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<a href="https://jesuswordsonly.com/" class="pathway">Home</a> <img src="/templates/js_relevant/images/arrow.png" alt="" /> <a href="/books.html" class="pathway">Books</a> <img src="/templates/js_relevant/images/arrow.png" alt="" /> Original Gospel of Matthew</span>
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<h1><span style="font-size: 18pt;">Appendix B: How The Canon Was Formed</span></h1>
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<h2 class="Heading1Appendix"><span style="font-size: 18pt;">First Written Canon (64-70 A.D.)</span></h2>
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<p class="BodyAppendix"><span style="font-size: 18pt;"><a name="pgfId=464398"></a><span style="font-family: 'times new roman', times;"><a name="31791"></a>The first written Christian canon was proposed by the <a name="marker=464397"></a>Ebionites. They said it was only the book of Matthew in Hebrew. As explained in the main text, the Ebionites knew of Paul, but excluded Paul as a false apostle because he rejected the Law of Moses.<a href="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml.html#pgfId=464404" class="footnote"> 1</a> There is no indication that they knew of Luke's or Mark's gospels. Nor is there any evidence they heard of John's Gospel or Revelation. Therefore, we can deduce this simple canon list of the Ebionites was developed around 64 A.D. At that point, Paul's writings were in circulation, but neither Mark, Luke, John nor Revelation had yet been written. Since the original Ebionites apparently disappear upon the fall of Jerusalem in 70 A.D., it is safe to say their canon list was no later than 70 A.D.</span></span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464405"></a>This is often overlooked because mention is made of another group of Ebionites. However, they existed in the second century and are not necessarily to be linked organically to the first Ebionites. According to <a name="marker=464406"></a>Origen writing in about 200 A.D., another group calling themselves <a name="marker=464407"></a>Ebionites came along after the earlier Ebionites disappeared.<a href="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml.html#pgfId=464410" class="footnote"> 2</a> Some historians lack this perspective, and thus do not date the Ebionite canon to the 64-70 A.D. period. However, it is more reasonable to infer that the original Ebionites existed as of 64 A.D. and then disappeared because of the fall of Jerusalem in 70 A.D. This would explain why they mention only Paul and the Hebrew Matthew, and fail to mention any other NT writing. Thus, the original Ebionites must date to about 64 A.D. when Paul's writings & the Hebrew Matthew existed but nothing else was yet written for our NT.</span></p>
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<p class="BodyAppendix"><span style="font-family: 'times new roman', times; font-size: 18pt;"><a name="pgfId=464411"></a>Furthermore, as mentioned earlier, it is likely the earliest Ebionites are the Jerusalem Church under James which we see operating in Acts chapter 15. After James died, it dispersed by 70 A.D. when the Romans razed Jerusalem.<a href="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml.html#pgfId=464414" class="footnote"> 3</a></span></p>
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<h2 class="Heading1Appendix"><span style="font-size: 18pt;"><a name="pgfId=464415"></a></span></h2>
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<div><span style="font-family: 'times new roman', times; font-size: 18pt;"><img src="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml-1.gif" alt="" /></span></div>
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<h2 class="Heading1Appendix"><span style="font-size: 18pt;"><a name="16930"></a>Marcion's Canon (144 A.D.).</span></h2>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464417"></a>In about 144 A.D., <a name="marker=464416"></a>Marcion (85-160 A.D.) publicly declared the only apostle who had the true message of Jesus was Paul. Marcion said the twelve apostles were misled to mix Judaism (the Law) with the gospel of Jesus. Marcion's canon primarily consisted of Paul's epistles.<a href="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml.html#pgfId=464421" class="footnote"> 4</a> Marcion also added his own Gospel narrative of Jesus' life. In it, the narrative of Jesus' life appears almost identical to Luke's gospel. Marcion, however, omitted portions that detract from Pauline theology such as Jesus' emphasis on Law-keeping.<a href="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml.html#pgfId=464424" class="footnote"> 5</a></span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464427"></a>Marcion also rejected the continuing validity of the Hebrew Scriptures, i.e., `the Old Testament.' Marcion did so claiming reliance upon Paul's chapter 4 of Galatians. Marcion claimed the God who delivered the Hebrew Scriptures was a different God than God, the Father of Jesus. Paul said in Galatians ch. 4 that if we submit to the Law of Moses, we are submitting to those who "are no gods." The Law rather was given by angels. This created a lesser-greater revelation distinction. This fed Marcion's lesser-greater God theory. Marcion also believed the gospel of Grace was so much about love and mercy that it excluded the God of Hebrew Scriptures. Yahweh of the `Old Testament' was at odds with Grace. He clearly wanted obedience to the Law. Marcion in his work Antitheses tried demonstrating from the Bible how the God of the New (relying on Paul) was different from the God of the Old. The Old would only save the obedient, while the God of the New would save all who believed even if they became disobedient. (Marcion, Antitheses # 19 (quoted at 49 supra.))</span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464430"></a>John <a name="marker=464428"></a>Knox (not the reformer) summarizes <a name="marker=464429"></a>Marcion:</span></p>
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<p class="QuoteAppendix" style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464431"></a>(1) The Creator of the world, although a real God, must be distinguished from the higher god, unknown except as he was revealed in Christ; (2) The Creator of the world is a just God, but sever[e] and harsh; the <strong><em>God whom Christ revealed is a Father, a God of love</em></strong>; (3) judgment is the prerogative of the Creator; redemption is<em><strong> the free gift </strong></em>of the God of love; (4) the <strong><em>Jewish Scriptures</em></strong> represent a true revelation of the Creator, but they <strong><em>do not speak of or for the God whom alone Christians ought to worship</em></strong> and from whom alone salvation from the present wicked world is to be received; (5) the revelation in Christ was intended not merely to supplement or `fulfil' Judaism but <strong><em>entirely to displace it</em></strong>--the one had no connection with the other; (6) the <strong><em>Son</em></strong> of the Father did <strong><em>not actually take sinful flesh but only appeared to do so</em></strong>; (7) there is no resurrection of the flesh [<em>i.e.</em>, only of the spirit]; and (8) <strong><em>Paul was the only true apostle</em></strong>, to whom Christ committed his gospel [of salvation by faith alone]--the <strong><em>other `apostles' were false and had misled the church</em></strong> [<em>i.e.</em>, by teaching works were also necessary].<a href="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml.html#pgfId=464434" class="footnote"> 6</a></span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464435"></a>Thus, the second canon proposed about 144 A.D. was exclusively Paul and a truncated Gospel narrative that suited Marcion. This narrative is similar to Luke's gospel. The major difference is that the first three chapters of Luke are absent.<a href="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml.html#pgfId=464438" class="footnote"> 7</a></span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt;"><a name="pgfId=464439"></a><span style="font-family: 'times new roman', times;">Marcion's proposition was at odds with the Ebionite view. The Ebionites had insisted the canon was only about Jesus, based exclusively upon the Hebrew version of Matthew. Marcion implicitly rejected this. Accordingly, it was predictable that the next canon lists were compromises between these two diametrically opposed views.</span></span></p>
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<h2 class="Heading1Appendix"><span style="font-size: 18pt;"><a name="pgfId=464440"></a></span></h2>
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<div><span style="font-size: 18pt;"><img src="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml-1.gif" alt="" /></span></div>
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<h2 class="Heading1Appendix"><span style="font-size: 18pt;">The Muratorian Fragment (170 A.D.? 350 A.D.?)</span></h2>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464441"></a>The Muratorian fragment was discovered in the 1700s in a Catholic monastery. The actual document is from the seventh or eighth century. The source from which it comes from has no easy means of identifying its date.</span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=913338"></a>Initially, the Muratorian fragment was estimated to be from 170 A.D. For tradition-sake, it is placed at this juncture in the canon story. However, in 1992, an Oxford scholar put forth what appears to be a better reasoned case which dates it to the Fourth Century. It matches several canons in the East from that period. Geofrey Hahneman thus says the early dating would represent "an extraordinary anomaly on numerous counts."<a href="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml.html#pgfId=913319" class="footnote"> 8</a> I concur. If you simply read it without knowing the date ascribed, it has the clear scent of later Roman Catholic terminology.</span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=913309"></a>Regardless of its dating, the Muratorian Fragment starts mid-sentence. It starts with an apparent list of approved reading materials. It starts saying Luke is the "third" gospel. It is fair to assume Matthew and Mark were first mentioned. Then it continues its list:</span></p>
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<p class="QuoteAppendix" style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464442"></a>John, Acts, the Epistles of Paul (Corinthians (2), Galatians, Romans, Ephesians, Philippians, Colossians, Thessalonians (2), Philemon, Titus, Timothy (2)), John's Apocalypse, Jude, John's epistles (2) [N.B. not 3], the Apocalypse of Peter [although] some of us are not willing [it] be read in church. <a href="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml.html#pgfId=464445" class="footnote">9</a></span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464446"></a>This omits all of the epistles of Peter and James. It drops Third John. Hebrews is not mentioned.</span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464447"></a>If this the Muratorian Fragment (MF) identifies canon as of 170 A.D., please note how early that John's Apocalypse (today known as Revelation) was accepted. Its subject matter alone is what created controversy one-hundred and fifty years later.</span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=913347"></a>The MF lacks any clear mention that inspiration is the criteria for each book listed as canon. It speaks of `receiving' works. It does not ever suggest inspiration is the sole criteria for receiving.</span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=913411"></a>In fact, in reference to Paul, the Muratorian Fragment describes Paul's works in a flat manner. It reads: "As to the epistles of Paul, again, to those who will understand the matter, they indicate of themselves what they are, and from what place or with what object they were directed."<a href="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml.html#pgfId=913367" class="footnote"> 10</a> There is no excitement that we have here inspired works. It is described in utter blandness. Then, slightly with more excitement, the MF refers to Paul's epistles to Timothy as follows: "[There are] two [epistles] to Timothy, in simple personal affection and love indeed; but yet these are hallowed in the esteem of the Catholic Church, and in the regulation of ecclesiastical discipline." This says clearly these two Pauline epistles were held as esteemed guides on how to institute discipline in the church. Otherwise, there is nothing more to imply about inspiration.</span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt;"><a name="pgfId=913404"></a><span style="font-family: 'times new roman', times;">The MF also speaks of canon as including the Gospel of Luke but yet holding it in less than 100% certainty of its inspiration. As to Luke's Gospel, the MF says Luke is one who was "studious" and who "himself [never] saw the Lord in the flesh." Then it says Luke "according as he was able to accomplish it" wrote the nativity of John the Baptist. There human historical research, not inspiration, is ascribed to Luke. (This was precisely Tertullian's assessment of Luke's gospel as well in Against Marcion.) Since the MF regarded Luke as canon, but MF had an understanding it was included because it was reliable rather than inspired, one can recognize a test is at work other than inspiration. Canon was formed due to esteem or high regard or trust, not because each and every work was deemed inspired.</span></span></p>
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<h2 class="Heading1Appendix"><span style="font-size: 18pt;"><a name="pgfId=464449"></a></span></h2>
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<div><span style="font-size: 18pt;"><img src="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml-1.gif" alt="" /></span></div>
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<h2 class="Heading1Appendix"><span style="font-size: 18pt;"><a name="31930"></a>Origen's List (240 A.D.)</span></h2>
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<p class="BodyAppendix"><span style="font-size: 18pt;"><a name="pgfId=464450"></a><span style="font-family: 'times new roman', times;">Origen said there were four Gospels. He mentions that Matthew was "composed as it was in the Hebrew language..." just as the Ebionites had claimed.</span></span></p>
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<h3 class="Heading2"><span style="font-size: 18pt;"><a name="pgfId=464451"></a><span style="color: #0000ff;">A Word About the Hebrew Matthew</span></span></h3>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464452"></a>Origen is the first mention of the Hebrew Matthew in the early lists outside the list of the Ebionites. Some people are surprised to learn Matthew was written originally in Hebrew, as the Ebionites earlier claimed. However, Eusebius in 325 A.D. agreed, and said the version we have today is a Greek translation of the Hebrew Matthew.<a href="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml.html#pgfId=464455" class="footnote"> 11</a> Irenaeus too in 125 A.D. knew of the Hebrew Matthew which later became the Greek Matthew. As the Catholic Encyclopedia relates, "Irenæus...wrote about A.D. 125 [and] he speaks of Hebrew... Sayings of Christ, composed by St. Matthew, which there is reason to believe formed the basis of the canonical Gospel of that name."<a href="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml.html#pgfId=464459" class="footnote"> 12</a> The Hebrew Matthew was also said to have been brought to India by the Apostle Bartholomew. Pantaenus, visiting India late in the second century, reported that "he found on his own arrival anticipated by some... to whom Bartholomew, one of the apostles, had preached, and had left them the Gospel of Matthew in Hebrew." (Eusebius quoted by H.J. Schonfield. <em>The History of Jewish Christianit</em>y (London: Duckworth, 1936) at 66.)<a href="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml.html#pgfId=913442" class="footnote"> 13</a></span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464460"></a>Incidentally, for some inexplicable reason, the early existence of the Hebrew Matthew is ignored in the scholarly analysis of the dating of the gospels as well as the order of their writing. This is apparently so because its very existence puts in doubt many pet theories to attack the gospels, such as the Marcan priority claim. Many scholars, typically liberal ones, argue that Matthew relied upon Mark. If true, this casts in doubt that Matthew, an apostle, wrote from an understanding he was inspired by the Holy Spirit. This Marcan priority claim, while not having a shred of evidence to support it,<a href="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml.html#pgfId=464463" class="footnote"> 14</a> has become modern dogma. It runs against the grain of the history we do have. Irenaeus in 125 A.D. and Origen in 240 A.D. both say Matthew came first. (Against Heresies 3.1.1. and Origen in Eusebius' <em>Eccl. Hist</em>.6.25.3-6.) Likewise, Augustine, writing in the 300s, said the evangelists "have written in this order: first Matthew, then Mark, third Luke, and last John." (<em>De Consensu Evangelistarum</em> I.3.)</span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464464"></a>The Marcan priority claim crumbles if the Hebrew Matthew is acknowledged to exist and pre-exist the Greek version. For if Matthew came first in Hebrew, this explains perfectly why Mark--who as a Gentile at Rome evidently did not understand Hebrew--would not have included the Sermon on the Mount which is present in Matthew. Mark could not read Hebrew! Mark did not omit the Sermon on the Mount because of the frequently heard argument that the Gospel of Matthew did not exist yet. This omission of the Sermon by Mark--the main support for the Marcan priority claim--therefore vanishes as relevant evidence. No wonder no scholar wants to discuss the existence of the Hebrew Matthew. They fear their pet theory will evaporate. Conventional thinking has taken over.</span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464465"></a>Furthermore, the Hebrew Matthew affects dating issues as well. The Ebionites' reference to it appears to predate 70 A.D. The first Ebionites disappear at about that time, which supports their canon list predates 70 A.D., as explained above. Also, their canon list does not mention Mark, Luke, John or any other NT writing except Paul, whom they reject. Their canon list thus spans as early as 45 A.D. to 65 A.D., but not beyond. (See <a href="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20format.#33448" class="XRef"></a>supra.) Thus, the Hebrew Matthew must have been written in that approximate time frame.</span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464469"></a>This matches the textual clues in the Gospel of Matthew itself. John A.T. Robinson in his book Redating the New Testament (SCM Press: 1976) rejects the modern dogma that Matthew was written in 85 A.D. He redates Matthew to 40-50 A.D. Robinson argues that because Matthew does not mention the fall of Jerusalem, which took place in 70 A.D., and Matthew includes Jesus' prophecy of its fall, then likely the fall had not yet happened when Matthew wrote his gospel. Thus, it was written pre-70 A.D. This is a reasonable position because Matthew had a penchant for citing all the fulfilled prophecies he could find. Matthew would not omit mention of the fulfillment of Jesus' prophecy of the fall of Jerusalem had he been writing post-70 A.D.</span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464470"></a>However, most skeptical modern scholars merely assume true prophecy is impossible, and put Matthew necessarily after the events of 70 A.D. Based on that logic, they date him to 85 A.D.</span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt;"><a name="pgfId=464471"></a><span style="font-family: 'times new roman', times;">There is no justification for such skepticism. The prophecy of the fall of the temple after the Prince Messiah was cut-off is clearly in Daniel 9:25-26. This writing is traditionally dated by Jews and Christians to 600 B.C.! Would these same scholars, who assume prophecy is impossible, redate Daniel 9:25-26 to 85 A.D. too? Of course not. There is no more reason to redate Matthew to post 70 A.D. than there is to redate the book of Daniel to post 70 A.D. As long as you put aside the supposition that the temple destruction prophecy could not possibly be uttered pre-70 A.D., all the evidence points to a pre-70 A.D. date for the original Hebrew Matthew. Of course, these same scholars are partially correct about the dating of the Greek Matthew. It would be true that the Greek translation of Matthew came later -- possibly in 85 A.D. Then it is true the Greek Mark comes before the Greek Matthew. This would then explain perfectly why Mark does not have the Sermon on the Mount which is in the Greek Matthew. This also perfectly explains why Luke has parts of the Sermon on the Mount. His gospel account comes after the Greek Matthew.</span></span></p>
