
||||
<div style="padding-left: 30px;"></div>
|
||||
<h2>Historical Evidence That "This Day I have begotten thee" is Correct</h2>
|
||||
<h3>A. Old Mss. of Matthew</h3>
|
||||
<p>Also, “this day I have begotten thee” appears in the following Greek of Matthew: D (Greek) and the Old Latin. (E.B. Nicholson, <em>The Gospel according to the Hebrews</em> (1879) at <a href="http://books.google.com/books?id=QVAVAAAAYAAJ&dq=some%20things%20out%20of%20the%20Gospel%20according%20to%20the%20Hebrews%20and%20the%20Syriac&pg=PA40#v=onepage&q=juda&f=false">40</a>.) Also, in "Codex Bezae and most of the old Latin manuscripts...the voice instead cites Psalm 2:7: <em><strong>'This day I have begotten thee.</strong></em>" (Barbara Aland, Joël Delobel, <em>New Testament textual criticism, exegesis, and early church history</em> (Peeters, 1994) at <a href="http://books.google.com/books?id=Z4xXSlE_ZvcC&lpg=PA121&ots=K380wpl4Fq&dq=juvencus%20this%20day%20i%20have%20begotten%20thee&pg=PA120#v=onepage&q&f=false">120</a>.)</p>
|
||||
<h3>B. Luke 3:22 In Old Manuscripts</h3>
|
||||
<p>The baptismal account of Jesus in Luke 3:22 in old manuscripts likewise had this account that the Father spoke from heaven to Jesus: "This day I have begotten you."</p>
|
||||
<p>A modern study Bible comments on Luke 3:22: "Other ancient authorities read You are my Son,<strong><em> today I have begotten you</em></strong>." (Wayne A. Meeks, Jouette M. Bassler, <em>The HarperCollins Study Bible: New Revised Standard Version</em> (HarperCollins: 1997) at <a href="http://books.google.com/books?id=aMkEa-Z4shEC&lpg=RA1-PA1962&ots=SWWdDM1c0V&dq=%22Other%20ancient%20authorities%20read%20You%20are%20my%20Son%22&pg=RA1-PA1962#v=onepage&q=%22Other%20ancient%20authorities%20read%20You%20are%20my%20Son%22&f=false">1962</a>.)</p>
|
||||
<p>The New American commentary reads: “You are my beloved Son; with you I am well pleased: this is the best attested reading in the Greek manuscripts. The <strong><em>Western</em></strong> reading, ‘You are my Son, this day <strong><em>I have begotten you</em></strong>,’ is derived from Psalm 2:7.” <a href="http://www.usccb.org/nab/bible/luke/luke3.htm">http://www.usccb.org/nab/bible/luke/luke3.htm</a> (last accessed 2005.)</p>
|
||||
<p>This reference to a "Western" text that reads "begotten thee" is because it appears in the Greek Western type text known as Codex D. It also appears in many other texts of Luke 3:22.</p>
|
||||
<p>Throckmorton in <em>Gospel Parallels</em> (1992) explains that this variant (“this day I have begotten thee”) exists in some of the oldest versions of Luke such as P4, meaning Paris Papyrus, “third century” (<em>id</em>., x, xviii, 14); S, meaning Sinaiticus, “middle fourth century” (<em>id</em>., xiv, 14); A B, Codex Alexandrinus, “5th century” and Codex Vaticanus, “4th Century” (id., x, 14), and W Manuscript (5th century).</p>
|
||||
<p>Interestingly, Matthew’s version of the baptism at Matthew 3:17 in the same Codex reads differently than it does today. It mentions the Holy Spirit descending as a dove upon Jesus. It is interesting that Epiphanius says the Hebrew version of Matthew of the Ebionites had that language too. This reading is also present in the DuTillet Hebrew Matthew. Hence, Codex D which contains Luke's 'begotten thee' language also contains other language in Matthew that matches the Hebrew Matthew but varies from our current Lucan language,<em> i.e.</em>, the mention of the dove in the Matthew tradition.</p>
|
||||
<h3>C. The Epistle to the Hebrews</h3>
|
||||
<p>The original baptism language of "this day I have begotten thee" is quoted in the NT in Hebrews 1:5 and 5:5.</p>
|
||||
<p style="padding-left: 30px;">For unto which of the angels said he at any time, Thou art my Son,<em><strong> this day have I begotten thee</strong></em>? And again, I will be to him a Father, and he shall be to me a Son? (Heb. <a href="http://www.biblegateway.com/passage/?search=hebrews%201:5&version=KJV">1:5</a>, KJV)</p>
|
||||
<p style="padding-left: 30px;">So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son,<em><strong> today have I begotten thee</strong></em>. (Heb. 5:5, KJV)</p>
|
||||
<p>A more vague allusion is seen in Acts. “God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son,<strong><em> this day have I begotten thee</em></strong>.” (Acts 13:33 KJV.)</p>
|
||||
<h3>D. Patristic Sources 95-325 AD Repititiously Quote 'this day I have begotten thee'</h3>
|
||||
<p>There is no doubt how the original baptism-of-Jesus once read to include the quote from Psalm 2:7. As quoted at length below, the original version is <em><strong>quoted numerous times</strong></em> in the following early ‘patristic’ writings between 96 A.D. and 325 A.D.: <em>First Epistle of Clement to the Corinthians</em>;<em> Dialogue of Justin with Tryphon, A Jew</em>; <em>The Instructor</em>; <em>The Banquet of the Ten Virgins; or, Concerning Chastity</em>; and <em>Acts of the Holy Apostles Peter and Paul</em>. The Luke version is specifically quoted in the 300s by the heretic Faustus but without dispute on the validity of the Lucan quote when Augustine does a point-by-point rebuttal to Faustus. Faustus also insisted it was in Matthew's account, which indeed it was clearly in the Hebrew Matthew.</p>
|
||||
<p>Let's review these proofs, and provide a link to the online versions of the original sources.</p>
|
||||
<div></div>
|
||||
<p><span style="color: #0000ff;">160 AD, Clement</span></p>
|
||||
<p>First, the original baptism-of-Jesus account is quoted in Book One, Chapter VI of The Instructor, a work of 160 A.D. by Clement of Alexandria: “For at the moment of the Lord’s baptism there sounded a voice from heaven, as a testimony to the Beloved, ‘Thou art My beloved Son,<strong><em> to-day have I begotten Thee.</em></strong>’” “Ante-Nicene Fathers/Volume II/CLEMENT OF ALEXANDRIA/The Instructor/Book I/Chapter VI,” at <a href="http://en.wikisource.org/wiki/Ante-Nicene_Fathers/Volume_II/CLEMENT_OF_ALEXANDRIA/The_Instructor/Book_I/Chapter_VI."><span style="color: #000000;">wikisource</span></a></p>
|
||||
<div></div>
|
||||
<p><span style="color: #0000ff;">300 AD, Methodius</span></p>
|
||||
<p>Methodius (A.D. 260-312), in Part 9, chapter IX in his work, The Banquet of the Ten Virgins; or, Concerning Chastity, is similarly quoting the original baptism-of-Jesus account when we read: “Now, in perfect agreement and correspondence with what has been said, seems to be this which was<strong><em> spoken by the Father from above to Christ</em></strong> when He came to be baptized in the water of the Jordan, ‘Thou art my son: <strong><em>this day have I begotten thee</em></strong>.’” “Ante-Nicene Fathers/Volume VI/Methodius/Banquet of the Ten Virgins/Thekla/Part 9,” <a href="/ http://en.wikisource.org/wiki/Ante-Nicene_Fathers/Volume_VI/Methodius/Banquet_of_the_Ten_Virgins/Thekla/Part_9"><span style="color: #000000;">wikisource</span></a> (Schaff)</p>
|
||||
<div></div>
|
||||
<p><span style="color: #0000ff;">300 AD, Lactantius</span></p>
|
||||
<p>Again, in the words of Lactantius (A.D. 260-330), in his The Divine Institutes, book IV, chapter XV, he quotes the original uncorrupted version of the baptism-of-Jesus account: “Then a voice from heaven was heard: ‘Thou art my Son,<strong><em> today have I begotten Thee</em></strong>.’ Which voice is found to have been foretold by David. And the Spirit of God descended upon Him, formed after the<strong><em> appearance of a white dove</em></strong>.” .“Ante-Nicene Fathers/Volume VII/Lactantius/The Divine Institutes/Book IV/Chap. XV,” <a href="http://en.wikisource.org/wiki/Ante-Nicene_Fathers/Volume_VII/Lactantius/The_Divine_Institutes/Book_IV/Chap._XV"><span style="color: #000000;">wikisource</span></a> (from Schaff).</p>
|
||||
<div></div>
|
||||
<p><span style="color: #0000ff;">234 AD, Acts of...Peter and Paul</span></p>
|
||||
<p>In the Acts of the Holy Apostles Peter and Paul (234 A.D.), it says: “Him therefore to whom the Father said, Thou art my Son, <strong><em>this day have I begotten</em></strong> Thee, the chief priests through envy crucified.” .“Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Acts of the Holy Apostles Peter and Paul/Acts of the Holy Apostles Peter and Paul,” <span style="color: #000000;"><a href="http://en.wikisource.org/wiki/Ante-Nicene_Fathers/Volume_VIII/Apocrypha_of_the_New_Testament/Acts_of_the_Holy_Apostles_Peter_and_Paul/Acts_of_the_Holy_Apostles_Peter_and_Paul">wikisource</a></span></p>
|
||||
<p><span style="color: #0000ff;">230 AD (est.), Origen</span></p>
|
||||
<p>The same verse also once apparently existed in John’s gospel. In Origen’s Commentary on the Gospel of John, section 32, Origen (died 254) writes evidently quoting John’s gospel upon which he was commenting: “None of these testimonies, however, sets forth distinctly the Savior’s exalted birth; but when the words are addressed to Him, ‘<strong><em>Thou art My Son, this day have I begotten Thee</em></strong>,’ this is <strong><em>spoken to Him by God</em></strong>.” <a href="http://www.earlychristianwritings.com/text/origen-john1.html">(Early Christian Writings</a>)</p>
|
||||
<p><span style="color: #0000ff;">96 AD, Clement</span></p>
|
||||
<p>In the <a href="http://www.ccel.org/ccel/schaff/anf01.ii.ii.html">First Epistle of Clement to the Corinthians</a> from 96 A.D., written by Clement—a man who was a direct disciple of the Apostle Peter—it says: “But concerning His Son the Lord spoke thus: <strong><em>‘Thou art my Son, to-day have I begotten Thee</em></strong>.’” (<a href="http://www.ccel.org/ccel/schaff/anf01.ii.ii.html">Ccel.org</a>)</p>
|
||||
<p><span style="color: #0000ff;">165 AD, Justin</span></p>
|
||||
<p>Lastly, in a writing by Justin (died 165 A.D.) known as the Dialogue of Justin with Tryphon, A Jew, in chapter LXXXVIII, Justin writes about Jesus, clearly referencing the Gospels’ baptism accounts:</p>
|
||||
<p style="padding-left: 30px;">He was in the habit of working as a carpenter when among men, making ploughs and yokes; by which He taught the symbols of righteousness and an active life; but then the Holy Ghost, and for man’s sake, as I formerly stated, lighted on Him in the<em><strong> form of a dove</strong></em>, and there came at the same instant from the heavens a voice, which was uttered also by David when he spoke, personating Christ, what the Father would say to Him: ‘Thou art My Son:<strong><em> this day have I begottenThee</em></strong>.’ (Justin, <a href="http://www.earlychristianwritings.com/text/justinmartyr-dialoguetrypho.html">Trypho</a>)</p>
|
||||
<p>Justin then goes on to explain to Trypho the Jew—once more obviously quoting the original form of Matthew 3:17 and Luke 3:22:</p>
|
||||
<p style="padding-left: 30px;">For this devil, when [Jesus] went up from the river Jordan, at the time when the voice spake to Him, “Thou art my Son: <strong><em>this day have I begotten Thee</em></strong>,” is recorded in the memoirs of the apostles to have come to Him and tempted Him, even so far as to say to Him, “Worship me;” and Christ answered him, “Get thee behind me, Satan: thou shalt worship the Lord thy God, and Him only shalt thou serve.” Id., ch. CII.</p>
|
||||
<p>Others who found the same passage in Matthew are Juvencus,<span style="text-decoration: underline;"> Evangeliorum Libri Quattor</span>, I 360-64 and Hilary, <span style="text-decoration: underline;">De Trinitate</span>, VIII, 25, Tyconius, Reg. 1</p>
|
||||
<h3>E. Christians Quote Matthew and Luke Against Church Orthodox Views But Quote Accepted As Fact From Luke</h3>
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<p>Similarly, the phrase ‘this day I have begotten thee’ was quoted by Faustus ca. 400 AD from both Matthew and Luke’s Gospel as having been uttered at Jesus’ baptism. Faustus was unorthodox in his view that Jesus, the Son of David, was not born Son of God but became Son of God at his baptism.</p>
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<p>This ran afoul of the late doctrines of the Roman Catholic Church that Jesus was the 'eternal' Son of God, which doctrine emerged at Nicea in 325 AD under Emperor Constantine's influence. (His goal was to alter Jesus to match Constantine's favored deity - Sol Invictus. See our "<a href="/Recommended-Reading/council-of-nicea-of-325-ad.html">Council of Nicea</a>".)</p>
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<p>Augustine in his point-by-point rebuttal in 400 A.D. does not dispute this is how Luke read. In 400 AD approximately, he disputes only how Matthew then read. (Remember, however, the Hebrew Matthew originally had the 'This day I have begotten thee" at Jesus' baptism. See above.)</p>
|
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<p>We find this Faustus-Augustine exchange in Schaff’s Augustin: <a href="http://www.ccel.org/ccel/schaff/npnf104.iv.ix.xxv.html?highlight=this%20day%20i%20have%20begotten%20thee#highlight">The Writings Against the Manicheans and Against the Donatists</a>, in Book XXIII (1890) at 313. Schaff recounts Faustus’ points about the Matthew passage when read in light of Luke:</p>
|
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<p>Faustus recurs to the genealogical difficulty and insists that even according to Matthew Jesus was not Son of God until His baptism. Augustin sets forth the Catholic view of the relation of the divine and the human in the person of Christ.</p>
|
||||
<p>[Faustus wrote]</p>
|
||||
<p style="padding-left: 30px;">2. I will, for the present, suppose that this person was right in saying that the son of David was born of Mary. It still remains true, that in this whole passage of the generation<strong><em> no mention is made of the Son of God till we come to the baptism</em></strong>; so that it is an injurious misrepresentation on your part to speak of this writer as making the Son of God the inmate of a womb. The writer, indeed, seems to cry out against such an idea, and in the very title of his book to clear himself of such blasphemy, asserting that the person whose birth he describes is the son of David, not the Son of God. And if you attend to the writer’s meaning [<em>i.e.</em>, Matthew's meaning] and purpose, you will see that what he wishes us to believe of Jesus the Son of God is not so much that He was born of Mary, as that <strong><em>He became the Son of God by baptism at the river Jordan</em></strong>. He [<em>i.e.</em>, Matthew] tells us that the person of whom he spoke at the outset as the son of David was baptized by John, and <strong><em>became the Son of God on this particular occasion</em></strong>, when about thirty years old, according to Luke, when also the voice was heard saying to Him, “Thou art my Son; <em><strong>this day have I begotten Thee</strong></em>.”</p>
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<p>Schaff provides Augustine’s complete reply. <em>Id</em>., at 318 et seq. Augustine disputes only how Matthew read but not how Luke read. However, he quotes Matthew back at Faustus: “when He was baptized by John, a voice from heaven, saying, ‘This is my beloved Son, in whom I am well pleased.’” Augustine says these words do not “imply that He was not the Son of God before.” <em>Id</em>., at 315. Augustine ignores the quote from Luke which made Faustus’ case. (For further discussion of this portion of Faustus, see Barbara Aland, Joël Delobel, <em>New Testament textual criticism, exegesis, and early church history</em> (Peeters, 1994) at <a href="http://books.google.com/books?id=Z4xXSlE_ZvcC&lpg=PA121&ots=K380wpl4Fq&dq=juvencus%20this%20day%20i%20have%20begotten%20thee&pg=PA121#v=onepage&q&f=false">121</a>.)</p>
|
||||
<p>Based on Epiphanius and Jerome's account of the Hebrew Matthew, it must have been altered instead of Luke. Only after Augustine did not want to cope with Faustus's argument any longer, Catholic authorities also erased the Luke 3:22 version as well.</p>
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<h3>When And Why Did This Change Happen?</h3>
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<p>It takes no genius to figure out why this text was deleted about "this day I have begotten thee." It conflicted with a doctrine first adopted in 325 AD at Nicea that Jesus was the '<strong><em>eternal son</em></strong> of God.' While no verse expressly supports that idea, it became fixed dogma. Hence, it is no coincidence that all the texts prior to that era have 'this day I have begotten thee' in the baptism account and all those after 325 AD are missing it.</p>
|
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<p>This is demonstrable simply by examining Charles Hodge's SYSTEMATIC THEOLOGY (1871) Vol. 1. He addresses what would be the problem if this verse were in Scripture. He says if this language from Psalm 2:7 could be applied to Jesus, it is a "more plausible" objection to the 'eternal son' doctrine. He says:</p>
|
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<p style="padding-left: 30px;">More plausible objections are founded on certain passages of the Scriptures. In Psalm 2:7, it is said, “Thou art my Son; this day have I begotten thee.” From this it is argued that Christ or the Messiah was constituted or <strong><em>made the Son of God in time, and therefore was not the Son of God from eternity.</em></strong> (Vol. 1<a href="http://www.ccel.org/ccel/hodge/theology1.iv.vi.vi.html"> section 6</a> at ccel.org.)</p>
|
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<p>Initially, notice that Hodges only has to address that it exists in a Psalm. He does not have to cope with the fact that Matthew's Gospel ascribed this to the voice of Yahweh from heaven at Jesus' baptism.</p>
|
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<p>Hence, certainly this verse once was present in Matthew, and most certainly it was deliberately removed.</p>
|
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<p>But this is not an isolated incident.</p>
|
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<p>Professor Bart D. Ehrman (a Christian) catalogs a whole series of similar alterations (some small, but some big) to the New Testament in his book<em> The Orthodox Corruption of Scripture</em> (Oxford University Press, 1993). There he warns us that: “...theological disputes, <em><strong>specifically disputes over Christology</strong></em>, prompted Christian scribes to alter the words of scripture in order to make them more serviceable for the polemical task. Scribes modified their manuscripts to make them more patently ‘orthodox’ and less susceptible to ‘abuse’ by the opponents of orthodoxy.” <em>Id</em>., at 4.</p>
|
||||
<p>The Fourth Century church became embarassed that Jesus's sonship took place at his baptism. Proof of this embarassment comes from Jerome. Even though he is aware of the variant 'this day I have begotten thee,' Jerome appears to believe it is the valid version, but then in <em>Enchiridion </em>49 Jerome "explains that <strong><em>J</em></strong><strong><em>esus did not really become God's 'Son' on that day</em></strong>; the 'today' is instead<em><strong> an eternal day</strong></em>." (Barbara Aland, Joël Delobel, <em>New Testament textual criticism, exegesis, and early church history</em> (Peeters, 1994) at <a href="http://books.google.com/books?id=Z4xXSlE_ZvcC&lpg=PA121&ots=K380wpl4Fq&dq=juvencus%20this%20day%20i%20have%20begotten%20thee&pg=PA121#v=onepage&q&f=false">121</a> n. 14 (quoting Jerome.)</p>
|
||||
<p>Thus, from some misapprehension of what it meant to say Jesus was begotten by God as His Son at Jesus’ baptism, pious Fourth Century Christians rewrote Luke 3:22. They also removed the original ‘begotten’ language from the baptism account in Matthew. (Our oldest complete versions of Luke and Matthew date to the Fourth Century.)</p>
|
||||
<p>The fact this verse was originally present is too well-attested from too many sources, including the Epistle to the Hebrews in our very own NT of today, to deny it once was what it originally said. Accordingly, it matters little that the oldest surviving manuscripts do not agree. All of the original texts pre-existing the Fourth Century have been lost (or were deliberately destroyed). Only fragments survive. We thus can recover the original and older text by resort to the much earlier sources such as the Epistle to the Hebrews and the ‘patristic’ writings.</p>
|
||||
<p>What can we say of those early church leaders who did not think it wrong to change the text? They were forgerers and hence sadly willing to use guile. They deserve our censure. As the orthodox church leader Tertullian said about Marcion in 200 AD and his followers who changed the earlier gospel accounts:</p>
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<p style="padding-left: 30px;">[W]e take up arms against heretics for the faith of the gospel, maintaining... that<em><strong> a late date is the mark of forgers</strong></em>, and...<strong><em>truth must needs precede the forgery</em></strong>, and proceed straight from those by whom it has been handed on. (Tertullian, Agains Marcion, Bk. 4, ch. <a href="http://www.gnosis.org/library/ter_marc4.htm">5</a>.)</p>
|
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<h2>Arian Controversy and Council Of Nicea Explains Alterations</h2>
|
||||
<p>It was only post 325 A.D. that the standard texts of Matthew and Luke were revised to omit "today I have begotten thee" from Jesus' baptism by John-the-Baptist. You will not find it any longer in the KJV, ASV, NIV, etc. This was because of the controversy with Arius in 306 A.D. who claimed the 'begotten' passages meant Jesus was not the "Eternal Son of God." However, the Roman Catholic church by 325 A.D. felt it was imperative to assert this about Jesus even though no verse in the NT ever calls Jesus the 'eternal Son of God.' For background, see Wayne A. Grudem, <em>Systematic theology: an introduction to biblical doctrine</em> (Zondervan, 1994) at <a href="http://books.google.com/books?id=DA8xl4eagDcC&lpg=PA243&dq=arius%20col.%201%3A15&pg=PA243#v=onepage&q=arius%20col.%201:15&f=false">243</a>.</p>
|
||||
<p>Hence, words from the original account were let slip in reproductions, to the point we do not any longer see them in our NT.</p>
|
||||
<p>But it never made any sense. To say Jesus was the "Eternal Son" begotten of God, as was developed in the 300s and beyond, was a contradiction in terms. As Adam Clarke, a Methodist, explained in his commentary:</p>
|
||||
<p style="padding-left: 30px;">"…it is demonstrated that the doctrine of the <strong><em>eternal Sonship of Christ</em></strong> is<strong><em> absolutely irreconcilable to reason</em></strong>, and contradictory to itself. ETERNITY is that which has had no beginning, nor stands in any reference to time: <em><strong>SON supposes time, generation, and father</strong></em>; and time also antecedent to such generation: therefore the rational conjunction of these two terms, Son and eternity, is absolutely impossible, as they imply <strong><em>essentially different and opposite ideas</em></strong>" (<a href="http://bible.cc/acts/13-33.htm">Adam Clarke Commentary</a>).</p>
|
||||
<p>Hence, at Jesus's water baptism, God-the-Father gave Jesus a new birth as Son of God (a unique status), declaring from heaven "This day I have begotten thee." This was an example of how baptism would have similar effects on ourselves although obviously we would not become Divine as Jesus uniquely was indwelled by the Father/Word. (John 1:1, 14:10.)</p>
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<h2>Email On This Topic</h2>
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<p>Amy wrote me on November 3, 2010 as follows:</p>
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<p style="padding-left: 30px;">The original gospel of Matthew clearly had Jesus being told by YHWH "this day I have begotten thee" and the holy spirit in the form of a dove descended, and entered Jesus. At that point, Jesus became the Son of God indwelled in a unique SHekinah sense by God Himself. Jesus was a man, and continued to be a man despite that experience. Every word or act he saw heard from the Father, he repeated / acted out, as Jesus says in John's Gospel. God knew our feebleness and used a man whom we can see in person, hear in person, who would uniquely be filled by God whom we would listen to....Daniel in Daniel 7 speaks of the Son of Man (a human) coming to earth in time of judgment on clouds of glory, holding God's power in his hands.....but his title and the passage makes it clear this is a MAN -- a man on "clouds of glory" (a synonymn for God's presence)</p>
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||||
<div class="moduleS1">
|
||||
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|
||||
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|
||||
<div>
|
||||
<h3>Recommendations</h3>
|
||||
<p><a href="/Audio/music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
|
||||
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
|
||||
<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
|
||||
<p><a href="http://www.jesusfocusedpublishers.com/"></a></p>
|
||||
<p> </p> </div>
|
||||
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|
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|
||||
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|
||||
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|
||||
<div>
|
||||
<a href="/JWO/jesuswordsonly.html"><img alt="JesusWordsOnS-cropsmall" src="/images/stories/JesusWordsOnS-cropsmall.jpg" width="116" height="117" /></a> </div>
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||||
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||||
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||||
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||||
<a href="/JWOS/jesuswordssalvation.html"><img alt="JesusWordsSalv-crop2" src="/images/stories/JesusWordsSalv-crop2.jpg" width="114" height="146" /></a> </div>
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||||
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||||
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||||
<a href="/Did-Calvin-Murder-Servetus/calvinfreebookonline.html"><img src="/images/stories/DidCalvinMurderServetusM.jpg" alt="DidCalvinMurderServetusM" height="NaN" width="120" /></a> </div>
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<tr>
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<td valign="top">
|
||||
<h2>The Original Gospel of Matthew</h2>
|
||||
<h3><strong>Introduction</strong></h3>
|
||||
<div>
|
||||
<p class="BodyAfterHead"><a name="pgfId=459355"></a><span style="font-size: 12pt; font-family: 'times new roman', times;">The Ebionites were a Christian sect that claimed to preserve the original autograph of apostle Matthew in Hebrew. It is quoted often by Epiphanius in the 300s. He said its official title was "The Gospel according to Matthew." (Epiphanius, <em>Panarion</em> 30, 13, 2-3.)</span></p>
|
||||
<p class="BodyAfterHead"><span style="font-size: 12pt; font-family: 'times new roman', times;"><a name="pgfId=458942"></a>Papias, a pupil of Apostle John, around 90 A.D. explained about this book of Matthew: "<strong><em>Matthew</em></strong> put together the oracles [of the Lord] in the <strong><em>Hebrew language</em></strong>, and each one interpreted them as best he could." (Eusebius, Hist. Eccl. iii. 39, quoting <em>Exposition of the Oracles of the Lord</em>, which in turn quotes Papias.) Irenaeus likewise says: "<em><strong>Matthew</strong></em> also issued a written Gospel among the Hebrews in their own dialect." (Irenaeus, <em>Against Heresies</em>, Book III, Chapter I, quoted in Eusebius, <em>Ecclesiastical History</em>, Book V, Chapter VIII.)</span></p>
|
||||
<p class="BodyAfterHead"><span style="font-size: 12pt; font-family: 'times new roman', times;">Origen near 236 AD refers to the sole tradition handed down about the origin of the Greek Matthew -- it was a translation of a Hebrew original. When read in context, one realizes the importance of Origen's comment:</span></p>
|
||||
<p class="BodyAfterHead" style="padding-left: 30px;"><span style="font-size: 12pt; font-family: 'times new roman', times;"><span>Concerning </span>the four Gospels which alone are uncontroverted in the Church of God under heaven, <em><strong>I have learned by tradition that the Gospel according to Matthew</strong></em>, who was at one time a publican and afterwards an Apostle of Jesus Christ, was written first; and that<em><strong> he composed it in the Hebrew tongue and published it for the converts from Judaism</strong></em>. The second written was that according to Mark, who wrote it according to the instruction of Peter, who, in his General Epistle, acknowledged him as a son, saying, " The church that is in Babylon, elect together with you, saluteth you ; and so doth Mark my son." And third, was that according to Luke, the Gospel commended by Paul, which he composed for the converts from the Gentiles. Last of all, that according to John. (Origen, <em>Commentary on the Gospel of Matthew </em>in <em>Anti-Nicene Fathers</em> at <a href="http://books.google.com/books?id=7zgMAAAAIAAJ&dq=Montague%20Rhode%20James%20The%20Apocryphal%20New%20Testament&pg=PA412#v=onepage&q&f=false">412</a>.)</span></p>
|
||||
<p class="BodyAfterHead"><span style="font-size: 12pt; font-family: 'times new roman', times;">Next, Jerome around 404 A.D. wrote of the original Hebrew version that he was able to see: "The <em><strong>Hebrew [Matthew]</strong></em> itself has been preserved until the present day in the library at Caesarea which Pamphilus so diligently gathered." (Jerome,<em> Lives of Illustrious Men</em>, Chapter III.)</span></p>
|
||||
<p class="BodyAfterHead"><span style="font-size: 12pt; font-family: 'times new roman', times;"><a name="pgfId=458944"></a>Is there any reason to believe this is significantly unlike our current Greek Matthew? Between Jerome and Epiphanius, we have twenty-eight quotes. With Origen and others we have 49.</span></p>
|
||||
<p class="BodyAfterHead"><span style="font-size: 12pt; font-family: 'times new roman', times;">Jerome is always intrigued by the differences and has no charge of unorthodoxy. You can find Jerome's full quotes in footnotes to Matthew in the <em>Gospel Parallels </em>edited by Throckmorton. (This editor identifies the source as Gospel of the Ebionites but Jerome referred to it as the Hebrew Matthew from the Ebionites-Nazarenes.)</span></p>
|
||||
<p class="BodyAfterHead"><span style="font-size: 12pt; font-family: 'times new roman', times;">In 1879, Edward Nicholson wrote<em> The Gospel According to the Hebrews</em>—a scholarly collection and defense of the orthodoxy of the forty-nine quotes from it in the early church. He synopsizes that the early church overwhelmingly accepted this gospel as authoritative and canonical—a fifth gospel. He explains:</span></p>
|
||||
<p class="BodyAfterHead" style="padding-left: 30px;"><span style="font-size: 12pt; font-family: 'times new roman', times;">The Fathers of the Church, while the Gospel according to the Hebrews was yet extant in its entirety, <strong><em>referred to it always with respect, often with reverence</em></strong>: some of them <em><strong>unhesitatingly accepted it as being what tradition affirmed it to be—the work of Matthew</strong></em>—and even those who have not put on record their expression of this opinion have not questioned it. Is such an attitude consistent with the supposition that the Gospel according to the Hebrews was a work of heretical tendencies? This applies with tenfold force to Jerome. After copying it, would he, if he had seen heresy in it, have translated it for public dissemination into both Greek and Latin, and have continued to favour the tradition of its Matthaean authorship? (Nicholson: <a href="http://books.google.com/books?id=QVAVAAAAYAAJ&dq=some%20things%20out%20of%20the%20Gospel%20according%20to%20the%20Hebrews%20and%20the%20Syriac&pg=PA82#v=onepage&q=some%20things%20out%20of%20the%20Gospel%20according%20to%20the%20Hebrews%20and%20the%20Syriac&f=false">82</a>.)</span></p>
|
||||
<p class="BodyAfterHead"><span style="font-size: 12pt; font-family: 'times new roman', times;"><a name="pgfId=458945"></a>Epiphanius, however, complained that the geneology in the Greek Matthew was absent in the Hebrew version of Matthew. For him this made it "incomplete, corrupt, [and] mutilated."<a href="file:///C:/Writings%20in%20Process/JWO%20Bible%20-%20was%20Eternal%20Sec%204%20Interlinear/Hebrew%20Matthew%20Introhtml.html#pgfId=458948" class="footnote"><strong>1</strong></a><sup> </sup>However, scholars now realize the absence of portions of this geneology would enhance the validity of the Hebrew Matthew just as its presence weakens the validity of the Greek Matthew.<a href="file:///C:/Writings%20in%20Process/JWO%20Bible%20-%20was%20Eternal%20Sec%204%20Interlinear/Hebrew%20Matthew%20Introhtml.html#pgfId=458951" class="footnote"><sup><strong>2</strong></sup></a></span></p>
|
||||
<p class="BodyAfterHead"><span style="font-size: 12pt; font-family: 'times new roman', times;"><a name="pgfId=458953"></a>Putting aside this one difference, all the other differences raised by Epiphanius are slight. In fact, what is often overlooked is that Epiphanius was nit-picking at just a few slight differences. Otherwise, the verses he quotes from the Ebionite Matthew in Hebrew read identical to our Greek Matthew. This demonstrates the balance of the Ebionites' Gospel according to Matthew must have been virtually identical to the Greek version we all have now. Otherwise Epiphanius would have skewered them on those variances as well. Epiphanius' failure to do so allows an inference the Hebrew Matthew of the Ebionites otherwise matches our current Greek version.</span></p>
|
||||
<p class="BodyAfterHead"><span style="font-size: 12pt; font-family: 'times new roman', times;"><a name="pgfId=458954"></a>Jerome appears convinced the Hebrew Matthew to which the Nazarenes gave him access was the true autograph of Matthew. Jerome notes how it was protected in a private library at Caesarea. He writes in <em>On Illustrious Men</em> ch. III (404 A.D.):</span></p>
|
||||
<p class="Quote" style="padding-left: 30px;"><span style="font-size: 12pt; font-family: 'times new roman', times;"><a name="pgfId=458955"></a><strong><em>Matthew</em></strong>, also called Levi, apostle and aforetimes publican, composed a <strong><em>gospel of Christ at first published in Judea in Hebrew</em></strong> for the sake of those of the circumcision who believed, but this was <strong><em>afterwards translated into Greek</em></strong> though by what author is uncertain. The <strong><em>Hebrew itself has been preserved until the present day</em></strong> in the library at Caesarea which Pamphilus so diligently gathered. I have also had the opportunity of having the volume described to me by the Nazarenes of Beroea, a city of Syria, who use it.<a href="file:///C:/Writings%20in%20Process/JWO%20Bible%20-%20was%20Eternal%20Sec%204%20Interlinear/Hebrew%20Matthew%20Introhtml.html#pgfId=458958" class="footnote"> 3</a></span></p>
|
||||
<p class="BodyAfterHead"><span style="font-size: 12pt; font-family: 'times new roman', times;"><a name="pgfId=458959"></a>The Hebrew version of Matthew which Jerome had access to from the Nazarenes of Beroea is most likely identical to the version from the Ebionites. Jerome thought they were identical. In Jerome's <em>Commentary on Matthew</em> (Matt. 12:13), he begins a remark, stating: "In the Gospel which the Nazarenes and Ebionites use which <em><strong>I have lately translated into Greek from the Hebrew</strong></em> and which is called by many people<strong><em> the original of Matthew</em></strong>...."</span></p>
|
||||
<p class="BodyAfterHead"><span style="font-size: 12pt; font-family: 'times new roman', times;"><a name="pgfId=458960"></a>In this quote, we can see Jerome even included mention that some believe this version is the more authentic original version. Jerome appeared to regard it this way. He did not excoriate the Ebionites or Nazarenes for heresy based on the variances between the Greek and Hebrew Matthew, as Epiphanius had done. Instead, Jerome treated this Hebrew Gospel of Matthew seriously and respectfully. Jerome's<em> Commentary on Matthew</em> demonstrates twenty variances with the Hebrew version of Matthew from the Greek version. Yet, not once does he suggest there is something wrong in the outlook of the Hebrew Matthew.<a href="file:///C:/Writings%20in%20Process/JWO%20Bible%20-%20was%20Eternal%20Sec%204%20Interlinear/Hebrew%20Matthew%20Introhtml.html#pgfId=458963" class="footnote"> 4</a></span></p>
|
||||
<p class="BodyAfterHead"><span style="font-size: 12pt; font-family: 'times new roman', times;"><a name="pgfId=458965"></a><a name="32043"></a>What proves Jerome's high regard for this Hebrew Matthew is Jerome translated the entire Hebrew version. "I have <em><strong>lately translated into Greek from the Hebrew</strong></em>...." (Jerome, <em>Commentary on Matthew</em> (Matt. 12:13).)</span></p>
|
||||
<p class="BodyAfterHead"><span style="font-size: 12pt; font-family: 'times new roman', times;"><a name="pgfId=458966"></a>Yet, mysteriously, this translation of the Hebrew Matthew among all of Jerome's works has<strong><em> alone failed to survive</em></strong>. Likewise, nowhere in Western Christendom did this Hebrew version of Matthew survive. (It did apparently survive among Jews who were critical of it, and that is how it has been preserved. More on the Shem Tob version later.)</span></p>
|
||||
<h3><a name="pgfId=458984"></a>
|
||||
<div><img src="file:///C:/Writings%20in%20Process/JWO%20Bible%20-%20was%20Eternal%20Sec%204%20Interlinear/Hebrew%20Matthew%20Introhtml-1.gif" /></div>
|
||||
More Proofs that The Hebrew Matthew Is More Valid than the Greek</h3>
|
||||
<p class="BodyAfterHead"><span style="font-size: 12pt; font-family: 'times new roman', times;"><a name="pgfId=458985"></a>There are more reasons to believe this Hebrew Matthew of the Ebionites and Nazarenes is a true autograph of the apostle Matthew. In Matthew 23:35, in our Greek version, Jesus utters an incorrect statement. Jesus is attributed to having said "upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of<strong><em> Barachias</em></strong>, whom ye slew between the temple and the altar." However, this is wrong. <strong><em>Jehoiada</em></strong> was the father of Zechariah the prophet, a high priest. It was not Barachias. (2 Chronicles 24:20.)</span></p>
|
||||
<p class="BodyAfterHead"><span style="font-size: 12pt; font-family: 'times new roman', times;"><a name="pgfId=458986"></a>By contrast, let's see whether the Hebrew Matthew is correct. Jerome in his<em> Commentary on Matthew </em>23:35 says: "In the [Hebrew] gospel [of Matthew] which the Nazarenes use, for `son of Barachiah' we find written, `son of Jehoiada.'" The Nazarene-Ebionite version of Matthew is the correct account. Zechariah was not the son of Barachiah. The Greek version of Jerome's day and our own is incorrect.</span></p>
|
||||
<p class="BodyAfterHead"><span style="font-size: 12pt; font-family: 'times new roman', times;"><a name="pgfId=458987"></a>Thus, this demonstrates the Ebionites-Nazarenes must have been preserving the original autograph of the apostle Matthew himself.</span></p>
|
||||
<h3><a name="pgfId=459108"></a>
|
||||
<div><img src="file:///C:/Writings%20in%20Process/JWO%20Bible%20-%20was%20Eternal%20Sec%204%20Interlinear/Hebrew%20Matthew%20Introhtml-1.gif" /></div>
|
||||
Shem Tob Differences From Original Hebrew Matthew</h3>
|
||||
<p class="BodyAfterHead"><a name="pgfId=459307"></a><span style="font-size: 12pt; font-family: 'times new roman', times;">Shem Tob's version does not appear to be 100% identical to the original Hebrew Matthew. The geneology of chapter one is missing in the Hebrew Matthew which Epiphanius mentions in the 300s. Yet Shem Tob's has it. Also, Shem Tob's version does not contain the correct description of Zechariah's father in Matthew 23:35. Shem Tob's follows the Greek text's error in that regard. Yet, we know <strong><em>from Jerome</em></strong> that the true Hebrew Matthew had Zechariah's father correct in Matthew 23:35. Thus, someone tampered with the Hebrew Matthew that Shem Tob used. They changed it to fit the Greek, even though the Greek text was wrong. This was not likely Shem Tob's alteration. Thus, the error in Matt. 23:35 most likely was because someone altered the Hebrew Matthew upon which Shem Tob relied to fit the canonical <em>Greek</em> Matthew.</span></p>
|
||||
<p class="BodyAfterHead"><span style="font-size: 12pt; font-family: 'times new roman', times;"><a name="pgfId=459086"></a>Despite there being some reversion to the errors in the Greek text, the Shem Tob Gospel of Matthew in Hebrew once more proves the Greek Matthew is flawed and needs slight corrections to restore the true original inspired text. This fact also highlights that the original Hebrew version was inspired and 100% accurate.</span></p>
|
||||
<div>
|
||||
<h3><a name="pgfId=459130"></a>
|
||||
<div><img src="file:///C:/Writings%20in%20Process/JWO%20Bible%20-%20was%20Eternal%20Sec%204%20Interlinear/Hebrew%20Matthew%20Introhtml-1.gif" /></div>
|
||||
Shem Tob Is The Closest To The Original</h3>
|
||||
<p class="BodyAfterHead"><a name="pgfId=459011"></a><span style="font-size: 12pt; font-family: 'times new roman', times;">What the Shem Tob Gospel of Matthew represents is the closest to the original Matthew that we will find. It reads almost identical to our Matthew, but with minor and subtle differences. There is nothing heretical.</span></p>
|
||||
<h3 class="Heading2"><a name="pgfId=459136"></a>Howard's Claim of Significant Issues on Claim of Messiah</h3>
|
||||
<p class="BodyAfterHead"><span style="font-size: 12pt; font-family: 'times new roman', times;"><a name="pgfId=459150"></a>George Howard tries to find significant differences in Shem Tob's Hebrew Matthew and our Greek Matthew. However, he largely takes them out-of-context and then exaggerates its meaning. He tries to claim, for example, that the Hebrew Matthew never claims Jesus is Messiah ("never equated with Jesus.") (<em>Id.</em> at 212.) Yet, this is completely false. To do this, he makes much of the fact the Greek Matthew has five times the word Christ used with Jesus's name, but it is missing in the Hebrew. (Matt. 1:1, 1:17, 1:18, 11:2 and 16:21). Yet, this is just as likely an addition by the Greek translator.</span></p>
|
||||
<p class="BodyAfterHead"><span style="font-size: 12pt; font-family: 'times new roman', times;"><a name="pgfId=459242"></a>Moreover, the assertion that Jesus is Messiah is blatant in the Hebrew Matthew. For it clearly says Jesus is Messiah expressly in Matthew 16:16. This is Peter's declaration that Jesus is Messiah. Howard acknowledges this, but then claims it was "clearly" an addition. (<em>Id.</em> at 218.) However, he cites as proof his own argument at page 183. When you go there, you find sheer speculation of how Shem Tob's comments should be interpeted to imply an original text missing this claim. Why would Shem Tob add it? He was trying to find fault with Matthew. He would not add such a passage. This is nonsensical.</span></p>
|
||||
<p class="BodyAfterHead"><span style="font-size: 12pt; font-family: 'times new roman', times;"><a name="pgfId=459249"></a>Furthermore, even if the Messianic assertion were not in the Hebrew version of Matthew 16:16, the Hebrew Matthew <em><strong>often implies Jesus is Messiah</strong></em>. Not only are all the Messianic prophecies cited in the Hebrew Matthew as in the Greek Matthew, but there are many other clear references. For example, John the Baptist tells Jesus he should be baptized by Jesus, obviously because Jesus was on a higher level. (Matt. 3:14.) Jesus is the light to shine to the Gentiles. (Matt. 4:16.) Jesus is "worshipped" without comment. (Matt.8:2.) John the Baptists' followers ask if Jesus is the Christ, to which Jesus gives an implicit affirmative, citing the blind see, the lame walk, etc. (Matt. 11:1-5.) The Son of God is not merely akin to us. He alone knows the Father. (Matt. 11:22.) And on and on it goes. (See Matt. 21:9 "savior of the world"; Matt.23:10, "one is your Rabbi, Messiah;" Matt. 24:23.) Howard's motives are unclear, but his conclusion is misdirected.</span></p>
|
||||
</div>
|
||||
<h3><a name="pgfId=459138"></a>
|
||||
<div><img src="file:///C:/Writings%20in%20Process/JWO%20Bible%20-%20was%20Eternal%20Sec%204%20Interlinear/Hebrew%20Matthew%20Introhtml-1.gif" /></div>
|
||||
Proof Of Antiquity Of Shem Tob Hebrew Matthew</h3>
|
||||
<p class="BodyAfterHead"><a name="pgfId=459137"></a><span style="font-size: 12pt; font-family: 'times new roman', times;">The proof of its antiquity is multifaceted. Its variants are found in some very early Greek translations. Its variants are what early Christian bishops and leaders were quoting. Furthermore, the Greek majority text we use today and trace back to the 4th century clearly derived from a Hebrew text just like Shem Tob's Gospel of Matthew. We can deduce this because it is obvious in over eight places that the Greek translator mistook a single letter in Hebrew and then rendered the Greek equivalent of that unconscious mispelling in his head. (Howard, <em>Hebrew Gospel of Matthew</em> (1995) at 226-28.)</span></p>
|
||||
<p class="BodyAfterHead"><span style="font-size: 12pt; font-family: 'times new roman', times;"><a name="pgfId=459071"></a>For example, Jesus actually says in Hebrew "blessed are those who <em><strong>wait</strong></em>" but if you mistakenly read just one little letter of Hebrew, it comes out "blessed are those who<strong><em> mourn</em></strong>." (Matt. 5:4.)</span></p>
|
||||
<p class="BodyAfterHead"><span style="font-size: 12pt; font-family: 'times new roman', times;"><a name="pgfId=459430"></a>Likewise, Jesus at the Last Supper says one of them will "sell me" in Hebrew, but if you mistake just one little letter, it comes out "betray me." (Matt. 26:23.) The Shem Tob Matthew clearly demonstrates it is more original than the Greek version we depend on today.</span></p>
|
||||
<p class="BodyAfterHead"><span style="font-size: 12pt; font-family: 'times new roman', times;"><a name="pgfId=459289"></a>The Shem Tob Matthew contains the obvious original substratum upon which our Greek Matthew is based. This means it is the translation closer to the Apostle Matthew than any other of which we know.</span></p>
|
||||
<p class="BodyAfterHead"><span style="font-size: 12pt; font-family: 'times new roman', times;"><a name="pgfId=459290"></a>If we take the Shem Tob Hebrew Matthew, and restore some of the Hebrew Matthew mentioned by Jerome, then we are rediscovering the closest text to the original autograph of Matthew. When we do this exercise, we see the Hebrew Matthew is the only text that rescues Jesus from flagrant error in Matthew 23:35 (son of Barachias defect) and 27:9 (30 pieces prophecy incorrectly cited to Jeremiah). There are no Greek variants at all that provide any kind of escape. Hence, the Hebrew Matthew deserves serious attention.<a name="pgfId=458939"></a></span></p>
|
||||
<h2>Study Notes</h2>
|
||||
<p class="BodyAfterHead">A recent work by Nehemiah Gordon, <em>The Naming of Jesus in Hebrew Matthew</em> gives further important background. For our discussion of the same, see this <a href="/Hebrew-Matthew/naming-of-jesus-in-hebrew-matthew-by-gordon.html">link</a>.</p>
|
||||
<p> </p>
|
||||
</div>
|
||||
<div class="footnotes">
|
||||
<div class="footnote">
|
||||
<hr />
|
||||
<p class="Footnote"><span class="footnoteNumber">1.</span> <a name="pgfId=458948"></a>Epiphanius, Panarion 30.13.1-30.22.4. See also, "The Gospel of the Ebionites [i.e., the Book of Matthew in Hebrew],"<em> Lost Scriptures: Books That Did Not Make It Into the New Testament</em> (ed. Bart Ehrman) (Oxford University Press: 2003) at 13-14. Of the eight quotes listed in this compilation of this Hebrew version, there are only two variances from our Greek version. The first variance omits the genealogy that begins Matthew. Id., at 13, # 2. The second has Jesus saying "I have no desire to eat the meat of the Passover lamb with you." Id., # 8.</p>
|
||||
</div>
|
||||
<div class="footnote">
|
||||
<p class="Footnote"><span class="footnoteNumber">2.</span> <a name="pgfId=458951"></a>Christian historian Ben Witherington III, in <em>New Testament History: A Narrative Account</em> (Baker: 2001) at 70 admits this <a name="marker=458952"></a>genealogy in the Greek version of Matthew is problematical. Not only are there incongruities between Matthew's and Luke's genealogy, but the Greek Matthew is missing names that belong in the list which are mentioned in Hebrew Scripture. Yet, the Greek Matthew's list is portrayed as a complete list, as it numbers the generations. This list is plainly inaccurate. Since New Testament Scripture to be valid must be consistent with the Hebrew Scriptures, the genealogy in the Greek version of Matthew can not be valid scripture. It follows that a truer version of Matthew was apparently the one kept by the Ebionites and deposited at Caesarea.</p>
|
||||
</div>
|
||||
<div class="footnote">
|
||||
<p class="Footnote"><span class="footnoteNumber">3.</span> <a name="pgfId=458958"></a>This is available many places on the Internet, e.g., http://www.ucalgary.ca/~vandersp/Courses/texts/jerviris.html</p>
|
||||
</div>
|
||||
<div class="footnote">
|
||||
<p class="Footnote"><span class="footnoteNumber">4.</span> <a name="pgfId=458963"></a>The variances Jerome found are footnoted in <em>Gospel Parallels</em> (Ed. Burton H. Throckmorton, Jr.) (5th Ed.(Nelson: 1992). A list of these variances is available via the internet. http://www.angelfire.com/al2/truthchapel/naz.</p>
|
||||
</div>
|
||||
<div class="footnote">
|
||||
<p class="Footnote"><span class="footnoteNumber">5.</span> <a name="pgfId=458997"></a>Zechariah 11:12-13 (KJV) reads: "(12) And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. (13) And the LORD said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the LORD."</p>
|
||||
</div>
|
||||
<div class="footnote">
|
||||
<p class="Footnote"><span class="footnoteNumber">6.</span> <a name="pgfId=459000"></a>Matt 27:3-9(KJV) reads in pertinent part:</p>
|
||||
<p class="Footnote" style="padding-left: 30px;"><a name="pgfId=459001"></a>(3) Then Judas...brought again the thirty pieces of silver to the chief priests and elders,....(5) And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. (6) And the chief priests took the silver pieces, and said,...(7) And they took counsel, and bought with them the potter's field, to bury strangers in....(9) Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value.</p>
|
||||
<p class="Footnote"><a name="pgfId=459002"></a>Adam Clarke laments this error: "but it must be owned, that Jeremy is in all the Greek copies, in the Vulgate Latin, Arabic, and Ethiopic versions...."</p>
|
||||
</div>
|
||||
<div class="footnote">
|
||||
<p class="Footnote"><span class="footnoteNumber">7.</span> <a name="pgfId=459005"></a>This is noted in http://www.paleotimes.org/whatsNew/2003/july_29_2003.htm.</p>
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<h3>Library Resources</h3>
|
||||
<h2>Shem-Tob Manuscripts</h2>
|
||||
<p>The University of Leiden in the Netherlands has a complete copy of one of the revised editions of his original work from 1584. This work is described as “a discussion on the articles of Christian belief. The thirteenth book, exhibited here (incorrectly called the twelfth book) is a translation and a critique on the Gospels, starting with Matthew” (University of Leiden Bible Collection<a href="http://ub.leidenuniv.nl/bc/ tentoonstelling/Judaica/object7.htm"> http://ub.leidenuniv.nl/bc/</a></p>
|
||||
<p><a href="http://ub.leidenuniv.nl/bc/ tentoonstelling/Judaica/object7.htm">tentoonstelling/Judaica/object7.htm</a> accessed 15 July, 2005</p>
|
||||
<p><em>Hebrew Mss at Cambridge</em> described at page <a href="http://books.google.com/books?id=MDuYkcahsq8C&pg=PA480&lpg=PA480&dq=shem+tob+leiden+university&source=bl&ots=kTfekVIY6H&sig=m9F9wgEy6Q08Cf1sdfkm5s5rszs&hl=en&ei=uyyHTJ6uJM3YnAeum6XECw&sa=X&oi=book_result&ct=result&resnum=9&ved=0CD4Q6AEwCDgK#v=onepage&q&f=false">480</a></p>
|
||||
<p>See also "<a href="http://www.torahresource.com/Dutillet.html">Hebrew Matthew Project</a>" - collection of Shem-Tob mss.</p>
|
||||
<h2>Why Ignored Until Now?</h2>
|
||||
<p>NCCRG.Org explains:</p>
|
||||
<p style="padding-left: 30px;">The language is very much 1st century Hebrew, now...there are some translation corrections from later centuries in the manuscript, but these are very obvious due to the striking language change, and so, we are able to tell quite well how the origional text reads even in these cases. The aritcle I have is from Bible Review, Winter 1986, [actually, over a year now since the discovery], and it was found amongst the writings of the 14th century Hebrew treatise written by Rabbi Shem-Tob ben Shaprut, called Even Bohan, the Touchstone. Written in 1380, revised in 1385-1400+. The reason it was overlooked for so long, as<strong><em> it was always assumed to be a 14th century Hebrew translation of Matthew untill looked at closely in the last couple of years.</em></strong> And also because in 1690, Richard Simon in <em>Histoire Critique des Versions du Nouveau Testament</em>, [Rotterdam R.Leers, 1690, p.231] mistakenly identified the Hewbrew Matthew in Shem-Tob's work with the Hebrew Matthew in Munster and du Tillet. So, was ignored till of late. <a href="http://nccg.org/shem_tov/MATTINTR.txt">http://nccg.org/shem_tov/MATTINTR.txt</a></p>
|
||||
<h2>Author of Polemic That Includes Shem-Tob</h2>
|
||||
<p>Shem-Tov ben Joseph ibn Falaquera (ca. 1225–1295) bio at <a href="http://plato.stanford.edu/entries/falaquera/">http://plato.stanford.edu/entries/falaquera/</a></p>
|
||||
<h2>Authentic Original?</h2>
|
||||
<p>Ministry of Rev. Ron Jones, <a href="http://hebrewgospel.com/Jeromes%20Scholarly%20Speculation.php">The Hebrew Gospel of Matthew</a> - website dedicated to topic</p>
|
||||
<p>Lynn Boughton sympathizes Shem-Tob is very early in Tyndale Bulletin (<a href="http://www.tyndalehouse.com/.../TynBull_1997_48_2_04_Boughton_CupInSynoptics.DOC">word doc</a>)</p>
|
||||
<p>Wilhelm Schneemelcher, <em>New Testament Apocrypha: Gospels and related writings</em> (Westminster John Knox Press, 1991) at <a href="http://books.google.com/books?id=TDW0PeFSvGEC&lpg=PA142&dq=recently%20translated%20by%20me%20into%20Greek%20and%20Latin&pg=PA140#v=onepage&q=recently%20translated%20by%20me%20into%20Greek%20and%20Latin&f=false">140</a> - discusses original patristic commentary on the Gospel Acc. to the Hebrews.</p>
|
||||
<p><a href="http://books.google.com/books?id=AhM3AAAAMAAJ">http://books.google.com/books?id=AhM3AAAAMAAJ</a></p>
|
||||
<p>"<a href="http://en.wikipedia.org/wiki/Hebrew_Gospel_of_Matthew">Hebrew Gospel of Matthew</a>," Wikipedia</p>
|
||||
<p>Howard, <a href="http://books.google.com/books?id=4tdEBdVXg3AC&lpg=PA43&dq=%22do%20not%20take%20wages%22&pg=PA43#v=onepage&q=%22do%20not%20take%20wages%22&f=false">The Hebrew Matthew</a> (books.google.com with preview)</p>
|
||||
<p>Howard, <a href="http://rosetta.reltech.org/TC/vol04/Howard1999.html">Reply to Petersen</a></p>
|
||||
<p>Horbury, "The Hebrew Text in Shaprut's Shem Tob....," <em>A Critical and Exegetical Commentary on St. Matthew's Gospel </em>(1997) at <a href="http://books.google.com/books?id=ZXIV2WOTVvMC&lpg=PA729&ots=dgfm4ApvkP&dq=A%20Note%20on%20Codex%20Sinaiticus%20and%20Shem-Tob's%20Hebrew%20Matthew&pg=PA729#v=onepage&q=A%20Note%20on%20Codex%20Sinaiticus%20and%20Shem-Tob's%20Hebrew%20Matthew&f=false">729</a>. Good summary of Shaprut's work and Howard's publication of it. Horbury mentions 269246 for Matthew 1:1 to 23:33 and Jewish Theological Seminary of America M.S. 2426 for the rest of the gospel. <em>Id.</em>, at<a href="http://books.google.com/books?id=ZXIV2WOTVvMC&lpg=PA729&ots=dgfm4ApvkP&dq=A%20Note%20on%20Codex%20Sinaiticus%20and%20Shem-Tob's%20Hebrew%20Matthew&pg=PA730#v=onepage&q=A%20Note%20on%20Codex%20Sinaiticus%20and%20Shem-Tob's%20Hebrew%20Matthew&f=false"> 730</a>. Horbury admits it is possible Howard is correct the original substratum of our Greek text was a Hebrew original, but he posits a more "likely" explanation. He believes there is an underlying Latin origin.</p>
|
||||
<p>Lange, <a href="http://books.google.com/books?id=GHYPAAAAYAAJ&pg=PA143&dq=Old+Hebrew+Text+of+St.+Matthew's+Gospel&hl=en&ei=lk97TPunBMe2ngeU4ZidCw&sa=X&oi=book_result&ct=result&resnum=6&ved=0CE0Q6AEwBTgo#v=onepage&q&f=false">The Life of the Lord Jesus</a> - brings out all the testimony of early church commentators that there was a Hebrew Matthew original. Lange at <a href="http://books.google.com/books?id=GHYPAAAAYAAJ&pg=PA143&dq=Old+Hebrew+Text+of+St.+Matthew's+Gospel&hl=en&ei=lk97TPunBMe2ngeU4ZidCw&sa=X&oi=book_result&ct=result&resnum=6&ved=0CE0Q6AEwBTgo#v=onepage&q&f=false">143</a> points out that quotes of the OT inserted by Matthew are all original Hebrew-OT, but quotes of Jesus are in LXX. Lange at <a href="http://books.google.com/books?id=GHYPAAAAYAAJ&pg=PA143&dq=Old+Hebrew+Text+of+St.+Matthew's+Gospel&hl=en&ei=lk97TPunBMe2ngeU4ZidCw&sa=X&oi=book_result&ct=result&resnum=6&ved=0CE0Q6AEwBTgo#v=onepage&q&f=false">144</a> agrees we must admit that the Greek Matthew is a translation, and thus permit belief of slight emandations of the text due to translation. Lange at <a href="http://books.google.com/books?id=GHYPAAAAYAAJ&dq=Old%20Hebrew%20Text%20of%20St.%20Matthew's%20Gospel&pg=PA145#v=onepage&q&f=false">145</a> notes that Westcott in his <em>Introduction</em> (NT) collected all the sayings from the Hebrew Gospel.</p>
|
||||
<p>Higginson, <em>The Spirit of the Bible</em> (1839) -at <a href="http://books.google.com/books?id=kqkRAAAAYAAJ&dq=Old%20Hebrew%20Text%20of%20St.%20Matthew's%20Gospel&pg=PA261#v=onepage&q&f=false">261</a> Greek translator of Matthew used Hebrew OT except (a) when Mark wrote on same topic, in which case Mark's version was used (indicating Greek Matthew post-dates Mark), and only when Mark not have an item in common, translator borrowed from Luke.</p>
|
||||
<p>Fraser's Magazine --at <a href="http://books.google.com/books?id=lNwRAAAAYAAJ&pg=PA57&dq=Old+Hebrew+Text+of+St.+Matthew's+Gospel&hl=en&ei=Hld7TLe6JYiWnAeNkvT4AQ&sa=X&oi=book_result&ct=result&resnum=1&ved=0CC0Q6AEwADhG#v=onepage&q&f=false">58</a> in one instance Hebrew Matthew as quoted in Patristic readings "gave a right reading" which had "perplexed orthodox" doctors of church -- namely when Jesus refers to Zachariah the Son of Barachiah. But the Ebionite Hebrew Matthew mentions Zachariah son of Jehoidah which is found in the OT.</p>
|
||||
<p>Dillinger, <a href="http://books.google.com/books?id=9bFuru3YyVUC&pg=PA136&dq=Old+Hebrew+Text+of+St.+Matthew's+Gospel&hl=en&ei=Cz97TNH-FsH6nAebvbWdCw&sa=X&oi=book_result&ct=result&resnum=10&ved=0CGAQ6AEwCTgK#v=onepage&q=Old%20Hebrew%20Text%20of%20St.%20Matthew's%20Gospel&f=false"></a>- carefully details Jerome's words, and shows he speaks only of one original Hebrew instead of an Aramaic and Hebrew. Jerome said the Hebrew Matthew only quotes the Hebrew version of the OT rather than the Septuagint.</p>
|
||||
<p>Gibbon, <em>Rise and Fall</em> -- Hebrew Matthew preserved original teachings but "unaccountably" lost -- <a href="http://books.google.com/books?id=Hy8OAAAAQAAJ&lpg=PA778&ots=PGkLYsSs4k&dq=secret%20and%20authentic%20history%20has%20been%20recorded%20in%20several%20copies%20of%20the%20Gospel%20according%20to%20St.%20Matthew%2C%20which%20these%20sectaries%20long%20preserved%20in%20the%20original%20Hebrew%2C%20as%20the%20sole%20evidence%20of%20their%20faith&pg=PA778#v=onepage&q=secret%20and%20authentic%20history%20has%20been%20recorded%20in%20several%20copies%20of%20the%20Gospel%20according%20to%20St.%20Matthew,%20which%20these%20sectaries%20long%20preserved%20in%20the%20original%20Hebrew,%20as%20the%20sole%20evidence%20of%20their%20faith&f=false">778</a></p>
|
||||
<p>Fulke, <em>A Defense of the sincere and true translations of the NT</em> -- at<a href="http://books.google.com/books?id=AjYJAAAAQAAJ&dq=Old%20Hebrew%20Text%20of%20St.%20Matthew's%20Gospel&pg=PA50#v=onepage&q=Old%20Hebrew%20Text%20of%20St.%20Matthew's%20Gospel&f=false"> 50</a> discusses Jerome's statement that Matthew in Hebrew version never follows LXX, and in particular the Hebrew is the source of 2 quotes not found in the LXX.</p>
|
||||
<p><a href="http://books.google.com/books?id=SLwCAAAAQAAJ">The Oldest Gospel </a>(1870) by Matthew (an attempt to find sections in the Greek NT version)</p>
|
||||
<p>Tillet, A<a href="http://books.google.com/books?id=HGx7PQAACAAJ">n old Hebrew Text of St. Matthew's Gospel </a>(1927) - no google preview</p>
|
||||
<p><a href="http://books.google.com/books?id=To1HAAAAYAAJ&pg=PA531&dq=Old+Hebrew+Text+of+St.+Matthew's+Gospel&hl=en&ei=0j17TN2RGsTYnAeszfX3AQ&sa=X&oi=book_result&ct=result&resnum=3&ved=0CDwQ6AEwAg#v=onepage&q=Old%20Hebrew%20Text%20of%20St.%20Matthew's%20Gospel&f=false">Dictionary of the Bible by Smith</a> - St. Matthew originally written in Hebrew</p>
|
||||
<p>Arthur Carr, <a href="http://books.google.com/books?id=zLA8AAAAYAAJ&dq=Old%20Hebrew%20Text%20of%20St.%20Matthew's%20Gospel&pg=PA11#v=onepage&q=Old%20Hebrew%20Text%20of%20St.%20Matthew's%20Gospel&f=false">Gospel of Matthew</a> - evidence written in Hebrew</p>
|
||||
<p>"<a href="http://books.google.com/books?id=1AgjAQAAIAAJ&pg=PA59&dq=Old+Hebrew+Text+of+St.+Matthew's+Gospel&hl=en&ei=0j17TN2RGsTYnAeszfX3AQ&sa=X&oi=book_result&ct=result&resnum=8&ved=0CFsQ6AEwBw#v=onepage&q=Old%20Hebrew%20Text%20of%20St.%20Matthew's%20Gospel&f=false">Matthew</a>," <em>Catholic Encylopedia</em> - affirms written in Hebrew, and Jerome used to clear up interpretation</p>
|
||||
<p>Kitto, <a href="http://books.google.com/books?id=7DAHAQAAIAAJ&dq=Old%20Hebrew%20Text%20of%20St.%20Matthew's%20Gospel&pg=PA111#v=onepage&q=Old%20Hebrew%20Text%20of%20St.%20Matthew's%20Gospel&f=false">A Cyclopedia</a> - argues against that we have a mere translation</p>
|
||||
<p>Alexander Roberts, <a href="http://books.google.com/books?id=9KU_AAAAYAAJ&pg=PA366&dq=Old+Hebrew+Text+of+St.+Matthew's+Gospel&hl=en&ei=Cz97TNH-FsH6nAebvbWdCw&sa=X&oi=book_result&ct=result&resnum=3&ved=0CDgQ6AEwAjgK#v=onepage&q=Old%20Hebrew%20Text%20of%20St.%20Matthew's%20Gospel&f=false">Discussions</a> - reveals where our Greek Matthew renders Septuagint and sometimes not -- with citations. Roberts thinks this proves not a translation but inconclusive</p>
|
||||
<p><a href="http://books.google.com/books?id=Rs4LAQAAIAAJ&pg=PA13&dq=Old+Hebrew+Text+of+St.+Matthew's+Gospel&hl=en&ei=Cz97TNH-FsH6nAebvbWdCw&sa=X&oi=book_result&ct=result&resnum=8&ved=0CFQQ6AEwBzgK#v=onepage&q=Old%20Hebrew%20Text%20of%20St.%20Matthew's%20Gospel&f=false">Cambridge Bible</a> - it shows the Septuagint is only used when it lines up with other gospels, but when no parallel, the quotes follow the Hebrew version of texts.</p>
|
||||
<p>France, <a href="http://books.google.com/books?id=ttTgacXnLV8C&pg=PA23&dq=Old+Hebrew+Text+of+St.+Matthew's+Gospel&hl=en&ei=lk97TPunBMe2ngeU4ZidCw&sa=X&oi=book_result&ct=result&resnum=3&ved=0CDsQ6AEwAjgo#v=onepage&q=Old%20Hebrew%20Text%20of%20St.%20Matthew's%20Gospel&f=false">Gospel According to Matthew</a> - makes similar comment that Septuagint is used in Greek Matthew used only when it matches Mark. Otherwise, the Hebrew original is in the Greek NT.</p>
|
||||
<p>Bloomfield, <a href="http://books.google.com/books?id=uSFMAAAAYAAJ&pg=PA2&dq=Old+Hebrew+Text+of+St.+Matthew's+Gospel&hl=en&ei=7EF7TJOQBsKCnQf3k7D4AQ&sa=X&oi=book_result&ct=result&resnum=2&ved=0CDUQ6AEwATgU#v=onepage&q&f=false">He Kaine</a> -- Greek Matthew has many marks of being a translation</p>
|
||||
<p>Fallows, <a href="http://books.google.com/books?id=bJfwsFxFPD8C&pg=PA1126&dq=Old+Hebrew+Text+of+St.+Matthew's+Gospel&hl=en&ei=Cz97TNH-FsH6nAebvbWdCw&sa=X&oi=book_result&ct=result&resnum=4&ved=0CD4Q6AEwAzgK#v=onepage&q&f=false">The popular encyclopedia</a> - cites critics of Papias' claim to a Hebrew Matthew</p>
|
||||
<p>Adam Clarke,<a href="http://books.google.com/books?id=GeY8AAAAYAAJ&pg=PA21&dq=Old+Hebrew+Text+of+St.+Matthew's+Gospel&hl=en&ei=Cz97TNH-FsH6nAebvbWdCw&sa=X&oi=book_result&ct=result&resnum=6&ved=0CEoQ6AEwBTgK#v=onepage&q=Old%20Hebrew%20Text%20of%20St.%20Matthew's%20Gospel&f=false"> The Holy Bible </a>(1825) - history favors a Hebrew original</p>
|
||||
<p>Butler, <a href="http://books.google.com/books?id=O0BOAAAAYAAJ&pg=PA284&dq=Old+Hebrew+Text+of+St.+Matthew's+Gospel&hl=en&ei=7EF7TJOQBsKCnQf3k7D4AQ&sa=X&oi=book_result&ct=result&resnum=6&ved=0CE0Q6AEwBTgU#v=onepage&q=Old%20Hebrew%20Text%20of%20St.%20Matthew's%20Gospel&f=false">Lives of Primitive Fathers </a>- Jesus spoke Hebrew, not Greek, and all the early 'fathers' said Matthew was written in Hebrew. Absurd opinion of some that Greek is the original.</p>
|
||||
<p><a href="http://books.google.com/books?id=YLbPAAAAMAAJ&pg=RA1-PA266&dq=Old+Hebrew+Text+of+St.+Matthew's+Gospel&hl=en&ei=VEN7TP9yw6acB6PA-PcB&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCcQ6AEwADge#v=onepage&q&f=false">The Edinburgh Review</a> - Justin Martyr quotes 5 x the Hebrew Gospel. Close affinity to our gospel, but with a few interesting twists. These 5 quotes are not often mentioned elsewhere The "Variations are so trivial and the verbal identities so striking" that only prejudiced deny the relationship. At page <a href="http://books.google.com/books?id=YLbPAAAAMAAJ&pg=RA1-PA266&dq=Old+Hebrew+Text+of+St.+Matthew's+Gospel&hl=en&ei=VEN7TP9yw6acB6PA-PcB&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCcQ6AEwADge#v=onepage&q&f=false">267</a>, the review covers in great detail the variations. One interesting variant has "be ye merciful even as your father in heaven is merciful."</p>
|
||||
<p>Edward Gibbon, <em>History of Christianity</em> at <a href="http://books.google.com/books?id=EmEAAAAAMAAJ&dq=Old%20Hebrew%20Text%20of%20St.%20Matthew's%20Gospel&pg=PA185#v=onepage&q=Old%20Hebrew%20Text%20of%20St.%20Matthew's%20Gospel&f=false">185</a> - says Eusebius affirms 6x existence of Hebrew Matthew, and all the early 'fathers mention.' Papias defended.</p>
|
||||
<p>Seisenberg, <a href="http://books.google.com/books?id=l35AAAAAIAAJ">Practical Handbook</a> -- says Eusebius dates Matthew to 41 AD, and was before Matthew went and preached in other lands</p>
|
||||
<p>Lardner, <a href="http://books.google.com/books?id=EWxGAAAAYAAJ&pg=RA1-PA338&dq=Old+Hebrew+Text+of+St.+Matthew's+Gospel&hl=en&ei=lk97TPunBMe2ngeU4ZidCw&sa=X&oi=book_result&ct=result&resnum=5&ved=0CEYQ6AEwBDgo#v=onepage&q&f=false">Works of Nathanial Lardner</a> - Papias's note that the Hebrew Matthew was interpreted as everyone was able implies there was no Greek NT translation for some time</p>
|
||||
<p>Horne, <a href="http://books.google.com/books?id=cy0XAAAAYAAJ">An Introduction to Holy Scripture</a> - the Ebionites did not have the first 2 chapters that appeared in the Greek NT, but the Nazarenes did, including the virgin birth. [I believe Horne misreads Epiphanius, and there were first to chapters, but missing certain parts.]</p>
|
||||
<p><a href="http://books.google.com/books?id=FjYXAAAAYAAJ&pg=PA107&dq=Old+Hebrew+Text+of+St.+Matthew's+Gospel&hl=en&ei=C1R7TNLOO4rmnAeW052dCw&sa=X&oi=book_result&ct=result&resnum=2&ved=0CDMQ6AEwATg8#v=onepage&q=Old%20Hebrew%20Text%20of%20St.%20Matthew's%20Gospel&f=false">Proceedings of Liverpool</a> -- not suprising that Hebrew Matthew lost when Josephus's works, originally written in Hebrew, also are all lost. Because many suppose a translation cannot be inspired, many resist accepting fact of a Hebrew original</p>
|
||||
<p>Penny Encyclopedia - "<a href="http://books.google.com/books?id=ehLnAAAAMAAJ&pg=PA16&dq=Old+Hebrew+Text+of+St.+Matthew's+Gospel&hl=en&ei=C1R7TNLOO4rmnAeW052dCw&sa=X&oi=book_result&ct=result&resnum=4&ved=0CD8Q6AEwAzg8#v=onepage&q&f=false">Gospel of Matthew</a>" (1839)</p>
|
||||
<p>Smith, <em>Dr. William Smyth's Dictionary</em> - at <a href="http://books.google.com/books?id=G6ArAAAAMAAJ&dq=An%20Old%20Hebrew%20Text%20of%20St.%20Matthew's%20Gospel&pg=RA2-PA3393#v=onepage&q=An%20Old%20Hebrew%20Text%20of%20St.%20Matthew's%20Gospel&f=false">3393</a> - says in 12th Century Syrian church they claimed a Syriac version translated from a Hebrew version of Matthew. Explains the <a href="http://en.wikipedia.org/wiki/Curetonian_Gospels">Curetonian Syriac gospels</a> are closer to original Hebrew and were translations of the Hebrew original. (Henry Harmon claimed these were translations of a Greek original. See this <a href="http://en.wikipedia.org/wiki/Curetonian_Gospels">link.</a>)</p>
|
||||
<p>The Syriac version was translated into English in 1904 -- as <em>Evangelion Da-mepharreshe</em> -- see books.google.com at this <a href="http://books.google.com/books?id=1YzNAAAAMAAJ">link.</a> Syriac Matthew is at this link - ch.<a href="http://books.google.com/books?id=1YzNAAAAMAAJ&dq=Burkitt%2C%20Evangelion%20da-Mepharreshe%2C%20The%20Curetonian%20Version%20of%20the%20Four%20Gospels%20(Cambridge%20University%20Press)%201904.&pg=PA11#v=onepage&q&f=false"> 3</a>,</p>
|
||||
<p>Hilgenfeld in 1866 though there was an Hebrew original underlying Greek -- See 2009 work <em>Gospel According to the Hebrews </em>at <a href="http://books.google.com/books?id=NVlnjKRS2L8C&lpg=PP1&pg=PA2#v=onepage&q&f=false">2</a>.</p>
|
||||
<p>E.B. Nicholson, <em>Gospel According to the Hebrews </em>(1879) - <a href="http://books.google.com/books?id=QVAVAAAAYAAJ&dq=some%20things%20out%20of%20the%20Gospel%20according%20to%20the%20Hebrews%20and%20the%20Syriac&pg=PA14#v=onepage&q=some%20things%20out%20of%20the%20Gospel%20according%20to%20the%20Hebrews%20and%20the%20Syriac&f=false">14 fn</a>. says Epiphanius known for being destitute of logical power and dishonest in disputing heretics.</p>
|
||||
<p>Baeda in 5th Century thought it improper to view as apocryphal the Gospel According to the Hebrews, but instead an 'ecclesiastical historical document' worthy of consideration:</p>
|
||||
<p style="padding-left: 30px;">Baeda at the beginning of the eighth century, does not seem to have known any more of this <span class="gstxt_hlt">Gospel </span>than what he learnt from Jerome. After speaking of Apocryphal Gospels, he says ' Here it must be noted that <em>the </em><span class="gstxt_hlt"><em>Gospel according </em></span><em>to the </em><span class="gstxt_hlt"><em>Hebrews, </em></span>as it is called, is not to be reckoned among apocryphal but among ecclesiastical histories : for it seemed good even to the very translator of Holy Scripture, Jerome, to use very many evidences from it, and to translate it into the Latin and Greek language.' §§ The words <em>ecclesiastical </em>and <em>histories </em>are doubtless borrowed from our last passage of Jerome. E.B. Nicholson, <em>The Gospel according to the Hebrews</em> (1879) at <a href="http://books.google.com/books?id=QVAVAAAAYAAJ&dq=some%20things%20out%20of%20the%20Gospel%20according%20to%20the%20Hebrews%20and%20the%20Syriac&pg=PA23#v=onepage&q=some%20things%20out%20of%20the%20Gospel%20according%20to%20the%20Hebrews%20and%20the%20Syriac&f=false">23</a>.]</p>
|
||||
<p>Todd, <a href="http://books.google.com/books?id=HfTYAAAAMAAJ">The Gospel according to the Hebrews</a> (1933) - no preview</p>
|
||||
<p>Howard's Texts: 1. <a href="http://books.google.com/books?id=ktjYAAAAMAAJ">The Gospel of Matthew acc to a Primitive Hebrew Text</a> - no preview</p>
|
||||
<p>George Howard, <em><a href="http://www.jstor.org/pss/3267296">The Textual Nature of the Shem-Tob's Hebrew Matthew</a></em> <em>Journal of Biblical Literature </em>(The Society of Biblical Literature) Vol. 108, No. 2 (Summer, 1989) at 239-257 - Jstor (purchase $14)</p>
|
||||
<p>Helmut Koester, <em>The Ancient Christian Gospels</em> (1990) at <a href="http://books.google.com/books?id=DGK4sIPk4PYC&lpg=PP1&dq=Helmut%20Koester%20Ancient%20Christian%20Gospels&pg=PA316#v=onepage&q=proclamation&f=false">316</a> says it is "certain" there was no Hebrew Matthew because of the "Greek literary style of the Gospel of Matthew and its use of Greek sources (Mark and Q)." But Koester is circular, for those views were arrived at without knowledge of the Hebrew Matthew which shows the Hebrew idiom underlying the Greek text and proves why Mark did not have the Sermon on the Mount -- he could not read Hebrew -- destroying the Marcan priority claim that did not factor in an original Hebrew version of Matthew.</p>