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<h3 class="Heading2"><span style="font-size: 18pt;"><a name="pgfId=464472"></a>Continuing With Origen's List</span></h3>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464473"></a>As to Mark's Gospel, Origen says Mark "composed it in accordance with the instructions of Peter." Then Origen mentions the gospels of Luke and John.</span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464474"></a>Origen continues his list by simply saying "Paul," without listing the individual epistles.</span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464475"></a>Origen next mentions Peter who "left one acknowledged epistle; possibly also a second, but this is disputed." Origen means Second Peter was disputed as not genuinely written by Peter.</span></p>
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||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464476"></a>Origen next mentions Revelation: "[John] wrote also the Apocalypse." Again please note that in the Muratorian Fragment of 170 A.D.(?) and now again in the Origen list of 240 A.D., John's Apocalypse (what we call Revelation) was clearly accepted.</span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464477"></a>Origen next adds 1 John and raises dispute with 2 John and 3 John. </span></p>
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<p class="BodyAppendix" style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">"[John] has left also an epistle of a very few lines; and, it may be, a second and a third; for not all say that these are genuine but the two of them are not a hundred lines long."</span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464478"></a>As to the Epistles of James and Jude, Origen is sometimes firm of their inclusion and other times waffling. James is an "epistle in circulation under the name of James...." This seems waffling. As to Jude, he likewise says: "And if indeed one were to accept the epistle of Jude...." However, in Origen's Homilies on Joshua, viii. 1, Origen is firm that they are both authentic canon:</span></p>
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<p class="QuoteAppendix" style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464479"></a>So too our Lord, whose advent was typified by the son of Nun, when he came sent his apostles as priests bearing well-wrought trumpets. Matthew first sounded the priestly trumpet in his Gospel. Mark also, Luke and John, each gave forth a strain on their priestly trumpets. Peter moreover sounds loudly on the twofold trumpet of his epistles; and so also <strong>James and Jude.</strong></span></p>
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||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464480"></a>As to Hebrews, Origen says its writing style is certainly not Paul's. Yet the thoughts are admirable and on par with Paul's thoughts. Thus, it is commendable to attribute it to Paul, although Origen `concedes' the author's identity is unknown.</span></p>
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||||
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<h2 class="Heading1Appendix"><span style="font-size: 18pt;"><a name="pgfId=464481"></a></span></h2>
|
||||
<div><span style="font-size: 18pt;"><img src="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml-1.gif" alt="" /></span></div>
|
||||
<h2 class="Heading1Appendix"><span style="font-size: 18pt;">Eusebius' List (324 A.D.)</span></h2>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt;"><a name="pgfId=464482"></a><span style="font-family: 'times new roman', times;">Eusebius acknowledges the four Gospels, Acts, and Paul. For Paul, he counts 14 epistles. This apparently means he was including Hebrews as a work of Paul's. Then Eusebius mentions Hebrews was disputed by the Roman Bishop. "[I]t is controverted by the church of Rome as not being Paul's."</span></span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464483"></a>Eusebius next acknowledges 1John and 1Peter.</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464484"></a>Then as to John's Revelation, Eusebius is the first published source in church history to raise any doubt. He says:</span></p>
|
||||
<p class="QuoteAppendix" style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464485"></a>After these must be put, if it really seems right, the Apocalypse of John, concerning which we shall give the different opinions at the proper time (Concerning the Apocalypse men's opinions even now are generally divided). These, then, are among the recognized books.</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464486"></a>Please note the test Eusebius utilized was recognition, with no mention of inspiration.</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464487"></a>Eusebius then repeats about Revelation: "This last, as I said, is rejected by some, but others count it among the recognized books." Eusebius then goes on, and becomes the loudest voice against the book of Revelation. He raised as many points as possible to undermine its validity. He did not appreciate its content, apparently because it contained anti-Roman millenialism. Because Roman rulers now embraced Christianity, the prophecies in Revelation were embarrassing to the church. Eusebius thus did everything he could to support doubts about the Book of Revelation.<a href="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml.html#pgfId=464490" class="footnote"> 15</a></span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464491"></a>Then Eusebius discusses James and Jude and 2 Peter. He says:</span></p>
|
||||
<p class="QuoteAppendix" style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464492"></a>Of the disputed books, which are nevertheless familiar to the majority, there are extant the epistle of James, as it is called; and that of Jude; and the second epistle of Peter (that which is circulated as his second epistle we have received to be uncanonical; still as it appeared useful to many it has been diligently read with the other scriptures).</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464493"></a>Please note he affirms strongly here that Second Peter is non-canonical.</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464494"></a>What was the dispute over the Epistle of James? Eusebius writes that it was supposedly not frequently cited by the `ancients':</span></p>
|
||||
<p class="QuoteAppendix" style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464495"></a>These things are recorded in regard to James, who is said to be the author of the first of the so-called Catholic epistles. But it is to be observed that it is disputed; at least, not many of the ancients have mentioned it, as is the case likewise with the epistle that bears the name of Jude, which is also one of the seven so-called Catholic epistles. Nevertheless we know that these also, with the rest, have been read publicly in very many churches.</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464496"></a>We now know that James was cited by several of the `ancients' very early on.<a href="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml.html#pgfId=464499" class="footnote"> 16</a> Eusebius was either unaware of this or was unimpressed.</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464500"></a>As to 2 and 3 John, Eusebius wrote:</span></p>
|
||||
<p class="QuoteAppendix" style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464501"></a>I recognize one epistle only as genuine and acknowledged by the ancient presbyters, and those that are called the Second and Third of John (these two remaining epistles are disputed), whether they belong to the evangelist or to another person of the same name.</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464502"></a>It is interesting to see that early on up through Eusebius' day that 3 John was always disputed.</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;"><a name="pgfId=464503"></a>Please also note that Eusebius is concerned whether the source is genuine rather than whether it is inspired. His list does not purport to list inspired texts. He lists only works which are genuinely written by the author to whom it purports to belong</span>.</span></p>
|
||||
</div>
|
||||
<div>
|
||||
<h2 class="Heading1Appendix"><span style="font-size: 18pt;"><a name="pgfId=464505"></a></span></h2>
|
||||
<div><span style="font-size: 18pt;"><img src="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml-1.gif" alt="" /></span></div>
|
||||
<h2 class="Heading1Appendix"><span style="font-size: 18pt;"><a name="marker=464504"></a>Council of Laodicea (363 A.D.)</span></h2>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt;"><a name="pgfId=464506"></a><span style="font-family: 'times new roman', times;">This council is estimated to have taken place in 363 A.D. It was under the influence of the Roman Catholic Church (RCC). The council rulings clearly reflect RCC practices. In canon 60 of the council decrees, it has a list of both approved Hebrew Scriptures and New Testament books. The only omission from the New Testament at odds with our present usage is the Book of Revelation. The only significant omission from the `Old Testament' which Christians previously had accepted was the Book of <a name="marker=464507"></a>Enoch. [See <a href="https://en.wikipedia.org/wiki/Council_of_Laodicea">Council of Laodicea</a>, Wikipedia.] These two books would be politically incorrect to the Roman emperors<a name="marker=464508"></a>.</span></span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464509"></a>Some claim the materials proving this list ever existed are inaccurate and unreliable.<a href="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml.html#pgfId=464512" class="footnote"> 17</a> This criticism, however, is weak. The disputed Canon 60 appears in the oldest records. However, it does not appear in a work written in 544 A.D. In that year, a Roman Catholic historian Dionysius Exiguus omits Canon 60 from his version of the council decrees. Likewise, in 610 John of Antioch, a monk in Orthodox territory, omits it.</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464513"></a>These later omissions are unimportant. What is ignored is why later Roman Catholic historians would omit canon 60 and want to rewrite history. It is fairly obvious. The Pope in the Council of Rome of 382 re-issued a new NT list. This list restored Revelation to approved reading material in the church. This rejoining Revelation to NT canon was repeated by Pope Innocent I in 405 A.D.</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464514"></a>So why would Dionysius Exiguus in 544 A.D. omit canon 60 in his summary of the Laodicean decrees of 363 A.D.? The Roman Catholic church would not want to admit popes and councils make mistakes. If Dionysius repeated the significant deletion of the Book of Revelation in 363 which appears in the earliest reliable texts from the Council of Laodicea, it would embarrass the church. It would also promote uncertainty about the Book of Revelation, which the Roman Catholic church now was willing to endorse. These realities destroy our ability to rely upon Dionysius. John of Antioch apparently used Dionysius uncritically as his source. Thus, one biased presentation leads to a later unwitting repetition of that same bias.</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464515"></a>Furthermore, the omission of Revelation in the Council of Laodicea was combined with deletion of the Book of <a name="marker=464516"></a>Enoch in 363 A.D. This twin deletion completely matches the political-religious feelings at that time. It matches the thoughts and ideas of Eusebius in Ecclesiastical History written sometime after 325 A.D. Eusebius was Emperor Constantine's favorite bishop. Eusebius strongly disliked the Book of Revelation, and spoke vigorously against its inclusion in canon. Political issues explain his outlook. The Roman Catholic Church (RCC) was in the early 300s well on the way to becoming the official religion of the Roman empire. (This officially took place in 380 A.D.) The Roman bishop came to dominate all other churches within the empire. Previously, the Christian church was a loose confederation of bishops. That original confederation traces directly to what we know today as the Orthodox church. It does not trace to Roman Catholicism, contrary to RCC myth. The Orthodox church of that earliest era was centered in Jerusalem. What could undermine this shift from the Orthodox council to a Rome-dominated church was precisely the Book of Revelation. Revelation was in turn a continuation of the Book of Enoch from the pre-Christian era. Thus, Constantine's imperative would be to erase the Book of Revelation and Enoch. He naturally feared how Christians would interpret end-time literature that made the "city on seven hills" (Rome) into the seat of the Great Whore/Beast/Anti-Christ. (Rev. 17:9.)</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464517"></a>Thus, this list at Laodicea appears to be historically accurate, even though, for dubious reasons, it is not recognized.</span></p>
|
||||
</div>
|
||||
<div>
|
||||
<h2 class="Heading1Appendix"><span style="font-size: 18pt;"><a name="pgfId=464518"></a></span></h2>
|
||||
<div><span style="font-size: 18pt;"><img src="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml-1.gif" alt="" /></span></div>
|
||||
<h2 class="Heading1Appendix"><span style="font-size: 18pt;">Athanasius' List (367 A.D.)</span></h2>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464520"></a><a name="marker=464519"></a>Athanasius, bishop of Alexandria (Egypt), published the following list of approved reading sources in church in his Easter Letter of 367 A.D.:</span></p>
|
||||
<p class="QuoteAppendix" style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464521"></a>Matthew, Mark, Luke, John, Acts, James, Peter (2), John epistles (3), Paul, 14 epistles total (naming Romans, Corinthians (2), Galatians, Ephesians, Philippians, Colossians, Thessalonians (2), Hebrews, Timothy (2), Titus, Philemon), and the Revelation of John.</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt;"><a name="pgfId=464522"></a>It therefore omits Jude.</span></p>
|
||||
</div>
|
||||
<div>
|
||||
<h2 class="Heading1Appendix"><span style="font-size: 18pt;"><a name="pgfId=464523"></a></span></h2>
|
||||
<div><span style="font-size: 18pt;"><img src="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml-1.gif" alt="" /></span></div>
|
||||
<h2 class="Heading1Appendix"><span style="font-size: 18pt;">The Syrian Apostolic Canons (380 A.D.)</span></h2>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt;"><a name="pgfId=464524"></a><span style="font-family: 'times new roman', times;">The Syrian book of church order includes on its list of approved reading sources a book entitled The Constitutions of the Apostles. It purports to be first person statements by Peter, John, Andrew and other apostles. It is a blatant imposture. No scholar seriously contends otherwise today. However, it contains a list of approved NT-era reading sources as of 380 A.D.</span></span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464525"></a>The list includes Matthew, Mark, Luke, and John. Also Paul, 14 epistles (which means it includes Hebrews), Peter (2), John (3), James, Jude, Acts, Clement's Epistles, and lastly the Constitutions of the Apostles. The latter two are no longer in our NT.</span></p>
|
||||
</div>
|
||||
<div>
|
||||
<h2 class="Heading1Appendix"><span style="font-size: 18pt;"><a name="pgfId=464526"></a></span></h2>
|
||||
<div><span style="font-size: 18pt;"><img src="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml-1.gif" alt="" /></span></div>
|
||||
<h2 class="Heading1Appendix"><span style="font-size: 18pt;">Rufinus List (380 A.D.)</span></h2>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464527"></a>Rufinus, an elder at Aquileia in northeastern Italy, prepared a list in 380 A.D.</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt;"><a name="pgfId=464528"></a>His list includes Matthew, Mark, Luke & John. Also Acts, Paul, 14 epistles (which means he includes Hebrews), James, Jude, John [3], and Revelation. He totally excludes the two epistles of Peter.</span></p>
|
||||
</div>
|
||||
<div>
|
||||
<h2 class="Heading1Appendix"><span style="font-size: 18pt;"><a name="pgfId=464529"></a></span></h2>
|
||||
<div><span style="font-size: 18pt;"><img src="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml-1.gif" alt="" /></span></div>
|
||||
<h2 class="Heading1Appendix"><span style="font-size: 18pt;">Augustine & Council of Carthage (397 A.D.)</span></h2>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt;"><a name="pgfId=464531"></a><a name="marker=464530"></a><span style="font-family: 'times new roman', times;">Augustine, the famous bishop of Hippo (West Africa) who was the principle formulator of Roman Catholic doctrine, made up a list in 397 A.D. This list was identically adopted by three other African Bishops at the regional <a name="marker=464532"></a>Council of Carthage. It is the same as our modern New Testament list.</span></span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464533"></a>The Carthage ruling provides us little context to deduce upon what criteria inclusion or exclusion was based. Its decree was:</span></p>
|
||||
<p class="QuoteAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464534"></a>The books of the New Testament: the Gospels, four books; the Acts of the Apostles, one book; the epistles of the apostle Paul, thirteen; of the same to the Hebrews, one epistle; of Peter, two; of John the apostle, three; of James, one; of Jude, one; the Revelation of John. Concerning the confirmation of this canon, the Church across the sea [i.e., Rome] shall be consulted. On the anniversaries of martyrs, their acts shall also be read.</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464535"></a>Thus, even this list was uncertain. It needed confirmation and input from the church at Rome. No one knows if such confirmation was ever obtained.</span></p>
|
||||
</div>
|
||||
<div>
|
||||
<h2 class="Heading1Appendix"><span style="font-size: 18pt;"><a name="pgfId=464536"></a></span></h2>
|
||||