|
||||
<p>Variant list in Wikipedia from patristic references to Gospel of the Nazarenes. See <a href="http://en.wikisource.org/wiki/Gospel_of_the_Nazaraeans">http://en.wikisource.org/wiki/Gospel_of_the_Nazaraeans</a></p>
|
||||
<p>On the appearance 21 times in the Shem Tob of Yahweh - referenced as "the Name" -- see Banak's article at this<a href="http://www.paleotimes.org/whatsNew/2003/july_29_2003.htm"> link</a>.</p>
|
||||
<p><a href="http://translate.google.com/translate?hl=en&sl=es&u=http://luminariasdelosnatzratim.files.wordpress.com/2010/07/glosario-toldot-iehoshua-luminarias-de-los-natzratim-chile.pdf&ei=JW7DTLiyO4XEnAeN0JWJCg&sa=X&oi=translate&ct=result&resnum=7&ved=0CCwQ7gEwBjgK&prev=/search%3Fq%3DKarnasiah%2Bisrael%26start%3D10%26hl%3Den%26sa%3DN%26prmd%3Divb">Matthew in Hebrew</a> by Toldot -- Spanish rendered in English via google</p>
|
||||
<p>Lataster,<a href="http://books.google.com/books?id=hY1lguX6oo8C&lpg=PA76&dq=gamlo%20rope%20eye%20needle&pg=PA76#v=onepage&q=gamlo%20rope%20eye%20needle&f=false"> Was the New Testament Really Written in Greek?</a> (2009)</p>
|
||||
<p>Throckmorton, <a href="http://www.earlychristianwritings.com/text/gospelhebrews-throck.html">Hebrew Matthew citations in Gospel Parallels</a></p>
|
||||
<p><a href="http://www.onlinetruth.org/Articles%20Folder/hebrew_gospel_of_matthew.htm">Online Truth</a> - mentions Panteus brought gospel to India in Hebrew form. It includes this excellent synopsis of Shem Tob (which has much in common with Horbury's scholarly article cited above):</p>
|
||||
<p class="MsoNormal" style="padding-left: 30px;"><span>Notes on Shem Tov's Hebrew Matthew</span></p>
|
||||
<p style="padding-left: 30px;"><span>The 14th century polemical treatise Even Bochan [Isaiah 28:16] written by Shem-Tob ben-Isaac ben-Shaprut Ibn Shaprut], a Castilian Jewish physician, living later in Aragon. 12th/ 13th book contains a Hebrew version of the complete text of Matthew. EB completed in 1380 CE, revised in 1385 & 1400. This is not to be confused with the Sebastian Münster (1537; dedicated to Henry VIII under title The Torah of the Messiah); or Jean du Tillet (1555) versions of Hebrew Matthew. In 1690 Richard Simon mistakenly identified Shem-Tob's Matthew with the version sof Münster and du Tillet.</span></p>
|
||||
<p style="padding-left: 30px;"><span>Howard's edition based on nine manuscripts of ST dating from 15th to 17th centuries; namely British Library Add no. 26964 for chapters 1:1-23:22; and JTS Ms. 2426 for 23:23-end.</span></p>
|
||||
<p style="padding-left: 30px;"><span>Shem-Tov's text is basically BH (Vav Consecutive predominates) with a mixture of MH and later rabbinic vocabulary and idiom. In addition the text reflects considerable revision to make it conform more closely to the standard Greek and Latin Gospel texts. The underlying text, however, reflects its original Hebrew composition, and it is the most unusual text of Matthew extant in that it contains a plethora of readings not found in any other codices of Matthew. It appears to have been preserved by the Jews, independent from the Christian community.</span></p>
|
||||
<p style="padding-left: 30px;">**** The Pseudo-Clementine writings (Recognitions and Homilies) when quoting or referring to Matthew occasionally agree with ST Hebrew Matthew against the canonical Greek versions.</p>
|
||||
<p>"<a href="http://en.wikipedia.org/wiki/Jewish-Christian_Gospels">Jewish Christian Gospels</a>," Wikipedia -- discusses Ebionites, Nazarenes, GAH, etc.</p>
|
||||
<p>Dr. <a href="http://en.wikipedia.org/wiki/James_Tabor">Tabor</a>, "<a href="http://religiousstudies.uncc.edu/people/jtabor/shemtovweb.html">The Hebrew Gospel of Matthew</a>," - scholarly analysis and background but brief.</p>
|
||||
<p>Cureton, <em>Remains of a very antient recension of the four Gospels in Syriac</em> (1858) - defends there was an original version of Matthew in Hebrew at<a href="http://books.google.com/books?id=4rlWUMJL5vYC&dq=cureton%20syriac%20gospels&pg=PR76#v=onepage&q&f=false"> lxxvi</a> -- argues most likely reflected in Syriac translation, not Greek. Article in Journal of Sacred Literature 1859 -- tried to pick apart Cureton's thesis as merely accepting 'reports', and supposedly no first hand proof from Jerome etc., at this <a href="http://books.google.com/books?id=uVhjl838XJEC&lpg=PA464&dq=jerome%20library%20caesarea%20matthew&pg=PA461#v=onepage&q=jerome%20library%20caesarea%20matthew&f=false">link</a> But all history involves such analysis.</p>
|
||||
<p>"Hebrew Gospel of Matthew" - scholarly notes on Howard's Shem-Tob translation - <a href="http://www.onlinetruth.org/Articles%20Folder/hebrew_gospel_of_matthew.htm">webpage</a>.</p>
|
||||
<p>"<a href="http://en.wikipedia.org/wiki/Hebrew_Gospel_of_Matthew">Hebrew Gospel of Matthew</a>" Wikipedia</p>
|
||||
<p>On Moses's seat, another Hebrew expert spotted it says "he says," not "they say," and thus misread. See Ross Nichols, "The Seat of Moses: A Note on Matthew 23:2-3 According to Shem Tob’s Hebrew Matthew," <a href="http://www.bibleinterp.com/opeds/nichols357923.shtml">http://www.bibleinterp.com/opeds/nichols357923.shtml</a></p>
|
||||
<p>Hasting's Dictionary 1915 on<a href="http://books.google.com/books?id=ztYMAAAAIAAJ&lpg=PA493&ots=b8TVVmE48J&dq=osanna%20barrama&pg=PA492#v=onepage&q=osanna%20barrama&f=false"> Uncanonical Matthew</a>-- scholarly</p>
|
||||
<p>"<a href="http://en.wikipedia.org/wiki/Jewish-Christian_Gospels">Jewish Christian Gospels</a>," Wikipedia</p>
|
||||
<p>"Jewish Christian Gospels" with great links at <a href="http://jewish-christian-gospels.co.tv/#cite_note-38">http://jewish-christian-gospels.co.tv/#cite_note-38</a></p>
|
||||
<p>"<a href="http://www.datingthenewtestament.com/Matthew.htm">Dating New Testament - Matthew</a>." Among other issues, this article points out: "<span>The book looks as if the Hebrew has been updated from what it would have been in the first century A.D. In some cases, this has wiped out Hebraisms that actually remain in the Greek text of the book. For example, the Greek New Testament always says “amen” (A Hebraism) for “truly”, as in Matt 5:20, while the Shem Tov Matthew says “in truth” (b’emeth)."</span></p>
|
||||
<p>Another interesting point raised in this article is as follows which points to Q (really the original Hebrew Matthew) as the source for the Greek Matthew & Luke:</p>
|
||||
<p style="padding-left: 30px;"><span>In the canonical New Testament, the Sermon on the Mount in Matthew 5-7 is a single long message spoken by Jesus, without any narrative interruption. However, in the Shem Tov Matthew, the Sermon on the Mount is interrupted 16 times by the introductory phrase “Again Jesus said to His disciples”, or something similar. These interruptions occur in Matt 5:13, 5:17, 5:20, 5:25, 5:27, 5:31, 5:43, 6:2, 6:5, 6:16, 6:19, 6:24, 7:6, 7:13, 7:15 and 7:24. The location of the interruptions is significant when placed in parallel with Luke’s usage of the same verses. Every time the Hebrew has an interruption, Luke either jumps to a different place in his gospel, or Luke does not have those verses. This curious fact may suggest that a common source or sources for the sayings of Jesus stand behind both Matthew and Luke. In a way, these interruptions could be considered fingerprints of the famous Q source. But if so, it would point to a Hebrew language Q. A similar thing happens in the Olivet discourse of Matthew 24-25. The Shem Tov version of Matt 24:27 interrupts Jesus' talk with the narrative “Again Jesus said to His disciples.” This ends a section that appears also in Mark, while the following passage (Matt 24:27) does not appear in Mark. Interruptions also in Matt 24:37 (Luke diff spot, Mark doesn’t have it), 24:42 (Mark has it, diff spot, Luke does not), 25:1 (not in Mark or Luke), 25:14, 25:31 (not in Mark or Luke).</span></p>
|
||||
<h2>Online Versions of Shem-Tob</h2>
|
||||
<p><a href="http://nccg.org/shem_tov/MATTINTR.txt">http://nccg.org/shem_tov/MATTINTR.txt</a> -- introduction to Shem-Tob</p>
|
||||
<p><a href="http://nccg.org/shem_tov/MATTCH15.TXT">http://nccg.org/shem_tov/MATTCH15.TXT</a> - comparison KJV to Shem-Tob</p>
|
||||
<p><a href="http://nccg.org/shem_tov/MATTCH15.TXT">http://nccg.org/shem_tov/MATTCH15.TXT</a> - Messianic evangelicals</p>
|
||||
<p><a href="http://nccg.org/shem_tov/MATTCH23.TXT">http://nccg.org/shem_tov/MATTCH23.TXT</a> - Chapter 23</p>
|
||||
<p><a href="http://www.scripture.net.nz/chapter_mty_13_hebrewenglish.html">http://www.scripture.net.nz/chapter_mty_13_hebrewenglish.html</a> - chapter 13 Shem Tob with each Hebrew word actively linked to Strong's number in Hebrew. Plus aliterated</p>
|
||||
<p><a href="http://www.scripture.net.nz/chapter_mty_12_hebrewenglish.html">http://www.scripture.net.nz/chapter_mty_12_hebrewenglish.html</a> - chapter 12 Shem Tob</p>
|
||||
<p><a href="http://www.scripture.net.nz/">http://www.scripture.net.nz/</a> -- main page</p>
|
||||
<h2>Translation Alternatives</h2>
|
||||
<p><a href="http://tmcdaniel.palmerseminary.edu/Volume4_ShemTob+.pdf">http://tmcdaniel.palmerseminary.edu/Volume4_ShemTob+.pdf</a></p>
|
||||
<p>B'sorot Matti, The Good News According To Matthew, From An Old Hebrew Manuscript. Hebrew/Aramaic New Testament Research Institute. Post Office Box 471, Hurst, Texas 76053</p>
|
||||
<h2>Critics</h2>
|
||||
<p><a href="http://oneinmessiah.net/HEBREWMATTHEW.htm">Critics of Shem Tob Matthew</a> - highlights variants that displease him, and Howard's unorthodox interpretations (which are unfounded)</p>
|
||||
<p><a href="http://www.toolong.com/pages/text_note.htm">Verse differences construed negatively</a></p>
|
||||
<p><a href="http://fortheloveoftruth.wordpress.com/kabbalah-talmud-toldoth-and-the-shem-tov/">Kabbalah and Shem Tob</a></p>
|
||||
<p><a href="http://www.toolong.com/pages/text_note.htm">Too long.com Criticism</a> -- comparison of Shem Tob against KJV</p>
|
||||
<p><a href="http://books.google.com/books?id=kxGxVNaPVoY">Jesus Words in the Aramaic Gospel</a> -- critical of the Shem Tob -- see page 192</p>
|
||||
<ul>
|
||||
<li><a href="http://books.google.com/books?id=kxGxVNaPVoYC&pg=PA192&dq=Karnasiah+israel&hl=en&ei=3WaETJL0Bsj9nAfh-dzTAQ&sa=X&oi=book_result&ct=result&resnum=5&ved=0CDYQ6AEwBA#v=onepage&q&f=false">Cites examples of Latin aids as proof Latin original</a> - at 192</li>
|
||||
<li><a href="http://www.jewishvirtuallibrary.org/jsource/vjw/Macedonia.html">Jews lived in Macedonia 100 BCE</a>.</li>
|
||||
<li><a href="http://books.google.com/books?id=LH8_AAAAYAAJ&lpg=PA648&ots=nPKWZQ-MPk&dq=hebrew%20word%20for%20macedonia&pg=PA648#v=onepage&q=hebrew%20word%20for%20macedonia&f=false">Kittim represents Macedon in Hebrew Bible</a> -- Bible Dictionary</li>
|
||||
</ul>
|
||||
<h2>Gospel Apocrypha</h2>
|
||||
<p><a href="http://www.gnosis.org/naghamm/gthlamb.html">Gospel of Thomas</a> (English translation) for comparison</p>
|
||||
<p><a href="http://reluctant-messenger.com/essene/gospel_intro.htm">Gospel of the Perfect Life</a> (Tibetan version of Matthew) - found by Rev. Ousely 1881 - for comparison. Also called "Gospel of the Holy Twelve."</p>
|
||||
<h2>Greek Manuscript Discoveries</h2>
|
||||
<p><a href="http://www.khouse.org/articles/2001/333/">Magdalen Papyrus</a> -- Matthew 26 in Greek</p>
|
||||
<p>Variants in Wieland Willker, <a href="http://bijbelstudie.110mb.com/BW/40Mt/Anderen/Willker%20-%20A%20Textual%20Commentary%20on%20Matthew.pdf">A Textual Commentary on the Greek Gospels</a> -- PDF -- excellent</p>
|
||||
<p>Washingtonianus 1906 -- Dr. Lee Woodard uses it to date Matthew to 37 AD and Mark to 68 AD. See <a href="http://washington-codex.org/">http://washington-codex.org/</a></p>
|
||||
<h2>Hebrew v. Aramaic Issue</h2>
|
||||
<p><a href="http://ccsom.org/languageofjesus/EloiLamaShabachtani.htm">Last words of Jesus on Cross</a> - argues for Hebrew as original</p>
|
||||
<p>Evidence that Hebrew spoken and in Matthew -- <a href="http://webbpage.bravehost.com/Yavo/evidenceforhebrew.html">bravehost</a></p>
|
||||
<p>"<a href="http://en.wikipedia.org/wiki/Aramaic_of_Jesus">Aramaic of Jesus</a>,' Wikipedia (takes it as proven Jesus primarily spoke Aramaic)</p>
|
||||
<h2>Syriac Comparison</h2>
|
||||
<p>"<a href="http://en.wikipedia.org/wiki/Curetonian_Gospels">Curetonian Gospels</a>," <em>Wikipedia</em></p>
|
||||
<p>The Syriac Gospels in the translation entitled <a href="http://books.google.com/books?id=1YzNAAAAMAAJ">Evangelium Da-mpharreshe</a> (University Press, 1904)</p>
|
||||
<p style="padding-left: 30px;">Matthew ch. 13 at <a href="http://books.google.com/books?id=1YzNAAAAMAAJ&dq=Burkitt%2C%20Evangelion%20da-Mepharreshe%2C%20The%20Curetonian%20Version%20of%20the%20Four%20Gospels%20(Cambridge%20University%20Press)%201904.&pg=PA71#v=onepage&q&f=false">71</a></p>
|
||||
<p>Cureton <a href="http://books.google.com/books?id=4rlWUMJL5vYC&dq=cureton+syriac+gospels&source=gbs_navlinks_s">Remains of a very antient recension of the four Gospels in Syriac, hitherto unknown in Europa</a> (1858)</p>
|
||||
<p>Article critical of Cureton<em> Journal of Sacred Literature</em> (1859) at<a href="http://books.google.com/books?id=uVhjl838XJEC&pg=PA464&dq=jerome+library+caesarea+matthew&hl=en&ei=RIE7Tfv5HoL0tgOfptS1Aw&sa=X&oi=book_result&ct=result&resnum=2&ved=0CDEQ6AEwAQ#v=onepage&q=jerome%20library%20caesarea%20matthew&f=false"> 464</a>.</p>
|
||||
<p>"F.C. Burkitt published an English translation of this ancient Syriac text of Matthew in 1904 that is out of print but in the public domain and available on the web at www.trends.ca/~yuku/bbl/aramat1.htm " (Tabor, The Jesus Dynasty (2010) at <a href="http://books.google.com/books?id=CKFUFtnnffgC&lpg=PA349&ots=UOA-M-roep&dq=howard%20shem%20tob%20locusts&pg=PA349#v=onepage&q=howard%20shem%20tob%20locusts&f=false">349</a>.)</p>
|
||||
<p>[This does not work]</p>
|
||||
<p><a href="http://books.google.com/books?id=COIUAAAAYAAJ&pg=PR38&lpg=PR38&dq=burkitt+translation+syriac&source=bl&ots=0h8TL-m3GC&sig=CFT2PeLirJV0JDLFIBGLhAp-2iE&hl=en&ei=PblETerROor4swOEnJS8Cg&sa=X&oi=book_result&ct=result&resnum=6&ved=0CC4Q6AEwBTgK#v=onepage&q=burkitt%20translation%20syriac&f=false">The Syriac New Testament</a> (1896) Matthew at page <a href="http://books.google.com/books?id=COIUAAAAYAAJ&lpg=PR38&ots=0h8TL-m3GC&dq=burkitt%20translation%20syriac&pg=PA1#v=onepage&q=burkitt%20translation%20syriac&f=false">1</a>.</p>
|
||||
<h2>Aramaic Comparison</h2>
|
||||
<p style="padding-left: 30px;"><a href="http://www.peshitta.org/">Online Interlinear</a> to Aramaic Peshitta text at www.peshitta.org</p>
|
||||
<h2>Variants Mentioned by Patristic Fathers</h2>
|
||||
<div>Expositary Times at <a href="http://books.google.com/books?id=SZbNAAAAMAAJ&dq=bread%20of%20the%20morrow&pg=PA185#v=onepage&q=bread%20of%20the%20morrow&f=false"><span style="color: #000000;">185</span></a> - discusses Jerome's finding about 'tomorrow's bread and proves Aramaic influence</div>
|
||||
<div>E.B. Nicholson, The Gospel of the Hebrews (1879) at <a href="http://books.google.com/books?id=QVAVAAAAYAAJ&dq=some%20things%20out%20of%20the%20Gospel%20according%20to%20the%20Hebrews%20and%20the%20Syriac&pg=PA6#v=onepage&q=some%20things%20out%20of%20the%20Gospel%20according%20to%20the%20Hebrews%20and%20the%20Syriac&f=false"><span style="color: #000000;">6</span></a>.</div>
|
||||
<div>Text Excavations - breakdown of each by designation and source - see this <a href="http://www.textexcavation.com/jewishgospels.html"><span style="color: #000000;">link</span></a></div>
|
||||
<div>Text excavations - Nazareans Gospel -- at this<a href="http://www.textexcavation.com/nazoraeangospel.html"><span style="color: #000000;"> link</span></a></div>
|
||||
<div>Bernhard Pick, <a href="http://books.google.com/books?id=VX_w4ZGzs-kC">Paralipomena: remains of gospels and sayings of Christ</a> (1908) - at <a href="http://books.google.com/books?id=VX_w4ZGzs-kC&dq=The%20Gospel%20According%20To%20The%20Hebrews%20Bernhard%20Pick&pg=PA1#v=onepage&q&f=false">1</a> -- the Gospel According to the Hebrews</div>
|
||||
<div>Baring-Gould, <a href="http://books.google.com/books?id=Vxs3AAAAMAAJ&dq=baring-gould%20jehoiada&pg=PA138#v=onepage&q&f=false">The lost and hostile gospels </a>(1874)</div>
|
||||
<div>Variants from mss -<strong><span><a href="http://www.biblequery.org/mtMss.htm">Bible Query - Early Manuscripts of Matthew</a> </span></strong>February 6, 2010 catalogued 2010</div>
|
||||
<div></div>
|
||||
<h2>Variants in Talmud</h2>
|
||||
<div><span class="addmd">By Robert Travers Herford </span><em>Christianity in Talmud and Midrash</em> at <a href="http://books.google.com/books?id=tA9WAAAAMAAJ&dq=R.%20Travers%20Herford%20Christianity%20in%20Talmud%20and%20Midrash&pg=PA154#v=onepage&q=%22brutal%20parody%22&f=false">154</a></div>
|
||||
<div><span class="addmd"></span></div>
|
||||
<div></div>
|
||||
<h2>Apostolic Approval of Hebrew Version of Matthew</h2>
|
||||
<div>Bartholomew took this Gospel to "India" and Pantaenus brought back to Alexandria in 180 AD.</div>
|
||||
<div>See "<a href="http://en.wikipedia.org/wiki/Pantaenus">Pantaenus</a>," <em>Wikipedia</em> and "<a href="http://www.catholicplanet.com/TSM/NT-Matthew.htm">The Writing of the Gospel of Matthew</a>."</div>
|
||||
<div></div>
|
||||
<div></div>
|
||||
<div></div>
|
||||
<div>Pantaenus account in<em> Hebrew and Christian records: an historical enquiry concerning the</em> ..., Volume 2 By John Allen Giles at <a href="http://books.google.com/books?id=egHNEcFZ-x0C&dq=pantaenus%20demetrius%20jerome&pg=PA156#v=onepage&q=pantaenus%20demetrius%20jerome&f=false">156</a>.</div>
|
||||
<div></div>
|
||||
<div></div>
|
||||
<div><a href="http://www.onlinetruth.org/Articles%20Folder/hebrew_gospel_of_matthew.htm">Webpage</a> discussing Pantaenus.</div>
|
||||
<h2>Word Studies in Shem Tob</h2>
|
||||
<p>Macedonia, Magedon, Armageddon</p>
|
||||
<ul>
|
||||
<li><a href="http://www.bible-history.com/links.php?cat=40&sub=508&cat_name=Bible+Cities&subcat_name=Armageddon">Armageddon</a> - Mountain of Megiddo</li>
|
||||
<li>Brook, Foss - The Greek New Testament - <a href="http://books.google.com/books?id=tlUxMO_WSAgC&lpg=PA784&ots=ptyY5EBGPS&dq=magedon%20macedonia&pg=PA784#v=onepage&q=magedon%20macedonia&f=false">Har-Magedon</a></li>
|
||||
</ul>
|
||||
<h2>Gospel According to the Hebrews (Ebionite)</h2>
|
||||
<p>See "<a href="http://en.wikipedia.org/wiki/Gospel_of_Matthew">Gospel of Matthew</a>," Wikipedia</p>
|
||||
<p>See "<a href="http://en.wikipedia.org/wiki/Gospel_of_the_Nazarenes">Gospel of the Nazarenes</a>," Wikipedia</p>
|
||||
<h2>Fraudulent "Gospel of the Holy 12"</h2>
|
||||
<p>The Nazarenes is a name that legitimate sects may use. However, in 1870 was a fraudulent effort to recover what was called "Gospel of the Nazarenes" or "Gospel of the Holy 12" and some by saying they are "Nazarenes" mean to say they follow this 1870 text that purported to be the original gospel.</p>
|
||||
<p>This Gospel of the Holy 12 represents a very clever effort to mix the 42 true patristic era quotes with a lot of interpretive material presented as 'gospel-fact' when the entire effort is a fraud. It sucked me in for a time because of the legitimate 42 quotes, and the reasonable guesses it often had as to what might be other missing material.</p>
|
||||
<p>But then I noticed it depicted Jesus as once having a wife (who died), endorsed strict vegetarianism, etc. And thus we need to carefully examine its authenticity.</p>
|
||||
<p>The Gospel of the Holy 12 begins with an 1870 work claiming antiquity -- found by an Irish theologian of a manuscript in a Tibetan monestary written in Aramaic which purports to contain what was the more original Gospel of Matthew. For a defensive discussion, see <a href="http://messianic.nazirene.org/gospel_comentary.htm">http://messianic.nazirene.org/gospel_comentary.htm</a> (No Aramaic text was ever published to allow scholars to examine the claims).</p>
|
||||
<p>However, tekton did an expose that this claim of an authentic Gospel of the Holy 12 is bogus -- that there was no mss found in sense we would understand; instead visions and divine messages gave it to them in Aramaic. Here is the article discussing this: <a href="http://www.tektonics.org/lp/ouseley01.html">http://www.tektonics.org/lp/ouseley01.html</a></p>
|
||||
<p>Confirming this is a modern "Nazarene" website <a href="http://www.thenazareneway.com/ght_table_of_contents.htm">http://www.thenazareneway.com/ght_table_of_contents.htm</a> that mentions:</p>
|
||||
<p style="padding-left: 30px;">The Preface, in part, notes:</p>
|
||||
<p style="padding-left: 30px;">"Their 'Gospel of the Holy Twelve' was <strong><em>communicated to the Editors, in numerous fragments</em></strong> at different times, by <strong><em>Emmanuel Swedenborg, Anna Kingsford, Edward Maitland, and a priest of the former century,</em></strong> giving his name as Placidus, of the Franciscan Order, afterwards a Carmelite. By them it was translated from the original, and given to the Editors in the flesh,<strong><em> to be supplemented in their proper places,</em></strong> where indicated, from the 'Four Gospels' (A.V.) revised where necessary by the same.</p>
|
||||
<p style="padding-left: 30px;">To this explanation, the Editors cannot add, nor from it take away.<strong><em> By the Divine Spirit was the Gospel communicated to the four above mentioned</em></strong>, and by them translated, and given to the writers; not in seance rooms (where too often resort the idle, the frivolous and the curious, attracting spirits similar to themselves, rather than the good),<em><strong> but 'in dreams and visions of the night,' and by direct guidance, has God instructed them by chosen instruments</strong></em>; and now they give it to the world, that some may be wiser unto Salvation, while those who reject it, remain in their blindness, until they will to see."</p>
|
||||
<p>The modern Essenes recognize this Gospel of the Holy 12 is a hoax, and describe GOHT as work that claims to be "channelled," and not truly 'discovered' in the normal sense of the word. See this link from<a href="http://essenes.net/index.php?option=com_content&task=view&id=289&Itemid=561"> Order of Nazarean Essenes</a>.</p>
|
||||
<p>A revived Nazarene movement explains the origin of the GOHT, and Epiphanius' mention of Hebrew Matthew at this <a href="http://www.wnae.org/whatisnazarene.htm">link</a>.</p>
|
||||
<p>The so-called Gospel of the Holy Twelve is at this webpage for easier access -- <a href="http://reluctant-messenger.com/essene/gospel_2.htm">page 2</a></p>
|
||||
<p>The so-called Gospel of the Holy Twelve as a books.google.com version is at this <a href="http://books.google.com/books?id=-TpcZ1pfYp8C&lpg=PP1&dq=intitle%3Agospel%20intitle%3Aof%20intitle%3Athe%20intitle%3Aholy%20intitle%3Atwelve%20inauthor%3AOuseley&pg=PA7#v=onepage&q&f=false">link</a>.</p>
|
||||
<p>In my opinion, the GOHT was a sophisticated hoax, using many of the 42 patristic era quotes of the Gospel according to the Hebrews. This gave a researcher the sense that if there was a true discovery of an Aramaic mss. with all these quotes, it must be tied to the original Hebrew version of Matthew. But we come to realize there was no true discovery in the sense we understand the word "discovered" -- it was discovered by visions and divine messages, and not by finding a mss. The authors admitted this, and admitted using the KJV to fill in blanks. But then if they were really researchers, they should have showed us what was original and what was the King James. They should have identified the additions, which they did not do. They did not set out side-by-side the Aramaic text to allow others to interpret their supposedly 'amazing' find.' The fact they did not (and in over 100 years since nothing more was produced) shows again those who perpetuated this claim in 1870 were frauds.</p>
|
||||
<h2><strong>Du Tillet Hebrew Matthew</strong></h2>
|
||||
<p>Schonfield in PDF <a href="http://www.torahresource.com/DuTillet/Schonfield.pdf">http://www.torahresource.com/DuTillet/Schonfield.pdf</a></p>
|
||||
<h2>Munster Hebrew Matthew</h2>
|
||||
<p>--<a href="http://books.google.com/books/about/Evangelium_Secundum_Matthaeum.html?id=sWxEAAAAcAAJ">Evangelium secundum Matthaeum in lingua hebraica</a> (1537).</p>
|
||||
<p><a href="http://books.google.com/books/about/Evangelium_Secundum_Matthaeum.html?id=sWxEAAAAcAAJ">http://books.google.com/books/about/Evangelium_Secundum_Matthaeum.html?id=sWxEAAAAcAAJ</a></p>
|
||||
<p>Munster's Hebrew Bible --New Translation (into Latin) is at this link</p>
|
||||
<p><a href="http://books.google.com/books?id=UPOkxZJ1gOIC&source=gbs_similarbooks">http://books.google.com/books?id=UPOkxZJ1gOIC&source=gbs_similarbooks</a></p>
|
||||
<h2>Septuagint Translations Impacting Matthew</h2>
|
||||
<p>Isaiah's Servant Poems According to the Septuagint -- <a href="http://books.google.com/books?id=25mtmnP3ujUC&lpg=PA5&ots=1V714iwQGa&dq=isaiah%2042%3A1-4%20septuagint&pg=PA5#v=onepage&q=isaiah%2042:1-4%20septuagint&f=false">table of contents</a> at books.google.cm</p>
|
||||
<ul>
|
||||
<li>Translation in Hebrew and LXX of Isaiah 42:1-4 quoted in Matt. 10 is at this<a href="http://books.google.com/books?id=25mtmnP3ujUC&lpg=PA5&ots=1V714iwQGa&dq=isaiah%2042%3A1-4%20septuagint&pg=PA56#v=onepage&q=isaiah%2042:1-4%20septuagint&f=false"> link</a>.</li>
|
||||
</ul>
|
||||
<p>"Isaiah Quotations in the NT," Companion to KJV -- table at page <a href="http://books.google.com/books?id=wiKjA4sqF_0C&pg=RA1-PA117&dq=matthew+12:17+isaiah&hl=en&ei=XHGCTJnGGM__nAfxwdVv&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCQQ6AEwADgK#v=onepage&q=matthew%2012%3A17%20isaiah&f=false">117</a></p>
|
||||
<h2>Puns in Hebrew</h2>
|
||||
<p>Michael Banak wrote in <a href="http://www.paleotimes.org/whatsNew/2003/july_29_2003.htm">2003</a>:</p>
|
||||
<p style="padding-left: 30px;">In the fall of 1986, George Howard published an announcement of his forthcoming translation of the OTHER text, the Shem Tob text. Up till that point in time I had ignored the Shem Tob, seeing how Schonfield cast such a bad light upon it. George Howard reported in the Bible Review Magazine how he was astounded to find the Shem Tob Text saturated with puns, word plays and other unique Hebrew constructions. In many ways, this Shem Tob text appeared to be more valuable than the du Tillet text. Let's digress for a moment and ponder the significance of puns, word-plays, etc.</p>
|
||||
<p style="padding-left: 30px;" align="justify">The Old Testament is also filled with such things. For an example of a pun, please see Jeremiah 1:11-12. "Moreover, the Word of Yahweh came unto me saying, Jeremiah, what seest thou? And I said, I see the rod of an Almond tree. Then said Yahweh unto me, thou hast well seen: for I will hasten my word to perform it." It is important to know that the Hebrew word for almond (Strong's number 8247, shaw-kade) sounds like the Hebrew word for 'hasten' (Strong's number 8245, shaw-kad). That is an example of a pun. Psalm 122:6 has a fine example of a word-play. Where it says 'Pray for the peace of Jerusalem,' the Hebrew is pronounced, 'Shalu shalom Yerushalaim.' The Old Testament has many other examples of this kind of writing. We should, therefore, find it no surprise when we turn-up a Hebrew Matthew which also has these things. Further, it shows strong evidence that the Shem Tob text was NOT a translation from the Greek.</p>
|
||||
<h2>Hebrew Matthew Project At Torah Resources</h2>
|
||||
<p>An excellent library for other materials. See www.torahresources.org -- <a href="http://www.torahresource.com/Dutillet.html">Hebrew Matthew project</a></p>
|
||||
<p>You will find pdfs of original copies of the Shem-Tob there.</p>
|
||||
<p>It provides a link to a Du Tillet version of Matthew translated by Schonfeld at this link to a <a href="http://www.torahresource.com/DuTillet/Schonfield.pdf">PDF</a></p>
|
||||
<h2>Matthew's Gospel Focused Materials</h2>
|
||||
<p><a href="http://www.earlychristianwritings.com/matthew.html">http://www.earlychristianwritings.com/matthew.html</a></p>
|
||||
<p>Jewish-Christian with focus on Hebrew Tillet and Shem-Tob, and Midrash sources at this site</p>
|
||||
<p><a href="http://www.yashanet.com/studies/matstudy/mat5a.htm">http://www.yashanet.com/studies/matstudy/mat5a.htm</a></p>
|
||||
<p>Clarke, New Testament with Commentary -- at <a href="http://books.google.com/books?id=I6kGAAAAQAAJ&dq=shall%20have%20no%20place%20in%20the%20kingdom%20of%20Christ%20here%2C%20nor%20in%20the%20kingdom%20of%20glory%20above%20clarke&pg=PT38#v=onepage&q&f=false">books.google.com</a></p>
|
||||
<p><a href="http://en.wikipedia.org/wiki/Gospel_of_Matthew">http://en.wikipedia.org/wiki/Gospel_of_Matthew</a></p>
|
||||
<h2>Probable Corruptions in Greek Matthew</h2>
|
||||
<p>See "<a href="http://en.wikipedia.org/wiki/Matthew_16:2b%E2%80%933">Matthew 16:2b-3</a>," Wikipedia</p>
|
||||
<h2>Efforts to Supplant 12 Apostles</h2>
|
||||
<p><a href="http://www.thenazareneway.com/the_gospel_of_mary_magdalene.htm">Gospel of Mary</a> - Mary Magdalen claims Jesus could reveal visions to her. Peter objects. Gnostic tactic</p>
|
||||
<h2>Hebrew Studies</h2>
|
||||
<p><a href="http://www.jewfaq.org/alephbet.htm">Alphabet and Numerals</a></p>
|
||||
<p>Ebionites & Nazarenes</p>
|
||||
<p>"<a href="http://en.wikipedia.org/wiki/Nazarene_(sect)">Nazarenes</a>," Wikipedia - main difference from Ebionites is they accepted virgin birth account. This mentions some details about Jerome's encounter with them and the Hebrew Matthew:</p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: 14.4px;">St.Jerome wrote that Matthew, the tax collector and later an Apostle, composed his gospel near Jerusalem for Hebrew Christians. It was then translated into Greek but the Greek copy was lost. The Hebrew original was preserved at the Library of Caesarea, which Pamphilus diligently gathered. The Nazarenes transcribed a copy for Jerome which he used in his work. <sup><a href="http://en.wikipedia.org/wiki/Nazarene_(sect)#cite_note-Jerome.2C_On_Illustrious_Men_3-24"><span>[</span>25<span>]</span></a></sup> Jerome adds that Matthew's gospel was called the <em><a class="mw-redirect" title="Gospel according to the Hebrews" href="http://en.wikipedia.org/wiki/Gospel_according_to_the_Hebrews">Gospel according to the Hebrews</a></em> or sometimes the <em>Gospel of the Apostles</em>, and was used by the Nazarene communities.<sup><a href="http://en.wikipedia.org/wiki/Nazarene_(sect)#cite_note-25"><span>[</span>26<span>]</span></a></sup> Jerome and Epiphanius both wrote how the Nazarene sect existed in their day,<sup><a href="http://en.wikipedia.org/wiki/Nazarene_(sect)#cite_note-26"><span>[</span>27<span>]</span></a></sup><sup><a href="http://en.wikipedia.org/wiki/Nazarene_(sect)#cite_note-27"><span>[</span>28<span>]</span></a></sup>. However, little is known how their sect disappeared or what happened to the Gospel of the Nazarenes.<sup><a href="http://en.wikipedia.org/wiki/Nazarene_(sect)#cite_note-28"><span>[</span>29<span>]</span></a></sup></span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: 14.4px;"> </span></p>
|
||||
<p>****</p>
|
||||
<p>In the 4th century <a href="http://en.wikipedia.org/wiki/Jerome" title="Jerome">Jerome</a> also refers to Nazarenes as those "...who accept Messiah in such a way that they do not cease to observe the old Law." In his <em>Epistle</em> 79, to Augustine, he said:</p>
|
||||
<dl><dd>"What shall I say of the Ebionites who pretend to be Christians? To-day there still exists among the Jews in all the synagogues of the East a heresy which is called that of the Minæans, and which is still condemned by the Pharisees; [its followers] are ordinarily called 'Nasarenes'; they believe that Christ, the son of God, was born of the Virgin Mary, and they hold him to be the one who suffered under Pontius Pilate and ascended to heaven, and in whom we also believe. But while they pretend to be both Jews and Christians, they are neither." <sup><a href="http://en.wikipedia.org/wiki/Nazarene_(sect)#cite_note-29"><span>[</span>30<span>]</span></a></sup></dd></dl>
|
||||
<p>Jerome viewed a distinction between Nazarenes and Ebionites, a different Jewish sect, but does not comment on whether Nazarene Jews considered themselves to be "Christian" or not or how they viewed themselves as fitting into the descriptions he uses. His criticism of the Nazarenes is noticeably more direct and critical than that of Epiphanius.</p>
|
||||
<h2>Muslim Resources On Sayings Attributed to Jesus</h2>
|
||||
<p>Tarif Khalidi, <a href="http://books.google.com/books?id=pE57rmPaM58C&dq">The Muslim Jesus: sayings and stories in Islamic literature</a> (Harvard University Press, 2001)</p>
|
||||
<p>I don't find any are legitimate, but scholars should weigh this possibility.</p>
|
||||
<h2>Son of Man Studies</h2>
|
||||
<p>Edwin A Abott, <a href="http://books.google.com/books?id=yPw8AAAAIAAJ">"Son of Man"</a> (1910) - References in Gospels - books.google.com</p>
|
||||
<p>Discusses lack of evidence Jesus called himself 'bar Adam' at page <a href="http://books.google.com/books?id=yPw8AAAAIAAJ&lpg=PR3&dq=%22crafty%20as%20serpents%22&pg=PA16#v=onepage&q=%22crafty%20as%20serpents%22&f=false">18</a></p>
|
||||
<p>Searches:</p>
|
||||
<p>1. Google search on<a href="http://www.google.com/search?q=Old+Hebrew+Text+of+St.+Matthew's+Gospel&hl=en&tbo=1&tbs=bks:1&ei=7EF7TJOQBsKCnQf3k7D4AQ&start=30&sa=N"> Old Hebrew Text of St. Matthew</a> - finished 3 pages</p>
|
||||
<h2>Virgin Birth Issues</h2>
|
||||
<p><a href="http://www.bnai-el-chai.com/pdf/Virgin_Birth.pdf">B'nai PDF critical of case for virgin birth</a> This says Epiphanius said in Panarion 30.13 that the Ebionites did not have the first 2 chapters of Matthew. This is I think an exaggeration by this article.</p>
|
||||
<p>See our <a href="/Hebrew-Matthew/virgin-birth-issues.html">subpage</a> discussion.</p>
|
||||
<h2>John the Baptist - More Emphasis in Original Matthew</h2>
|
||||
<p><em>John the Baptist</em> By Frederick Brotherton Meyer (Revell, 1900) preface at <a href="http://books.google.com/books?id=a50_AAAAYAAJ&lpg=PA6&ots=dst9dPAsS6&dq=john%20the%20baptist%20savior%20of%20the%20world&pg=PA6#v=onepage&q&f=false">6</a>.</p>
|
||||
<h2>Dove and Voice of God</h2>
|
||||
<p>Bat kol is “a voice from heaven.” (Deborah Sawyer, <em>Midrash aleph beth</em> (1992) at 126.) Shekinah has “in Greek no equivalent unless it is deza, ‘a gleam of light.’”....This idea of a dove-like form is found in Jewish literature. The phrase in Cant. 2:12 ‘the voice of the dove’ (AV ‘turtle’) is translated in the Targum ‘the voice of the Holy Spirit.' The passage in Gen. 1:2, ‘And the Spirit of God moved upon the face of the waters’ is interpreted by <span> </span>Ben Zurana (ca. 190AD) to mean ‘A dove that hovers above her brood without touching it.’” (Isidore Singer, <em>The Jewish Encyclopedia</em> (1964) Vol. 6 at <a href="http://books.google.com/books?id=ghcVAQAAIAAJ&q=bat+kol+shekinah&dq=bat+kol+shekinah&hl=en&ei=Dw1XTfjXIIz6swOympycDA&sa=X&oi=book_result&ct=result&resnum=4&ved=0CDUQ6AEwAzgK">448</a>.)]</p>
|
||||
<h2>Modern Ebionites</h2>
|
||||
<p><a href="http://ebionite.org/bookstall2.htm">Bookstore</a> - Vermes books trying to find original words of Jesus.</p>
|
||||
<h2>Jerome and Osianna Quote</h2>
|
||||
<p>Fitzmeyer, Dead Sea Scrolls etc. -- discusses at <a href="http://books.google.com/books?id=9d6gq_bR1AIC&lpg=PA122&ots=_Wl0XJ5-DP&dq=jerome%20osianna&pg=PA122#v=onepage&q=jerome%20osianna&f=false">122</a> the GATHM <em>osianna</em> in Hebrew.</p>
|
||||
<p>In Latin it is osianna. See this <a href="http://books.google.com/books?id=GiUGA8XWiYsC&lpg=PA120&ots=M5oR7bVK6v&dq=barrama%20hebrew%20meaning&pg=PA120#v=onepage&q=barrama%20hebrew%20meaning&f=false">link</a>.</p>
|
||||
<p>Letter 20 is at this ccel <a href="http://www.ccel.org/ccel/schaff/npnf206.v.XX.html">link</a>.</p>
|
||||
<p>A 1695 work by Jerome's modern compiiler details the Italian Latin vulgate variances which often match the Gospel According to the Hebrews by Matthew. Here is a<a href="http://books.google.com/books?id=qvtbAAAAQAAJ&dq=jerome%20inauthor%3AMartianay&pg=PR16#v=onepage&q=jerome%20inauthor:Martianay&f=false"> link</a>.</p>
|
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||||
<h3>Recommendations</h3>
|
||||
<p><a href="/Audio/music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
|
||||
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
|
||||
<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
|
||||
<p><a href="http://www.jesusfocusedpublishers.com/"></a></p>
|
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<h2>The Hebrew Gospel of Matthew</h2>
|
||||
<h3>Why The Hebrew Matthew Is More Authentic Original Than Greek Text Tradition</h3>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Was the Greek New Testament a translation of a Hebrew original? All the early church said yes. For the interesting translation by Professor Howard in 1987 of the Hebrew Matthew known as the Shem Tob, see our article "Hebrew Matthew" (<a href="/images/stories/Canon_Studies/hebrew matthew.pdf">PDF</a>) or (<a href="/Hebrew-Matthew/hebrew-matthew-introduction.html">HTML</a>).</span></p>
|
||||
<h3>Necessity to Restore Original Matthew</h3>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Standford Rives has released in 2012 the Original Gospel of Matthew which attempts to restore Matthew to how it first appeared. This relies upon the 49 quotes of the Hebrew Matthew in the period 96-400 AD. Erasmus (1466-1536 AD), the first modern reformer whose work spurred all modern translations, made a similar earlier effort to uncover variants lost in preparing the Greek texts of the Gospels. He received complaints for doing so, but Erasmus wisely responded:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">You cry out that it is a crime to correct the gospels. This is a speech worthier of a coachman than of a theologian. You think it is all very well if a clumsy scribe makes a mistake in transcription and then you deem it a crime to put it right. The only way to determine the true text is to examine the early codices. (Erasmus (1466-1536 AD), quoted in Roland H. Bainton, <em>Erasmus of Christendom</em> (New York: Charles Scribner’s Sons, 1969) at 135.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">You can purchase the Original Gospel of Matthew by Rives at our online <a href="http://astore.amazon.com/jwoogm-20">Amazon store</a>.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Thus, we detail below some of the verses deleted in our Greek version of Matthew that were originally present. The oldest complete Matthew is the Sinaticus from 340 AD. All prior versions have been lost or were destroyed. Hence, some of the restoration work necessary must examine the commentators' works which quoted the original Matthew. This is simply extending Erasmus' work one further step. This is the effort that Standford Rives has attempted to do, and is certainly the right approach.</span></p>
|
||||
<h3>Deleted Verses in Greek New Testament</h3>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">For deletion of 'This day I have begotten thee" from Matthew's Baptismal account, see our <a href="/Hebrew-Matthew/hebrew-matthew-baptismal-account.html">page</a>.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">For deletion of the verse that the two in the field represented one "righteous" and "one evil," and it is the "stumblingblocks," not the righteous, who are taken away when Christ returns, see our <a href="/Hebrew-Matthew/rapture-in-hebrew-matthew.html">page</a>.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">For a thorough list of all the deleted verses that were present in the Hebrew Matthew, see this <strong><em>Knol</em></strong> - "<a href="http://knol.google.com/k/the-original-gospel-of-matthew">The Original Gospel of Matthew</a>."</span></p>
|
||||
<h3>Verses Added in Greek New Testament</h3>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">For a list of of verses added by the Greek Matthew by comparing to the Hebrew Matthew which scholars suspected all along were additions, see our notes here:</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">1. Matthew 28:19 was altered in about 325 A.D. to add "Father, Son and Holy Ghost." However, this is missing in the Hebrew Matthew found by Professor Howard. All scholars agree that "Father, Son and Holy Ghost" is an obvious corruption of how Matthew originally read, as six times in Acts the baptismal name is only that of Jesus, thus strengthening the reliability of the Hebrew Matthew known as the Shem Tob. For discussion, see our webpage on "<a href="/JWOS/baptism-in-whose-name.html">In Whose Name To Baptize</a>."</span></p>
|
||||
<h3>Erroneous Translation in Greek New Testament Of Hebrew Matthew Original</h3>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">1. Matthew 23:2-3 in the the Greek translation of the Hebrew Matthew makes it appear Jesus told Christians to obey everything the Pharisees teach. All scholars concur that this is an incongruous message, at odds with so much of what Jesus said about the Pharisees. Yet, no Greek text variant solves the dilemma.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">But the Hebrew Shem Tob Matthew simply shows a "he" was mistaken for "they" by the Greek translator. This one word mistake changed the verse completely around. So what Jesus said is about those who sit in Moses's seat, do everything "he" (Moses) says, but do not do as they the Pharisees do for they do not practice (what Moses' teaches). But the Greek translator misread "he" for "they," and ended up telling us to do everything the Pharisees tell us to do. Hence, a simple mistranslation of "he" by "they" in Greek altered the meaning to what scholars acknowledge could not be the original text -- Jesus saying Christians should obey the Pharisees. This vindicates again the likely validity of the Shem Tob as the more original form of the Gospel of Matthew. See our webpage <a href="/Hebrew-Matthew/matthew-232-3-in-hebrew-matthew.html">Matthew 23:2-3</a>.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">2. <a href="/Hebrew-Matthew/hebrew-matthew-variants.html">Variants in Hebrew Matthew</a> e.g., Matthew 5:33 should read do not take any <strong>'false</strong>' oaths. It is not a prohibition that we should ever take any oath.</span></p>
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<p>The Greek translation of Matthew inadvertently dropped the word<strong> falsely </strong>from the Hebrew Matthew. This erroneously made it appear Jesus said one is never to take an oath. (Nehemiah Gordon, <em>Hebrew Yeshua v. Greek Jesus</em> (Hilkia Press, 2006) at 59, 65-66, 68.)</p>
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<div class="moduleS1">
|
||||
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|
||||
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|
||||
<div>
|
||||
<h3>Recommendations</h3>
|
||||
<p><a href="/Audio/music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
|
||||
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
|
||||
<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
|
||||
<p><a href="http://www.jesusfocusedpublishers.com/"></a></p>
|
||||
<p> </p> </div>
|
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<a href="/JWOS/jesuswordssalvation.html"><img alt="JesusWordsSalv-crop2" src="/images/stories/JesusWordsSalv-crop2.jpg" width="114" height="146" /></a> </div>
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<a href="/Did-Calvin-Murder-Servetus/calvinfreebookonline.html"><img src="/images/stories/DidCalvinMurderServetusM.jpg" alt="DidCalvinMurderServetusM" height="NaN" width="120" /></a> </div>
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<h2>Who Is The Only True God According to Jesus?</h2>
|
||||
<h3>Introduction to John 17:3</h3>
|
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<p>Jesus in <a href="http://bible.cc/john/17-3.htm">John 17:3</a> says, as we explore below, that the Father "is the<strong><em> only true God</em></strong>."</p>
|
||||
<p>As an introduction to this topic, I wish to emphasize that a correct Christology says Jesus is Divine due to the indwelling presence of the Father in Jesus. (<a href="http://bible.cc/john/14-10.htm">John 14:10</a>)("Father..dwells in me.") While I dearly love Jesus, and worship / do homage to him as King-Messiah appointed over me, a correct Christology must reject as violative of the First Commandment to say Jesus alone is God-the-Son or simply "God." See our article "<a href="/Recommended-Reading/exaltation-that-turns-idolatrous.html">Exaltation that turns Idolatrous</a>."</p>
|
||||
<p><span>And while Apostle John in </span><span>John 1:1,</span><a href="http://biblos.com/john/1-14.htm">14</a><span>, says the "Logos [was] made flesh" Jesus is not the Logos. As Jesus in </span><a href="http://biblos.com/john/14-24.htm">14:24</a><span>, says the "</span><strong><em>Logos</em></strong><span> you hear is</span><em><strong> not mine</strong></em><span>, but the Father's who sent me." This is why Jesus says in John <a href="http://bible.cc/john/5-30.htm">5:30</a>: </span></p>
|
||||
<p style="padding-left: 30px;"><span><strong><em>I can of my own self do nothing</em></strong>: as I hear, I judge: and my judgment is just; because I seek <strong><em>not my own will</em></strong>, but the will of the Father who has sent me.</span></p>
|
||||
<p>Jesus clearly directs us always to worship God as the Father, and that apart from God-the-Father, Jesus is powerless. Hence, the familiar claim there exists a "God-the-Son" who is not "God-the-Father" (and not "God-the-Holy-Spirit") is contradicted by Jesus.</p>
|
||||
<p><span>The misunderstanding that Jesus is God apart from the Father's indwelling presence comes from a mistranslation of John 1:14. In John ch.1, we read that the Logos, translated as the Word, is God. In verse 14, we are told the Logos comes to "dwell" (shekinei in Greek) in flesh and was the "monogenes." It meant "one and only" (God) became flesh. However, this was mistranslated as "only begotten," which made us think Logos must be the begotten son Jesus, rather than the ONE AND ONLY GOD. </span></p>
|
||||
<p><span>However, "begotten" in the translation was wrong on two scores: (a) God is eternal and in no sense can be begotten, which should have been a hint that the translation of <em>monogenes</em> was wrong; and (b) "monogenes" we now know (through better scholarship) meant "one of a kind," or "unique," and not "only begotten." See our webpage on "<a href="/Recommended-Reading/one-and-only-issue-in-john-114.html">The One and Only Issue in John 1:14</a>." </span></p>
|
||||
<p><span>The ONE AND ONLY GOD, the LOGOS came to DWELL, says John, in flesh. (John 1:14.) The word for dwell is <em>shekeinei</em> --- a Greek transliterated form of the Hebrew word that means <em>divinity dwelling</em>. It is this attribute of the LOGOS in Jesus which gives us the right to call Jesus DIVINE. Why? Because in Judaism when God dwelled in the Temple at Jerusalem, His Shekinah (Dwelling Presence) was there, and Jews call this "Divinity Abiding" or "Divine." See our article "<a href="/Recommended-Reading/correct-christology.html">Correct Christology</a>" for more discussion.</span></p>
|
||||
<p>Hence, with this preface, one can see we need a slight, but substantially important, adjustment in how we hold Jesus in our hearts -- as the King Messiah appointed by Yahweh over us. To obey Jesus properly, we must see He points us to follow and love and adore Yahweh, the Father, always as "the only true God," as we shall now see.</p>
|
||||
<h3>John 17:3 - Jesus Says Father is "Only True God"</h3>
|
||||
<p>Jesus in John <a href="http://www.biblegateway.com/passage/?search=John+17&version=KJV">17:1-3</a> states:</p>
|
||||
<p style="padding-left: 30px;"><sup>1</sup>These words spake Jesus, and lifted up his eyes to heaven, and said,<em><strong> Father,</strong></em> the hour is come; glorify thy Son, that thy Son also may glorify thee:</p>
|
||||
<p style="padding-left: 30px;"><sup>2</sup>As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.</p>
|
||||
<p style="padding-left: 30px;"><sup>3</sup>And this is life eternal, that they might know <em><strong>thee the only true God</strong></em>, and<strong><em> Jesus Christ, whom thou hast sent</em></strong>.</p>
|
||||
<p>The Geneva Study Bible admits what this says:</p>
|
||||
<p style="padding-left: 30px;">(b) He calls the <strong><em>Father the only true God</em></strong> (<a href="http://bible.cc/john/17-3.htm">GSB at John 17:3</a>.)</p>
|
||||
<p>The oldest discovered sermon in Christianity from the 2d century used the words of John 17:1-3 to make the same point:</p>
|
||||
<p style="padding-left: 30px;">To the<strong><em> only God invisible, the Father of truth</em></strong>, who <strong>sent forth unto us the Savio</strong><strong>r</strong> and prince of immortality, through whom He also made manifest unto us the truth and the heavenly light. To Him be the glory for ever and ever. (Cobern, <em>New Archaelogical Discoveries and their Bearing on the New Testament</em> (1917) at <a href="http://books.google.com/books?id=l5pJAAAAYAAJ&dq=didache%20virgin%20birth%20account&pg=PA277#v=onepage&q&f=false">277</a>.)</p>
|
||||
<p>However, the Geneva Study Bible (GSB) reads more into John 17:3. The GSB tries to say the "Father, the only true God" does not exclude the Holy Spirit and Jesus as also God independent of the Father being God:</p>
|
||||
<p style="padding-left: 30px;">(b) He <strong><em>calls the Father the only true God</em></strong> in order to set him against all false gods, and<em><strong> to include himself and the Holy Spirit</strong></em>, for he immediately joins the knowledge of the Father and the knowledge of himself together, and according to his accustomed manner sets forth the whole Godhead in the person of the Father. So is the Father alone said to be King, immortal, wise, dwelling in light which no man can attain unto, and invisible; Ro 16:27; 1Ti 1:17.</p>
|
||||
<p>This is just gobbly-gook after the important admission. Nothing like this ("immediately joins knowledge of the father and knowledge of himself together") exists in the passage. Rather, mention of the "only true God" as the "Father" is set apart from Jesus Christ rather than including as God our Lord Jesus (<em>i.e.</em>, our master Jesus whom God spoke from heaven twice that we should obey) as "God."</p>
|
||||
<p>As one author puts it, "Jesus did not identify himself as the only true God" in this passage. (Patrick Navas, <em>Divine Truth or Human Tradition?</em> (Author House, 2006) at <a href="http://books.google.com/books?id=KYktt_ZiTGcC&lpg=PA151&dq=john%2017%3A3%20%22only%20true%20god%22&pg=PA151#v=onepage&q=john%2017:3%20%22only%20true%20god%22&f=false">151</a>.) Navas points out that but for extra-biblical tradition, the Father as "the only true God" would be a "definitional statement" of true Christianity -- "Jesus taught he was<strong><em> sent by the only true God</em></strong>." <em>Id. </em>And in this statement the "only true God" is a reference to a specific being -- the Father, and not a "first person" among three. Navas concludes correctly:</p>
|
||||
<p style="padding-left: 30px;">John 17:3...is a presentation of essential Christian doctrine in its <em>purest</em> and <em>fullest</em> and <em>clearest</em> expression--from the very mouth of the Lord and founder of the Christian faith. <em>Id.</em></p>
|
||||
<p>Moreover, the words of Jesus do not merely call the Father the "only God" but affirm the Father <strong><em>is</em></strong> "the only true God." This rules out any other than the Father, distinct from the Son or the claimed distinct person of the Holy Spirit.</p>
|
||||
<p>The correct Christology is that the <strong><em>Father dwelled in Jesus</em></strong> -- in a unique and special way so that whatever Jesus said or did was an exact replication of what the Father was saying or doing. See John 14. See our article "<a href="/Recommended-Reading/correct-christology.html">The Correct Christology</a>." This did not make the man Jesus God Himself apart from the Father indwelling Him. Rather, Jesus was Divine as the<em><strong> presence of God</strong></em> (which was in Jesus) was known as "Divinity" or "Shekinah" just as resided at the Temple in Jerusalem. It now resided fully in Jesus, <strong><em>rendering Him Divine</em></strong>.</p>
|
||||
<p>Consistent with this is the fact the Apostles make numerous references to God using Jesus as a Servant whom <strong>God (not simply 'the Father')</strong> glorified. These Bible quotes below exclude the later 381 AD notion that Jesus Himself apart from the Father was God. The Apostles spoke thus:</p>
|
||||
<p style="padding-left: 30px;">“Men of Israel, hear these words: Jesus of Nazareth, <strong>a Man attested by God</strong> to you by miracles, wonders, and signs <strong>which God did through Him</strong> in your midst, as you yourselves also know” (Acts 2:22)</p>
|
||||
<p style="padding-left: 30px;">“Therefore let all the house of Israel know assuredly that <strong>God has made this Jesus</strong>, whom you crucified, both Lord and Christ.” (Acts 2:36)</p>
|
||||
<p style="padding-left: 30px;">The God of Abraham, Isaac, and Jacob, <strong>the God of our fathers, glorified</strong> <strong>His Servant Jesus</strong>, whom you delivered up and denied in the presence of Pilate, when he was determined to let Him go. (Acts 3:13)</p>
|
||||
<h2>Jesus Also Identified The Father As His God</h2>
|
||||
<p>Jesus said to one of the women who found Him after the resurrection, “Do not cling to Me, for I have not yet ascended to <strong><em>My Father</em></strong>; but go to <strong>My brethren</strong> and say to them, ‘I am ascending to<strong> My Father and your Father, </strong>and to<strong> My God and your God.</strong>’” (John 20:17)</p>
|
||||
<p>Furthermore, Jesus said He was not the Father. Jesus says in John 8:14-18 that He and the Father constitute TWO distinct witnesses. If Jesus were the Father whom Jesus said in John 17:3 was the "<strong><em>only</em></strong> true God," then Jesus' statement would not add up to two beings, as Jesus says they constitute in 8:14-18, but one being. Since Jesus said they are two witnesses, they are not ONE in the intrinsic sense of being.</p>
|
||||
<h2>What About John 10:30-The Father And I are One?</h2>
|
||||
<p>Then what about John 10:30, "the Father and I are one"? What does it mean?</p>
|
||||
<p>The Father and Jesus are one in the same sense we are one with Jesus, because next Jesus says in the same prayer that He prays<strong><em> His disciples and Himself would be ONE </em></strong>even as 'we' (Father and Jesus) are one.<em><strong> </strong></em></p>
|
||||
<p><em><strong>If</strong></em> Jesus' prayer was answered by the Father and ONENESS meant organic being,<strong><em> then </em></strong>each of us <em>is</em> or <em>would become</em> God. This is because if the Father and Jesus are organically ONE being because Jesus said they are "ONE" in John 10:30, and thus each are indivisibly God, then this must be true for us too if God answered Jesus' prayer that we and Jesus be one. That is, if we are now one with Jesus if God answered Jesus' prayer for ourselves and Himself to be one, then we are logically the same ONE with the Father as Jesus is, and if we contend that Jesus's "ONENESS" with the Father means God-hood, we too would become indivisibly God.</p>
|
||||
<p>Hence, this is an absurd reading. In other words, if you wish to absurdly claim you are GOD, you can defend this by saying Jesus' statement means Jesus was God when Jesus says "I and the Father are one." Because Jesus prayed that we-followers and Jesus would be "one" with Jesus just as Jesus is one with the Father. But this is heresy and absurd. Obviously what Jesus meant is <strong><em>He was one in mind and spirit with the Father just as Jesus prayed we would be one in mind and spirit with Himself</em></strong>.</p>
|
||||
<p>But if you contend this statement "I and the Father are one" represents Jesus was organically part of the being of God and hence was God, then you must address the absurd heresy that this would mean that if God answers Jesus prayer we will become God too. Do you really think this is what Jesus means about us being one with Him? If not, then you know this is not what Jesus meant by saying "I and the Father are one."</p>
|
||||
<p>Instead, if Jesus meant He enjoyed a ONENESS of mind and spirit with the Father, proven by how Jesus replicated everything the Father did and said to Him, Jesus was praying to the Father that we too would be so one in mind and spirit of Jesus, rather than affirming we too become God.</p>
|
||||
<p>Thus, we share a oneness as much with Jesus, if this prayer of Jesus is answered in our individual cases, as Jesus shared with the Father. But this sharing with Jesus does not make us able to say "I am God."</p>
|
||||
<p>I trust each of us do not share the Mormon heresy that we are all little gods, and thus I trust we all reject that John 10:30 says the Father and Son are intrinsically persons in one God-head, any more than our oneness with Christ could make each of us identical to being God.</p>
|
||||
<h2>Other References to the Father As God Alone</h2>
|
||||
<p>Compare Jude 4 to Jesus' words in John 17:3 ("father...only true God"):</p>
|
||||
<p style="padding-left: 30px;">For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the<em><strong> only Lord God</strong></em>, and <strong>our Lord Jesus Christ</strong>. (Jude <a href="http://www.biblegateway.com/passage/?search=Jude+1:4&version=KJV">4</a>.)</p>
|
||||
<p>Notce, this speaks of the Lord-God and distinctly our "Lord-Jesus Christ." God set Jesus over us as Lord. But being Lord is not synonymous with being God. Lord is an old word, but it simply meant 'Master.'</p>
|
||||
<p>John elsewhere spoke the same way that Jesus is distinct from "His God and Father":</p>
|
||||
<blockquote>
|
||||
<p>To Him who loved us and washed us from our sins in His own blood [i.e., Jesus], <strong>and has made us kings and priests to His God and Father</strong>, to Him be glory and dominion forever and ever. Amen. (Revelation 1:5b–6)</p>
|
||||
</blockquote>
|
||||
<p>Paul likewise repeatedly identifies the One God as the Father:</p>
|
||||
<blockquote>
|
||||
<p>There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism; <strong>one</strong> <strong>God and Father of all</strong>, who is above all, and through all, and in you all. (Ephesians 4:4–6)</p>
|
||||
<p>yet for us <strong>there is one God, the Father</strong>, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and through whom we live. (1 Corinthians 8:6)</p>
|
||||
<p>Now may the God of patience and comfort grant you to be like-minded toward one another, according to Christ Jesus, that you may with one mind and one mouth glorify <strong>the God and Father of our Lord Jesus Christ.</strong> (Romans 15:5–6)</p>
|
||||
<p>Blessed be <strong>the God and Father of our Lord Jesus Christ</strong>, the Father of mercies and God of all comfort, (2 Corinthians 1:3)</p>
|
||||
<p><strong>The God and Father of our Lord Jesus Christ</strong>, who is blessed forever, knows that I am not lying. (2 Corinthians 11:31)</p>
|
||||
<p>that <strong>the God of our Lord Jesus Christ, the Father</strong> of glory, may give to you the spirit of wisdom and revelation in the knowledge of Him (Ephesians 1:17)</p>
|
||||
<p>We give thanks to <strong>the God and Father of our Lord Jesus Christ</strong>, praying always for you, (Colossians 1:3)</p>
|
||||
<p> </p>
|
||||
</blockquote>
|
||||
<h2>Godhead Explanation is Backwards</h2>
|
||||
<p>The concept that there are multiple persons in the God-head is backwards. Rather, there are<strong><em> multiple persons in the Man Jesus</em></strong> -- Jesus and the Father dwelling in Jesus. So Jesus is DIVINE by the DIVINE presence in HIM. Jesus is not God-the-Son co-existing since eternity as a separate and distinct person of independent MIND and WILL from God-the-Father. That would be the heresy of<em><strong> polytheism</strong></em> even though it is excused by many as accepting a "plurality" in the essence of God. That is a nice word for the<strong><em> same thing as polytheism</em></strong>. We need to accept what Jesus said: the Father "dwells in me." (John 14:24.) See our article, "<a href="/Recommended-Reading/correct-christology.html">The Correct Christology</a>" We need to reject polytheism even if many delude themselves they do not defend polytheism in their incorrect Christologies.</p>
|
||||
<h2>Counter-Arguments on John 17:3</h2>
|
||||
<h3>1. Supposedly 'Just A Single Verse' Rebuttal</h3>
|
||||
<p>The Christian Apologetics ministry has a <a href="http://carm.org/religious-movements/jehovahs-witnesses/john-173-only-true-god">web page</a> on John 17:3. They say one should not rely upon one verse to deny the trinity doctrine by which it means the Roman Catholic version of the Trinity Doctrine from 381 AD adopted into Protestantism <em>i.e.</em>, three distinct persons of independent mind exist in the one being of God. (The correct trinity doctrine was set forth by the first proponent of the trinity, Tertullian, in the 200s that Jesus was indwelled by the Father, and that Jesus was not God but divine due to the indwelling presence of God and His spirit. See our webpage on the <a href="/Recommended-Reading/correct-christology.html">Correct Christology</a>.)</p>
|
||||
<p>The argument based upon John 17:3 is not the only proof of the same point that the Father is the only one true God. There are many references similar to John 17:3 which describe the Father as the only God or as the God of Jesus, which conforms to the Father being the only true God: Acts 2:22, 23; 3:13; John 20:17 ("my God and your God"); Jude 4; Rev. 1:5-6; Eph. 4:4-6 ("<strong><em>one God and Father</em></strong> of all"); 1 Cor. 8:6 ("<strong><em>one God, the Father</em></strong>"); 2 Cor. 11:31; Eph. 1:17; Col. 1:3.</p>
|
||||
<p>The Christian Apologetics webpage does not address any of this supporting evidence to what John 17:3 signifies, including the two instances of identical statements to what Jesus said in John 17:3.</p>
|
||||
<h3>2. 'Jesus is God' and 'Eternal Son' Rebuttal</h3>
|
||||
<p><span style="color: #000000; font-weight: normal; ">The second argument is that the context of John 17:3 was "Jesus was speaking as a man to his God." Christian Apologetics then says "remember </span><span style="color: #000000; font-weight: normal; "><strong><em>Jesus is</em></strong></span><span style="color: #000000; font-weight: normal; "> both </span><span style="color: #000000; font-weight: normal; "><strong><em>God</em></strong></span><span style="color: #000000; font-weight: normal; "> and man, second person of the Trinity (John 1:1, 14.)"</span></p>
|
||||
<p>In other words, Christian Apologetics argues "<strong><em>Jesus is...God</em></strong>" from John 1:1, 14, and they believe this can be reconciled with Jesus' words which say the "<em><strong>Father</strong></em>...is the <em><strong>ONLY true God</strong></em>." (John 17:3.)</p>
|
||||
<p>However, Christian Apologetics does not follow through, and show us how to reconcile these two propositions. The only way they are true simultaneously is if <strong><em>Jesus is the Father</em></strong>.</p>
|
||||
<p>And this is close to the truth that the Father fully indwelled Jesus (John 14:24), and that is all that John 1:1 and 14 says. (For our discussion of those passages, see "<a href="/Recommended-Reading/correct-christology.html">Correct Christology</a>.")</p>
|
||||
<p>But Roman Catholic doctrine (which we Protestants adopted) does not teach this truth. Instead, it teaches that Jesus was God-the-Son, and was the eternal son. This RCC doctrine was made a Protestant doctrine when Servetus was burned at the stake by Calvin's Geneva in 1553.</p>
|
||||
<p>So not suprisingly, Christian Apologetics then simply asserts this Roman Catholic Doctrine as the proper understanding of John 17:3 even though this RCC doctrine of Jesus as an eternal son has utterly no scriptural support. We read in this Christian Apologetics site:</p>
|
||||
<p style="padding-left: 30px;">[John 17:3] reflects the sonship of Jesus. The Father and the Son have a unique relationship. Jesus is<strong><em> the eternal Son</em></strong>. The terms Father and Son denote a relationship which is why God is called the God of the Son in <a target="_blank" data-version="NASB" data-reference="2 Cor. 11.31" class="lbsBibleRef" href="http://biblia.com/bible/nasb95/2%20Cor.%2011.31">2 Cor. 11:31</a>.</p>
|
||||
<p>There is nothing about John 17:3 that reflects the son as eternal and thus as God. Instead, John 17:3 reflects that Father is the "only true God." In fact, to say Jesus' God was the Father excludes the proposition that Jesus, the Son, exists eternally as God Himself too unless we are polytheists.</p>
|
||||
<p>Furthermore, these explanations are childish non-sense. A begotten son is not "eternal" and thus the claim of eternal sonship for a begotten son and giving that same being independent god-hood leads to dangerous idolatry, just as Tertullian warned in the 200s. ("<a href="/Recommended-Reading/idolatry-worshipping-a-man.html">Risk of Idolatry in W</a>orshipping a Man.") We must stop letting Roman Catholic tradition from the 300s guide us into errors and absurdities such as the 'eternal son' doctrine which nowhere appears in Scripture.</p>
|
||||
<p>Rather, what John 1:1, 14 and John 17:3 say when properly reconciled is what Jesus explained in John 14:24. Jesus was fully indwelled by the Word / LOGOS sent by the Father. It is this attribute that gives Jesus DIVINITY, and reconciles all the passages.</p>
|
||||
<h3>3.John 10:30 'Oneness' Rebuttal</h3>
|
||||
<p>I dealt with this verse above. But because Christian Apologetics mentions it and lays out the argument in such absurd degrees to rebut John 17:3, it is useful to hear how the argument is actually defended. In John 10:30, Jesus says "the Father and I are one." From this Christian Apologetics argues:</p>
|
||||
<p style="padding-left: 30px;"><span> So, in one sense <em><strong>Jesus is in the Father</strong></em> and if the Father is the only true God, then Jesus is the True God. </span></p>
|
||||
<p>But to say Jesus and the Father are one is not the same as saying Jesus is God. Rather, Jesus explains the Father fully dwells in Himself. (John 14:24) That creates a unity. It does not logically follow that "Jesus is the Father" or that "Jesus is the true God."</p>
|
||||
<p>Otherwise, we are all God too for Jesus prayed to the Father that his disciples be "one" with Jesus "even as we [Father and Jesus] are one." The notion of "oneness" in John 10:30 thus cannot imply that Jesus is God unless we wish to say we are God too because we must believe God answered (or would answer) Jesus' prayer that we are "one" with Jesus.</p>
|
||||
<p>Thus, while we have many reasons to regard Jesus as Divine due to the divine presence in Him, it is <strong><em>idolatrous to take it too far</em></strong>, and raise a man to God-hood. That was the polytheistic direction Rome wanted to go in the 300s, but it is non-Scriptural besides dangerous. It actually is contrary to the first proponent of the trinity -- Tertullian's -- understanding of the trinity in the 200s.</p>
|
||||
<h3><span style="color: #76756a;"><strong>4. 1 John 5:20 - Rebuttal Arguing Says Jesus is God</strong></span></h3>
|
||||
<p>Christian Apologetics cites 1 John 5:20, and says "<span>Jesus is called the only true God" in that verse. However, this is false both in English and Greek.</span> As typically translated in English, it reads:</p>
|
||||
<p style="padding-left: 30px;"><span><sup>20</sup> We know also that the Son of God has come and has given us understanding, so that we may know <strong><em>him</em></strong> who is true. And we are in<strong><em> him</em></strong> who is true by being in <strong><em>his</em></strong> Son Jesus Christ. He is the true God and eternal life. (NIV)</span></p>
|
||||
<p>Trinitarians insist the "most natural referent" of "the true God" is Jesus. (Eric Snow, <em>A Zeal for God</em> at <a href="http://books.google.com/books?id=MX7OxoX5XHoC&lpg=PA641&dq=1%20john%205%3A20%20unitarian&pg=PA641#v=onepage&q&f=false">641</a>.) However, as rendered by the NIV, this is untrue. It is also untrue as a matter of Greek grammar -- "the true God" is a reference to the Father:</p>
|
||||
<p style="padding-left: 30px;">Nevertheless, 'the most natural reference' (Westcott) is to <em>him that is true</em>. In this way the three references to 'the true' are to the same Person, the<em><strong> Fathe</strong></em><strong><em>r</em></strong>.... " <em>(The Epistles of John, An Introduction and Commentary</em> by Rev.J.R.W.Stott (Tyndale New Testament Commentaries, Tyndale Press, London, 1964) at 195, 196.)</p>
|
||||
<p>In agreement by examining the Greek is Winer's <em>Grammar of the New Testament Greek</em> (trans. W.F. Moulton)(1870) at 195. Winer explains that the <em>houtos</em> that begins 5:20b translated "he is" is a referent to the nearest <em>psychological</em> equivalent, that is the "Father" who is identified in 5:20a. This <em>althinos theos</em> in 5:20b is thus to be equated to the <em>father</em> in 5:20a because it is a "constant and exclusive epithet for the father." <em>Id. </em>(Quoted in Michael A. Barber, <em>Should Christians Abandon the Trinity? </em>(Universal Publishers, 2006) at <a href="http://books.google.com/books?id=u5hkIwXJVxoC&lpg=PA44&dq=john%2017%3A3%20%22only%20true%20god%22&pg=PA44#v=onepage&q=john%2017:3%20%22only%20true%20god%22&f=false">44</a>.)</p>
|
||||
<p>Even if one does not like to listen to experts, one does not need a scholar's advice to see this by reading the context of 20a and 20b. "The true God" is not referring to Jesus. Rather, the "<strong>his</strong> Son" in the preceding verse uses "his" to mean the "father." The preceding verse keeps the father in view again saying "<strong><em>him</em></strong> who is true" -- a second reference to the father. And thus the next sentence -- the one at issue -- is simply<strong><em> still speaking of the Father </em></strong>when John says "he is the true God and eternal life" -- another reference to the<strong><em> same 'he,' 'him' and the one who is 'true' in the preceding sentence</em></strong>: the Father. And of course, John refers to Jesus as the "Son of God," not God in the preceding sentence, so it would be a shock to now call this Son God. (For more on the case that "God" refers to the Father in 1 John 5:20, see Murray J. Harris, <a href="http://books.google.com/books?id=nbw3PwAACAAJ&dq=harris+jesus+as+god&hl=en&ei=-S_MTc3GC4P2tgOJ8MXJBg&sa=X&oi=book_result&ct=result&resnum=1&ved=0CDwQ6AEwAA">Jesus as God</a> (2008) at 239-53.)</p>
|
||||
<p>Another way of saying this is to observe the parallelism between 20a and 20b. Douglas Rustad in <em>Is the Jesus God? </em>at <a href="http://books.google.com/books?id=jEyAqXnoYeoC&lpg=PA179&dq=%221%20john%205%3A20%22%20greek&pg=PA179#v=onepage&q=%221%20john%205:20%22%20greek&f=false">179</a> argues:</p>
|
||||
<p style="padding-left: 30px;">"Thus, 'the true God' (second sentence) is related to 'him who is true' (first sentence), and 'eternal life' (second sentence) is related to 'his Son Jesus Christ."</p>
|
||||