<div><span style="font-size: 18pt;"><img src="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml-1.gif" alt="" /></span></div>
|
||||
<h2 class="Heading1Appendix"><span style="font-size: 18pt;">How We Arrived At Our Modern Canon</span></h2>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt;"><a name="pgfId=464537"></a><span style="font-family: 'times new roman', times;">The foregoing history is the sole tradition of how our current list of New Testament books were formed prior to the modern era.</span></span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464538"></a>In 1522, Luther assembled a New Testament based on the 397 A.D. list. However, in his Preface to the NT, Luther specifically declared the Epistle of James and the Book of Revelation were uninspired and should not be viewed as scripture.</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464541"></a>As a response to <a name="marker=464539"></a>Luther, in 1543 the Roman Catholic Church at the <a name="marker=464540"></a>Council of Trent created an identical list to our current New Testament canon. The council decreed that the basis of this list was its traditional acceptance, not whether there was prophecy that justified inclusion of any specific book.</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464543"></a>Then later in the 1500s, <a name="marker=464542"></a>Calvin declared Second Peter should not be regarded as a valid part of scripture, as discussed next.</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464544"></a>After Calvin's statement, credible challenges to canon by sincere Christians have ceased.</span></p>
|
||||
</div>
|
||||
<div>
|
||||
<h2 class="Heading1Appendix"><span style="font-size: 18pt;"><a name="pgfId=464546"></a></span></h2>
|
||||
<div><span style="font-size: 18pt;"><img src="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml-1.gif" alt="" /></span></div>
|
||||
<h2 class="Heading1Appendix"><span style="font-size: 18pt;"><a name="25704"></a>The Special Question of Second Peter</span></h2>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt;"><a name="pgfId=464547"></a><span style="font-family: 'times new roman', times;">As the history detailed above shows, the only consistently rejected document (until 367 A.D. but dropped again in 380 A.D.) in our current New Testament canon is Second Peter. This bespeaks forgery. It should now be finally eliminated. The word of God is too precious to permit tradition to justify inclusion.</span></span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464548"></a>This recommendation is not the product of radical liberal insight. The flaws of <a name="marker=464549"></a>Second Peter are so self-evident that even <a name="marker=464550"></a>Calvin <a name="marker=464551"></a>provides support for it being a pseudograph. As Metzger explains:</span></p>
|
||||
<p class="QuoteAppendix" style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464552"></a>Calvin applies philological tests as to authorship of various books...The style of 2 Peter differs from that of 1 Peter and was therefore probably not written by the apostle himself....<a href="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml.html#pgfId=464555" class="footnote"> 18</a></span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464560"></a>Furthermore, <a name="marker=464556"></a>Eusebius thought it a pseudograph in 325 A.D.<a href="file:///C:/Writings%20in%20Process/JWO%20Redo%20Formatting/Final%20Framemaker%20Archive/Appendix%20B%20in%20correct%20formathtml.html#pgfId=464559" class="footnote"> 19</a> Eusebius wrote that among the disputed books are "the second epistle of Peter." One of his reasons was how few early church leaders cited Second Peter. Especially troublesome was that those who knew of First Peter did not know of Second Peter. <a name="marker=464561"></a>Polycarp and <a name="marker=464562"></a>Irenaeus, for example, only reveal knowledge of First Peter. One can verify this by visiting the computerized cross-reference of every verse of First and Second Peter to the writings of the early Church leaders. You can find this resource at Peter Kirby's excellent website: www.earlychristianwritings.com/2peter.html.</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a name="pgfId=464563"></a>However, as Peter Kirby explains, there are many other reasons to believe Second Peter is a pseudograph. One telling internal evidence is a reference by "Peter" to Paul's writings as if they already had been collected and assembled in "Scripture." (2 Peter 3:16.) Such an event did not occur until well after Peter's death. Peter Kirby then explains: "Accordingly, we find ourselves without doubt far beyond the time of Peter and into the epoch of `early Catholicism.'" <em>Id</em>. The pseudograph nature of Second Peter is now "widely acknowledged." <em>Id.</em><strong><a name="pgfId=458247"></a></strong></span></p>
|
||||
</div>
|
||||
<hr />
|
||||
<div class="footnotes">
|
||||
<div class="footnote">
|
||||
<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber">1.</span> <a name="pgfId=464404"></a>See <a href="file:///E:/Jwo%20#1/es6b.#39392" class="XRef"></a>et seq.</span></p>
|
||||
</div>
|
||||
<div class="footnote">
|
||||
<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber">2.</span> <a name="pgfId=464410"></a>"Origen is the first (C. Cels., V, lxi) to mark a distinction between two classes of Ebionites, a distinction which Eusebius also gives (Hist. Eccl., III, xxvii)." ("Ebionites," <em>Catholic Encyclopedia</em> http://www.newadvent.org/cathen/05242c.htm) (last accessed 2005).</span></p>
|
||||
</div>
|
||||
<div class="footnote">
|
||||
<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber">3.</span> <a name="pgfId=464414"></a>For an explanation, see Chapter Twelve.</span></p>
|
||||
</div>
|
||||
<div class="footnote">
|
||||
<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber">4.</span> <a name="pgfId=464421"></a>Of note, Marcion's version of <a name="marker=464420"></a>Romans is missing chapters 9 through 11 and 15 & 16. (Origen, Commentary on Romans, xvi: 25.) One explanation is that Marcion rejected the grafting in concept in chapters 9-11. Others suggest these four chapters were a later addition fifty years after Paul was dead. I believe the former is true; these ideas are all true to Paul. Marcion is also missing 1 & 2 Timothy and Titus. (http://www.bible-researcher.com/canon3.html.)</span></p>
|
||||
</div>
|
||||
<div class="footnote">
|
||||
<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber">5.</span> <a name="pgfId=464424"></a>Charles B. Waite, "The Gospel of Marcion and the Gospel of Luke Compared," <em>The History of the Christian Religion to the Year Two-Hundred</em> (Chicago, C.V. Waite & Co., 1900) at 287-303, reprinted at http://www.geocities.com/Athens/Ithaca/3827/wait2.htm. The early heretic hunters of the church accused Marcion of mutilating Luke. However, conservative Christian scholars today generally agree Marcion did not know of Luke's gospel. He simply had received or developed himself what was a source for Luke. <a name="marker=464425"></a>Marcion gave no name to the writer of the gospel he put forth. In fact, Tertullian excoriated Marcion for not identifying the human author. (Tertullian, Adv. Marc. 4.2) Merely because the early heretic hunters such as Irenaeus saw the evident similarities to Luke does not mean Marcion mutilated Luke. He may or may not have done so. If he did not, then Marcion relied upon what is called the proto-Luke gospel. There is no trouble for the validity of<a name="marker=464426"></a>Luke's gospel if Luke relied on the same text. Luke after all does not claim inspiration; he claims perspiration of research. (Luke 1:1-4.) It appears possible then Marcion either had Luke as his source or Luke added to an old source which scholars call the proto-Luke.</span></p>
|
||||
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|
||||
<div class="footnote">
|
||||
<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber">6.</span> <a name="pgfId=464434"></a>John Knox, <em>Marcion and the New Testament</em> (Chicago: University of Chicago Press, 1942) at 7.</span></p>
|
||||
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|
||||
<div class="footnote">
|
||||
<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber">7.</span> <a name="pgfId=464438"></a>See Marcion: Gospel of the Lord and Other Writings at http://www.gnosis.org/library/marcionsection.htm (2005). For more original material on Marcion, see Fragments of Marcion at http://www.earlychristianwritings.com/marcion.html.</span></p>
|
||||
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|
||||
<div class="footnote">
|
||||
<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber">8.</span> <a name="pgfId=913319"></a>Geoffrey Mark Hahneman, The Muratorian Fragment and the Development of Canon (Oxford Theological Monographs)(Oxford: Clarendon Press, 1992) at 131. This is critiqued in C.E. Hill, "The Debate Over the Muratorian Fragment and the Development of Canon," Westminster Theological Journal 57:2 (Fall 1995) at 437 ff. The only support for an early date is the Muratorian Fragment refers to the Shepherd as writing in "our time." This amorphous language is hardly compelling given the many valid problems that Hahneman raises with the early dating hypothesis.</span></p>
|
||||
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|
||||
<div class="footnote">
|
||||
<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber">9.</span> <a name="pgfId=464445"></a>The source of this list, and all the subsequent lists, you will find at New Testament Canon and Ancient Canon Texts quoted in full at http://www.bible-researcher.com/canon8.html (last visited 8/26/05).</span></p>
|
||||
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|
||||
<div class="footnote">
|
||||
<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber">10.</span> <a name="pgfId=913367"></a>The entire MF text is at http://www.scrollpublishing.com/store/Muratorian-Canon.html (last accessed 1/7/07).</span></p>
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||||
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|
||||
<div class="footnote">
|
||||
<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber">11.</span> <a name="pgfId=464455"></a>Eusebius, <em>Hist. Eccl.</em> iii. 39; Irenaeus, <em>Against Heresies</em>, Bk III, ch. 1; Jerome, <em>Lives of Illustrious Men</em>, ch. III; Jerome, Commentary on Matthew [12:13]. The only significant difference mentioned in ancient works between the Hebrew <a name="marker=464456"></a>Matthew and the Greek is that the Hebrew Matthew is missing chapter one that is present in the Greek. (Epiphanius, Panarion 30.13.1-30.22.4). This means the Hebrew is lacking some serious errors that appear in the Greek. This first chapter in Greek contains the genealogy and virgin birth account. The genealogy is clearly flawed. Honest evangelical Christian scholars admit the Greek Matthew's genealogy has several errors. (Ben Witherington,<em> New Testament in History: A Narrative Account</em> (Baker 2001) at 70.) Also, other flaws in the Greek text disappear when we look at the Hebrew Matthew recovered recently from a medieval text. A modern translation of it can be found in the work of George Howard (Professor of Religion, University of Georgia) entitled Hebrew Gospel of Matthew (Mercer University Press, 1995). The original Hebrew Matthew that Howard recovered shows Jesus correctly saying the prophecy of the 30 pieces of silver is in Zechariah (11:10-13), but our Greek version from which our English translations derive has Jesus Himself incorrectly saying it was in Jeremiah. (Matt. 27:9.) Thus, the Hebrew Matthew is indeed the more authentic version. Whether by fortuity or God's design, it was preserved and we can all enjoy it now in Mr. Howard's scholarly book.</span></p>
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||||
<div class="footnote">
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||||
<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber">12.</span> <a name="pgfId=464459"></a>http://www.newadvent.org/cathen/03274a.htm (accessed 8/27/05).</span></p>
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||||
<div class="footnote">
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||||
<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber">13.</span> <a name="pgfId=913442"></a>Thomas is typically regarded as the main apostle to the people of India. The traditional date of Thomas'martyrdom is 72 A.D. in Mylapore, India. See "History of Christian Missions," <em>Wikipedia</em>.</span></p>
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||||
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||||
<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber">14.</span> <a name="pgfId=464463"></a>The Marcan priority claim rests on an unproven assumption: if Mark wrote after Matthew, he would have relied upon Matthew. Based on that assumption, then it is allegedly hard to explain why Mark omits the Sermon on the Mount. However, if Mark was relying primarily upon Peter's recollections, as was Origen's claim, then Mark has no need to read Matthew. The assumption at stake that Mark would rely upon Matthew is an unfounded supposition.</span></p>
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||||
<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber">15.</span> <a name="pgfId=464490"></a>For proof that Revelation is authentic, see Canonicity of the Book of Revelation at www.jesuswordsonly.com.</span></p>
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<div class="footnote">
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||||
<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber">16.</span> <a name="pgfId=464499"></a>See www.earlychristianwritings.com/ james.html and under e-catena it shows James was cited earliest by 1 Clement (80-140 A.D.), the Epistle of Barnabas (80-120 A.D.) and Justin (150-160 A.D.)</span></p>
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||||
<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber">17.</span> <a name="pgfId=464512"></a><em>History of the Canon of the New Testament</em> (4th Ed.) III at 428, excerpted at http://www.ccel.org/fathers/NPNF2-14/2ancyra/Laocn60.htm (accessed 2005).</span></p>
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<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber">18.</span> <a name="pgfId=464555"></a>Bruce M. Metzger, <em>The Canon of the New Testament: Its Origin, Development, and Significance</em> (Oxford: Clarendon Press, 1987) at 245.</span></p>
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<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber">19.</span> <a name="pgfId=464559"></a>See "The Canon of Eusebius," <em>Lost Scriptures: Books That Did Not Make It Into the New Testament</em> (ed. Bart D. Ehrman) (Oxford University Press: 2003) at 337-38.</span></p>
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<h1><span style="font-size: 18pt; font-family: 'times new roman', times;">Study Notes</span></h1>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">By 398 AD Chrysostum claimed each and every apostle was also a "prophet." He says "an apostle is a prophet in the highest sense." (Nathaniel Lardner, Andrew Kippis, <span style="text-decoration: underline;">The Works of Nathaniel Lardner</span> (1815) Vol. 2 at <a href="http://books.google.com/books?id=sKQTAAAAYAAJ&lpg=PA605&ots=8q7jN9x9Om&dq=chrysostom%20unknown%20to%20many%20despised%20acts&pg=PA613#v=onepage&q=chrysostom%20unknown%20to%20many%20despised%20acts&f=false">613</a>.)</span></p>
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<h1>The Hebrew Gospel of Matthew</h1>
|
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<h3><span style="font-size: large; font-family: 'times new roman', times;"><strong><span style="color: #0000ff;">Why The Hebrew Matthew Is More Authentic Original Than Greek Text Tradition</span></strong></span></h3>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: large;">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="/books/original-gospel-of-matthew/132-hebrew-matthew-introduction.html">HTML</a>).</span></p>
|
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<h3><span style="font-family: 'times new roman', times;"><strong><span style="font-size: large; color: #0000ff;">Necessity to Restore Original Matthew</span></strong></span></h3>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: large;">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: large;">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: large;">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: large;">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><strong><span style="font-family: 'times new roman', times; font-size: large; color: #0000ff;">Deleted Verses in Greek New Testament</span></strong></h3>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: large;">For deletion of 'This day I have begotten thee" from Matthew's Baptismal account, see our <a href="/books/original-gospel-of-matthew/235-hebrew-matthew-baptismal-account.html">page</a>.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: large;">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="/books/original-gospel-of-matthew/222-rapture-in-hebrew-matthew.html">page</a>.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: large;">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="/books/original-gospel-of-matthew/333-original-gospel-of-matthew-knol.html">The Original Gospel of Matthew</a>."</span></p>
|
||||
<h3><span style="font-size: large;"><strong><span style="font-family: 'times new roman', times; color: #0000ff;">Verses Added in Greek New Testament</span></strong></span></h3>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: large;">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: large;">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="/books/original-gospel-of-matthew/198-baptism-in-whose-name.html">In Whose Name To Baptize</a>."</span></p>
|
||||
<h3><strong><span style="font-family: 'times new roman', times; font-size: large; color: #0000ff;">Erroneous Translation in Greek New Testament Of Hebrew Matthew Original</span></strong></h3>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">1<span style="font-size: large;">. 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></span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1">But the Hebrew Shem Tob Matthew simply shows a "he" was mistaken for "they" by the Greek translator. This one letter 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" -- separated by a single stroke of the pen -- 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="/books/original-gospel-of-matthew/212-matthew-232-3-in-hebrew-matthew.html">Matthew 23:2-3</a>.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1">2. <a href="/books/original-gospel-of-matthew/215-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>
|
||||
<h3><strong><span style="font-family: 'times new roman', times; font-size: large; color: #0000ff;">Reviews of this Site on the Hebrew Matthew</span></strong></h3>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">For email comments, see this<a href="/books/original-gospel-of-matthew/220-review-hebrew-matthew.html"> link</a>.</span></p>
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||||
<h3><span style="color: #000000; font-size: 12pt; font-family: 'times new roman', times;"><span style="font-weight: normal;"><span style="color: #76756a; font-size: 24pt;"><strong> </strong></span></span></span></h3>
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<h1>The Original Gospel of Matthew</h1>
|
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<h3><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;"><strong>Introduction</strong></span></h3>
|
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<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;"><a name="pgfId=459355"></a>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>
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<p class="BodyAfterHead"><span style="font-size: large; 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: large; 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>
|
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<p class="BodyAfterHead" style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span data-mce-mark="1">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>Ante-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>.) (Also quoted in Eusebius, <em>Eccl. Hist.</em> 6:25.4.)</span></p>
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|
||||
<p class="BodyAfterHead"><span style="font-size: large; 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: large; 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: large; 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: large; 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: large; 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: large; 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> 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: large; 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: large; 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: large; 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: large; 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: large; 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: large; 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: large; 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></h3>
|
||||
<div><span style="font-size: large; font-family: 'times new roman', times;"><img src="file:///C:/Writings%20in%20Process/JWO%20Bible%20-%20was%20Eternal%20Sec%204%20Interlinear/Hebrew%20Matthew%20Introhtml-1.gif" alt="" /></span></div>
|
||||
<h3><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">More Proofs that The Hebrew Matthew Is More Valid than the Greek</span></strong></h3>
|
||||
<p class="BodyAfterHead"><span style="font-size: large; 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: large; 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: large; 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></h3>
|
||||
<div><span style="font-size: large; font-family: 'times new roman', times;"><img src="file:///C:/Writings%20in%20Process/JWO%20Bible%20-%20was%20Eternal%20Sec%204%20Interlinear/Hebrew%20Matthew%20Introhtml-1.gif" alt="" /></span></div>
|
||||
<h3><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">Shem Tob Differences From Original Hebrew Matthew</span></strong></h3>
|
||||
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;"><a name="pgfId=459307"></a>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: large; 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></h3>
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||||
<div><span style="font-size: large; font-family: 'times new roman', times;"><img src="file:///C:/Writings%20in%20Process/JWO%20Bible%20-%20was%20Eternal%20Sec%204%20Interlinear/Hebrew%20Matthew%20Introhtml-1.gif" alt="" /></span></div>
|
||||
<h3><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">Shem Tob Is The Closest To The Original</span></strong></h3>
|
||||
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;"><a name="pgfId=459011"></a>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"><span style="font-size: large; font-family: 'times new roman', times;"><a name="pgfId=459136"></a><strong><span style="color: #0000ff;">Howard's Claim of Significant Issues on Claim of Messiah</span></strong></span></h3>
|
||||
<p class="BodyAfterHead"><span style="font-size: large; 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: large; 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: large; 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>
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<h3><a name="pgfId=459138"></a></h3>
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||||
<div><span style="font-size: large; font-family: 'times new roman', times;"><img src="file:///C:/Writings%20in%20Process/JWO%20Bible%20-%20was%20Eternal%20Sec%204%20Interlinear/Hebrew%20Matthew%20Introhtml-1.gif" alt="" /></span></div>
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||||
<h3><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">Proof Of Antiquity Of Shem Tob Hebrew Matthew</span></strong></h3>
|
||||
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;"><a name="pgfId=459137"></a>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: large; 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: large; 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: large; 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: large; 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>
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||||
<h2><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">Study Notes</span></strong></h2>
|
||||
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;">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="/books/original-gospel-of-matthew/414-naming-of-jesus-in-hebrew-matthew-by-gordon.html">link</a>.</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;"></span></p>
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<div class="footnotes">
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<div class="footnote"><hr />
|
||||
<p class="Footnote"><span style="font-size: large; font-family: 'times new roman', times;"><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.</span></p>
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<div class="footnote">
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||||
<p class="Footnote"><span style="font-size: large; font-family: 'times new roman', times;"><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.</span></p>
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<div class="footnote">
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||||
<p class="Footnote"><span style="font-size: large; font-family: 'times new roman', times;"><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</span></p>
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<div class="footnote">
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||||
<p class="Footnote"><span style="font-size: large; font-family: 'times new roman', times;"><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.</span></p>
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<div class="footnote">
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||||
<p class="Footnote"><span style="font-size: large; font-family: 'times new roman', times;"><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."</span></p>
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<div class="footnote">
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||||
<p class="Footnote"><span style="font-size: large; font-family: 'times new roman', times;"><span class="footnoteNumber">6.</span> <a name="pgfId=459000"></a>Matt 27:3-9(KJV) reads in pertinent part:</span></p>
|
||||
<p class="Footnote" style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;"><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.</span></p>
|
||||
<p class="Footnote"><span style="font-size: large; font-family: 'times new roman', times;"><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...."</span></p>
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<div class="footnote">
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||||
<p class="Footnote"><span style="font-size: large; font-family: 'times new roman', times;"><span class="footnoteNumber">7.</span> <a name="pgfId=459005"></a>This is noted in http://www.paleotimes.org/whatsNew/2003/july_29_2003.htm.</span></p>
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<h1>In Whose Name Are We Supposed to Baptize?</h1>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">In Matthew<a href="http://www.biblegateway.com/passage/?search=matthew%2028:19&version=NIV"> 28:19</a> as it reads today, we read:</span></p>
|
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<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">Therefore go and make disciples of all nations, baptizing them in the<strong><em> name of the Father and of the Son and of the Holy Spirit,</em></strong></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Thus, this uses the Trinitarian formula of Father, Son and Holy Spirit. Is this how it originally read?</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Based solely upon the Greek text tradition, all evangelical scholars as well as several Catholic authorities admit this bolded portion was added to the original Matthew. This is despite the fact no Greek text omits it -- but all Greek surviving texts of this verse post-date the Trinitarian controversy that began in 325 AD and ended in 381 AD. (See below "Matthean Text Changed After 325 AD")</span></p>
|
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<p><span style="font-size: medium; font-family: 'times new roman', times;">There are several early versions of Matthew in Aramaic, Hebrew and Latin which omit this trinitarian formula. In fact, the Hebrew version of Matthew (which long predated 325 AD) was quoted without this text. The early 'fathers' such as Jerome, Origen, etc., called it the Gospel According to the Hebrews (by Matthew) which they spoke about with reverence.</span></p>
|
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<h2>First Proof of Addition to Matthew 28 from Hebrew Matthew</h2>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">The original Hebrew Matthew does not have what we read in present-day Matthew 28:19.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">What we read in the <em>Hebrew Gospel of Matthew</em> printed by Professor Howard is:</span></p>
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<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">"19 Go</span></p>
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<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">20 and teach them to carry out all things which I have commanded you forever."</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">This parallels the similar passage in Mark 16:15: "And he said unto them, Go ye into all the world, and preach the gospel to every creature."</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Thus, if the Hebrew Matthew is the accurate original, there was no command from Jesus to baptize in the name of the Father, Son and Holy Spirit. (For reason to believe many other variants in the Hebrew Matthew are more original, see our discussion of the "<a href="/books/original-gospel-of-matthew/132-hebrew-matthew-introduction.html">Hebrew Matthew</a>.")</span></p>
|
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<h2>All Other Scripture Says To Baptize Only In Jesus' Name</h2>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Everywhere else in the NT (except present-day Matthew 28:19), it says that baptism is in the name of the Lord Jesus.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Hence, when we look at our current Scripture other than Matthew 28:19, it exclusively teaches us to baptize in one name: that of the Lord Jesus. And this is a strong proof of the <em><strong>invalidity</strong></em> of the trinitarian formula in the Greek canonical Matthew 28:19.</span></p>
|
||||
<p><strong><em>Biblical Evidence</em></strong></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">First, Acts<a href="http://www.biblegateway.com/passage/?search=acts%2019:5&version=NIV"> 19:3-5</a> teaches: "On hearing this, they were baptized<strong><em> into the name of the Lord Jesus</em></strong>." Likewise in Acts <a href="http://www.biblegateway.com/passage/?search=acts%202:38&version=NIV">2:39</a>, Peter teaches: "Repent and be baptized, every one of you, <em><strong>in the name of Jesus Christ</strong></em> for the forgiveness of your sins. And you will receive the gift of the Holy Spirit." In Acts<a href="http://www.biblegateway.com/passage/?search=acts%208:16&version=NIV"> 8:16</a> "because the Holy Spirit had not yet come upon any of them; they had simply been baptized into the <strong><em>name of the Lord Jesus</em></strong>." In Acts <a href="http://www.biblegateway.com/passage/?search=acts%2010:48&version=NIV">10:48</a>, we read: "So he ordered that they be baptized in the <strong><em>name of Jesus Christ</em></strong>." In Acts <a href="http://www.biblegateway.com/passage/?search=acts%2022:16&version=KJV">22:16</a>, we read: "And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the <em><strong>name of the Lord</strong></em>."</span></p>
|
||||
<h2>Early Church Only Baptized In Jesus' Name</h2>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">What confirms that the Acts formula is authentic, and the post-Hebrew Greek version of Matthew 28:19 is inauthentic, is that any notion of baptism in a name in the early church was solely in the name of Jesus Christ, and not the Trinity formula.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">The Protestant authority <em>T</em><em>he New Schaff-Herzog Encyclopedia of Religious Knowledge</em> (Funk & Wagnalls, 1908) at <a href="http://books.google.com/books?id=l-oVAAAAYAAJ&dq=schaff%20religious%20knowledge&pg=PA435#v=onepage&q=must%20be%20disputed&f=false">435</a> agrees that Matthew 28:19's trinity formula is a false addition:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">"Jesus, however, <em><strong>cannot have given His disciples this Trinitarian order</strong></em> of baptism after His resurrection; for <em><strong>the New Testament knows only one baptism in the name of Jesus </strong></em>(Acts 2:38; 8:16; 10:43; 19:5; Gal. 3:27; Rom. 6:3; 1 Cor. 1:13-15), which still occurs even in the second and third centuries, while the Trinitarian formula occurs only in Matt. 28:19, and then only again (in the) Didache 7:1 and Justin, Apol. 1:61...Finally, the distinctly liturgical character of the formula...is strange; it was not the way of Jesus to make such formulas...<strong><em> the formal authenticity of Matt. 28:19 must be disputed</em></strong>...."</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">An equally important Protestant authority agrees. In <em>The International Standard Bible Encyclopedia</em> (ed. James Orr)(1915) Vol. 4 at <a href="http://books.google.com/books?id=Tn4PAAAAYAAJ&dq=only%20canonizes%20a%20later%20ecclesiastical%20situation&pg=PA2637#v=onepage&q=only%20canonizes%20a%20later%20ecclesiastical%20situation&f=false">2637</a>, under "Baptism," it says:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">"Matthew 28:19 in particular only <strong><em>canonizes a later ecclesiastical situation</em></strong>, that its universalism is <strong><em>contrary to the facts of early Christian history</em></strong>, and<strong><em> its Trinitarian formula (is) foreign to the mouth of Jesus</em></strong>."</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">The opinion of all leading Christian scholars agree. Christian Henry Forney in<em>The Christian ordinances: being a historical inquiry into the practice of trine immersion, the washing of the saints' feet and the love-feast</em> (Board of Publication of the General Eldership of the Church of God, 1883) at <a href="http://books.google.com/books?id=W_ErAAAAYAAJ&dq=baptismal%20formula%20was%20changed%20from%20the%20name%20of%20Jesus%20Christ&pg=PA83#v=onepage&q&f=false">83</a> explains that there was one and only one early practice: baptism into the name of Jesus Christ:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">Neander, the prince of modern ecclesiastical historians, says that the<span class="gstxt_hlt">formula </span>of baptism which is regarded as the older is the "shorter one which <strong><em>refers only to </em></strong><span class="gstxt_hlt"><strong><em>Christ</em></strong></span><span class="gstxt_hlt">, </span>to which there is allusion in the New Testament." Dr. Hare also says in his <em>Church History</em>: "Baptism as an initiatory rite was performed <strong><em>simply in the </em></strong><span class="gstxt_hlt"><strong><em>name </em></strong></span><strong><em>of </em></strong><span class="gstxt_hlt"><strong><em>Jesus</em></strong></span><span class="gstxt_hlt">." </span>This sentence occurs in his chapter on the "Apostolic Church," in his " <em>History of the Christian Church</em>." Robinson, in his <em>History of Baptism</em>, says: "There is<strong><em> no mention of baptizing in the </em></strong><span class="gstxt_hlt"><strong><em>name </em></strong></span><strong><em>of the Father, and of the Son, and of the Holy Ghost</em></strong>,'' in immediately post-Apostolic times." This testimony, of a negative character, certainly becomes very strong and significant in view of the fact that Peter enjoined baptism "in the <span class="gstxt_hlt">name </span>of <span class="gstxt_hlt">Jesus Christ.</span>"</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">The <em>Encyclopedia Brittanica </em>(1911) Vol. 26 at<a href="http://books.google.com/books?id=uDQEAAAAYAAJ&dq=baptismal%20formula%20was%20changed%20from%20the%20name%20of%20Jesus%20Christ%20brittanica&pg=PA774#v=onepage&q&f=false"> </a><a href="http://books.google.com/books?id=uDQEAAAAYAAJ&dq=baptismal%20formula%20was%20changed%20from%20the%20name%20of%20Jesus%20Christ%20brittanica&pg=PA774#v=onepage&q&f=false">774</a> explains that analysis of Matthew 28:19 supports that it did not originally have the Trinity formula we see today, matching how other passages in the NT read:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">There are traces in the New Testament of a <span class="gstxt_hlt">baptismal </span>confession<strong><em> simply of the </em></strong><span class="gstxt_hlt"><strong><em>name </em></strong></span><strong><em>of </em></strong><span class="gstxt_hlt"><strong><em>Christ</em></strong></span><span class="gstxt_hlt"> </span>(1 Cor. i. 13, 15; Rom. vi. 2; cf. even the late verse Acts viii. 37), not of the threefold <span class="gstxt_hlt">name. </span>Moreover, textual criticism points to an<strong><em> </em></strong><span class="gstxt_hlt"><strong><em>early </em></strong></span><strong><em>type of reading in Matt, xxviii. 19 without the threefold </em></strong><span class="gstxt_hlt"><strong><em>formula</em></strong></span><span class="gstxt_hlt">.</span></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">The <em>Methodist Review </em>(January 1906) Vol. 88 at <a href="http://books.google.com/books?id=VMdWAAAAIAAJ&dq=early%20church%20always%20baptized%20in%20the%20name%20of%20the%20Lord%20Jesus&pg=PA148#v=onepage&q=early%20church%20always%20baptized%20in%20the%20name%20of%20the%20Lord%20Jesus&f=false">148</a> details the history that calls into question whether Matthew 28:19 originally read to mention Father, Son & Holy Spirit for the baptismal name to use:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">Mark and Luke have <strong><em>no baptismal command whatever</em></strong>, and the spurious ending of Mark contains no reference to baptism, but only to preaching the gospel to every creature. And there is <strong><em>reason to believe that originally</em></strong><span class="gtxt_body"><strong><em> the commandment in Matthew referred only to baptism in the </em></strong><span class="gstxt_hlt"><strong><em>name </em></strong></span><strong><em>of Christ</em></strong></span><span class="gtxt_body">. This reading, which can be traced down as far as the fourth century, would correspond with the</span><span class="gtxt_body"><strong><em> fact that in the apostolic age and beyond baptism was administered in the </em></strong><span class="gstxt_hlt"><strong><em>name </em></strong></span><strong><em>of Christ</em></strong></span><span class="gtxt_body">. The Acts of the Apostles leaves </span><span class="gtxt_body"><strong><em>no doubt</em></strong></span><span class="gtxt_body"> on this point. Peter exhorted his hearers to repent and be <span class="gstxt_hlt">baptized </span>in the <span class="gstxt_hlt">name </span>of <span class="gstxt_hlt">Jesus </span>Christ that they might receive the Holy Ghost (Acts 2. 