<p>Another view by a trinitarian actually argues on one hand 20b<em> althinos theos</em> refers to Jesus, but then "admits" <em>althinos theos</em> means here "the true OF God," not the "true God." Henkel in 1830 read 20b as "<strong><em>this is the true of God</em></strong> and eternal life." He point blank says that in Greek it does not say this is the "true God." Then he tries to argue it still supports trinitarianism because the 'true' of God means co-substantial with the 'Father' of the preceding sentence. See David Henkel, <em>A treatise on the person and incarnation of Jesus Christ</em> (1830) at <a href="http://books.google.com/books?id=_vcTAAAAYAAJ&dq=1%20john%205%3A20%20unitarian&pg=PA74#v=onepage&q&f=false">74</a>. But that does not logically follow. That is doctrine overlaid on a verse that Henkel translates as Jesus is the "true (one) of God." Thus, even if we accepted the reference in 5:20b were about Jesus and not the Father, Henkel, a trinitarian, translates this to not say "true God," but the "true of God." The important lesson from Henkel is that in Greek it does not necessarily say "He is the true God" in reference to Jesus even if it were referring to Jesus.</p>
|
||||
<p>Thus, both in English and Greek grammar this does not talk about Jesus as God. As Jesus says in John 17:3, the "only true God" is the Father. John in 1 John 5:20 merely repeats what Jesus said in 17:3.</p>
|
||||
<h3>5. 'Glory Jesus Shares with the Father' Argument</h3>
|
||||
<p>Another clever argument which relies upon faulty semantics involves the issue about the glory God gives Jesus. But it is described fallasciously as the glory Jesus "shares" with the Father to create a semantical proof when Isaiah 42:8 is introduced. Stephen Ray in<em> St. John's Gospel</em> (Ignatius Press, 2002) at <a href="http://books.google.com/books?id=sRAcER113wUC&lpg=PA305&dq=john%2017%3A3%20only%20true%20god&pg=PA305#v=onepage&q=john%2017:3%20only%20true%20god&f=false">302</a> argues that if God will not share his glory with another per Isaiah 42:8, then what glory did Jesus claim to have shared if Jesus was not God? The only verse he cites that pertains is John 17:24 which reads:</p>
|
||||
<p style="padding-left: 30px;">"Father, I want those you have given me to be with me where I am, and to see <strong><em>my glory</em></strong>, the <strong><em>glory you have given me</em></strong> because you loved me <strong><em>before the creation of the world.</em></strong>" (John 17:24.)</p>
|
||||
<p>In that verse, however, Jesus says God<em><strong> gave Jesus glory</strong></em>. It was not God's glory transferred to Jesus or shared with Jesus. By the way, the Greek word <em>doxa</em> is simple in meaning, and causes no mistake in the nature of 'glory':</p>
|
||||
<p style="padding-left: 30px;"><strong><em>honor, renown, glory splendor</em></strong> (<a href="http://strongsnumbers.com/greek/1391.htm">#1391</a>)</p>
|
||||
<p>So isn't it possible for God to give Jesus honor and renown that are distinctly belonging to Jesus? If so, God has not given His own honor and glory to Jesus or "shared" it with Jesus, but<strong><em> given Jesus His own honor and glory</em></strong>. In fact, in the quote of John 17:24, Jesus refers to it as "<strong><em>my</em></strong> glory," or "My doxa" = "my honor." So that perfectly makes sense, and destroys Ray's argument.</p>
|
||||
<p>Moreover, the Original Testament is perfectly consistent. In Daniel <a href="http://www.biblegateway.com/passage/?search=Daniel%207:14&version=KJV">7:14</a>, the Son of Man will return on clouds of glory:</p>
|
||||
<p style="padding-left: 30px; ">And there was <em><strong>given him</strong></em> dominion, and <em><strong>glory,</strong></em> and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.</p>
|
||||
<p>So is there any conflict when God says in Isaiah<a href="http://bible.cc/isaiah/42-8.htm"> 42:8</a> "I am the LORD; that is my name! I will not<strong><em> give my glory to another</em></strong> or my praise to idols"?</p>
|
||||
<p>No, because God permits or gives glory (honor) to the Son of Man. It is not "my glory" of God by definition, putting Daniel and Isaiah together. The honor God gives makes it belong to Jesus distinctly as the Son of Man.</p>
|
||||
<p>So now listen to Ray's argument, and you can see how it fallasciously misleads by implying God 'shared' His glory with Jesus rather than gave Jesus a glory of Jesus' own:</p>
|
||||
<p style="padding-left: 30px;">What glory did Jesus<strong><em> share with God's glory</em></strong> before the world began? (Gen. 1:26, John 1:2, 17:24; Phil. 2:5-7) Jesus asks to be glorified with God. [Note: Not 'as God.'] Can God share his glory with another? (Isaiah 42:8, 42:11.) If Jesus shares God's glory, what does this say about Jesus? Jesus shares the Father's glory -- it is a clear claim of deity." <em>Id.</em>, at <a href="http://books.google.com/books?id=sRAcER113wUC&lpg=PA305&dq=john%2017%3A3%20only%20true%20god&pg=PA305#v=onepage&q=john%2017:3%20only%20true%20god&f=false">305</a>.</p>
|
||||
<p>The argument is based upon a faulty assumption that the Bible says God<strong><em> shared </em></strong>His glory with Jesus.</p>
|
||||
<p>Does John 1:2 help? It speaks nothing about glory. It is just an old favorite for the post-381 AD version of the trinity. To repeat, John 1:2 says the LOGOS is God, but it never says Jesus is the LOGOS. That is tradition which says that. It is NOT IN THE BIBLE! More important, Jesus says "<strong><em>the Logos is not mine but the Father's</em></strong>" in John <a href="http://www.biblegateway.com/passage/?search=john%2014:24&version=NIV">14:24</a>. Logos in 14:24 is the <em><strong>same noun singular</strong></em> as used in John <a href="http://biblos.com/john/1-2.htm">1:2</a>, contrary to how the NIV renders <a href="http://www.biblegateway.com/passage/?search=john%2014:24&version=NIV">14:24</a> ("these Word<strong><em>s are</em></strong> not mine") to make one believe Jesus is not speaking of the same <em>Logos</em> as is spoken about in John 1:2.</p>
|
||||
<p>Rather, the Word, LOGOS, which is God (John 1:1), was made "flesh" (Jesus) and "dwelled among us"(John <a href="http://www.biblegateway.com/passage/?search=John%201:14&version=KJV">1:14</a>) in the body of Jesus. This does not make the LOGOS an independent being known as Jesus prior to birth. It makes the LOGOS, God, an indwelling presence in Jesus - a substantial connection but not independent DEITY for Jesus apart from the indwelling presence of the LOGOS / Father. Jesus in His own words depicts the relationship clearly:</p>
|
||||
<p style="padding-left: 30px;"><sup>10</sup>Believest thou not that I am in the Father, and <em><strong>the Father in me</strong></em>? the words [remata, plural] that I speak unto you I speak not of myself: but <em><strong>the Father that dwelleth in me</strong></em>, he doeth the works.</p>
|
||||
<p style="padding-left: 30px;"><sup>11</sup>Believe me that I am in the Father, and <strong><em>the Father in me</em></strong>: or else believe me for the very works' sake.</p>
|
||||
<p style="padding-left: 30px;"><sup>24</sup>he who is not loving me, my words [plural]doth not keep; and<strong><em> the LOGOS</em></strong> (singular) that ye hear<strong><em> is not mine</em></strong>, but<em><strong> the Father's</strong></em> who sent me. (John <a href="http://www.biblegateway.com/passage/?search=John%2014&version=YLT">14</a>)</p>
|
||||
<p>Thus the same LOGOS that is God in John 1:1 Jesus says is dwelling in Him, and is "<strong><em>not mine</em></strong>, but the Father's." The Oneness of God is preserved, while Jesus is properly DIVINE as the Shekinah presence in the OT wherever it dwelled was said to be "DIVINE" or "DIVINITY ABIDING." See<a href="/Recommended-Reading/correct-christology.html"> Correct Christology</a>.</p>
|
||||
<h2>STUDY NOTES</h2>
|
||||
<p><span> </span></p>
|
||||
<p class="MsoNormal">In his Commentary on John Origen ca. 240AD wrote:</p>
|
||||
<p class="MsoNormal" style="padding-left: 30px;">God on the one hand is Very God (Autotheos, God of Himself); and so the Savior says in His prayer to the Father, "That they may know Thee <strong><em>the only true God</em></strong>;" but that all beyond the Very God is <em>made God by participation in His divinity</em>, and is not to be called simply God (with the article), but rather God (without the article). <em>And thus the first-born of all creation, who is </em><strong>the first to be with God,</strong><em> and to attract to himself divinity, is a being of more exalted rank than the other gods beside Him, of whom God is the God</em>, as it is written, "The God of gods, the Lord [Jehovah], hath spoken and called the earth." [Ps. 136:2] It was by the offices of the first-born that they became gods, for they drew from God in generous measure that they should be made gods, and He communicated it to them according to His own bounty. <em>The </em><strong>true God, then is "The God," and those who are formed after him are gods, images, as it were, of Him the prototype</strong> [ANF 10, Book 2, p. 323. emphasis added].</p>
|
||||
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<h3>Recommendations</h3>
|
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<p><a href="/Audio/music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
|
||||
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
|
||||
<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
|
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<p><a href="http://www.jesusfocusedpublishers.com/"></a></p>
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<h2>Marcan Priority Claim is Invalid</h2>
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<p style="text-align: left;">[Excerpted from Standford Rives, <span style="text-decoration: underline;">Original Gospel of Matthew</span> (2012) Vol. 2, Appendices. It is available at our <a href="http://astore.amazon.com/jwoogm-20">Amazon store</a>.]</p>
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<h2><img style="float: right;" alt="thumbnail_image vol 3 at createspace" height="NaN" width="120" src="/images/stories/OGM/thumbnail_image vol 3 at createspace.jpg" /></h2>
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<h2>Matthean Priority: Unanimous Church Tradition</h2>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">“According to church tradition, Mark wrote later” than Matthew or Luke. (Wilhel</span><span style="font-family: 'times new roman', times; font-size: 12pt;">m Martin L. de</span><span style="font-family: 'times new roman', times; font-size: 12pt;"> Wette, <span style="text-decoration: underline;">An Historico-critical Introduction to the Canonical Books of the New Testament</span> (tr.F. Frothingham) (from the Lehrbuch, pt. 2) (1858) at <a href="http://books.google.com/books?id=xkqDLGKjUvsC&vq=According%20to%20church%20tradition%2C%20Mark%20wrote%20later&pg=PA163#v=snippet&q=According%20to%20church%20tradition,%20Mark%20wrote%20later&f=false">163</a>.) Throughout this discussion, we will abbreviate this book citation as Wette.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Wilhelm Martin Leberecht de Wette (12 January 1780 - 16 June 1849) was a German evangelical theologian and biblical scholar. His father was a pastor. Wette became professor of theology at Heidelberg.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Wette in the <em>Historico-Critical Introduction</em> did an excellent job proving that Mark was dependent on both Luke and Matthew. Wette recreated systematically and simply how Mark took fragments from both Matthew and Luke. See Wette: 166-169.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">However, since Wette’s effort, a different theory emerged—that both Matthew and Luke were dependent upon Mark. If you read Wette’s excellent points, however, this notion is inconceivable, as we shall revive below.</span></p>
|
||||
<h2>Marcan Priority Claim</h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Scholars today generally believe the Greek Mark came before the Greek Matthew. I will concede the point despite it being conjectural. However, these scholars do not factor into their thinking the importance that our Greek Matthew unquestionably derived from a Hebrew Matthew, and the Hebrew Matthew preceded the Greek Mark, as all early history records. In other words, the Hebrew Matthew is what predates both the Greek Mark and Greek Matthew. But the consensus now is that Mark came before Matthew—yet scholars mean the Greek Matthew came after the Greek Mark. They do not take into serious account the fact there was a Hebrew Matthew before both of them. I call this error the Marcan priority claim.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The Marcan priority claim largely depends upon the simplistic argument that had Matthew in Greek pre-existed Mark’s Gospel, then why did Mark not use the Sermon on the Mount? All other proofs are conjectural, as the notion of copying by Matthew of Mark can be stated with equal plausibility as Mark copying from Matthew. See see Alan Barber, <em><a href="http://www.amazon.com/DID-JESUS-REALLY-THAT-ebook/dp/B0075Z8HG2">Did Jesus Really Say that? A Restoration of the First Gospel</a></em> (Kindle book, 2011).</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">So let’s examine this issue of what explains why Mark would omit the Sermon on the Mount if Matthew which contains it actually came prior to Mark’s Gospel.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Assuming there was only a Greek Matthew, Baur long ago replied, and said that Mark did not wish to repeat the heart of the Sermon—Matthew 5:17-20—which says the Law (Torah) was still to be upheld. As Wette relates: “Baur, p. 565, explains the omission of the Sermon on the Mount by its character as a statement of principles, and by the Evangelist’s caution in avoiding the dispute concerning the validity of the Mosaic Law.” (Wette: 174 fn. c.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Indeed, Mark never uses the word Law anywhere in his gospel. As we discuss below in more depth, Mark was identified in early church history as an associate of Paul’s. It is obvious he has a clearly pro-Paul bias in his Gospel. This explains why Mark omits the Sermon on the Mount with its repetitious emphasis on righteous behavior linked to membership in the kingdom, <em>e.g.</em>, peacemakers are called ‘sons of the kingdom,’ merciful receive mercy, humble belong to the kingdom of heaven, etc.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">But an equally valid explanation for Mark omitting the Sermon on the Mount is that if Matthew was first written in Hebrew (as all the evidence proves), and Mark could not read Hebrew, as appears clearly to be the case from his poor use of Hebrew vocabulary, Mark would not be able to read the Gospel according to the Hebrews by Matthew (GATHM, for short) where the Sermon on the Mount first appeared. Mark then relied upon a sayings collection in Greek derived from the Hebrew Matthew, but like the sayings collection in the Gospel of Thomas from 100 AD, it lacked the Sermon on the Mount.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Regardless of either explanation’s validity, we can agree in one sense with the Marcan priority claim. The Greek Mark could have preceded the Greek Matthew. Thus, the absence of the Sermon on the Mount in Mark is explained by either (a) Mark had a bias not to repeat what Matthew wrote in Hebrew or (b) Mark could not read Matthew in Hebrew but had access to a sayings collection in Greek which lacked the Sermon on the Mount. For example, the Gospel of Thomas is just such a Greek sayings-collection which lacks the Sermon on the Mount. Otherwise, it has many passages in common with Matthew that do not appear in Mark. Hence, either one of these reasonable possibilities (both consistent with the known history that Matthew came first) explains perfectly why the Sermon on the Mount is absent in Mark’s Gospel. The most likely explanation is indeed (a), as we discuss next.</span></p>
|
||||
<h2>Pro-Paul Bias Explains Mark Edited Matthew</h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">So is it demonstrable that Mark had a pro-Paul bias as Bauer claimed?</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">John Mark was a companion of Paul referenced in Colossians 4:10 and Philemon 24. The Coptic church—the most ancient Christian Church of Egypt—maintains this same John Mark was the author of Mark’s Gospel. See “<a href="http://en.wikipedia.org/wiki/Mark_the_Evangelist">Mark the Evangelist</a>,” Wikipedia (2011).</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">But was Mark instead close to Peter and written under Peter’s influence, as is commonly asserted? Not if you listen to the earliest source on the origin of Mark’s Gospel: Clement. Eusebius quoted Clement, an early leader at Rome about </span><span style="font-family: 'times new roman', times; font-size: 12pt;">92 AD, who said Peter was unaware Mark had written a gospel until it was completed, “and that when the matter came to Peter’s knowledge, he neither strongly forbad it nor urged it forward.” Eusebius <em>Ecclesiastical History</em> 6.14.6-10, cited in Powell, <span style="text-decoration: underline;">Robbing Peter to Pay Paul, supra</span>, at 71.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The notion that Peter gave Mark his Gospel originated almost 100 years later and much farther from Rome where Mark wrote. It came from Egypt’s Origen (ca. 185 AD). But that means that it “appears the farther from Peter’s lifetime we get, the closer Mark is to him [i.e., Peter].” Powell, <span style="text-decoration: underline;">Robbing Peter to Pay Paul</span>, supra, at 71.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Conversely, when we move closer to Peter’s lifetime, there is absolutely no link between Mark’s Gospel and Peter.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Hence, as a matter of history, there is more reason to support a Pauline connection than a Petrine connection to the origin of Mark’s Gospel. And this will help us identify the likely reason that Mark omitted the Sermon on the Mount.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Why does a connection between Mark and Paul best explain the absence of the Sermon on the Mount rather than that Mark was written before Matthew, and thus Matthew added the Sermon for his own reasons?</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">As explained by scholar David C. Sim from the Department of New Testament Studies University of Pretoriain in his article “Matthew’s anti-Paulinism: A neglected feature of Matthean studies,” <span style="text-decoration: underline;">HTS</span> 58(2) 2002 at 776-777 [<a href="http://www.hts.org.za/index.php/HTS/article/download/557/456">PDF link</a>]:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">H D Betz...argued that the Sermon on the Mount...reflected a conservative Jewish Christian perspective that was overtly anti-Pauline (cf Mt 5:17-20; 7:13-27.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">How so? The Sermon on the Mount emphasized the Law and obedience for kingdom entry. For Matthew 5:20 said “your righteousness must exceed that of the Pharisees” who Jesus in Matthew depicts as anti-legalists / shallow adherents to the Law. See Matt 15:6, 23:23. See also “Matthew 23:23: Pharisees As Anti-Legalists” on page 178 infra.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">To confirm this, do we find a consistent bias in Mark which similarly explains why other passages in Matthew do not appear?</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Indeed, there are numerous examples that Mark removes verses which have an anti-Paul flavor but which permeate Matthew’s Gospel, whether GATHM or the Greek version, including the Sermon on the Mount (viz., Matt 5:19).</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">For example, in Mark, gone is the reference in Matthew 5:17-19 that the greatest in the kingdom of the heavens teaches the Law, but the one loosening the Law will be known as the LEAST—the meaning of Paul’s Latin name of Paulus, a contraction of Pauxillus which means the LEAST. (See “Matthew 5:19: A Reference To Paul?” on page 158 infra.) In fact, the word Law never appears in Mark!</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">In Mark, gone is the reference to the false prophets as “ravening wolves” in “sheep’s clothing” as we find in Matthew 7:15—an obvious allusion to the “Benjamite Ravening Wolf” prophecy of Genesis 49:27 which was hardly complimentary of Paul. (See “Matthew 7:15: The Benjamite Wolf Prophecy” on page 160 infra.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Gone also in Mark’s account of the Parable of the Wheat and the Tares (Mark 4:26-29 cfr. Matthew 13:24-29; 36-40) wherein the Tares are first taken from the earth when Christ returns, not Christians. Thus, Mark removes the fact that Matthew’s account of the same parable is at odds with Paul in 1 Thess. 4:17. There Paul says instead that Christians are raptured first, leaving the evil behind. Mark’s Gospel tells the same parable by Jesus but without the fact the evil are raptured, not Christians, when Christ returns. Mark similarly omits Matthew 24:31 which repeats that the evil are first raptured out of the earth, leaving the righteous to inherit the earth (which matches Revelation ch. 14 as well). See Matthew 24:31.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Also disappearing from the Parable of the Wheat and the Tares is the allusion to an “enemy” sowing tares among wheat. As several commentators point out, the Parable of the Tares in Matthew was apparently intended as direction to orthodox Christians to tolerate Paul’s followers in the church as sown by an “enemy.” Even though this message was kind and tolerant, Mark, with a pro-Paul bias, evidently would not want it to appear Jesus was giving any prophetic attention to the problem of Paul. Especially if Jesus depicted Paul as an enemy. This would explain again why Mark dropped “enemy” out of the parable. See Matthew 13:25, 39</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Gone also in Mark’s account is Peter’s confession of Jesus as “Messiah, Son of God.” (Matt 16:17.) As a result, gone is that Jesus says Heaven revealed this to Peter, implying Peter received this directly from the Father. Cfr. Mark 8:29. And Matthew adds that Jesus says that upon this rock (Peter’s faith? or Peter whose name means rock?), Jesus will found His church.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">David C Sim in his article, “Matthew’s anti-Paulinism: A neglected feature of Matthean studies,” HTS 58(2) (2002) [<a href="http://www.hts.org.za/index.php/HTS/article/download/557/456">PDF link</a>] explains the anti-Pauline feature to this passage of Matthew:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">“[T]he words of Jesus in Mt 16:17 bear a striking similarity to Paul’s words of his own revelation and commission by the risen Christ in Gl 1:12 and 16-17. Matthew [sic: Jesus] is making the point that it was Peter and not Paul who experienced divine revelations and who was commissioned by Jesus to lead the church.” See also, Sim, <span style="text-decoration: underline;">The Gospel of Matthew and Christian Judaism: The history and social setting of the Matthean community</span> (Edinburgh: T& T Clark, 1998) at 200-203.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Why would Mark leave out something that elevates Peter? Because a defender of Paul would wish to take such recognition from Peter, as Paul attacked Peter in Galatians as a hypocrite (Gal. 2:11-12), dismissing him as a “seeming” pillar of the church (Gal. 2:9) who “imparted nothing to me” (Gal 2:7) and “whatsoever they [i.e., Peter, James and John] were makes no difference to me,” i.e., Paul is unimpressed by their stature with Jesus. Gal 2:6. Mark’s Gospel by deleting these passages supportive of Peter in Matthew would present a gospel easier for Paul’s followers to read.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Gone in Mark is also Jesus’ statement to call no man ‘father’ in Matt 23:9, when Paul told the Corinthians he was their “spiritual father” in Christ. See “Matthew 23:9: Don’t Call Anyone Father” on page 177 infra.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;"><span> </span>Also gone in Mark is Matthew 23:21 where Jesus says not to swear by the Temple where “God resides” when Paul teaches at Athens that God “does not live in temples built by human hands.” (Acts 17:24.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Gone in Mark is also Jesus’ depiction of the Pharisees as anti-legalists in Matthew 23:23 whom Jesus faults for obeying the smaller parts of the Law but not teaching the greater parts of the Law, i.e., justice, piety and mercy. Of course, Paul had the view the Pharisees were strict legalists. He states this in Philippians 3:5-6 and Acts 26:5. See “Matthew 23:23: Pharisees As Anti-Legalists” on page 178 et seq.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">In addition, gone in Mark is the reference that Jesus says the Pharisees were excellent at performing the outward acts necessary to appear in compliance with the Law, but inwardly were deceitful and corrupt. (Matt 23:28.) Jesus in Matthew similarly says the Pharisees were white-washed tombs on the outside to make others believe they were law-abiding. They cleaned the outside of the cup when their external behavior was solely to appear Law-compliant—an expedient to gain honors and money; it was not to truly obey God. (Matt 23:25, 27.) But Paul openly endorsed and practiced exactly the same outward-Law-conformance practices, acknowledging inwardly he was not subject to the Law but obeyed the Law solely for expedience-sake to gain adherents among Jews. (1 Cor 9:20-21 (“to the Jews I became as a Jew that I might win Jews...myself not being myself under the Law....”) Paul even extolled hypocrisy for the sake of gaining followers: “But be it so, I did not myself burden you; but, being crafty, I caught you with guile.” (2 Cor. 12:16, ASV.) Mark deleted all condemnations by Jesus of the Pharisees’ tactic of hypocritical obedience to the Law to gain adherents. Any follower of Paul aware of such passages must cringe when reading Matthew. But such problem is absent with Mark.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">There is no doubt about Paul’s principles that are implicated by our Lord’s words. For example, Paul taught that he was free to violate the Exodus command not to eat meat sacrificed to idols, but Paul said that only if he were around someone who thought it was wrong, Paul would refrain from eating such meat. (1 Cor 8:11.) Paul’s moral explanation for such behavior appears to be what Jesus condemned—obedience solely for expediency but otherwise Paul thought he did not have to obey any inward duties imposed by the Law. Paul wrote: “All things are lawful but not all things are necessarily expedient.” (1 Cor 6:12.) Paul also explained that on eating such foods, the rule was not to offend by insisting upon any principles so as to gain adherents: “Therefore, whether you eat or drink, or whatever you do...[g]ive no offense, either to the Jews or to the Greeks or to the church of God, just as I also please all men in all things,...seeking...the profit of many, that they may be saved.” (1Corinthians 10:31-33.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">So in Mark’s Gospel, we find Jesus’s words are erased which condemn similar hypocrisy of the Pharisees whom Jesus said obeyed the Law for appearance-sake and expediency to gain followers. Thus, Mark’s gospel served to cleanse such embarrassing commands from our Savior—thereby becoming an important text to use if one were to have a gospel acceptable to Paul’s followers.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Likewise, gone in Mark is the command “do not take wages” (OGM) and “freely you received, freely give” (ASV) which we find in Matthew 10:8. These Matthean lessons were similarly at odds with Paul who tells the Corinthians: “I robbed other churches, taking wages of them that I might minister unto you.” 2 Cor 11:8 (ASV.) Paul defended preachers taking wages of the churches in 1 Tim. 5:17, where Paul wrote: “The elders who direct the affairs of the church well are worthy of double honor [i.e., payment] especially those whose work is preaching and teaching.” Paul defends this by using a verse about not muzzling an ox, applying that agricultural rule to imply churchgoers have a duty to pay the elders for their service. (1 Tim. 5:18.) Hence, Jesus’ blunt lesson not to take wages for preaching again was evidently removed by Mark as Mark apparently did with so many other passages where Jesus’ words otherwise trouble a follower of Paul.</span></p>
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<h2><span style="font-family: 'times new roman', times;"><span style="font-size: 18pt;">Sermon On The Mount: Why Remove It?</span></span></h2>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">We mentioned briefly above why in Mark the Sermon on the Mount would be difficult to explain by a Paul-advocate. The Sermon is not omitted in Mark because Matthew came second, as is typically claimed today. Rather, Matthew first wrote the Sermon, as all historical accounts of the sequence of writing were recorded. Consistent with all the foregoing examples of passages Mark removed, the Sermon on the Mount reflects salvation principles which a follower of Paul would disagree with. Jesus in the Sermon on the Mount promises mercy to the merciful, the kingdom of heaven to the peacemakers, “entry into heaven” to those whose conduct exceeds the righteousness of the Pharisees—Matthew 5:20—who are depicted as shallow-followers of the Law by Jesus in Matthew 23:23, etc. In the Sermon on the Mount, Jesus repetitiously links behaviors to salvation.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">By contrast, Paul in Romans 4:4-5 says God justifies the “ungodly” based on faith alone, to the one who “worketh not.”</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Another example of where Jesus elevates behaviors as a necessary component of salvation in the Sermon on the Mount is when Jesus spoke of the necessity to exceed the righteousness of the Pharisees to be saved. (Matt. 5:20.) Jesus meant the Pharisees were shallow adherents to the Law, as He explained in Matt 23:23. Thus, in the Sermon on the Mount, Jesus clearly says that “unless your righteousness exceeds that of the Pharisees, you will not enter the kingdom of heaven.” (Matt 5:20.) But Paul clearly taught that seeking to be righteous by more than mere faith such as by obeying the Law could actually sever you from Christ. Supposedly, now you sought to please God by adding obedience to the Law rather than simply relying upon just having faith, and this attitude alone allegedly severs you from Christ. (Gal. 5:4.)</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Many defenders of Paul acknowledge the Sermon on the Mount repeatedly contradicts Paul. They offer up the Dispensational solution to avoid the importance of the contradictions. For example, Clarence Larkin was the founder of this dispensational theology in his work <a href="http://www.preservedwords.com/disptruth/title.htm">Dispensational Truth</a> (Philadelphia: Larkin, 1918). Larkin claims Paul came with a superseding gospel to that found in Matthew through John. Thus, Larkin freely acknowledged Paul contradicts Christ’s message in the Sermon on the Mount. But Larkin’s Dispensationalism theory explains this away, claiming that Jesus was talking to Jews under an old covenant while Paul was talking to all in the new covenant. And thus Larkin teaches Jesus’ teachings in the Sermon on the Mount “have no application to the Christian, but only to those who are under the Law, and therefore must apply to another Dispensation than this.” (<em>Id</em>., at 87.) Thus, Larkin teaches that we are free to stay in Paul’s Gospel despite a contrary lesson from Jesus in the Sermon on the Mount.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">This underscores why Mark took the path he did. Mark did not know of such a dispensational theory to explain away Jesus’ words. Thus, Mark had to find a different resolution. Mark simply erased what Pauline scholars today acknowledge are contradictions between Paul and Jesus. Hence, Mark drops Matthew 5:17—the greatest teach the Law, and the least do not—with all the Sermon’s illustrations by simply eliminating the Sermon altogether. Confirming that the Sermon on the Mount is the thorn Mark deliberately removed is a lesson from Pastor Mike Paulson at Touchet Bible Church. He put it bluntly that we must only follow Paul’s Gospel and disregard that belonging to Jesus from the Sermon on the Mount as a supposedly superseded Gospel, saying:</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">The stuff in the Sermon on the Mount actually contradicts Paul’s teachings in everything from salvation to doctrinal belief! You would think folks would see this—but like Jesus said of them, ye err not knowing the Scriptures....Pastor Mike Paulson, WWJD v. WWPD? and is reprinted at http://www.touchet1611.org/ (accessed 2005).</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Thus, Bauer who first noted this as Mark’s likely motivation was correct. Mark knew the Sermon on the Mount would make followers of Paul feel very uncomfortable. Paul was Mark’s mentor and companion. “Get Mark and bring him with you, because he is helpful to me in my ministry.” (2 Tim. 4:11.) Thus, Mark helped Paul’s ministry by redacting from the gospel passages like the Sermon on the Mount which would cause tension for a defender of Paul.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">And further confirming this as true is that Mark’s Gospel borrows from Luke, but also omits any passages in Luke that are at apparent odds with doctrines of Paul. As Ernst von Bunsen—one who holds Paul has the superseding Gospel to that of Matthew, concluded: “Throughout this Gospel [of Mark] we have traced an evident design to place Paul on par with the other apostles, by harmonizing the principal differences between Matthew’s and Luke’s gospels.” (Ernst von Bunsen, <span style="text-decoration: underline;">The Hidden Wisdom of Christ and the Key of Knowledge</span> (Longman, Green, Longman, Roberts, & Green, 1865) Vol. 2 at 295.)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Luke, whom most assume would edit to serve Paul’s interest, does not do so. He actually repeats many of the passages in Matthew at odds with Paul’s doctrine. Thus, Bunsen goes on, noting Mark’s Gospel deliberately left out those parts of “Luke’s Gospel in which the public doctrine and its apostolic promulgators are too unfavorably contrasted with the more perfect, because more complete, Hidden Wisdom of Christ, as first openly proclaimed by Paul.” So Mark even edits down Luke to omit any principles which might cause difficulty in accepting Paul.</span></p>