38). ...[B]aptism in the <span class="gstxt_hlt">name </span>of Christ is ...[in] Acts 8. 16, where Peter and John are represented as praying for the converts of Samaria who had been <span class="gstxt_hlt">baptized </span>in the <span class="gstxt_hlt">name </span>of the <span class="gstxt_hlt">Lord Jesus </span>that they might receive the Holy Ghost;...Again in 10. 48 Peter exhorted the heathen to be <span class="gstxt_hlt">baptized </span>in the <span class="gstxt_hlt">name </span>of Christ. In Ephesus (Acts 19. 5) Paul <span class="gstxt_hlt">baptized </span>the disciples of John in the <span class="gstxt_hlt">name </span>of the <span class="gstxt_hlt">Lord Jesus, </span>while his language in 1 Cor. 1. 13 implies, and in Rom. 6. 3 declares, that the Christians were <span class="gstxt_hlt">baptized </span>only in the <span class="gstxt_hlt">name </span>of <span class="gstxt_hlt">Jesus. </span>The <span class="gstxt_hlt">early </span>Christian book, <em>The Shepherd of Hermes</em>, speaks repeatedly of<em><strong> baptism in the </strong></em><span class="gstxt_hlt"><em><strong>name </strong></em></span><em><strong>of the Son of God</strong></em>. and a hundred years after the trinitarian formula was established in the <span class="gstxt_hlt">church </span>there was lively discussion as to whether baptism in the <span class="gstxt_hlt">name </span>of <span class="gstxt_hlt">Jesus,</span>which was still practiced by some, should be recognized as valid. When and under what circumstances the longer formula came into use we do not know; even as we do not know how Matthew's "Father, Son, and Holy Ghost" took the place of the formula "God, <span class="gstxt_hlt">Jesus </span>Christ, and Holy Spirit." It is entirely probable that a formula with three numbers arose in connection with the custom of trine immersion,....</span></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">In agreement is the additional following resource: Maurice Arthur Canney, <em>Encyclopedia of Religion</em> (Routledge, 1921) at <a href="http://books.google.com/books?id=FRoMAAAAIAAJ&dq=early%20church%20always%20baptized%20in%20the%20name%20of%20the%20Lord%20Jesus&pg=PA53#v=onepage&q=early%20church%20always%20baptized%20in%20the%20name%20of%20the%20Lord%20Jesus&f=false">53</a> which says:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">Persons were baptized at first in the "name of Jesus Christ" (Acts 2:38, 48) or in the "name of the Lord Jesus." (Acts 8:16;19:5.) <strong><em>Afterwards, with the development of the doctrine of the Trinity</em></strong>, they were baptized in the name of the Father, Son and Holy Ghost. Cf. Justin Martyr, <em>Apol.</em> I,61.</span></p>
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||||
<h2>The Matthean Text Changed After 325 AD</h2>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">This change in Matthew likely first took place after the Council of Nicea in 325 A.D. We can infer this from the changes in Eusebius's quotation of this passage after the Council. Ross Drysdale explains why:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">Eusebius lived between 264-340 A.D....He had the advantage of being much closer to the original of Matthew 28:19. Yet he <strong><em>never quoted it in the Triune formula</em></strong>, but in all his citations (which <strong>number eighteen </strong>or more) he renders it: "Go and make ye disciples of all the nations IN MY NAME, teaching them to observe all things, whatsoever I commanded you....Perhaps the most compelling evidence is that<em><strong> after his visit to Constantinople and his attendance at the Council of Nicea</strong></em>, he changed his references to Matthew 28:19 and began quoting it in the Triune formula. Thus <strong><em>h</em><em>e switched to the Trinitarian rendering immediately after Nicea</em></strong>, with its imperial threats of banishment to all who reject the newly officialized Trinity doctrine. He never knew or quoted any other form but the MY NAME rendition until his visit to Nicea. Discretion appears to be the better part of valor in his case. (Quoted in Oneil McQuick, <em>The Voice</em> (2005) at <a href="http://books.google.com/books?id=J4fZeuyXWXEC&lpg=PA459&dq=HASTINGS%20ENCYCLOPEDIA%20OF%20RELIGION%20trinitarian%20formula&pg=PA459#v=onepage&q=HASTINGS%20ENCYCLOPEDIA%20OF%20RELIGION%20trinitarian%20formula&f=false">459</a>.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Scholar Edmund Schlink in<em><a href="http://books.google.com/books?id=sXDQPAAACAAJ">The Doctrine of Baptism</a></em> (Concordia, 1972) at 28, concluded the variance between Matthew 28:19 and the repeated reference in Acts to simply baptizing in Jesus's name points to a deliberate alteration: "[It] must be assumed that the text has been transmitted in a <em><strong>form expanded by the church</strong></em>." (Quoted in Oneil McQuick, <em>The Voice</em> (2005) at <a href="http://books.google.com/books?id=J4fZeuyXWXEC&lpg=PA459&dq=HASTINGS%20ENCYCLOPEDIA%20OF%20RELIGION%20trinitarian%20formula&pg=PA459#v=onepage&q=HASTINGS%20ENCYCLOPEDIA%20OF%20RELIGION%20trinitarian%20formula&f=false">459</a>.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">The article "Baptism, Early Church," in <em>Hastings Encyclopedia of Religion and Ethics</em> (1963) at 1016 concluded: "The cumulative evidence of these three lines of criticism (textual, literary and historical) is distinctly <strong><em>against the view </em></strong>that Matthew 28:19 <strong><em>represent the exact words of Christ</em></strong>." (Quoted in Oneil McQuick, <em>The Voice</em> (2005) at <a href="http://books.google.com/books?id=J4fZeuyXWXEC&lpg=PA459&dq=HASTINGS%20ENCYCLOPEDIA%20OF%20RELIGION%20trinitarian%20formula&pg=PA459#v=onepage&q=HASTINGS%20ENCYCLOPEDIA%20OF%20RELIGION%20trinitarian%20formula&f=false">459</a>.)</span></p>
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||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Catholics even appear to admit their mischevious change in Matthew 28:19. The <em>Jerusalem Bible</em> (N.Y.: 1966), a scholarly Catholic work, states at 64 note<a href="http://books.google.com/books?id=O8yr3eoDyVIC&lpg=PA14&dq=so%20far%20as%20the%20fullness%20of%20its%20expression%20is%20concerned%2C%20is%20a%20reflection%20of%20the%20liturgical%20usage%20established%20later&pg=PA14#v=onepage&q=so%20far%20as%20the%20fullness%20of%20its%20expression%20is%20concerned,%20is%20a%20reflection%20of%20the%20liturgical%20usage%20established%20later&f=false"> g</a>:</span></p>
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<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">"It may be that this formula, [<em>i.e.</em>, the Triune Matthew 28:19) so far as the fullness of its expression is concerned, is <strong><em>a reflection of the liturgical usage established later<span style="font-weight: normal;"> </span></em></strong>in the primitive community. It will be remembered that Acts speaks of baptizing "in the name of Jesus,"...."</span></p>
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||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">We should not be thus surprised that Cardinal Joseph Ratzinger, now Pope, may have admitted four years after the Jerusalem Bible's statement -- in 1970 --- that Rome created and added the Trinity formula to the liturgy of Baptism. Talking about the baptismal formula in the apostle's creed, he wrote: "The basic form of our profession of faith took shape during the course of the second and third centuries in connection with the ceremony of baptism. So far as its place of<strong><em> origin is concerned</em></strong>, the text came <strong><em>from the city of Rome</em></strong>." (Pope Benedict XVI, Joseph Ratzinger, <em>Introduction to Christianity</em> (1970) - <a href="http://books.google.com/books?id=LJlkwvExekkC&lpg=PA84&vq=city%20of%20rome&pg=PA83#v=onepage&q=city%20of%20rome&f=false">viewable quote</a>.) He does go on to say it was based fundamentally upon Matthew 28:19, yet at the same time, he appears to speak like the Jerusalem Bible that the "profession" in Baptism -- the Father, Son and Holy Spirit -- had its origin at Rome in an evolution centuries after Christ.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">The crack in the Catholic position began long prior to the<em> Jerusalem Bible</em>. In 1923, Bernard Henry Cuneo wrote <em><a href="http://books.google.com/books/about/The_Lord_s_command_to_baptise.html?id=motbAAAAMAAJ">The Lord's Command To Baptize: An Historical Critical Investigation</a></em> as part of the Catholic University's <em>New Testament Studies</em> (No. 5)(Washington DC) where at page <a href="http://books.google.com/books?id=motbAAAAMAAJ&q=later+development#search_anchor">27</a> /<a href="http://www.archive.org/stream/MN41385ucmf_3/MN41385ucmf_3_djvu.txt"> archive.org</a> we read:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">The passages in Acts and the Letters of St. Paul. These passages seem to point to the earliest form as baptism in the name of the Lord...Is it possible to reconcile these facts with the belief that Christ commanded his disciples to baptize in the triune form? Had Christ given such a command, it is urged, the Apostolic Church would have followed him, and we should have some trace of this obedience in the New Testament. <strong><em>No such trace can be found. </em></strong>The only explanation of this silence, according to the anti-traditional view, is this the short christological (Jesus Name) formula was original, and <strong>the longer trine formula was a later development</strong>."</span></p>
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||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Thus, even the Catholic scholars and leaders recognize the compelling evidence that had Matthew 28:19 included the trinity-formula for baptism as Jesus's own command, we inexplicably have abundant NT quotes that baptism was only in Jesus' name.</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">The truth is obvious. The Trinity baptism text of Matthew 28:19 did not originate from the original Church that started in Jerusalem around AD 33. It was <strong><em>a deliberate forgery</em></strong>, apparently added after 325 A.D. to support the emerging Trinity doctrine.</span></p>
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<h1><span style="font-size: 18pt;">Matthew 23:2-3 in Hebrew Matthew</span></h1>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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:</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">(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)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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.)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Of the same opinion are W.D. Davies and Dale C. Allison, Jr. in <em>Matthew</em> (T&T Clarke: 2000) at 270.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Fenton speculates a pro-Pharisaical party made this addition to Matthew's Gospel.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">And we find this "he" is what the Hebrew Gospel has instead of "they," proving once more that the Hebrew Matthew is more authentic.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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:</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">“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).</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">*In the Greek Matthew, it says ‘all that <strong><em>they</em></strong> say, do.”</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Nehemiah Gordon pointed out that this comports with the Christian commentators who find it anomolous that Jesus would instruct Christians to obey the Pharisees:</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">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.)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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:</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">"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.)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, Gordon sees a congruence between James' decision and Jesus's view on the Pharisees. James refused to follow the Pharisaical teaching that Gentile converts to Judaism had to be circumcised.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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.</span></p>
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<h1><span style="font-size: x-large;">False Oaths</span></h1>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">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.)</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Jesus' criticisms imply the Pharisaic quibbling with Lev. 19:12 led the Pharisees to sanction false oaths as long as not in God's name. Implied from Jesus' criticisisms is that the Pharisees obviously said Lev. 19:12 meant one could falsely swear even if you invoked objects closely associated with God, like the Temple. You supposedly would transgress the command only when God's name is actually used.</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">However, Jesus was invoking the broader principle in Zechariah 8:17 which said "<strong><em>love no false oath</em></strong>: for all these are things that I hate, saith YAHWEH." Thus, you were not allowed to dupe others if you worded your oath carefully. Thus, the Pharisees diminished the Law once more. Gordon detected the difference in the Hebrew version of Matthew (<em>i.e.</em>, the Shem-Tov) where Jesus corrected them, saying `do not swear falsely <strong><em>at all</em></strong>,' whether by the temple or anything else. The Greek translation inadvertently dropped the word <em>falsely</em>. This led us to misapprehend Jesus' meaning.</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Then Gordon explains the instruction ending `anything beyond this is evil' was an Hebraism used in the Original Testament to mean that anything beyond (added to) the Torah was evil.</span></p>
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<h1><span style="font-size: 18pt;">Reviews of Rives' Original Gospel of Matthew</span></h1>
|
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;"></span></p>
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<p><span style="font-size: 18pt;"></span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Dear Standford, Some time ago I found in Internet your English edition <em style="line-height: 1.3em;"><strong>The Original Gospel of Matthew</strong></em>.</span></p>
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||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">This is very precious help for researchers and translators of this Gospel. So, thank you very much for your hard work!</span></p>
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<p><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;">Standford, Take my best wishes. Grzegorz K. </span><span style="font-family: 'times new roman', times;"><span style="font-family: 'times new roman', times;">Poland (7/5/2014)</span></span></span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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)</span></p>
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<p><span style="font-size: 18pt;"></span></p>
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<div><span style="font-size: 18pt; font-family: 'times new roman', times;">Wow ! Thanks I was incredibly </span><span style="font-size: 18pt; font-family: 'times new roman', times;">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 Scripture. 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: 'times new roman', times; font-size: 18pt;"><a href="http://www.vimeo.com/17275789" target="_blank">http://www.vimeo.com/17275789</a> streaming video and</span></div>
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<div><span style="font-family: 'times new roman', times; font-size: 18pt;">audio study for Nehemia Gordon <a href="http://elshaddaiministries.podomatic.com/entry/2010-11-28T17_12_41-08_00" target="_blank">http://elshaddaiministries.<wbr />podomatic.com/entry/2010-11-<wbr />28T17_12_41-08_00</a></span></div>
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<div><span style="font-size: 18pt; font-family: 'times new roman', times;">(Doug N. 3/15/2011)</span></div>
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<td valign="top" >"In Acts...Paul is <em><strong>denied the title of Apostle</strong></em>." (Hengel & Schwemer, <em>Paul between Damascus and Antioch</em> (John Knox Press, 1997) at 321.)</td>
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<h1><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;">Rapture in Hebrew Matthew</span></strong></span></h1>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">In the Greek Matthew reflected in the King James, NASB, NIV, etc., we read in <a href="https://www.biblegateway.com/passage/?search=Matthew%2024:40-41">Matthew 24:40-41</a>:</span></p>
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<p style="margin-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 18pt;"><span id="en-NASB-23998" class="text Matt-24-40" style="color: #000000; line-height: 24px;"><span class="woj"><span class="versenum" style="line-height: 22px; position: relative; vertical-align: top; top: 0px; font-weight: bold;">40 </span>Then there will be two men in the field; one <span class="footnote" style="line-height: 22px; position: relative; vertical-align: top; top: 0px;" data-fn="#fen-NASB-23998a" data-link="[<a href="#fen-NASB-23998a" title="See footnote a">a</a>]">[<a href="https://www.biblegateway.com/passage/?search=Matthew%2024:40-41#fen-NASB-23998a" style="color: #b34b2c; cursor: pointer; vertical-align: top; background: transparent;" title="See footnote a">a</a>]</span>will be taken and one <span class="footnote" style="line-height: 22px; position: relative; vertical-align: top; top: 0px;" data-fn="#fen-NASB-23998b" data-link="[<a href="#fen-NASB-23998b" title="See footnote b">b</a>]">[<a href="https://www.biblegateway.com/passage/?search=Matthew%2024:40-41#fen-NASB-23998b" style="color: #b34b2c; cursor: pointer; vertical-align: top; background: transparent;" title="See footnote b">b</a>]</span>will be left.</span></span><span style="color: #000000; line-height: 24px;"></span><span id="en-NASB-23999" class="text Matt-24-41" style="color: #000000; line-height: 24px;"><span class="woj"><span class="versenum" style="line-height: 22px; position: relative; vertical-align: top; top: 0px; font-weight: bold;">41 </span><span class="crossreference" style="line-height: 22px; position: relative; vertical-align: top; top: 0px;" data-link="(<a href="#cen-NASB-23999A" title="See cross-reference A">A</a>)" data-cr="#cen-NASB-23999A"></span>Two women <em>will be</em> grinding at the <span class="footnote" style="line-height: 22px; position: relative; vertical-align: top; top: 0px;" data-fn="#fen-NASB-23999c" data-link="[<a href="#fen-NASB-23999c" title="See footnote c">c</a>]">[<a href="https://www.biblegateway.com/passage/?search=Matthew%2024:40-41#fen-NASB-23999c" style="color: #b34b2c; cursor: pointer; vertical-align: top; background: transparent;" title="See footnote c">c</a>]</span><span class="crossreference" style="line-height: 22px; position: relative; vertical-align: top; top: 0px;" data-link="(<a href="#cen-NASB-23999B" title="See cross-reference B">B</a>)" data-cr="#cen-NASB-23999B"></span>mill; one <span class="footnote" style="line-height: 22px; position: relative; vertical-align: top; top: 0px;" data-fn="#fen-NASB-23999d" data-link="[<a href="#fen-NASB-23999d" title="See footnote d">d</a>]">[<a href="https://www.biblegateway.com/passage/?search=Matthew%2024:40-41#fen-NASB-23999d" style="color: #b34b2c; cursor: pointer; vertical-align: top; background: transparent;" title="See footnote d">d</a>]</span>will be taken and one <span class="footnote" style="line-height: 22px; position: relative; vertical-align: top; top: 0px;" data-fn="#fen-NASB-23999e" data-link="[<a href="#fen-NASB-23999e" title="See footnote e">e</a>]">[<a href="https://www.biblegateway.com/passage/?search=Matthew%2024:40-41#fen-NASB-23999e" style="color: #b34b2c; cursor: pointer; vertical-align: top; background: transparent;" title="See footnote e">e</a>]</span>will be left. (NASB)</span></span></span></p>
|
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Professor Howard in 1989 published <em>The Hebrew Gospel of Matthew</em>. This ground-breaking work proved that the Hebrew Shem Tob Matthew from the 1300s contains part of the original Hebrew substratum by apostle Matthew of what was translated into Greek in our current Matthew New Testament. Hence, a variant in the Shem Tob could always represent a possible original portion of the inspired Gospel that in copying was simply dropped out early on. In the Shem Tob Hebrew Matthw, we read in Matthew 24 the following addtional language in bold:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">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></span></p>
|
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The bolded portion is the portion omitted in the Greek translation with which we are familiar. What is the consequence?</span></p>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">As can be seen, in Shem Tob Jesus explains who is raptured. One is righteous, the other evil. The Greek text in verses 40-41 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.</span></p>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">In addition, we should also realize that if we look at the Greek-based King James in <a href="https://www.biblegateway.com/passage/?search=Matthew+13%3A41-43%2C+49-50&version=NASB">Matthew 13:41-43 and 49-50</a>, we shall see these additional words in 40-41 in the Shem Tob match what Jesus two more times says in Matthew 13. Combined, these passages all make perfectly clear who is first raptured / seized away from earth: the unrighteous, not Christians.</span></p>
|
||||
<p style="margin-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">41 </span><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span>The Son of Man <span style="font-family: 'times new roman', times;" data-mce-mark="1"></span>will send forth His angels, and they will <em><strong>gather out of His kingdom <span style="font-family: 'times new roman', times;" data-mce-mark="1">[<a href="https://www.biblegateway.com/passage/?search=Matthew+13%3A41-43%2C+49-50&version=NASB#fen-NASB-23581a" style="color: #b34b2c; cursor: pointer; vertical-align: top; background: transparent;" title="See footnote a">a</a>]</span>all <span style="font-family: 'times new roman', times;" data-mce-mark="1"></span>stumbling blocks</strong></em>, and those who commit lawlessness,</span></span><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">42 </span>and<span style="font-family: 'times new roman', times;" data-mce-mark="1"></span>will throw them into the furnace of fire; in that place <span style="font-family: 'times new roman', times;" data-mce-mark="1"></span>there will be weeping and gnashing of teeth.</span></span><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">43 </span><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span>Then <span style="font-family: 'times new roman', times;" data-mce-mark="1">the righteous will shine forth as the sun</span> in the kingdom of their Father. <span style="font-family: 'times new roman', times;" data-mce-mark="1"></span>He who has ears, <span style="font-family: 'times new roman', times;" data-mce-mark="1">[<a href="https://www.biblegateway.com/passage/?search=Matthew+13%3A41-43%2C+49-50&version=NASB#fen-NASB-23583b" style="color: #b34b2c; cursor: pointer; vertical-align: top; background: transparent;" title="See footnote b">b</a>]</span>let him hear. <span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">49 </span>So it will be at <span style="font-family: 'times new roman', times;" data-mce-mark="1"></span>the <span style="font-family: 'times new roman', times;" data-mce-mark="1">[<a href="https://www.biblegateway.com/passage/?search=Matthew+13%3A41-43%2C+49-50&version=NASB#fen-NASB-23589a" style="color: #b34b2c; cursor: pointer; vertical-align: top; background: transparent;" title="See footnote a">a</a>]</span>end of the age; the angels will come forth and <span style="font-family: 'times new roman', times;" data-mce-mark="1">[<a href="https://www.biblegateway.com/passage/?search=Matthew+13%3A41-43%2C+49-50&version=NASB#fen-NASB-23589b" style="color: #b34b2c; cursor: pointer; vertical-align: top; background: transparent;" title="See footnote b">b</a>]</span><strong><em>take out the wicked from among the righteous</em></strong>,</span></span><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">50 </span>and <span style="font-family: 'times new roman', times;" data-mce-mark="1"></span>will throw them into the furnace of fire; in that place <span style="font-family: 'times new roman', times;" data-mce-mark="1"></span>there will be weeping and gnashing of teeth. </span></span>(NASB)</span></span></span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
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<h2><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">Shem Tob Analysis</span></strong></span></h2>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">The Shem Tob is certainly clear who is taken away in Matthew 24, 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. Notice the same words appear in Matthew 13:41 -- the "stumbling blocks" are removed first, highlighting the accuracy of the Shem Tob variant to Matthew 24:40.</span></p>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Why would anyone resist this variant from the Shem Tob, given the corroborative evidence in other passages in the Greek-based Matthew?</span></p>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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>)</span></p>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Hence, the resistance is due to a preconceived notion that Paul -- the one difficult to understand per Second Peter in 2 Peter 3:17 -- trumps our Lord's words repeatedly spoken on the same topic.</span></p>
|
||||
<h2><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;">What About John 17:15?</span></strong></span></h2>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Yet, there is more corroboration than simply the Greek Matthew at 13:40-43, 49-50.</span></p>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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>:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">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.</span></p>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Jesus' desire not to take out of the world the faithful Christians is, to repeat, explained clearly in the Greek-based version of Matthew <a href="http://bible.cc/matthew/13-41.htm">13:41</a> which reads that is the fate of the wicked:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">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>;</span></p>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The Shem Tob Hebrew Matthew is also compatible with the Greek in this passage. The word "taken" in the Greek of Matthew 13:41 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. However, it can also have neutral connotations, as when Jesus says he took with himself Peter and John to the transfiguration in Matthew 17:1.</span></p>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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.</span></p>
|
||||
<h2><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;">Conclusion</span></strong></span></h2>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">It appears Jesus' original words teach that the righteous inherit the earth as the New Jerusalem descends in multiple passages, including the Shem Tob of Matthew 24:40-41. It is the evil who are removed. There is no rapture of Christians. Only the evil and wicked are raptured. En route to Earth, 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 of the evil ones, thereby removing via the angels all the wicked. Paul evidently heard the topic, but heard it the wrong way, and thus relayed incorrectly that it was the good who were removed first.</span></p>
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<hr />
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">EMAIL COMMENTS</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Steve 8/7/2015</span></p>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">While researching all the controversy between the different Rapture theories, my sister and I who have read the verse many times where two will be in the field one will be taken the other left. At some point we realized that the wicked are taken first and Professor Howards' Hebrew Matthew confirmed that fact very clearly. Now the parable of the wheat and tares makes sense. The separation of the Sheep and the goats makes sense, and the only rapture is of the wicked, goats or tares. I have tried several times in the past to get to the bottom of those rapture beliefs, but gave up in frustration. I also believe this is part of Satan's deceivableness and lying wonders, and many of those who believe the deception will perish, I do believe. So I found confirmation from Howard's Shem Tob translation of a scripture which is weak in my KJV. </span><br style="color: #000000; font-family: Helvetica; font-size: 14px; line-height: normal;" /><span style="font-size: 18pt; font-family: 'times new roman', times;">Have a GREAT!! day</span></p>
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<h1>Virgin Birth Issues</h1>
|
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<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">The prophecy of Jesus's birth required he was of the true lineage of David:</span></p>
|
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<div style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"><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-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Peter was quoting 2 Sam. 7:8-16 which reads:</span></p>
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<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">‘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-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">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-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Paul too understood Jesus was born of the flesh of David:</span></p>
|
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<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">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-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">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-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"><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-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">As H.R. Mackintosh (1870-1936), a famous Christian theologian in Scotland, wrote in “Three Essays” The Expository Times (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-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">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-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">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="/books/original-gospel-of-matthew/235-hebrew-matthew-baptismal-account.html">Baptismal Account</a>."</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">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-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">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>
|
||||
<h2>Oldest Textual References to Who Begat Jesus</h2>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">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>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">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, Jesus Wars (N.Y.: HarperCollins Publishers, 2010, at 44).</span></p>
|
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<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">So were these five lines and two begats from Mary alone originally present?</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">The answer is clearly NO!</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">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-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">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>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Third and lastly, the same variant appears in the oldest complete NT text circa 340 AD -- the Syriac Sinaiticus -- which reads: “Jacob begat Joseph. Joseph to whom was espoused the virgin Mary, begat Jesus who is called the Christ.” (Charles Harris,<em> id.</em>, at 507.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">On the Syriac 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<a href="http://books.google.com/books?id=1YzNAAAAMAAJ&printsec=frontcover&dq=Evangelion+Da-Mepharreshe&hl=en&sa=X&ei=tNVZUa-XJKH8iQK6jIDQBQ&ved=0CDEQ6AEwAA"> 5 fn. 16</a>. (You may have to download the free PDF to see). Burkitt in this footnote to the Old Syriac (<a href="http://en.wikipedia.org/wiki/Curetonian_Gospels">Curetonian</a>) provides the Syriac Sinaiticus parallel -- "<strong>Joseph</strong>, to whom was betrothed Mary the virgin, <strong>begat Jesus</strong> that is called the Messiah."</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Hastings explains the surrounding variants in the <a href="http://en.wikipedia.org/wiki/Syriac_Sinaiticus">Syriac Sinaiticus</a> of 340 AD—the oldest extent complete version of Matthew—also mismatch a virgin birth as follows:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">“[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,” <em>The Syriac New Testament</em> (trans. James Murdock, S.T.D.)(9th. Edition)(Horace Hastings, 1896) at xxxviii)(discussing Syriac Sinaiticus found in 1842 at the Monastery of St. Mary Deipara).) </span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">For confirmation of omission of "befor having relations" at verse 25, see Burkitt's <em>Evangelion</em> at page <a href="http://books.google.com/books?id=1YzNAAAAMAAJ&printsec=frontcover&dq=Evangelion+Da-Mepharreshe&hl=en&sa=X&ei=tNVZUa-XJKH8iQK6jIDQBQ&ved=0CDEQ6AEwAA">7 fn. 23</a>.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">The Syriac 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="/books/original-gospel-of-matthew/250-dates-of-manuscripts-that-survive.html">Dates of MSS</a>."</span></p>
|
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<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">How do defenders of the virgin birth account handle the fact of these provable earlier contrary "begat" accounts? Listen!</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">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, Pro fide: a defence of natural and revealed religion (J. Murray, 1905) at 507 et seq.) Precisely! Which points to a textual corruption after the Gospels were first written.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">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-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">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, <em>Whose Son is Christ?: Two Lectures on Progress in Religion</em> (1908) at 35.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">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>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">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-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">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-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">“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, <em>The Flesh of Christ</em>, ch. 5.)</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">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-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">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="/books/original-gospel-of-matthew/254-ebionites.html">Ebionites</a>."</span></p>
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<div> <span style="color: #0000ff; font-size: medium;" data-mce-mark="1">Scholar Affirms That Later Editor Deliberately Corrupted Text to Add Virgin Birth</span></div>
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<div> </div>
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<div>
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<div style="color: #222222; font-family: arial, sans-serif; font-size: 13px; line-height: normal;">This is agreed upon by J.R. Wilkinson - a renown Christian scholar of his day -- in his article "Mr. Conybeare's Textual Theories, Hibbert Journal, October 1902, p. 96," <em>Hibbert' Journal</em> (1904) at <a href="http://books.google.com/books?id=G7FaAAAAYAAJ&dq=sinaiticus%20joseph%20begat%20jesus&pg=PA354#v=onepage&q=sinaiticus%20joseph%20begat%20jesus&f=false">354</a> <em>et seq.</em> We read at page 358 (<a href="http://books.google.com/books?id=G7FaAAAAYAAJ&pg=PA358&lpg=PA358&dq=sinaiticus+joseph+begat+jesus&source=bl&ots=MBgyxANbiz&sig=0L9Joz-0xziXdk52_k2Kn116hQQ&hl=en&sa=X&ei=xtlZUeKLOeGfiQKz8YCQAw&ved=0CE8Q6AEwBA#v=onepage&q=sinaiticus%20joseph%20begat%20jesus&f=false" target="_blank" style="color: #1155cc;">link</a>) the following text: </div>
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<p style="color: #222222; font-family: arial, sans-serif; font-size: 13px; line-height: normal; margin-left: 30px;"> The reading of Syrus Sinaiticus Joseph to whom was betrothed Mary the Virgin begat Jesus who was called the Christ is clearly due to <b><i>a mixture of the Western text with the reading of the original genealogy.</i></b> [Note: the Western text has the virgin birth.] It carries us back to the early days when the canonical gospel was <b><i>competing with the source or sources from which it was derived</i></b>. We have here perhaps <i><b>a conscious corruption</b></i> of the canonical text for we find that in i 25 Syrus Sinaiticus agrees with the famous Old Latin manuscript Ir in omitting the words mix é y vwo xev a1i ri1v Ewg 05 [MY NOTE: verse 25, 'before they came together, found with child" omitt4ed in Old Latin and Syr Sinait thus proving the Older manuscripts did not have virgin birth.] The reading of Syrus Sinaiticus [of 1:25] here is he took his wife and she bore to him a son and he called his name Jesus 2 The reading of Timothy and Aquila is as Schmiedel says a confluence from the Textus Receptus [<i>i.e.</i>, Virgin Birth] and the original genealogy [<i>i.e.</i>, "Joseph begat Jesus."]</p>