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<h2><span style="font-family: 'times new roman', times; font-size: 12pt;"><span style="font-size: 18pt;">Mark’s Pattern To Bolster Paul’s Doctrines</span></span></h2>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Hence, the omission of the Sermon on the Mount of Matthew fits a clear pattern in Mark to promote a gospel that Paul’s followers could read without any tension.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">At the same time, Mark’s Gospel repeatedly contains Paul’s theory of the emptying (kenosis) of Christ of any presence of deity (Phil. 2:6-7). Paul taught Christ “counted equality with God” as not something to hold onto, and instead “emptied himself” (kenosis) and came to earth in the appearance of a man. Thus, even though Jesus in Matthew always knows what people are thinking and is not excluded from the Father’s counsel (e.g., Matt 26:10 OGM “Jesus who knows everything in regard to any matter done”), in Mark’s Gospel, we find the opposite. Mark’s Gospel repeatedly insists upon Jesus’ ignorance or inability to do things in the same context where Matthew lacks any such statements. For example, Mark, not Matthew, says the Father but “not the Son” knows when the end will come. See Footnote 431 in OGM Vol. I on page 187. See also “Matthew 24:36: ‘Neither The Son’ Is Inauthentic” on page 197 et seq.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Charles Powell provides a list from Mark of these kenotic statements (i.e., where Jesus is described by Mark as emptied of divine knowledge) with this explanation:</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">Texts in Mark, but not in Matthew where Jesus expresses ignorance or inability include Mark 1:45; 5:9, 30; 6:5, 38, 48; 7:24; 8:12, 23; 9:16, 21, 33; 11:13; 14:14. However, none of these statements in Mark appear in the manuscripts of Matthew surveyed.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">These kenosis-edits by Mark had a benefit to a Paul confidant as John Mark. Not only did they support the kenotic claims by Paul about Jesus that He “emptied Himself” of what made Him equal to God, but they significantly increased the importance of Paul. For the way Mark wrote his gospel, Jesus was ignorant of the Father’s truths while in the flesh, e.g., when the Son of Man would return. The consequence was, as pro-Paul advocate Marcion claimed in 144 AD, that the only “Jesus” who was in true contact with the Father was the Jesus who had ascended. It is this Jesus who then came to earth in the wilderness near Damascus to reveal Himself to Paul alone, supposedly giving Paul therefore the superior revelation. See Dr. Peter M. Head (New Testament Research Fellow, Tyndale House), <span style="text-decoration: underline;">The History of the Interpretation of the Apostle Paul</span> (2001).</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The influential theologian Rudolf Bultmann claimed Paul actually taught this in 2 Cor. 5:16. There Paul says that “even though we once knew Christ by means of the flesh [kata sarka], we know him thus no longer.” Bultmann explained Paul meant that we once knew Jesus in the flesh before the Ascension—when Jesus had experienced kenosis—“emptied himself”—of any aspects of Deity / equality with God. These ‘flesh’ experiences with Jesus are, in Bultmann’s reading of Paul’s 2 Cor. 5:16, the gospel accounts of Jesus’ pre-ascension life such as contained in Matthew. In that time, Jesus was supposedly ignorant of God’s true will due to kenosis. But once Jesus’ ascended, Paul meant we know Jesus only in the way God revealed Christ in Paul where Jesus then supposedly knew the true will of God-the-Father. Paul then became the divine conduit of this very different Christ. As proof this was Paul’s view, in Galatians 1:15-16 Paul said: “But when it pleased him who had set me apart from my mother’s womb and called me by his grace to reveal his son in me....” Also, the fact Paul never quotes Jesus from the gospels (except for the liturgy of communion) makes Bultmann’s interpretation of Paul’s meaning quite plausible. (110) </span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Footnote 110: </span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">The quandary of Paul is always how can we understand his persistent non-mention about Jesus’s life or words from the gospels. Bultmann says this proves Paul adamantly refused to know Jesus that way, bolstering his reading of 2 Cor. 5:16. The quandary is well-explained by Hermann Detering, a Berlin pastor, in <em>The Falsified Paul</em> (1995) (reprinted by Institute for Higher Critical Studies, 2003) at 10: “Can one imagine that someone who had just experienced the decisive turning-point of his life through a revelation took no notice and had no interest in the earthly past of the one who stood in the center of this revelation? In any case, I myself was not able to replicate the tenacious ignorance with which Paul dealt with the history of Jesus.” Bultmann takes this same point, and says when Paul claims he received his revelation directly from the Jesus (Gal. 1:16-17) on that road to Damascus, and the twelve “imparted nothing to me” (Gal. 2:6), this means Paul is telling us we need not know Jesus through the written gospels but only listen to the Christ revealed “in me” as Paul put it. (Gal. 1:16.) [End FN]</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">This kenosis doctrine repeated in Mark’s Gospel thus transforms Paul into the only apostle to whom we must listen to post-ascension. As explained in Paul Barnett, <span style="text-decoration: underline;">Paul: Missionary of Jesus</span> (Wm. B. Eerdmans Publishing, 2008) at 13:</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">Bultmann...regards the historical Jesus as irrelevant as to the kerygma [<em>i.e.</em>, preaching] of the risen Lord whom Paul proclaimed. Bultmann understood 2 Corinthians 5:16 (“even though we once knew Christ kata sarka [through/by means of the flesh], we know him thus no longer”) to mean that Paul chose not to employ his knowledge of Jesus kerygmatically, a view with which Bultmann agreed [with Paul]. Accordingly, the influential scholar of Marburg [<em>i.e</em>., Bultmann] declared Paul the “founder of Christian theology.”</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">And this is how Marcion in 144 AD made the similar claim that only Paul was the apostle of Jesus’ Christ—the one who ascended.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">There are many other reasons to see Mark as a rewrite of a Greek translation source that contained select sayings from Matthew. As Martin de Wette said:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">If the parallel passages, especially those in Matthew, be compared with it, the Gospel of Mark shows unmistakable signs of non-originality, both in the representation of the teachings of Jesus, which are given sometimes in wrong connections, sometimes more or less disfigured, and in the historic accounts, which are sometimes arbitrarily altered, sometimes amplified by more or less suspicious additions. (Wilhelm Martin L. de Wette, <span style="text-decoration: underline;">An Historico-critical Introduction to the Canonical Books of the New Testament</span> (tr.F. Frothingham) (from the Lehrbuch, pt. 2] (1858) at 164.)</span></p>
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||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Wette then gives very detailed proofs of each of these statements in his footnotes. For example, Mark 7:6 has the wrong sequence, demonstrable when you see the correct sequence in Matthew 15:3 ff. The prayer of Mark 14:36, compared to Matthew 26:39,42 is “manifestly distorted.” Mark 10:12 is “inconsistent with the Jewish system of divorce.” (Wette: 164 fn. b.) Mark 7:24 has a “mistaken reason given for Jesus’ mode of proceeding” while “the true one” in Matt 15:24 is “being omitted.” (Wette: 164 fn. c.)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Mark has made an “unthinking repetition” in Mark 6:14 and 6:16 which evidently was caused by copying from both Matthew and Luke simultaneously. (Wette: 165 fn. c.)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Like the Pauline corpus, Mark’s “selections from the gospel matters...show comparatively little interest in the teachings of Jesus.” (Wette: 163.) Like Paul’s emphasis on historical facts about Jesus as the only ‘gospel,’ Mark’s “notion of the ‘Gospel,’ placed at the beginning and elsewhere introduced (1:45; 8:35; 10:29)...denot[es] the...historic facts concerning the manifestation of the Son of God (1:1)....” (Wette: 163). </span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Wette concludes Mark simply took “fragments” from both Matthew and Luke, and “subordinated the doctrinal element of the Gospel to the miraculous, and avoided long discourses....” (Wette: 166.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Mark also leans toward docetism, that is, Jesus supposedly only appeared to have human flesh. For example, Schwegler points out that there is no birth narrative at all, which points to docetism, <em>i.e.</em>, Jesus was not a true human being. (Wette:174.) Likewise, Paul endorses docetism in Romans 8:3 (“God sent His own Son in the likeness of sinful human flesh”) and Phil 2:7 (“appeared to be a man”). </span></p>
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||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">In fact, Marcion—the docetic heretic of 144 AD—copied Mark’s silence on any birth of Christ: </span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">We have pointed out the striking similarity between the beginning of Marcion’s gospel and that after Mark; also the hidden reference in the latter to the spread of heresy; and the Docetic development of the doctrine about the person of Jesus, as traceable in the Gospels, among which that after Mark represents the nearest approach to the Docetic denial of Christ’s humanity. (Bunsen: 294.)</span></p>
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||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Hence, Mark came after the original (Hebrew) Matthew, as church tradition always said.</span></p>
|
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<h2><span style="font-family: 'times new roman', times; font-size: 12pt;"><span style="font-size: 18pt;">Conclusion</span></span></h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Accordingly, we can trust that the Hebrew Matthew came first, as all the earliest church leaders always affirmed. The alleged modern proof that Mark came first principally rests upon the fact the Sermon on the Mount is missing in Mark. Supposedly Matthew added it rather than Mark omitted it. However, there are far stronger reasons to believe Mark omitted it rather than believe Matthew added it. These reasons thus confirm the unanimous historical accounts that the Hebrew Matthew came before Mark. </span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">And one reason Mark omitted it is simple. This explanation does not even involve bias. Simply, Mark relied upon a sayings gospel in Greek that was similar to the Gospel of Thomas which also omits the Sermon on the Mount. Mark was a Gentile who did not read Hebrew. Thus he could not read the Hebrew Matthew. He was relegated to a sayings gospel in Greek which simply was snippet quotes from Matthew. Hence, Mark omitted the Sermon simply because he could not reliably read the original Matthew.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Second, and the evidence is compelling for this explanation, the explanation is because Mark was a confidant of Paul. Mark’s Gospel is clearly a systemic edit to remove any aspect of Jesus’ teachings that differs from Paul. Mark’s Gospel not coincidentally confirms the kenosis doctrine of Paul that Jesus emptied himself of any aspect of divine indwelling when He was on earth. (Cfr. John 14:7-10, Jesus says Father dwells in Him.) By contrast, in Matthew this divine indwelling happens at Jesus’ baptism when the dove enters Jesus.</span></p>
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<h3>Recommendations</h3>
|
||||
<p><a href="/Audio/music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
|
||||
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
|
||||
<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
|
||||
<p><a href="http://www.jesusfocusedpublishers.com/"></a></p>
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<h2>Matthew 23:2-3 in Hebrew Matthew</h2>
|
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<p>In this passage, Jesus in the <span style="color: #ff0000;"><strong>Greek</strong></span> text tradition of Matthew tells His followers to do everything the Pharisees tell them:</p>
|
||||
<p style="padding-left: 30px;">(2) Saying "The scribes and the Pharisees sit in Moses' seat: (3) All therefore whatsoever<strong><em> <span style="color: #ff0000;">they</span></em></strong> bid you observe, that observe and do; but do not ye after their works: for they say, and do not." (Matt. <a href="http://www.biblegateway.com/passage/?search=matthew%2023:2-3&version=KJV">23:2-3</a>, KJV)</p>
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<p>But Jesus had often said the Pharisees made of "none effect" the Law by their traditions (Matt. 15:6), and they put burdens on the people that are too difficult to bear which are not in the Law.</p>
|
||||
<p>Thus, Christian scholars concur there is something wrong and implausible in this statement attributed to Jesus. J.C. Fenton says "It is really <strong><em>difficult to believe Jesus commanded obedience</em></strong> to the teaching of the scribes and Pharisees." (J.C. Fenton, <em>Saint Matthew</em> (Pelican: 1963) at 366.)</p>
|
||||
<p>Of the same opinion are W.D. Davies and Dale C. Allison, Jr. in <em>Matthew</em> (T&T Clarke: 2000) at 270.</p>
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<p>Fenton speculates a pro-Pharisaical party made this addition to Matthew's Gospel.</p>
|
||||
<p>But it turns out if "<span style="color: #ff0000;"><strong>they</strong></span>" was "<span style="color: #ff0000;"><strong>he</strong></span>," then the verse makes <em><strong>perfect sense</strong></em> with other statements made by Jesus. The Lord would be saying you are to follow what "he" -- Moses says -- but not follow 'them' - the Pharisees. This then fits the similar message in Matthew 5:17-19.</p>
|
||||
<p>And we find this "he" is what the Hebrew Gospel has instead of "they," proving once more that the Hebrew Matthew is more authentic.</p>
|
||||
<p>Nehemiah Gordon is a Hebrew scholar in Israel. Gordon was asked by a Christian to look at the Hebrew Matthew. This was the <em><strong>Shem Tov Matthew</strong></em> which Professor Howard published in <em>Hebrew Gospel of Matthew, </em>first in 1985. Gordon found that Professor Howard's interpolation of "they" not "he" appears in the better manuscript copies of the Shem-Tov. Gordon explains that it is "he" in the original Hebrew in those manuscripts of the Shem-Tov. And Gordon says this points to Moses not the Pharisees as to whom Jesus was telling us to obey. Here is how Nehemiah Gordon corrected this passage:</p>
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<p style="padding-left: 30px;">“The Pharisees and sages sit on Moses’ seat. Therefore, all that <strong>he</strong>* [i.e., Moses] says to you, diligently do, but according to their reforms [<em>i.e.</em>, additions] and their precedents [i.e., examples used to justify conduct], do not do because they talk but they do not do [Torah].” Hebrew Matt. 23:2-3 (translation by Nehemiah Gordon).</p>
|
||||
<p>*In the Greek Matthew, it says ‘all that <strong><em>they</em></strong> say, do.”</p>
|
||||
<p>Nehemiah Gordon pointed out that this comports with the Christian commentators who find it anomolous that Jesus would instruct Christians to obey the Pharisees:</p>
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<p style="padding-left: 30px;">Most Christian scholars simply admitted that Yeshua <strong><em>could not have meant for his disciples to obey the Pharisees </em></strong>but were unable to offer any plausible explanation of the fact that the book of Matthew attributes these words to him. (Nehemiah Gordon, <em>The Hebrew Yeshua vs The Greek Jesus</em> (Jerusalem: Hilkiah Press, 2006) at 30.)</p>
|
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<p>Nehemiah Gordon also sees that James shared Jesus's antipathy for the extra burdens that the Pharisees imposed on the Gentiles. For James, this included circumcision when it was not required of Gentiles under the Law in Leviticus 12. Nehemiah Gordon says that some followers of Christ may have misunderstood Jesus, and wanted to follow the Pharisees' notion of circumcision of Gentiles which is not required in Leviticus 12. So Gordon says the following:</p>
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<p style="padding-left: 30px;">"One possible exception is Acts 15:5. This passage may refer to the desire of the Pharisaic faction among Yashua's followers to impose Pharisaic laws and traditions upon all 'believers.' This was <em><strong>opposed by James (Ya'akov)</strong></em> who instead <strong><em>recommends four basic laws to start off new believers</em></strong> and explains that the<em><strong> rest of the commandments can be ascertained by simply hearing the Torah of Moses read in the synagogue every Sabbath </strong></em>(Acts 15:20-21). Of course, anyone learning the commandments by hearing the Torah read would <strong><em>not be subject to the laws of the Pharisees</em></strong> which are absent from the written Torah." (Nehemiah Gordon, <em>Hebrew Yeshua v. Greek Christ</em> (Jerusalem: 2006) at 30.)</p>
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<div></div>
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<p>Thus, Gordon sees a congruence between James's decision and Jesus's view on the Pharisees. James refused to follow the Pharisaical teaching that Gentile converts to Judaism had to be circumcised.</p>
|
||||
<p>Again, there are multiple reasons why the Hebrew Matthew, particularly the one revealed by Professor Howard, is superior to the Greek translation which we are reading. Even so, a Hebrew scholar like Nehemiah Gordon has provided key translation corrections to Professor Howard's rendition. Or at least Gordon paid attention to manuscripts of the Shem-Tov which read more congruently with Jesus warning to us not to follow the Pharisees' teaching.</p>
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<h2>Efforts To Tamper With The Text</h2>
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<h3>Marcionites Eliminated Jesus Had a Father/Mother/Brothers</h3>
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<p>Tertullian in 207 A.D. was defending that Jesus was born a man although simultaneously God was indwelling that man. The heretics were saying Jesus did not have true human flesh because Jesus was God. Or they claimed Jesus had angelic substance. Tertullian points out that to sustain this argument the heretics - -the Marcionites in full context -- altered portions of what was apparently Luke 8:19-21. They erased the fact Jesus had a mother or brothers and sisters:</p>
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<p style="padding-left: 30px;">First of all, nobody would have told Him that His mother and brethren were standing outside, if he were not certain both that He had a mother and brethren, and that they were the very persons whom he was then announcing,—who had either been known to him before, or were then and there discovered by him; <strong><em>although heretics</em></strong><span class="mnote" id="fnf_v.vii.vii-p4.1"><span class="Footnote"><strong><em> </em></strong></span></span><strong><em>have removed this passage from the gospel</em></strong>, because those who were admiring His doctrine said that His supposed father, Joseph the carpenter, and His mother Mary, and His brethren, and His sisters, were very well known to them. But [the heretics claim] it was with the view of tempting Him, that they had mentioned to Him a mother and brethren which <em><strong>He did not possess</strong></em>. The Scripture says<strong><em> nothing of this</em></strong>, although it is not in other instances silent when anything was done against Him by way of temptation. (Tertullian, 207 AD <a href="http://www.ccel.org/ccel/schaff/anf03.v.vii.vii.html">On The Flesh of Christ ch. 7</a>.)</p>
|
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<p>Tertullian reasons that Jesus' brothers and apparently Mary did not adhere to Him at the time, and so the Gospels portray a very realistic situation that can happen in any family. It also may explain why Jesus said one must be prepared to be rejected by one's own family. Tertullian explained:</p>
|
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<p style="padding-left: 30px;">“The Lord’s brethren had not yet believed in Him.”<span id="fnf_v.vii.vii-p11.1" class="mnote"><span class="Footnote"> <a name="_John_7_5_0_0"></a>.</span></span>So is it contained in the Gospel which was published before Marcion’s time; whilst there is at the same time <em><strong>a want of evidence of His mother’s adherence to Him</strong></em>, although the Marthas and the other Marys were in constant attendance on Him. In this very passage indeed, <strong><em>their unbelief is evident</em></strong>. Jesus was teaching the way of life, preaching the kingdom of God <em>and</em> actively engaged in healing infirmities of body and soul; but all the while, whilst strangers were intent on Him, <strong><em>His very nearest relatives were absent</em></strong>. (<em>Id.</em>)</p>
|
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<p>Interestingly, this opens up the question whether the Marcionites insisted that the virgin birth took place and that Mary remained a virgin and never had any other children. Why else did Marcion eliminate Jesus had siblings from his version of the gospel? Thus, the account here of the Marcionites of 144 AD-207 A.D by Tertullian in 207 AD has echoes later of what became Roman Catholic doctrine which denies Jesus had brothers/sisters, etc. Yet, as you can see, Tertullian, a voice of orthodoxy at the time, affirmed the Gospels did say Jesus had brothers.</p>
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<a href="http://www.jesuswordsonly.com/" class="pathway">Home</a> <img src="/templates/js_relevant/images/arrow.png" alt="" /> <a href="/JWO/jesuswordsonly.html" class="pathway">Books</a> <img src="/templates/js_relevant/images/arrow.png" alt="" /> Original Gospel of Matthew</span>
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<table class="contentpaneopen">
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||||
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||||
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||||
<tr>
|
||||
<td valign="top">
|
||||
<h2>Audio of the Original Gospel of Matthew</h2>
|
||||
<p>Below is an audio version of Mr. Rives' new book the Original Gospel of Matthew -- the Final Reconstructed Form (Feb. 2012) -- available at this <a href="https://tsw.createspace.com/title/3760866">PURCHASE LINK</a>. If you wish to hear the audio<img style="float: right;" alt="thumbnail_image vol 3 at createspace" height="240" width="160" src="/images/stories/OGM/thumbnail_image vol 3 at createspace.jpg" />version, click the links below and you will open a Podcast we created of each chapter of the OGM by Mr. Rives. You can leave your comments there.</p>
|
||||
<p><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T16_27_46-07_00">Chapter One</a></p>
|
||||
<p><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T16_32_41-07_00">Chapter Two</a></p>
|
||||
<p><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T16_39_54-07_00">Chapter Three</a></p>
|
||||
<p><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T16_44_29-07_00">Chapter Four</a></p>
|
||||
<p><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T16_50_41-07_00">Chapter Five</a></p>
|
||||
<p><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T16_55_33-07_00">Chapter Six</a></p>
|
||||
<p><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T17_03_06-07_00">Chapter Seven</a></p>
|
||||
<p><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T17_06_25-07_00">Chapter Eight</a></p>
|
||||
<p><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T17_11_18-07_00">Chapter Nine</a></p>
|
||||
<p><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T17_16_40-07_00">Chapter Ten</a></p>
|
||||
<p><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T17_25_15-07_00">Chapter Eleven</a></p>
|
||||
<p><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T17_34_29-07_00">Chapter Twelve</a></p>
|
||||
<p><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T17_39_41-07_00">Chapter Thirteen</a></p>
|
||||
<p><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T18_01_47-07_00">Chapter Fourteen</a></p>
|
||||
<p><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T18_07_44-07_00">Chapter Fifteen</a></p>
|
||||
<p><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T18_11_39-07_00">Chapter Sixteen</a></p>
|
||||
<p><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T18_16_35-07_00">Chapter Seventeen</a></p>
|
||||
<p><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T18_21_38-07_00">Chapter Eighteen</a></p>
|
||||
<p><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T18_38_20-07_00">Chapter Nineteen</a></p>
|
||||
<p><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T18_41_28-07_00">Chapter Twenty</a></p>
|
||||
<p><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T18_44_40-07_00">Chapter Twenty-One</a></p>
|
||||
<p><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T18_49_12-07_00">Chapter Twenty-Two</a></p>
|
||||
<p><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T18_52_55-07_00">Chapter Twenty-Three</a></p>
|
||||
<p><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T18_56_53-07_00">Chapter Twenty-Four</a></p>
|
||||
<p><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T19_23_25-07_00">Chapter Twenty-Five</a></p>
|
||||
<p><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T21_30_58-07_00">Chapter Twenty-Six</a></p>
|
||||
<p><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T22_02_05-07_00">Chapter Twenty-Seven</a></p>
|
||||
<p><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T22_04_55-07_00">Chapter Twenty-Eight</a></p>
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||||
<br />
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<hr />
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<p>Another way of presenting is to have the links play right on this page. So an example is here below. Please let us know if you prefer more of these. Contact us at
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<p>Chapter 14:</p>
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<p>
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489
Hebrew-Matthew/original-gospel-of-matthew-in-hebrew.html
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489
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<h2>The Original Gospel of Matthew</h2>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Standford Rives, as a follow up to his acclaimed book, <a href="http://books.google.com/books?id=MlPrYQ5srKEC&lpg=PP1&pg=PP1#v=onepage&q&f=false">Did Calvin Murder Servetus?</a>, has released the </span><img src="/images/stories/OGM/thumbnail_image vol 3 at createspace.jpg" width="160" height="240" alt="thumbnail_image vol 3 at createspace" style="float: right;" /><span style="font-family: 'times new roman', times; font-size: 12pt;"><em>Original Gospel of Matthew</em> (OGM) including Volume III <em>The Final Reconstruction of the Earliest Matthew</em>. The third volume is for devotions. It is built upon the proofs set forth in Volumes I (all variants) and II (scholarly studies in appendices).</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The OGM represents what the early church identified as the original work of Matthew in Hebrew. The Ebionites maintained custody at a library in Caesarea which Jerome was granted access to, and he did a complete translation around 390 AD. While that translation manuscript was lost, over 49 quotes of that OGM were made by the early patristic commentators including over 20 by Jerome. Rives has built his reconstruction of the OGM based upon those 49 quotes along with various Hebrew versions of Matthew that have portions which scholars contend are from the OGM. </span></p>
|
||||
<h2><span style="font-family: 'times new roman', times; font-size: 12pt;"></span>Volume III -- The Final Reconstruction to use for Devotions</h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The third volume is the culmination of the two prior volumes. It is 106 pages of color-coded text to identify the original variant sources in the best reconstruction yet of how Matthew's Gospel originally read. This OGM is now available as of February 2012 at this <a href="https://www.createspace.com/3760866">Create-Space store</a> or at this <a href="http://www.amazon.com/Original-Gospel-Matthew-Reconstruction-Earliest/dp/146815656X/ref=sr_1_4?ie=UTF8&qid=1329085985&sr=8-4">AMAZON PURCHASING LINK</a>.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">With permission, here is a <span style="color: #ff0000;"><strong>free online copy of volume 3</strong></span>--the "Final Reconstruction of the Earliest Matthew." Go to this <a href="/Hebrew-Matthew/original-gospel-of-matthewreconstructed.html">link</a>.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Mr. Rives has painstakingly restored the original Matthew, written in Hebrew, by primarily relying upon the 49 quotes of it in the early church. The early church called it the<em> Gospel According to the Hebrews by Matthew</em>, or GATHM for short. Also Rives includes Agrapha, quotations of Jesus from early prominent church commentators who quote it as from Matthew yet such language is lacking in our Greek Matthew. Thus, this "Agrapha" most likely came from the Hebrew Matthew. And Mr. Rives has also extracted variants from three versions of Matthew's Gospel in Hebrew (the Shem-Tob, Tillet & Munster versions) -- dating between the 1300s-1500s -- portions of which scholars regard as containing viable original material from Apostle Matthew. Finally, Mr. Rives also utilized the early section of the <em>Didache</em> which is the oldest sayings collection dating to about 100 AD. Often it overlaps our current Matthew. Yet, the <em>Didache </em>also has unique variants which many believe came from the original Hebrew version of Matthew.</span></p>
|
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<hr />
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">With copyright permission, you can listen free to the OGM online at Podomatic. We <a href="/Hebrew-Matthew/original-gospel-of-matthew-audio.html">link here</a> to the audio version. We have several articles of our own relating to the first gospel written -- the original Hebrew Matthew:</span></p>
|
||||
<ul>
|
||||
<li><a href="/Hebrew-Matthew/hebrew-matthew-baptismal-account.html">Hebrew Matthew - Baptismal Account</a></li>
|
||||
<li><a href="/Hebrew-Matthew/hebrew-matthew-introduction.html">Hebrew Matthew - Introduction</a></li>
|
||||
<li><a href="/Hebrew-Matthew/hebrew-matthew-library-sources.html">Hebrew Matthew - Library sources</a></li>
|
||||
<li><a href="/Hebrew-Matthew/hebrew-matthew-start.html">Hebrew Matthew - Start / Overview page</a></li>
|
||||
<li><a href="/Hebrew-Matthew/hebrew-matthew-variants.html">Hebrew Matthew - Variants list</a></li>
|
||||
<li><a href="/Hebrew-Matthew/matthew-232-3-in-hebrew-matthew.html">Matthew 23:2-3 in Hebrew Matthew</a></li>
|
||||
<li><a href="/Hebrew-Matthew/rapture-in-hebrew-matthew.html">Rapture in Hebrew Matthew</a> </li>
|
||||
<li><a href="/Hebrew-Matthew/review-hebrew-matthew.html">Review of Hebrew Matthew</a></li>
|
||||
</ul>
|
||||
<hr />
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Mr. Rives has written an article on the OGM for Knol by Google. Due to Google discontinuing the Knol project, we have reprinted Rives' article here -- <a href="/Hebrew-Matthew/original-gospel-of-matthew-knol.html">The Original Gospel of Matthew</a>.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">On proof Matthew wrote his Gospel first and that Mark was a pro-Paul edit of Matthew, see S. Rives, Appendix F, <a href="/Hebrew-Matthew/marcan-priority-claim-is-invalid.html">Revisiting the Marcan Priority Claim</a>, from <em>The Original Gospel of Mattthew </em>Vol. 2.</span></p>
|
||||
<p><span style="font-size: 12pt; font-family: 'times new roman', times;">On the "Historical background on the Original Gospel of Matthew in Hebrew," see <a href="/Hebrew-Matthew/history-of-hebrew-version-of-matthew.html">Appendix B</a> from Rives' <em>Original Gospel of Matthew</em> Vol. 2 excerpted at that link.</span></p>
|
||||
<hr />
|
||||
<span style="font-family: 'times new roman', times; font-size: 12pt;"> The three volumes of the <em>Original Gospel of Matthew </em><em>are</em> divided as follow: </span>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">I: <em>The Variants From The Earliest Matthew</em> -- This volume collects all viable earliest variants for Matthew overlaid on the framework of the American Standard Version of Matthew from 1901. These variants are color coded for easy identification. The variants are footnoted so the reader can read its source, and weigh its strength and viability. 231 pages, full color. This can be purchased at <a href="https://www.createspace.com/3687457">https://www.createspace.com/3687457</a> or at this <a href="http://astore.amazon.com/ogm_rives-20">Amazon link</a>.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">II: <em>The Appendices To Explain The Earliest Matthew</em> -- This volume collects important scholarly material on the validity of variants, and the significance of the changes to the tradtional text. 225 pages, black & white. This can be purchased at <a href="https://www.createspace.com/3760858">https://www.createspace.com/3760858</a> or at this <a href="http://astore.amazon.com/ogm_rives-20">Amazon link</a>.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">III: <em>The Final Reconstruction of the Earliest Matthew</em> --- This volume represents the best estimate of what the Original Gospel of Matthew contained. There is no commentary. It is simply a smooth flowing text with the best variants reflected in the text using color coding to know the source of each variant. The purpose of volume three is that it can be used for devotional reading. However, to know the actual citation for a variant, the color code is not enough. One must go back to Volume 1. The first and third volumes were separated solely to keep costs down. Mr. Rives permits readers thereby to select whether they wish one or both of these two versions. 110 pages, color. Thus, Volume 3 is now available at this<a href="https://tsw.createspace.com/title/3760866"> PURCHASING LINK</a> or at this <a href="http://astore.amazon.com/ogm_rives-20">Amazon link</a>.</span><img style="float: right;" alt="thumbnail_image vol 3 at createspace" height="240" width="160" src="/images/stories/OGM/thumbnail_image vol 3 at createspace.jpg" /></p>
|
||||
<hr />
|
||||
<span style="font-family: 'times new roman', times; font-size: 12pt;"><strong>More Info on Rives' OGM</strong> </span>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">For information on the OGM project, see the OGM webpage:</span></p>
|
||||
<p><a href="https://sites.google.com/site/gospelofmatthewinhebrew/"><span style="font-family: 'times new roman', times; font-size: 12pt;">https://sites.google.com/site/gospelofmatthewinhebrew/</span></a></p>
|
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<p><strong><span style="font-size: 12pt;">Justification For OGM Project</span></strong></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Erasmus who died in 1536 was the first reformer to prepare the Bible in English from the best Greek manuscripts. He wrote:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">You cry out that it is a crime to correct the gospels. This is a speech worthier of a coachman than of a theologian. You think it is all very well if a clumsy scribe makes a mistake in transcription and then you deem it a crime to put it right. <strong><em>The only way to determine the true text is to examine the early codices.</em></strong> (Erasmus (1466-1536 AD), quoted in Roland H. Bainton, <span style="text-decoration: underline;">Erasmus of Christendom</span> (New York: Charles Scribner’s Sons, 1969) at 135.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">I would only add that if all the codices prior to 340 AD are lost or destroyed, the best recourse is to examine the quotes from the original gospels by early church commentators. This way we see how the gospels read earlier in time.</span></p>
|
||||