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<div style="color: #222222; font-family: arial, sans-serif; font-size: 13px; line-height: normal;"> </div>
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<div style="color: #222222; font-family: arial, sans-serif; font-size: 13px; line-height: normal;">The article continues and weighs the possibility that the "canonical evangelist" (not Matthew) may have not been sure which way to go, and left traces of the original version -- Joseph begat Mary, while trying to conform to the newer virgin birth account. He calls the "Davidic Messiahship" idea was the "old Davidic idea" which was gradually being displaced by the newer "supernatural birth idea" in the mind of the "canonical evangelist" himself. The article ends suggesting that the "canonical evangelist" was not the original compiler of the sayings in Matthew, and that he used a version of Matthew "much in favor in the church" which had the older text, and then would "corrupt by mixture the old text," <i>i.e.</i>, mixing mention of the "virgin Mary" in 1:16 with "Joseph begat Jesus." So now it reads in Syr Sinaiticus 1:16 partly in favor of a virgin birth and partly negating it.</div>
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<div style="color: #222222; font-family: arial, sans-serif; font-size: 13px; line-height: normal;"> </div>
|
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<div style="color: #222222; font-family: arial, sans-serif; font-size: 13px; line-height: normal;">The scholar Wilkinson earlier had agreed on why we are compelled to believe both Matthew and Luke had to have sometihng like "Joseph begat Jesus." Otherwise, the point of the geneologies is lost:</div>
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<div style="color: #222222; font-family: arial, sans-serif; font-size: 13px; line-height: normal;"> </div>
|
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<div style="color: #222222; font-family: arial, sans-serif; font-size: 13px; line-height: normal; margin-left: 30px;">[<a href="http://books.google.com/books?id=G7FaAAAAYAAJ&dq=sinaiticus%20joseph%20begat%20jesus&pg=PA355#v=onepage&q=sinaiticus%20joseph%20begat%20jesus&f=false">355</a>] The text of Syrus Sinaiticus alone seems to postulate such a clause [<em>i.e.</em>, Joseph begat Jesus]; and is it possible to believe anyone would have taken the trouble to construct the long line of natural descent if at the last step natural descent were to play no part? This inconsistency is best seen in the geneaology of St. Luke, where as Holtzmann [<em>Ham-Kommentatur Zum N.T.</em>] justly remarks, it is absurd to assume an evangelist would take the trouble to construct the long geneaology of our Lord through Joseph, and then as it were, spoil all that he had done by adding that Jesus was only "accounted" or supposed to the son of Joseph. The construction of such genealogies presupposes natural descent throughout.<em><strong> It is evident that in both St. Matthew and Luke correction has taken place [<a href="http://books.google.com/books?id=G7FaAAAAYAAJ&dq=sinaiticus%20joseph%20begat%20jesus&pg=PA356#v=onepage&q=sinaiticus%20joseph%20begat%20jesus&f=false">356</a>] (in the case of St. Luke a very clumsy correction), so as to render these genealogies consistent with a virgin birth</strong></em>.</div>
|
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<div style="color: #222222; font-family: arial, sans-serif; font-size: 13px; line-height: normal;"> </div>
|
||||
<div style="color: #222222; font-family: arial, sans-serif; font-size: 13px; line-height: normal;"> </div>
|
||||
</div>
|
||||
<h2>Is The Virgin Birth Account Valid?</h2>
|
||||
<div> </div>
|
||||
<h3>Invalidates Jesus As Messiah</h3>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">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-size: medium; font-family: 'times new roman', times;">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>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Jerome knew an adoption by Joseph does not satisfy the prophecies in Samuel, Isaiah and Jeremiah 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>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">“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>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">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>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">But Jerome's 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>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">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 lifts this burden off of Jesus' shoulders. We know Jews accepted Jesus' brother James as of the Davidic bloodline, because they allowed his entry into the 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 that the virgin birth account was not originally present.</span></p>
|
||||
<h3>Jesus Cannot Be A Sacrifice For Sin / Docetism</h3>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">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></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Apostle John explained this most dangerous of all heresies:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">“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>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">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></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">For example, Hilary of Poitiers (300-368 AD) in his work On The Trinity 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, De Trinitate Bk. 9:56 and Bk.10:23.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">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>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">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>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">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>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Why does 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>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">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>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">"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>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;"><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>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">First, notice there is no biblical analysis by Grudem.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">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>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">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>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">But Grudem above says this is impossible. No creature supposedly can atone. But the Bible says the opposite.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">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>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Thus Grudem's argument is highly unbiblical. In fact it clearly contradicts the Bible.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">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>
|
||||
<div> </div>
|
||||
<div> </div>
|
||||
<div> </div>
|
||||
<h2>Source of Virgin Birth Story</h2>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">The key proof that the virgin birth account is not original is that virgin birth notion comes from the Septuagint Greek translation of Isaiah 7:14. But even the Greek version of 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></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">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>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">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,” Nicene and Post-Nicene Fathers (ed. Philip Schaff)(reprint 2007) Vol. VI, 334, 336.</span></p>
|
||||
<h3>Original Meaning and Language of Isaiah 7:14</h3>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">What is the original of Isaiah 7:14? Virgin or young maiden?</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">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 <em>virgin</em> 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>
|
||||
<h3>So how did the virgin birth account arise?</h3>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">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>
|
||||
<h3>Late Appearance of Virgin Birth Account in Records</h3>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">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>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">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>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">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, The New Archeological Discoveries and Their Bearing upon the New Testament (Funk & Wagnalls Company, 1917) at 261.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">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>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Thus, in the earliest church the attachment of any importance to a virgin birth story appears to be unknown.</span></p>
|
||||
<h3>Divinity of Christ Is Unaffected</h3>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">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="/books/original-gospel-of-matthew/235-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>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">“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, Shaken Creeds: The Virgin Birth Doctrine. A Study of Its Origin (1922) at 97.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Thus, God came to enter Jesus at His Baptism and said: "This day I have begotten thee."</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">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>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">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>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">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-size: medium; font-family: 'times new roman', times;">This Christology perfectly makes sense of Jesus’ various descriptions of His interpersonal relationship to the Father:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">The Father is <strong><em>greater than I.</em></strong> (John 14:28.)</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;"><strong>I can do nothing by myself</strong>. (John 5:19.)</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">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>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">The Father and I are one. (John 10:30.)</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">The <strong><em>Logos / Word is not mine but the Father’s</em></strong>. (John 14:24.)</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;"><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-size: medium; font-family: 'times new roman', times;">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>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">What then did Jesus and John intend us to understand about Jesus’ nature in relation to God?</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">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>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">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>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">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, Commentary, Ex. 25:22.) If so, it would be proper to call Jesus Divine.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">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, The Holy Bible (1825) Vol. 5 at 486.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">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-size: medium; font-family: 'times new roman', times;">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>
|
||||
<h2>Valentinus, Docetic Heretic, Promoted Virgin Birth Earliest in Church</h2>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">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-size: medium; font-family: 'times new roman', times;">Here is a summary of these facts in a work of 1709 by a Protestant editor to The Commonitory of Vincentius Lirinensis Concerning the Rule of Faith In Opposition to All Heretical Innovations from 434 AD.</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">[<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 and flourished 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 de Praescr. Chapter 49 and Adv Valent 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>] and not to the Will of Man. He denied the Resurrection of the Flesh and affirmed the Soul and Spirit [are] only to be saved by Christ. See August. Heresies I I. The Valentinens, says Irenaus, all themselves are the <em>Spiritual</em>, and the Orthodox <em>Pyhsicos</em>, [while] the<strong><em> animal Men [are] these Animals [who] 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 though<em><strong> Sin may damn the Churchmen yet it can not hurt the Saints</strong></em>. See Irenaeus Adv Valent.</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">(The Apologies of Justin Martyr, Tertullian, and Minutius Felix in Defense of the Christian Religion (W.B. for A. and J. Churchill, 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></p>
|
||||
<h1>Incongruities in Luke</h1>
|
||||
<p style="color: #660000; font-family: 'Times New Roman'; font-size: medium; line-height: normal;">Who did Mary say was the earthly father of Jesus? </p>
|
||||
<p style="color: #660000; font-family: 'Times New Roman'; font-size: medium; line-height: normal;">Luke: "When he remained behind in Jerusalem, and they found him in the temple, "his mother said unto him, son, why hast thou thus dealt with us? behold <em><strong>thy father</strong></em> [Joseph] and I have sought thee sorrowing" (2:48).</p>
|
||||
<h1>Conclusion</h1>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">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>
|
||||
<h1>Study Notes</h1>
|
||||
<h2>How Geneology Reads in Sinai-Syriac</h2>
|
||||
<div><span style="font-size: medium; font-family: 'times new roman', times;">In the earliest quotes of the Aramaic gospel and Greek gospel of Matthew, we learn it ends as follows:</span></div>
|
||||
<div><span style="font-size: medium; font-family: 'times new roman', times;"> </span></div>
|
||||
<div style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">"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;"><span style="font-size: medium; font-family: 'times new roman', times;"> </span></div>
|
||||
<div style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;"> </span></div>
|
||||
<div><span style="font-size: medium; font-family: 'times new roman', times;">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>
|
||||
<div><span style="font-size: medium; font-family: 'times new roman', times;"> </span></div>
|
||||
<div><span style="font-size: medium; font-family: 'times new roman', times;"> </span></div>
|
||||
<div><span style="font-size: medium; font-family: 'times new roman', times;"> </span></div>
|
||||
<div><span style="font-size: medium; font-family: 'times new roman', times;">Also, in the 100s Justin Martyr quoted Matthew in <em>Trypho</em> as saying: <a href="http://www.ccel.org/ccel/schaff/anf01.viii.iv.c.html">Joseph begat Jesus</a>.</span></div>
|
||||
<div><span style="font-size: medium; font-family: 'times new roman', times;"> </span></div>
|
||||
<div><span style="font-size: medium; font-family: 'times new roman', times;"> </span></div>
|
||||
<div><span style="font-size: medium; font-family: 'times new roman', times;">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>
|
||||
<div>
|
||||
<p align="justify" class="main"><span style="font-size: medium; font-family: 'times new roman', times;">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></p>
|
||||
<blockquote>
|
||||
<p align="justify" class="main"><span style="font-size: medium; font-family: 'times new roman', times;">"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>
|
||||
</blockquote>
|
||||
</div>
|
||||
<div> </div>
|
||||
<h2>Syriac-Sinaiticus Variants on Virgin Birth</h2>
|
||||
<p>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></p>
|
||||
<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></p>
|
||||
<p style="padding-left: 30px;"><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 by his resurrection from the dead", which seems to imply that even Paul was not unsympathetic to this view.</strong></p>
|
||||
<p style="padding-left: 30px;"><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 eliminate 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 style="padding-left: 30px;"><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. </strong></p>
|
||||
<p><span style="color: #0000ff;" data-mce-mark="1"> John's References to Jesus as Son of Joseph</span></p>
|
||||
<p style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal;"><span face="Arial" style="font-family: Arial;" data-mce-mark="1">John twice repeats others stating that Jesus is the son of Joseph. He records one of Jesus' disciples saying:</span></p>
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<blockquote style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal;"><span face="Arial" style="font-family: Arial;" data-mce-mark="1">"Philip findeth Nathanael and saith unto him: we have found him of whom Moses in the Law and prophets did write, Jesus of Nazareth, <i>the son of Joseph</i>"<i> </i>(John, 1 : 45)<i>.</i></span></blockquote>
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<p style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal;"><span face="Arial" style="font-family: Arial;" data-mce-mark="1">And again:</span></p>
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<blockquote style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal;"><span face="Arial" style="font-family: Arial;" data-mce-mark="1">"And they said, Is not this Jesus, <i>the son of Joseph, </i>whose <i>father </i>and mother we know . . . .? " (John, 6 : 42).</span></blockquote>
|
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<p style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal;">John presumably would not have recorded these incidents without clarifying the role of the virgin alone to make clear to the reader he is in favor of a virgin birth. </p>
|
||||
<h2 style="padding-left: 30px;">Websites</h2>
|
||||
<div style="padding-left: 30px;">"Evidence that Demands a Verdict" - excerpt on Virgin Birth at this <a href="http://www.angelfire.com/sc3/myredeemer/Evidencep18.html">link</a>.</div>
|
||||
<div style="padding-left: 30px;">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)</div>
|
||||
<div style="padding-left: 30px;"> </div>
|
||||
<div style="padding-left: 30px;">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></div>
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<h3>Library Resources</h3>
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<h2>Shem-Tob Manuscripts</h2>
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<p><span style="font-size: large; font-family: 'times new roman', times;">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></span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;"><a href="http://ub.leidenuniv.nl/bc/ tentoonstelling/Judaica/object7.htm">tentoonstelling/Judaica/object7.htm</a> accessed 15 July, 2005</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><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></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">See also "<a href="http://www.torahresource.com/Dutillet.html">Hebrew Matthew Project</a>" - collection of Shem-Tob mss.</span></p>