<h3>Did Matthew Seal Up His Gospel In Hebrew To Protect It?</h3>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Jerome perceived Apostle Matthew wrote in Hebrew as a means to protect his gospel:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">"A difficult work is enjoined, since this translation has been commanded me by your Felicities, which St. Matthew himself, the Apostle and Evangelist, did not wish to be openly written. For if it had not been Secret, he would have added to the evangel that which he gave forth was his; but <strong><em>he made up this book sealed up in the Hebrew characters, which he put forth even in such a way that the book, written in Hebrew letters and by the hand of himself, might be possessed by the men most religious, who also, in the course of time, received it from those who preceded them</em></strong>. But this very book they never gave to any one to be transcribed, and its text they related some one way and some another." (Jerome to Chromatius and Heliodorus)(Jerome, <em>Works</em> V: 445, quoted in Samuel F. Dunlop, <em>Sod: The Son of Man</em> (1861) at <a href="http://books.google.com/books?id=AX5IAAAAYAAJ&lpg=PA46&ots=u8bGzimpKK&dq=this%20very%20book%20they%20never%20gave%20to%20any%20one%20to%20be%20transcribed%20jerome&pg=PA46#v=onepage&q=this%20very%20book%20they%20never%20gave%20to%20any%20one%20to%20be%20transcribed%20jerome&f=false">46</a>.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">In the <span style="text-decoration: underline;">Epistle of Peter and James</span>, an Ebionite writing, we similarly read:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">"Hear me, brethren and fellow-servants. If we should <strong><em>give the books to all indiscriminately, and they should be corrupted by any daring men</em></strong>, or be perverted by interpretations, as you have heard that <strong><em>some have already done</em></strong>, it will remain even for those who really seek the truth, always to wander in error. Wherefore it is better that they should be with us, and that we should communicate them with all the fore-mentioned care to those who wish to live piously, and to save others."</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Likewise, Schonfeld in his article said:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">"The Gospel according to the Hebrews is<em><strong> a literary outlaw</strong></em> with a price on its head; but in spite of the scholarly hue and cry<strong><em> it still evades capture</em></strong>. Neither monastic libraries nor Egyptian rubbish heaps have so far yielded up a single leaf of this important document.... For behind Hebrews lies the unknown potentialities of the Nazarene tradition, which may confirm or contradict some of the most cherished beliefs of Orthodox Christianity. It is useless for certain theologians to designate Hebrews as "secondary" on the evidence of the present fragmentary remains preserved in quotation.... Judged by ancient testimony alone<strong><em> it is indisputable that Hebrews has the best right of any Gospel to be considered a genuine apostolic production</em></strong>;... Here is obviously a most valuable witness, perhaps the most valuable witness to the truth about [Yahshua]... whom even a jury composed entirely of orthodox Christians could not despise, and who ought to be brought into court. But the witness is missing, and all that we have is a few reported statements of his taken long ago... it may be argued that there has been dependence not of 'Hebrews' on the Synoptics but vice versa -- that 'Hebrews' was one of the sources on which one or more of them drew." (Hugh Schonfield, <span style="text-decoration: underline;">According to the Hebrews</span> at pages13-18).</span></p>
|
||||
<h2>The Q Manuscript and the OGM</h2>
|
||||
<p><span style="font-size: 12pt; font-family: 'times new roman', times;">Arguably, the OGM is the intended goal of recovering what is known as Q. This was the acronymn used by German scholars for what they regarded was the Sayings (Logia) Source (Quellen) of Jesus.</span></p>
|
||||
<p><span style="font-size: 12pt; font-family: 'times new roman', times;">Technically, Q is often defined in a different theoretical way -- as the common quotations in Matthew and Luke that are not present in Mark. ("<a href="http://en.wikipedia.org/wiki/Q_source">Q</a> Source," <em>Wikipedia</em>.) This is supposedly the original version of the source for the Greek Matthew and Luke. But there is direct evidence outside of the overlap of Matthew and Luke which supports Q, if viewed as OGM, of more original material. Thus, OGM is broader in concept than Q. Incidentally, Q in German is <em><strong>Logien</strong>quelle, </em><em>i.e.<em>, "</em>Source" (Quelle) and Words (Logia).</em></span></p>
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<p> </p>
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<p>3/19/2012</p>
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<h2>Original of Hebrew Matthew</h2>
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<p>With permission, below is a FREE HTML version of Vol. 3 of Rives' work <em>Original Gospel of Matthew</em> (OGM) entitled "The Final Reconstruction of the Earliest Matthew." It is now also available in print form, 110 pages, in color, at this <a href="https://www.createspace.com/3760866">CREATE SPACE PURCHASE LINK</a> or this <a href="http://astore.amazon.com/ogm_rives-20">AMAZON PURCHASE LINK</a> -- which has both Kindle & paperback editions available.<img src="/images/stories/OGM/thumbnail_image vol 3 at createspace.jpg" width="160" height="240" alt="thumbnail_image vol 3 at createspace" style="float: right;" /></p>
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<p><a href="/images/stories/JWOBook/ogm2012.htm">English</a></p>
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<p>Italian -<a href="/images/stories/OGM/Italian version of The Original Gospel Of Matthew_Chrome1-6.htm"> Chapters 1-6:18</a></p>
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<table class="contentpaneopen">
|
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<tr>
|
||||
<td valign="top" >"St. Paul ... substituted another doctrine for ...the plain and profoundly revolutionary teachings of Jesus." (H.G. Wells, <em>Outline of History</em> 1921.)</td>
|
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|
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<tr>
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<h2><a href="http://www.jesuswordsonly.com/" title="Relevant">Relevant</a></h2>
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<h2>A Joomla! Template for the Rest of Us</h2>
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Please enter your questions, and we will get back to you as soon as possible. As an anti-spam measure, we ask that you re-type the code you see in the box below, prior to clicking "Send Message"<br /><br />
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<input class="inputbox" id="subjectbox" onclick="s5_qc_clearsubject()" onfocus="s5_qc_clearsubject()" style="font-size:11px; font-family:arial; width:80%" type="text" value="Subject..." name="subject"></input><br />
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<textarea id="messagebox" rows="" cols="" class="inputbox textarea" onclick="s5_qc_clearbody()" onfocus="s5_qc_clearbody()" style="font-size:11px; font-family:arial; overflow:auto;width:80%; height:55px" name="message">Your Message...</textarea><br />
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<input class="button" type="button" onclick="s5_qc_submit()" value="Send Message" ></input>
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|
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// <![CDATA[
|
||||
|
||||
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||||
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|
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|
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document.getElementById("emailbox").value = "Email...";
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|
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||||
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|
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document.getElementById("messagebox").value = "Your Message...";
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|
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document.getElementById("emailbox").value = "Email...";
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document.getElementById("messagebox").value = "Your Message...";
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document.getElementById("subjectbox").value = "Subject...";
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document.getElementById("emailbox").value = "Email...";
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document.getElementById("messagebox").value = "Your Message...";
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||||
document.s5_quick_contact.submit();
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||||
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|
||||
else {
|
||||
alert('Your email address is not valid, please check again - Thank you!');
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||||
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|
||||
}
|
||||
|
||||
function s5_qc_submit() {
|
||||
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||||
if (document.getElementById("spambox").value == s5_qc_spam_text || document.getElementById("subjectbox").value == "Subject..." || document.getElementById("namebox").value == "Name..." || document.getElementById("emailbox").value == "Email..." || document.getElementById("messagebox").value == "Your Message...") {
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||||
alert('All fields are required, please complete the form - Thank you!');
|
||||
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||||
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||||
if (document.getElementById("spambox").value != "3979") {
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alert('Your spam verification answer is incorrect.');
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return false;
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if (s5_message_holder.indexOf("s5_qc_null") >= 0) {
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if (s5_message_holder.indexOf("s5_qc_null") >= 0) {
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return false;
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}
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if (s5_message_holder.indexOf("s5_qc_null") >= 0) {
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return false;
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}
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if (s5_message_holder.indexOf("s5_qc_null") >= 0) {
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return false;
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}
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if (s5_message_holder.indexOf("s5_qc_null") >= 0) {
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return false;
|
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}
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if (s5_message_holder.indexOf("s5_qc_null") >= 0) {
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return false;
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}
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if (s5_message_holder.indexOf("s5_qc_null") >= 0) {
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return false;
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}
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if (s5_message_holder.indexOf("s5_qc_null") >= 0) {
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return false;
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if (s5_message_holder.indexOf("s5_qc_null") >= 0) {
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return false;
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if (s5_message_holder.indexOf("s5_qc_null") >= 0) {
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return false;
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if (s5_message_holder.indexOf("s5_qc_null") >= 0) {
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return false;
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}
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if (s5_message_holder.indexOf("s5_qc_null") >= 0) {
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return false;
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var email_str = document.getElementById("emailbox").value;
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s5_qc_isValidEmail(email_str);
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}
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||||
// ]]>
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<p><a href="/Audio/music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
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<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
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<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
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<h2>Rapture in Hebrew Matthew</h2>
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<p>In the Hebrew Shem Tob Matthew (from the 1300s) we read in Matthew 24:</p>
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<p style="padding-left: 30px;">40 Then if there shall be two ploughing in a field, <strong><em>one righteous and the other evil</em></strong>, the one will be taken and the other left. 41 Two women will be grinding at a mill; one will be taken and the other left. <strong><em>This is because the angels at the end of the world will remove the stumbling blocks from the world and will separate the good from the evil.</em></strong></p>
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<p>The bolded portion is the portion omitted in the Greek translation with which we are familiar. What is the consequence?</p>
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<p>As can be seen, in Shem Tob Jesus explains who is raptured. One is righteous, the other evil, while the Greek text makes no such clear identification. The Greek text still provides support for the view in the Shem Tob because Jesus is drawing a parallel to the time of Noah when the<strong><em> evil are all swept away</em></strong>, leaving the earth to the righteous Noah and his family. Hence, the Shem Tob variant perfectly matches the Greek text's implication from mention of Noah's time that it is the evil who are taken away from the earth, and not the righteous.</p>
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||||
<p>The Shem Tob is certainly clear who is taken away in verse 41. It refers to "stumbling blocks": they are the evil people who will be removed, paralleling 'evil' identified in verse 40. Hence, it is not the good who will be "taken" to heaven when Christ returns, but instead the evil will be taken away, leaving the good to inherit the Earth.</p>
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<p>A scholar explains this Shem-Tob variance reverses the common perception based upon Paul's statement in Thessalonians. This scholar is William L. Petersen of Pennsylvania State University, Netherlands Institute for Advanced Studies. He comments about this in the following expert article on the Shem Tob Matthew:<em> Some Observations on a Recent Edition of and Introduction to Shem-Tob's "Hebrew Matthew" </em>(available at <a href="http://rosetta.reltech.org/TC/vol03/Petersen1998a.html">http://rosetta.reltech.org/TC/vol03/Petersen1998a.html</a>)</p>
|
||||
<p>The Shem Tob Hebrew Matthew is also very much in accord with Apostle John's account in John <a href="http://www.biblegateway.com/passage/?search=john%2017:11-15&version=KJV">17:15</a>:</p>
|
||||
<p style="padding-left: 30px;">I pray <strong><em>not that thou shouldest take (Gk. ares, lifting) them out of the world</em></strong>, but that thou shouldest keep them from the evil.</p>
|
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<p>The Shem Tob Hebrew Matthew is also in accord with the Greek-based version of Matthew <a href="http://bible.cc/matthew/13-41.htm">13:41</a> which states:</p>
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<p style="padding-left: 30px;">The Son of man shall send forth his angels, and they shall <strong><em>take</em></strong> / <em><strong>gather out (Gk. paralambano) of his kingdom all things that offend, and them which do iniquity</strong></em>;</p>
|
||||
<p>The Shem Tob Hebrew Matthew is also compatible with the Greek in this passage. The word "taken" in Greek is <em>paralambano</em>. Dr. John Walvoord points out this is the word to describe how Jesus was arrested. Thus, it can have bad connotations. It can also have neutral connotations, as when Jesus says he took with himself Peter and John to the transfiguration in Matthew 17:1.</p>
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||||
<p>Yet, in Matt. 13:41, it is clear "taken" has a bad connotation. They are taken up and away with a negative connotation, while Jesus says He would not pray his followers are "lifted away" from the world, but rather are strengthened to endure evil.</p>
|
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<h2>Conclusion</h2>
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||||
<p>It appears Jesus' original words teach that the righteous inherit the earth as the New Jerusalem descends. It is the evil who are removed. There is no rapture. Jesus will gather the elect from the four winds of heaven -- those who previously died but whose spirits, like the thief's, were "this day in Paradise -- and come to earth after reaping the earth, removing via the angels all the evil ones. Paul heard the verse the wrong way, and relayed incorrectly that it was the good who were removed first.</p>
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<td valign="top" ><span><span><span><span><span style="font-family: 'times new roman', times; font-size: 10pt;">"To see Jesus with bodily eyes is... a wonderful thing! It only remains that we know if it is true. In all ages men have covered falsehoods with the veil of religion, that the appearance of divinity might conceal the human fraud." (Petrach, <span style="text-decoration: underline;">Decamaron</span>.)</span></span></span></span></span></td>
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||||
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|
||||
<h3>Recommendations</h3>
|
||||
<p><a href="/Audio/music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
|
||||
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
|
||||
<p><a href="http://astore.amazon.com/jesusonchurchstructure-20">Jesus' Words on Church Structure</a> by S. Rives</p>
|
||||
<p><a href="http://www.jesusfocusedpublishers.com/"></a></p>
|
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|
||||
<h2>Reviews of Rives' Original Gospel of Matthew</h2>
|
||||
<p>Just finished reading your notes on Matthew at your site. What a prolific, knowledgable writer you are! I'm finding numerous topics that pique my interest and for which I will revisit the site often. Seriously. (Cat 8/31/2010)</p>
|
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<p><span> </span></p>
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<div><span style="font-family: Arial; font-size: 10pt;">Wow ! Thanks </span><span style="font-family: Arial; font-size: 10pt;">I was incredible blessed by the <strong>restoration of the Hebrew Matthew insights </strong>! Thank you so much for that link! What a difference the original Hebrew makes for understanding that piece of </span><span style="font-family: Arial; font-size: 10pt;">Scripture. </span><span style="font-family: Arial; font-size: 10pt;">Also enjoyed the Nehemia Gordon streaming video study done at El Shaddai ministry. That was a big blessing too. Nehemia is a great scholar. See</span></div>
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<div><span style="font-family: Arial; font-size: 10pt;"><a target="_blank" href="http://www.vimeo.com/17275789">http://www.vimeo.com/17275789</a> streaming video and</span></div>
|
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<div><span style="font-family: Arial; font-size: 10pt;">audio study for Nehemia Gordon <a target="_blank" href="http://elshaddaiministries.podomatic.com/entry/2010-11-28T17_12_41-08_00">http://elshaddaiministries.<wbr />podomatic.com/entry/2010-11-<wbr />28T17_12_41-08_00</a></span></div>
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<div>(Doug N. 3/15/2011)</div>
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<h2>Virgin Birth Issues</h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The prophecy of Jesus's birth required he was of the true lineage of David:</span></p>
|
||||
<div style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;"><sup>30</sup>Therefore being a prophet, and knowing that God had sworn with an oath to him, that of<em><strong> the fruit of his loins, according to the flesh</strong></em>, he would raise up Christ to sit on his throne; (Acts <a href="http://www.biblegateway.com/passage/?search=acts%202&version=KJV">2:30</a>)</span></div>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Peter was quoting 2 Sam. 7:8-16 which reads:</span></p>
|
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">‘The LORD declares to you that the LORD himself will establish a house for you: 12 When your days are over and you rest with your ancestors, I will raise up your offspring to succeed you, <strong><em>your own flesh and blood</em></strong>, and I will establish his kingdom. 13 He is the one who will build a house for my Name, and I will establish the throne of his kingdom forever. 14 <strong><em>I will be his father, and he will be my son</em></strong>. When he does wrong, I will punish him with a rod wielded by men, with floggings inflicted by human hands. 15 But my love will never be taken away from him, as I took it away from Saul, whom I removed from before you. 16 Your house and your kingdom will endure forever before me; your throne will be established forever.’ (2 Sam. 7:8-16 NIV 2010)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">This clearly contemplates this Davidic heir is of the "flesh and blood" of David. See also similar Davidic-lineage prophecies for Messiah in Isaiah 11:1-2 and Jeremiah 23:6.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Paul too understood Jesus was born of the flesh of David:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">Jesus Christ our Lord...was<em> <strong>made of the seed of David, according to the flesh</strong></em>;.... (Romans 1:3-4.)</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">Jesus Christ of the <em><strong>seed of David</strong></em>....(II Timothy 2:8.)</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;"><strong><em>Of this man’s [i.e., David’s] seed</em></strong> hath God, according to his prophets,<strong><em> raised unto Israel</em></strong> a Saviour, Jesus. (Acts 13:23 KJV.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">As H.R. Mackintosh (1870-1936), a famous Christian theologian in Scotland, wrote in “Three Essays” <span style="text-decoration: underline;">The Expository Times</span> (editor James Hastings)(1901) Vol. 12 at 350: "As to [Christ’s] Virgin Birth, we must say either that [Paul] knew nothing about it, or that <em><strong>he speaks in terms which exclude it.</strong></em>"</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Moreover, the prophecy of Samuel to which both Peter and Paul allude clearly contemplates more than this child would be born of the flesh of David. It also makes clear this child is born an ordinary human. Otherwise, why should it say: "<em><strong>When he does wrong</strong></em>, I will punish him with a rod wielded by men, with floggings inflicted by human hands"? 2 Sam. 7:14.<em><strong> God can do no wrong</strong></em>, so this child must be fully human at birth. But, in this case, this human child proved sinless, so he could not only be the Messiah, but also the Sacrifice spoken of in Isaiah 53.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Then in fulfilment of 2 Samuel 7:14, this child became God's Son. God at Jesus' baptism clearly spoke from heaven "This day I have begotten thee." See for yourself this quote -- now gone in all Greek suriving texts of Matthew -- appeared over a dozen times in the early church at our page "<a href="/Hebrew-Matthew/hebrew-matthew-baptismal-account.html">Baptismal Account</a>."</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Hence, in 2 Sam. 7:8-16, God wanted us to know the Messiah would come from David’s “flesh and blood” (verse 13), but he would be called “<em><strong>God’s Son</strong></em>” not David’s son (verse 14). Then even though Jesus is sinless, God’s prophecy told us this “son” would be born entirely human: “when he does wrong, I will punish him....” This prophecy contemplates that there was no divine flesh that would guarantee Jesus the victory over sin. Jesus had to always obey His Father to become at 35 years of life indwelled by the Father at His baptism.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">So the question arises, did the original geneology of Jesus end that Mary -- who is never identified as in David's line -- alone begat Jesus or did Joseph who is identified as in the Davidic blood line?</span></p>
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<h2>Oldest Textual References to Who Begat Jesus</h2>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The virgin birth account only is mentioned in the entire New Testament in four sentences in Matthew and one in Luke besides the final begetting in each where Mary alone is spoken as siring Jesus. Jenkens recently noted this paucity of references in the Gospels:</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">Two of the gospels, <strong><em>Mark and John</em></strong>, make <strong><em>no reference to a birth story for Jesus</em></strong>.... Nor do early alternative gospels like Thomas. Even in <strong><em>Matthew and Luke, the virgin birth idea NEVER reappears after the initial chapters</em></strong>: it is not mentioned in Luke’s sequel to his gospel, the book of Acts. (Philip Jenkens, <span style="text-decoration: underline;">Jesus Wars</span> (N.Y.: HarperCollins Publishers, 2010, at 44).</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">So were these five lines and two begats from Mary alone originally present?</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The answer is clearly NO!</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">First, Justin (103-164 AD) in both his<em> Dialogue with Trypho</em> and<em> First Apology</em> records how the passage read in his era: “<strong><em>Jacob begat Joseph</em></strong>, the husband of Mary, of whom was born Jesus who is called the Christ. And<em><strong> Joseph begat Jesus</strong></em> who is called the Christ.” (Charles Harris,<em> Pro fide: a Defence of Natural and Revealed Religion</em> (J. Murray, 1905) at 507. See also Rhys: 100; Throckmorton:2n.) See also <a href="http://www.earlychristianwritings.com/text/justinmartyr-dialoguetrypho.html">Dialogue with Trypho</a>.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Second, “<strong><em>Joseph beget Jesus</em></strong>” appears in <em>Dialogue of Timothy and Aquila </em>(circa. 200s)(Charles Lewis Slattery, <em>The Master of the World: A Study of Christ</em> (Longmans: 1906) at 48.)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Third and lastly, the same variant appears in the oldest complete NT text circa 340 AD -- the Sinaiticus -- which reads: “Jacob begat Joseph. Joseph to whom was espoused the virgin Mary, begat Jesus who is called the Christ.” (Charles Harris, id., at 507.)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">On the Sinaiticus variant “<em><strong>Joseph...begat Jesus</strong></em>,” see also the full original text in parallel translation in <em>Evangelion Da-Mepharreshe</em> (1904)(Ed. Francis Burkitt) at 5 fn. 16.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Hastings explains the surrounding variants in the Sinaiticus of 340 AD—the oldest extent complete version of Matthew—also mismatch a virgin birth as follows:</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">“[T]he fact of the <em><strong>miraculous birth of the Saviour is distinctly discredited for this Syriac codex </strong></em>says Matt. 1:16, ‘<strong><em>Joseph</em></strong>, to whom Mary the virgin was betrothed,<em><strong> begat Jesus </strong></em>who is called Christ,’ and in verse 21 it reads “she shall bear thee a son and in verse 25, it<strong><em> omits the words</em></strong>, ‘And <em><strong>knew her not till</strong></em>’ but says, ‘And he married his betrothed wife, and she bare him a son, and he called his name Jesus.” (Horace L. Hastings, “The Sinaitic Syriac Gospels,” <span style="text-decoration: underline;">The Syriac New Testament</span> (trans. James Murdock, S.T.D.)(9th. Edition)(Horace Hastings, 1896) at xxxviii)(discussing Syriac version found by Cureton in 1842 at the Monastery of St. Mary Deipara).)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The Sinaiticus is thus in total comformance with what was previously quoted in the 100s and 200s as the begetting of Jesus by Joseph. All earlier manuscripts of the NT, including Matthew were lost or perhaps deliberately destroyed. On the dating of Matthean manuscripts, see our page "<a href="/Hebrew-Matthew/dates-of-manuscripts-that-survive.html">Dates of MSS</a>."</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">How do defenders of the virgin birth account handle the fact of these provable earlier contrary "begat" accounts? Listen!</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Harris, a defender of the virgin birth story, admits this earlier text tradition shows that Joseph was originally regarded as the father who begat Jesus. However, he answers that this would simply mean: “these genealogies were <em><strong>compiled before the Virgin Birth became known</strong></em>....” (Charles Harris, <span style="text-decoration: underline;">Pro fide: a defence of natural and revealed religion</span> (J. Murray, 1905) at 507 et seq.) Precisely! Which points to a textual corruption after the Gospels were first written.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The one most important fact staring us in the face is the line of the geneaology itself. Both Matthew and Luke are spending verse after verse tracing Joseph's lineage, only to have one line at the end stop short of Joseph begetting Jesus. This makes utterly no sense. Friedrich Delitzsch in 1908, a theologian, rhetorically asks 'why did Matthew or Luke bother to trace as they did if it originally ended with Mary as the sole human procreator of Jesus?' He wrote:</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">Common sense teaches us that these genealogies, whose<em><strong> sole aim is to prove that Jesus is the son and descendent of David through Joseph</strong></em>, the son and descendent of David, would be<strong><em> absolutely meaningless and useless if Joseph had not been the father of Jesus according to the flesh</em></strong>, if his fatherhood were only in appearance and<strong><em> Jesus were [only] a son of Mary</em></strong>. (F. Delitzsch, <span style="text-decoration: underline;">Whose Son is Christ?: Two Lectures on Progress in Religion</span> (1908) at 35.)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">In Luke's account it is even more obvious that the virgin birth is not original. First, just as in Matthew, the 'begat' verse is out of place with the line of descent which Luke presents for Joseph, not Mary. Also, the virgin birth account appears elsewhere mentioned in just one verse in Luke's gospel. So if you removed the genealogy ending and that single verse, you would have no idea that Luke believed in a virgin birth of Jesus. Finally, what makes it more obvious an editor added the virgin birth account to Luke’s Gospel is the presence of the story in Luke 8:19-21.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">This later passage in Luke which surely is authentic makes it extraordinarily hard to believe Mary experienced a miraculous virgin birth as recorded in Luke 1:35. For in Luke 8:19-21, it is clear that Jesus’ family regards that Jesus has gone over the deep-end and do not believe in Him. In fact,<strong><em> Mary is among those outside who are understood to fit in this category</em></strong>. If Mary had really experienced a divine birth of Jesus, why would Mary be apart from Jesus’ ministry? Be thinking He was a bit touched? Thus, we know the single line added to Luke to mention a virgin birth was a later editor’s hand. It was not skillful enough to think to erase Luke 8:19-21 which was at direct odds with the single-line addition.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">In fact, here is Tertullian unwittingly proving this point in his discussion of Luke 8:19-21. Tertullian is not comparing this passage to the virgin birth story to show how paradoxically it tells us that Mary was a nonbeliever. However, we can borrow Tertullian’s point to see Luke would not have recorded a virgin birth account and tell this story in Luke 8:19-21. They 100% do not fit together. Tertullian from the early 200s AD begins his comment on this passage by reasoning that the Gospel portrays a very realistic situation that can happen in any family where no one respects you. Tertullian explained:</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">“The Lord’s brethren had not yet believed in Him.” [Quoting Luke.] So is it contained in the Gospel which was published before Marcion’s time; whilst there is at the <em><strong>same time a want of evidence of His mother’s adherence to Him</strong></em>, although the Marthas and the other Marys were in constant attendance on Him. In this very passage indeed, <em><strong>their unbelief is evident</strong></em>. Jesus was teaching the way of life, preaching the kingdom of God and actively engaged in healing infirmities of body and soul; but all the while, whilst strangers were intent on Him, <strong><em>His very nearest relatives were absent</em></strong>. (Tertullian, <span style="text-decoration: underline;">The Flesh of Christ</span>, ch. 5.)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Hence, we can take Tertullian’s analysis and use it to question the presence of the virgin birth story in Luke’s original Gospel. How can Mary,<em><strong> if she truly experienced a virgin birth and the angel-explanation have been a non-believer, as Luke records</strong></em>? Also,<em><strong> wouldn’t Mary have told Jesus’ brothers and sisters of this miraculous birth so as to have them acknowledge Jesus as Messiah</strong></em>? But they too are <em><strong>described as non-believers</strong></em>—as if no miraculous birth ever touched this family. Thus, is it so hard to realize that if you remove just one verse from Luke (besides the last ‘begat’ from Mary alone), the <em><strong>virgin birth account entirely disappears.</strong></em> Because the presence of the virgin birth story is so<em><strong> incongruous</strong></em> with Luke 8:19-21, it appears the virgin birth account was a one-line addition to Luke’s Gospel. It was an inauthentic editorial change. Both it and the genealogy in Luke are not original.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">And if we regard the Ebionites as the custodians of the earliest Matthew in Hebrew, prior to the Greek translation, then the recording in 180, 236 and 316 AD of having the view Joseph begat Jesus is just one more proof of how the Gospel of Matthew originally read. For the Ebionites' View on the Birth of Jesus, see our article "<a href="/Hebrew-Matthew/ebionites.html">Ebionites</a>."</span></p>
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<h2>Is The Virgin Birth Account Valid?</h2>
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<h3>Invalidates Jesus As Messiah</h3>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The first problem with the virgin birth account is that it makes it impossible for Jesus to be Messiah. He must come from David's flesh and blood. Jewish critics correctly say:</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">The Messiah must be descended on his father’s side from King David (see Genesis 49:10 and Isaiah 11:1). According to the Christian claim that Jesus was the product of a virgin birth, he had no father— and<strong><em> thus could not have possibly fulfilled the messianic requirement of being descended on his father’s side from King David</em></strong>! (Rabbi Simmons, “Jesus as the Messiah,” http://judaism.about.com/library/3_askrabbi_o/bl_simmons_messiah3.htm (August 14, 2011).)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Jerome knew an adoption by Joseph does not satisfy the prophecies in Samuel, Isaiah and Jerome that Messiah must be in the blood line of David. So he made up a claim that it is IMPLIED that Mary is of the Davidic line -- a completely unfounded claim. Yet, this proves that Jerome knew something is missing -- fatally -- due to the virgin birth account. First, <em>Wikipedia</em> mentions: “The Catholic Encyclopedia (1913) states [there is]... a general implication of <strong>her</strong> Davidic origin.....’ (“Genealogy of Jesus,” Wikipedia.) Finally, Jerome's words from the 380s in his Commentary on Matthew 1:18 say:</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">“Since <em><strong>Joseph is not the father of the Lord and Savior</strong></em>, how does the sequence of the genealogy descending to Joseph pertain to the Lord? Our first response to this is that it is not the custom of Scripture to trace out genealogies of women; secondly, <em><strong>Mary</strong></em> and Joseph <strong><em>came from the same tribe</em></strong>. This is why he was compelled by law to marry her, since she was a close relative. Also the fact they are both counted together [in the census] at Bethlehem clearly shows they were descended from the same stock.”</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">This is utterly bogus. The accounts in both Matthew and Luke are of Joseph's line, not Mary's. They are said to be taken in a census in Bethlehem because Joseph (not Mary) is in the Davidic line. In Luke 2:4, Luke says that Joseph in going to Judaea went “unto the city of David, which is called Bethlehem, because<em><strong> he</strong></em> was of the house and lineage of David.”</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">But Jerome's this bogus claim proves one thing: even Jerome knew an adoption by Joseph does not fulfill the prophecies of a Davidic Messiah. He and the Catholic Church desperately seek the answer in the nonsensical notion that Mary was supposedly in the Davidic line.</span></p>
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<p><span><span style="font-family: 'times new roman', times; font-size: 12pt;">Hence, because the virgin birth makes it impossible to believe Jesus was of the Davidic bloodline, we must examine the evidence to the contrary which lifst this burden off of Jesus' shoulders. We know Jews accepted Jesus' brother James as of the Davidic bloodline, because they allowed his entry into Temple to act as High Priest, per early writers, due to that bloodline. Thus, Jesus, if begotten by Joseph too, indeed would be of the Davidic line. Certainly, adoption by Joseph is clearly not what the prophecy in Samuel had in mind. Thus, the virgin birth story is fatal to Jesus' validity as Messiah, thus dictating we must examine the compelling evidence the virgin birth account was not originally present.</span></span></p>
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<h3>Jesus Cannot Be A Sacrifice For Sin / Docetism</h3>
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<p><span><span style="font-family: 'times new roman', times; font-size: 12pt;">The second problem is the virgin birth account is docetic -- Jesus' flesh would not truly be human 100%, and this is what Apostle John identified as the message of the Anti-Christ. The reason, as we will explain, is that then Jesus' sacrifice would not qualify for atonement under the rules in Leviticus.</span></span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Apostle John explained this most dangerous of all heresies:</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">“Many deceivers, who <strong><em>do not acknowledge Jesus Christ as coming in human flesh</em></strong> [Greek, sarx, human flesh], have gone out into the world. Any such person is the deceiver and the <strong><em>antichrist.</em></strong>” (2 John 1:7.)</span></p>
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<p><span><span style="font-family: 'times new roman', times; font-size: 12pt;">That the virgin birth belief leads to docetism we can cite that Roman Catholicism later said the virgin birth means Jesus' flesh only appeared human, but he did not suffer because of the virgin birth story.</span></span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">For example, Hilary of Poitiers (300-368 AD) in his work <span style="text-decoration: underline;">On The Trinity</span> said in reliance upon the virgin birth account: “No more in the passion did the flesh of Christ <em><strong>feel pain than if you were to wound fire or water with a sword</strong></em>.” (Hilary, <span style="text-decoration: underline;">De Trinitate</span> Bk. 9:56 and Bk.10:23.)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Similarly, Jerome from the 400s commented on Matthew 26 that it was ridiculous to think Jesus “was afraid of death” or “spoke in terror about the passion.” (Jerome, In Matthaeum Bk. IV ch. 26:39.)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Finally, Aquinas in the 1200s persisted with this notion that Jesus’ flesh was not truly human, relying upon the virgin birth account as proof:</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">But the flesh of Christ was...<strong><em>conceived...of the Holy Ghost in the Virgin’s womb</em></strong>. Therefore, it lay under <strong><em>no necessity of suffering pain</em></strong>. (Aquinas, Summa Theologia (2007) Vol. IV at 2102.)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Why is this docetism -- that Jesus only appeared to be human but had no true human flesh (and instead was deity from Birth) -- pose such danger that John said that this was the message of Anti-Christ?</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">We will see the answer in what Christian scholar Wayne Grudem defends as the reason Jesus had to be deity from birth. It is a silly and heretical argument that denies Jesus was human and insists Jesus had to be God from birth. Unless Jesus was God from birth, Grudem says Jesus supposedly could not pay for atonement. (The opposite is true, as we shall see.) Grudem argues:</span></p>
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||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">"If Jesus is merely a created being, and not fully God, then it is hard to see how he, a creature, could bear the full wrath of God against all our sins. Could<strong><em> any creature, no matter how great, really save us</em></strong>....Could we really depend on any creature fully for our salvation." (Wayne A. Grudem, Jeff Purswell, <em>Bible Doctrine: Essential Teachings of the Christian Faith</em> (Zondervan, 1999) at <a href="http://books.google.com/books?id=Bi0jrhaviVgC&lpg=PA115&pg=PA115#v=onepage&q&f=false">115</a>.)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;"><strong><em>What is <strong><em>wrong</em></strong> with that analysis? Why is it also<em><strong> extraordinarily heretical</strong></em></em></strong><em>?</em></span></p>
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||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">First, notice there is no biblical analysis by Grudem.</span></p>
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||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Second, in the Bible, atonement is always by the blood of a <strong><em>living creature</em></strong>, whether a lamb or other living creature. It never says anything but blood can atone. In Leviticus<a href="http://bible.cc/leviticus/17-11.htm"> 17:11</a> it clearly states:</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">For the life of a<strong><em> creature</em></strong> is in the<em><strong> blood</strong></em>, and I have given it to you to make <em><strong>atonement</strong></em> for yourselves on the altar; it is <em><strong>the blood that makes atonement for one's life</strong></em>.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">But Grudem above says this is impossible. No creature supposedly can atone. But the Bible says the opposite.</span></p>
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||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The truth is Jesus was a <strong><em>man</em></strong> indwelled by God, as Jesus Himself says. Then His blood can fulfill the atonement. His act of sacrifice saves us by means of God's operative principle that an innocent lamb can pay for sins. Hence, Jesus is <strong><em>our Savior</em></strong> while God indwelling Him saves us and makes God our<em><strong> ultimate Savior by the agency of Jesus</strong></em>.</span></p>
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||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Thus Grudem's argument is highly unbiblical. In fact it clearly contradicts the Bible.</span></p>
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||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The way Grudem reformulates Jesus' work on the cross, Grudem unwittingly refutes Jesus paid for sin. Because if Grudem is correct <strong><em>no creature's fleshly experience played any role in our salvation on the cross, Jesus' death could not pay for sin. </em></strong> If Jesus were truly simply deity, as Grudem contends, and not a man indwelled by deity (as Jesus contended in John 14:10), then the blood of Jesus that spilled did not atone. Leviticus proves that. Hence, docetism is the message of Anti-Christ, as Apostle John says.</span></p>
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<h2>Source of Virgin Birth Story</h2>
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<p><span><span style="font-family: 'times new roman', times; font-size: 12pt;">The key proof virgin birth is not original is that virgin birth notion comes from Septuagint Greek translation of Isaiah 7:14. But Matthew used the Hebrew Bible, not the Septuagint almost all the time. Jerome observed this, looking at the Hebrew original kept at Caesarea. The 'virgin' birth prophecy only appears in the Septuagint's wording of Isaiah 7:14, but in Hebrew at the time of Christ it is simply about a 'young woman.' No one would think that there is a virgin birth prophesied there looking at the original Hebrew OT of Isaiah 7:14.</span></span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Specifically, Symmachus, a translator of the Jews in the 2d century, insisted the original word in Isaiah 7:14 was <strong><em>almah</em></strong>, which meant "young maiden." It was not the word for virgin, which Symmachus said would be "bethulah." Symmachus used this translation error to criticize the Greek translation of Matthew in the 2d century. (We believe the Hebrew Matthew of Shem-Tob reflects the original Hebrew version of Matthew, and it has <em>almah</em>.) However, the Septuagint in 257 BC translated this word into the Greek word for "virgin," which was <em>parthenos</em>. This evidently influenced the Greek translator of the Hebrew Matthew to insert lines to make what the translator thought was a virgin-birth prophecy even though it was not truly present.</span></p>
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||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Jerome in the 380s AD mentioned this contention was still maintained by Jewish authorities that almah in Isaiah 7:14 meant "young maiden," not virgin. See Jerome, “The Perpetual Virginity of the Blessed Mary,” <span style="text-decoration: underline;">Nicene and Post-Nicene Fathers</span> (ed. Philip Schaff)(reprint 2007) Vol. VI, 334, 336.</span></p>
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||||
<h3>Original Meaning and Language of Isaiah 7:14</h3>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">What as the original of Isaiah 7:14? Virgin or young maiden?</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The Dead Sea Scroll Bible -- from at least 125 BCE -- printed by Abegg, Flint, etc., in 1996) has "halmah," young maiden, and so does the Masoretic text. Some Christians unaware of this true meaning cite "halmah" as virgin in the Dead Sea Scrolls (see <a href="http://www.moellerhaus.com/qum-6.htm">link</a>, with plate), but this is an error. It simply means a "young maiden." Symmachus set this straight in the 2d century, and Jerome and others never disagreed. The Christian response in the late 200s was simply to say that the Septuagint is just as authoritative, and it used a Greek word for <em>virgin</em>.</span></p>
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||||
<h3>So how did the virgin birth account arise?</h3>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Evidently, the Greek translator of Matthew rendered Matthew's Hebrew quotation of Isaiah by a Greek equivalent. Rather than do a fresh translation, he borrowed the Septuagint. It mistranslated ALMAH as virgin in Greek -- <em>parthenos</em>. Then he evidently felt pressure to insert into the story that Mary gave a virgin birth to make it appear a fulfillment of what the translator thought was Matthew’s intention in quoting Isaiah 7:14. Hence, the Septuagint’s translation error into Greek in 257 BC is what likely led to the virgin birth account by a well-meaning but unwise effort by a Greek translator of Matthew. He exceeded the scope of his role. But a virgin birth heretically destroys the fulfillment of 2 Samuel 7:8-16 that Jesus would be of the “loins” and “flesh” of David.</span></p>
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<h3>Late Appearance of Virgin Birth Account in Records</h3>
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||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">To prove the validity of the early variants that “Joseph begat Jesus,” it helps to study what was the first mention of the virgin birth story in the early church. It turns out it was first mentioned by the early commentators only after 150 A.D. It played absolutely no part in any letter from Paul. It cannot be found in anything said by James, Jude, Peter or John. And the virgin birth account has no mention in the Gospels of John or Mark.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Even in Luke, the virgin birth account hinges on the presence of just one verse—Luke 1:35—other than the begetting verse. Without it, there is no mention otherwise of a virgin birth anywhere else in Luke. Similarly, in the canonical Greek Matthew, the virgin birth story is present only in verses 18-24 of chapter one. Thereafter, it is never mentioned or alluded to again in Matthew.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Most significantly, the virgin birth account does not appear in the Didache, otherwise known as the Teaching of the Twelve Apostles. The Didache may be the oldest surviving document of Christianity—predating any manuscripts we have of any Gospel. The Didache was a summary of teachings—clearly derived from Jesus in Matthew and perhaps John. The Didache was part of the canon of the Syrian Christian church. Its language reveals it was written between 50 AD and 200 AD. Most scholars say it was written “before rather than after 100 AD.” (Camden McCormack Cobern, <span style="text-decoration: underline;">The New Archeological Discoveries and Their Bearing upon the New Testament</span> (Funk & Wagnalls Company, 1917) at 261.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">When discovered in 1875 by Bishop Bryennio at the Jerusalem Monastery of the Most Holy Sepulcher, scholars concurred it was “undoubtedly genuine and was dated by all scholars as the oldest church manual in existence.” Given its place in history, how could this collection of sayings taken from the gospels then omit this important detail about the virgin birth story if such an account were truly in the gospels?</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Thus, in the earliest church the attachment of any importance to a virgin birth story appears to be unknown.</span></p>
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<h3>Divinity of Christ Is Unaffected</h3>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">God came to dwell in Jesus at His baptism. Jesus was not born with divine flesh. This is how Matthew and Luke originally read, with the dove coming down and physically entering Jesus, whereafter God says to Jesus: "This day I have begotten thee." See our article "<a href="/Hebrew-Matthew/hebrew-matthew-baptismal-account.html">Baptismal Account</a>." This passage was quoted over 12 times by the early church from the 90s to the 300s. It was erased in the mid to late 300s to make room for a different view: that Jesus was born with divine flesh rather than God came to indwell flesh at Jesus' baptism. As Rys notes:</span></p>
|
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">“Eventually the text was altered in order to conform, as far as possible, with the Virgin Birth story. ‘This day have I begotten thee’<strong><em> became</em></strong> ‘In thee<em><strong> I am well pleased</strong></em>.’” (Jocelyn Rhys, <span style="text-decoration: underline;">Shaken Creeds: The Virgin Birth Doctrine. A Study of Its Origin</span> (1922) at 97.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Thus, Jesus, as a human who proved himself, God came to enter Jesus at His Baptism and said: "This day I have begotten thee."</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">That Jesus was simply indwelled is obvious from what Jesus says. Jesus repeatedly said the heavenly “Father dwells in me.” (John 14:10.) Apostle John in John 1:1,14 says the “Logos became flesh” and “dwelled” among us. Note John does not say this transformation took place at Jesus’ birth. It is just as possible this took place at Jesus’ baptism. (Incidentally, Apostle John never mentions a virgin birth.) Jesus likewise talks as if this LOGOS is completely apart from his personal identity yet dwells in Himself. In John 14:24, Jesus says the “Logos is not mine, but the Father’s who sent me.” Also, Jesus in Matthew says where “two or more gather in my name, I am there in their midst.” (Matthew 18:20.) At other times, Jesus speaks with the Mind of God dwelling in Himself in Matthew:</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">How often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and you would not! (Matt 23:37 KJV.)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Jesus spoke likewise with the voice of God when He says: “Before Abraham was, I am.” (John 8:58.) Jesus explained to us how He could talk this way: God-the-Father directly dwelled in Jesus (John 14:10). Thus, the Father directly spoke through Him on more than one occasion, including Matthew 23:37 and John 8:58.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">This Christology perfectly makes sense of Jesus’ various descriptions of His interpersonal relationship to the Father:</span></p>
|
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">The Father is <strong><em>greater than I.</em></strong> (John 14:28.)</span></p>
|
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;"><strong>I can do nothing by myself</strong>. (John 5:19.)</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">I can of <em><strong>my own self do nothing</strong></em>: as I hear, I judge: and my judgment is just; because I seek not my own will, but the will of<em><strong> the Father who has sent me</strong></em>. (John 5:30.)</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">The Father and I are one. (John 10:30.)</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">The <strong><em>Logos / Word is not mine but the Father’s</em></strong>. (John 14:24.)</span></p>
|
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;"><em><strong>Father</strong></em>, the hour is come; glorify thy Son, that thy Son also may glorify thee:...Now this is eternal life: that they may<strong> know You, the only true God,</strong> and Jesus Christ, whom You have sent. (John 17:1, 3.)</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">I am ascending to My Father and your Father, and to<em><strong> My God and your God</strong></em>. (John 20:17)</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">What then did Jesus and John intend us to understand about Jesus’ nature in relation to God?</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">In Hebrew, the term for divinity (i.e., the presence of God)—skekhinah—was the word that literally meant <em><strong>dwelling</strong></em>. God’s dwelling stayed with the Israelites in their camp in the wilderness and then at the Temple later. Hence, Jesus had the unique shekhinah presence of God dwelling in Himself. Hence, all our remarks about Jesus as our divine Lord are accurate even if the virgin birth did not happen. Jesus’ divinity is not tied to the virgin birth account.</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The confirmation that this is the correct interpretation of Jesus’s divinity comes from Daniel 7:13. It speaks of the “Son of Man”—which means a true human—coming on clouds of glory—the same depiction of God’s presence when God was in the camp with the Israelites. This Son of Man uniquely has the shekhinah “glory” or presence of God with Himself as referenced in Daniel 7:13.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Adam Clarke (1760-1832), the British Methodist scholar, concurs. He says that Jesus’ human heart was a place “for the<strong><em> Divine Majesty to dwell in</em></strong>, and that it be the holy of holies.” (Adam Clarke, <span style="text-decoration: underline;">Commentary</span>, Ex. 25:22.) If so, it would be proper to call Jesus Divine.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Clarke in his famous Commentary wrote about John 1:14 that the “Word dwelt among us” and explains John wants us to understand this “dwelling” was a reference to Jesus’ <strong><em>“human nature...being as the temple in which...deity condescended to dwel</em></strong><em><strong>l</strong></em>,” and “the <strong><em>Word is probably an allusion to the divine Shechinah in the Jewish Temple</em></strong>.”(Adam Clarke, <span style="text-decoration: underline;">The Holy Bible</span> (1825) Vol. 5 at 486.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Thus, Clarke says the Gospel dispensation was foreshadowed by the Temple Shekhinah. It was God’s way to prepare us to understand “this manifestation of God in the flesh” of Jesus. (Id.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Hence, it is proper to say Jesus is our Divine Lord. It means He is indwelled by the Father. That is not the same as saying He had divine flesh from birth or Jesus Himself is God-the-Son apart from God-the-Father.</span></p>
|
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<h2>Valentinus, Docetic Heretic, Promoted Virgin Birth Earliest in Church</h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">We believe a heretic was among those who first translated the Hebrew Matthew into Greek. He relished adding a virgin birth account which was first mentioned in 150 AD by Irenaeus. The responsible heretic was likely Valentinus -- who lived from 100-160 AD. (See "<a href="http://en.wikipedia.org/wiki/Valentinus_(Gnostic)">Valentinus</a>," Wikipedia.) He was aware of the dove entering into Jesus at His baptism, and tried to mesh this with the virgin birth account. He claimed that after a virgin birth the "Savior" entered Jesus at the baptism, but otherwise Jesus, as a pre-existing Deity, had no true contact with the flesh. Valentinus was imbued with Pauline soteriology at this time, as will be evident in the quote below.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Here is a summary of these facts in a work of 1709 by a Protestant editor to <span style="text-decoration: underline;"><span>The Commonitory of Vincentius Lirinensis</span><span> </span><span>Concerning the Rule of Faith In Opposition to All Heretical Innovations</span></span><span> from 434 AD.</span></span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">[<a href="http://books.google.com/books?id=QnpPAAAAYAAJ&dq=tertullian%20against%20the%20jews%20fraudulent&pg=PA277#v=onepage&q&f=false">Page 277</a>] The Heretick Valentinus lived in the Days of Polycarp came to Rome in the Pontificat of Hyginus flourilshed in the Reign of Antoninus Pius and continued to the time of Anicetus. See Euseb. Hist. Eccles L. 4, C. 11. As to his Doctrines beside his unintelligible Jargon about the monstrous Generation of his Æons he maintained that Christ took not upon him our Flesh but brought with him a certain spiritual Body from Heaven and passed through the Virgin as Water through a Pipe without the least Participation of her Substance and that the Soter or Saviour flew down upon him at his Baptism in the Shape of a Dove. See Tertul <span style="text-decoration: underline;">de Praescr.</span> Chapter 49 and <span style="text-decoration: underline;">Adv Valent</span> chapter 27. He maintained likewise that the World was made by the Offspring of the Devil and therefore made all the Wickedness in it owing to the Maker of the World [<a href="http://books.google.com/books?id=QnpPAAAAYAAJ&dq=tertullian%20against%20the%20jews%20fraudulent&pg=PA278#v=onepage&q&f=false">Page 278</a>] World and not tp the Will of Man. He denied the Resurrection of the Flesh and affirmed the Soul and Spirit [are] only to be saved by Chris. See August. Heresies I I. The Valentinens, says Irenaus, all themscives the <em>Spiritual</em>, and the Orthodox <em>Pyhsicos</em>, the<strong><em> animal Men that these Animals know not the Truth and for that reason must be beholden to Faith and good Works for their Salvation</em></strong> but for themselves they stand in need of no such Things because they are <em>naturally Spiritual</em> and cannot lose their <em>Spirituaiity</em> and therefore tho<em><strong> Sin may damn the Churchmen yet it can hot hurt the Saints</strong></em>. See Irenaeus Adv Valent.</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">(<span><span style="text-decoration: underline;">The Apologies of Justin Martyr, Tertullian, and Minutius Felix in Defense of the Christian Religion</span></span><span> (</span><span dir="ltr">W.B. for A. and J. Churchill</span><span>, </span><span dir="ltr">1709) Vol. 2 at <a href="http://books.google.com/books?id=QnpPAAAAYAAJ&dq=tertullian%20against%20the%20jews%20fraudulent&pg=PA277#v=onepage&q&f=false">277</a>.)</span></span></p>
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<h2>Conclusion</h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">So which is the greater heresy? To deny Jesus was of David’s lineage, and thus deny Him a critical proof He was Messiah, as some Jews use the virgin birth to disprove His Messiahship? Or is it a greater heresy to deny Jesus had a virgin birth? It is obviously more heretical to insist upon the virgin birth, and thus deprive Jesus of a Davidic heritage, than to accept Matthew once read “Joseph begat Jesus.” It is long overdue to purge this textual corruption from our Bibles.</span></p>
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||||
<h2>Study Notes</h2>
|
||||
<div style="padding-left: 30px;"></div>
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||||
<div></div>
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||||
<h2>How Geneology Reads in Sinai-Syriac</h2>
|
||||
<div><span style="font-family: 'times new roman', times; font-size: 12pt;">In the earliest quotes of the Aramaic gospel and Greek gospel of Matthew, we learn it ends as follows:</span></div>
|
||||
<div></div>
|
||||
<div style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">"Joseph begat Jesus." (Harris, Pro Fides (1905) at <a href="http://books.google.com/books?id=uXorAAAAYAAJ&dq=Epiphanius%2C%20Panarion&pg=PA507#v=onepage&q=Epiphanius,%20Panarion&f=false">507</a>.)</span></div>
|
||||
<div style="padding-left: 30px;"></div>
|
||||
<div style="padding-left: 30px;"></div>
|
||||
<div><span style="font-family: 'times new roman', times; font-size: 12pt;">Delitzhe says the Sinai Syriac says "Joseph begat Jesus." at 32-<a href="http://books.google.com/books?id=gjsqAAAAYAAJ&dq=%22Joseph%20begat%20Jesus%22&pg=PA36#v=onepage&q=%22Joseph%20begat%20Jesus%22&f=false">36</a>. See also Rys, <em>Shaken Creeds, Virgin Birth</em> at <a href="http://books.google.com/books?id=c12yylGsuWkC&lpg=PA100&ots=UXAIzcvVRw&dq=justin%20dialogue%20with%20trypho%20And%20Joseph%20begat%20Jesus&pg=PA100#v=onepage&q=justin%20dialogue%20with%20trypho%20And%20Joseph%20begat%20Jesus&f=false">100</a> See also <a href="http://www.hope-of-israel.org/VBdoc.html">http://www.hope-of-israel.org/VBdoc.html</a></span></div>
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||||
<div></div>
|
||||
<div></div>
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||||
<div></div>
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||||
<div><span style="font-family: 'times new roman', times; font-size: 12pt;">Also, in the 100s Justin Martyr quoted Matthew inTrypho as saying: <a href="http://www.ccel.org/ccel/schaff/anf01.viii.iv.c.html">Joseph begat Jesus</a>.</span></div>
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||||
<div></div>
|
||||
<div></div>
|
||||
<div><span style="font-family: 'times new roman', times; font-size: 12pt;">Justin also was familiar with the earliest version of Jesus' baptism where we once could read: "This day I have begotten thee." <a href="http://www.earlychristianwritings.com/text/justinmartyr-dialoguetrypho.html">Dialogue with Trypho</a></span></div>
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||||
<div>
|
||||
<p class="main" align="justify"><span style="font-family: Arial; font-size: 14pt;"><span style="font-size: 12pt;">Philip Jenkins, in his book <em><strong>Jesus Wars</strong></em>, notes how few other places than in just a few verses in Matthew and Luke the virgin birth account appears, raising doubts it was original:</span></span></p>
|
||||
<blockquote>
|
||||
<p class="main" align="justify"><span style="font-family: Arial; font-size: 14pt;">"The idea of the virgin birth is unquestionably present in the gospels of Matthew and Luke, but elsewhere in the New Testament the idea LEAVES NOT A TRACE. Among Paul's epistles, Galatians speaks of God sending his Son, 'born of a woman,' but neither here nor elsewhere does Paul suggest anything unusual about Jesus' conception or birth. Although Paul could have written explicitly 'of a virgin,' <strong>instead he uses the word FOR WOMAN, <em>gyne/gynaikos</em></strong>. Two of the gospels, Mark and John, make no reference to a birth story for Jesus, and neither did the hypothetical lost gospel Q. Nor do early alternative gospels like Thomas. Even in Matthew and Luke, the virgin birth idea NEVER reappears after the initial chapters: it is not mentioned in Luke's sequel to his gospel, the book of Acts" (HarperCollins Publishers, New York. 2010, page 44).</span></p>
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</blockquote>
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</div>
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<div></div>
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||||
<h2>Syriac Variants on Virgin Birth</h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">See The Syriac New Testament at <a href="http://books.google.com/books?id=COIUAAAAYAAJ&lpg=PR38&ots=0h8TL-m3GC&dq=burkitt%20translation%20syriac&pg=PR38#v=onepage&q=burkitt%20translation%20syriac&f=false">xxxviii</a></span></p>
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<h2>Alterations in Manuscripts</h2>
|
||||
<p>This is from <a href="http://essenes.net/index.php?option=com_content&task=view&id=149&Itemid=563">New Testament Alterations </a>at essene.net:</p>
|
||||
<p style="padding-left: 30px;"><strong>Early Essene Nasarene followers of Yeshua believed that their Messiah had become the Son of Amen, or God, by growing from grace to grace within the Essene Way. The orthodox Christians maintained that Jesus was the Son of God from conception and a miracle birth. The Nasarenes, and all the original disciples, believed in a special, pure, and immaculate birth, but a birth where Joseph was the natural father and Mariam was the pure, but not virgin, mother.</strong><span></span>
|
||||
<p><strong>Even the writings of Paul; reflect this, as in Romans 1:4 where it says that "(Jesus was) designated Son of God in power according to the spirit of holiness <span style="text-decoration: underline;">by his resurrection</span> from the dead", which seems to imply that even Paul was not unsympathetic to this view.</strong></p>
|
||||
<p><strong>The orthodox said, in opposition to those they called "Jewish Christians", that Joseph was not really Jesus' biological father. So some of them simply tried to eliminated those places which said that Joseph was the father of Jesus. For example, Luke 2:33 says that Jesus' "father and mother began to marvel". Many Greek manuscripts changed the text to read "Joseph and his mother began to marvel". Luke 2:48 says "Look, your father and I have been grieved". Some manuscripts were altered to read "Your relatives and I..." or "We have been grieved". In Luke 2:43 "his parents" was often changed to "Joseph and his mother".</strong></p>
|
||||
<p><strong>The original Nasarene doctrine of evolving perfection leaves the door open to all of us to "follow Yeshua" into exaltation. This, of course, is not possible without a natural Essene life of strict spiritual discipline and wholehearted concentration on the world to come. Orthodox Christians, wishing an easier and more worldly path, felt comfortable altering the original doctrines so that they could comfortably pursue a normal life without any concern for perfecting themselves. With this doctrine came the companion doctrine of total vicarious atonement and total vicarious salvation through another's hard work (i.e. Christ's). Original Nasarenes believed that exaltation was a joint process involving both personal spiritual work and grace from on high.</strong></p>
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||||
</p>
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||||
<h2 style="padding-left: 30px;">Websites</h2>
|
||||
<div style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">"Evidence that Demands a Verdict" - excerpt on Virgin Birth at this <a href="http://www.angelfire.com/sc3/myredeemer/Evidencep18.html">link</a>.</span></div>
|
||||
<div style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">James Orr, "<a href="http://books.google.com/books?id=D8dFAAAAIAAJ&printsec=frontcover&dq=james+orr&hl=en&ei=IYoATc3EO4bAsAPy2IWwCw&sa=X&oi=book_result&ct=result&resnum=7&ved=0CD4Q6AEwBg#v=onepage&q&f=false">Virgin Birth</a>" (Book)</span></div>
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||||
<div style="padding-left: 30px;"></div>
|
||||
<div style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">Jerome, <em>On the Perpetual Virginity of Mary</em> -- arguments against Isaiah 7:14 and against Jesus being born of virgin because Luke speaks inconsistently. See this <a href="http://books.google.com/books?id=YYG_jPP4HD0C&lpg=PA334&dq=Jerome%20The%20Perpetual%20Virginity%20of%20the%20Blessed%20Mary&pg=PA336#v=onepage&q=Jerome%20The%20Perpetual%20Virginity%20of%20the%20Blessed%20Mary&f=false">link</a></span></div>
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