|
||||
<h2>Why Ignored Until Now?</h2>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">NCCRG.Org explains:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">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></span></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> </p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Ministry of Rev. Ron Jones, <a href="http://hebrewgospel.com/Jeromes%20Scholarly%20Speculation.php">The Hebrew Gospel of Matthew</a> - website dedicated to topic </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Sir William Smith, ed., <em>Dictionary of Christian Biography</em> (1917) Vol. 2 at <a href="https://books.google.com/books?id=cqT-R6-CPxoC&lpg=PA710&ots=fS78-6dDRx&dq=hebrew%20matthew%20stichometry&pg=PA709#v=onepage&q=hebrew%20matthew%20stichometry&f=false">709</a>-710 "The Gospel of the Hebrews...was reckoned by many according to Eusebius (H.E. iii, 25) among the Homologumena of the New Testament but was placed in the Antilogumena by Eusebius himself and in the stichmetry of Nicephorus. It owes the high honor in which it was once held to the fact that it was almost universally regarded in the first centuries as the Hebrew original of our canonical gospel of Matthew (Hieronymn in Matt xii 13; contra Pelagian iii, 1, cf. Catal vir illustr 3. This opinion was transmitted by the Jewish Christians or Ebionites among whom the title went by the Gospel of St. Matthew....Papias is an early witness for St. Matthew having written in Hebrew (ap. Eusebius iii, 39), and the same tradition is repeated by Irenaeus (Haer. iii, 1, 1), Paentanus ap. ...." </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><strong>Stichometry of Nicephorus (9th Century).</strong> The Hebrew Matthew existed into the 9th Century. This is when the Patriarch of Constantinople, Nicephorus, did a total of the lines of the Hebrew Matthew, and found it 300 lines shorter than the canonical Gospel of Matthew. This was part of a project known as the Stichometry of Nicephorus -- a project to count the lines of all books of the Bible. See this <a href="http://www.ntcanon.org/Gospel_of_the_Hebrews.shtml">link</a>.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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>)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><a href="http://books.google.com/books?id=AhM3AAAAMAAJ">http://books.google.com/books?id=AhM3AAAAMAAJ</a></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">"<a href="http://en.wikipedia.org/wiki/Hebrew_Gospel_of_Matthew">Hebrew Gospel of Matthew</a>," Wikipedia</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Howard, <a href="http://rosetta.reltech.org/TC/vol04/Howard1999.html">Reply to Petersen</a></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><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)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><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</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">"<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</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><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.</span></p>
|
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<p><span style="font-size: large; font-family: 'times new roman', times;">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.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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</span></p>
|
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<p><span style="font-size: large; font-family: 'times new roman', times;">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</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">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</span></p>
|
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<p><span style="font-size: large; font-family: 'times new roman', times;">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.</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;"><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."</span></p>
|
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<p><span style="font-size: large; font-family: 'times new roman', times;">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.</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">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</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">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</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">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.]</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;"><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</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">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)</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">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>)</span></p>
|
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<p><span style="font-size: large; font-family: 'times new roman', times;">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>,</span></p>
|
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<p><span style="font-size: large; font-family: 'times new roman', times;">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>.</span></p>
|
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<p><span style="font-size: large; font-family: 'times new roman', times;">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.</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">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:</span></p>
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<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">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>.]</span></p>
|
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<p><span style="font-size: large; font-family: 'times new roman', times;">Todd, <a href="http://books.google.com/books?id=HfTYAAAAMAAJ">The Gospel according to the Hebrews</a> (1933) - no preview</span></p>
|
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<p><span style="font-size: large; font-family: 'times new roman', times;">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</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">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)</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">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.</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">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></span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">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>.</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;"><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</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">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)</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">Throckmorton, <a href="http://www.earlychristianwritings.com/text/gospelhebrews-throck.html">Hebrew Matthew citations in Gospel Parallels</a></span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;"><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):</span></p>
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<p class="MsoNormal" style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">Notes on Shem Tov's Hebrew Matthew</span></p>
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<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">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>
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<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">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>
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<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">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>
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<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">**** The Pseudo-Clementine writings (Recognitions and Homilies) when quoting or referring to Matthew occasionally agree with ST Hebrew Matthew against the canonical Greek versions.</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">"<a href="http://en.wikipedia.org/wiki/Jewish-Christian_Gospels">Jewish Christian Gospels</a>," Wikipedia -- discusses Ebionites, Nazarenes, GAH, etc.</span></p>
|
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<p><span style="font-size: large; font-family: 'times new roman', times;">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.</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">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.</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">"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>.</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">"<a href="http://en.wikipedia.org/wiki/Hebrew_Gospel_of_Matthew">Hebrew Gospel of Matthew</a>" Wikipedia</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">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></span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">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</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">"<a href="http://en.wikipedia.org/wiki/Jewish-Christian_Gospels">Jewish Christian Gospels</a>," Wikipedia</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">"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></span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">"<a href="http://www.datingthenewtestament.com/Matthew.htm">Dating New Testament - Matthew</a>." Among other issues, this article points out: "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>
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<p><span style="font-size: large; font-family: 'times new roman', times;">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:</span></p>
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<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">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>
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<h2>Online Versions of Shem-Tob</h2>
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<p><span style="font-size: large; font-family: 'times new roman', times;"><a href="http://nccg.org/shem_tov/MATTINTR.txt">http://nccg.org/shem_tov/MATTINTR.txt</a> -- introduction to Shem-Tob</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;"><a href="http://nccg.org/shem_tov/MATTCH15.TXT">http://nccg.org/shem_tov/MATTCH15.TXT</a> - comparison KJV to Shem-Tob</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;"><a href="http://nccg.org/shem_tov/MATTCH15.TXT">http://nccg.org/shem_tov/MATTCH15.TXT</a> - Messianic evangelicals</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;"><a href="http://nccg.org/shem_tov/MATTCH23.TXT">http://nccg.org/shem_tov/MATTCH23.TXT</a> - Chapter 23</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;"><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</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;"><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</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;"><a href="http://www.scripture.net.nz/">http://www.scripture.net.nz/</a> -- main page</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><a href="http://www.ebionim.org/servosdejave_matthew.htm">http://www.ebionim.org/servosdejave_matthew.htm</a> ... J. Paulo Fernandez translation, 2005, updated 2009</span></p>
|
||||
<h2>Translation Alternatives</h2>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><a href="http://tmcdaniel.palmerseminary.edu/Volume4_ShemTob+.pdf">http://tmcdaniel.palmerseminary.edu/Volume4_ShemTob+.pdf</a></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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</span></p>
|
||||
<h2>Critics</h2>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><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)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><a href="http://www.toolong.com/pages/text_note.htm">Verse differences construed negatively</a></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><a href="http://fortheloveoftruth.wordpress.com/kabbalah-talmud-toldoth-and-the-shem-tov/">Kabbalah and Shem Tob</a></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><a href="http://www.toolong.com/pages/text_note.htm">Too long.com Criticism</a> -- comparison of Shem Tob against KJV</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><a href="http://books.google.com/books?id=kxGxVNaPVoY">Jesus Words in the Aramaic Gospel</a> -- critical of the Shem Tob -- see page 192</span></p>
|
||||
<ul>
|
||||
<li><span style="font-size: large; font-family: 'times new roman', times;"><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</span></li>
|
||||
<li><span style="font-size: large; font-family: 'times new roman', times;"><a href="http://www.jewishvirtuallibrary.org/jsource/vjw/Macedonia.html">Jews lived in Macedonia 100 BCE</a>.</span></li>
|
||||
<li><span style="font-size: large; font-family: 'times new roman', times;"><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</span></li>
|
||||
</ul>
|
||||
<h2>Gospel Apocrypha</h2>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><a href="http://www.gnosis.org/naghamm/gthlamb.html">Gospel of Thomas</a> (English translation) for comparison</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><a href="http://reluctant-messenger.com/essene/gospel_intro.htm">Gospel of the Perfect Life</a> (Alleged Tibetan version of Matthew) -supposedly found by Rev. Ousely 1881 - for comparison. Also called "Gospel of the Holy Twelve." It is a literary fraud.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><a href="http://biblehub.com/library/schaff/history_of_the_christian_church_volume_i/section_18_apocryphal_traditions.htm">Apocryphal Tradition</a> - Schaff from Bible.hub</span></p>
|
||||
<h2>Greek Manuscript Discoveries</h2>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><a href="http://www.khouse.org/articles/2001/333/">Magdalen Papyrus</a> -- Matthew 26 in Greek</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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></span></p>
|
||||
<h2>Hebrew v. Aramaic Issue</h2>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><a href="http://ccsom.org/languageofjesus/EloiLamaShabachtani.htm">Last words of Jesus on Cross</a> - argues for Hebrew as original</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Evidence that Hebrew spoken and in Matthew -- <a href="http://webbpage.bravehost.com/Yavo/evidenceforhebrew.html">bravehost</a></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">"<a href="http://en.wikipedia.org/wiki/Aramaic_of_Jesus">Aramaic of Jesus</a>,' Wikipedia (takes it as proven Jesus primarily spoke Aramaic)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Gustaf Dalman, <em>The Words of Jesus</em> (1902) --at <a href="https://books.google.com/books?id=54BCAAAAIAAJ&dq=dalman%20the%20words%20of%20jesus&pg=PA43#v=onepage&q&f=false">53</a> dogmatic contention there was no original Hebrew basis to Synoptic Gospels, twisting and turning to make Aramaic only spoken language - now proven wrong. But interesting to see the works he criticized that fought for a Q version in Hebrew.</span></p>
|
||||
<h2>Syriac Comparison</h2>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">"<a href="http://en.wikipedia.org/wiki/Curetonian_Gospels">Curetonian Gospels</a>," <em>Wikipedia</em></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">The Syriac Gospels in the translation entitled <a href="http://books.google.com/books?id=1YzNAAAAMAAJ">Evangelium Da-mpharreshe</a> (University Press, 1904)</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">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></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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>.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">"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>.)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">[This does not work]</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><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>.</span></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><span style="font-size: large; font-family: 'times new roman', times;">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</span></div>
|
||||
<div><span style="font-size: large; font-family: 'times new roman', times;">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>.</span></div>
|
||||
<div><span style="font-size: large; font-family: 'times new roman', times;">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></span></div>
|
||||
<div><span style="font-size: large; font-family: 'times new roman', times;">Text excavations - Nazareans Gospel -- at this<a href="http://www.textexcavation.com/nazoraeangospel.html"><span style="color: #000000;"> link</span></a></span></div>
|
||||
<div><span style="font-size: large; font-family: 'times new roman', times;">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</span></div>
|
||||
<div><span style="font-size: large; font-family: 'times new roman', times;">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)</span></div>
|
||||
<div><span style="font-size: large; font-family: 'times new roman', times;">Variants from mss -<strong><a href="http://www.biblequery.org/mtMss.htm">Bible Query - Early Manuscripts of Matthew</a> </strong>February 6, 2010 catalogued 2010</span></div>
|
||||
<div><span style="font-size: large; font-family: 'times new roman', times;">Justin Martyr [120 AD] The Sayings of Jesus in Justin Martyr (ed. Bellinzoni 1869)(E.J.Brill, 1967) - <a href="http://books.google.com/books?id=2cw3AAAAIAAJ&lpg=PA146&dq=liddell%20scott%20greek%20lexicon%201869&pg=PA130#v=onepage&q=liddell%20scott%20greek%20lexicon%201869&f=false">page 130</a> supports that Justin is harmonizing the 3 synoptic gospels with a fourth parallel source. Bellinzoni notes that Justin's work proves Mark was sometimes harmonizing Matthew and Luke rather than the other way around. On <a href="http://books.google.com/books?id=2cw3AAAAIAAJ&lpg=PA146&dq=liddell%20scott%20greek%20lexicon%201869&pg=PA131#v=onepage&q=liddell%20scott%20greek%20lexicon%201869&f=false">page 131</a>, Bellinzoni mentions there are 3 sayings in Justin of sayings of Jesus that have no parallel in the synoptics. These are at Dialogue 35:3b; 47:5, and Apology 61:4 but the latter fits with John, and not the synoptics (discusssed at page 134-35). Bellinzoni does conclude that these variants do not prove that Justin was necessarily dependent on an extra-canonical gospel. <span style="font-size: large; font-family: 'times new roman', times;"><em>Id.</em>, at 138. Bellinzoni later categorically rejects Bousset's thesis that a pre-synoptic source was used. <span style="font-size: large; font-family: 'times new roman', times;"><em>Id.</em>, at 139. Bellinzoni then asserts himself something not capable of proof: "there is a considerable amount of evidence that Justin's sources were not always the canonical gospels themselves but rather post-canonical sources based upon the synoptic gospels." <span style="font-size: large; font-family: 'times new roman', times;"><em>Id.</em> But another possibility is the canonical synoptic version of Matthew was based upon a <span style="font-size: large; font-family: 'times new roman', times;"><em>then</em> canonical Hebrew version of Matthew that was regarded as a valid source of additional words of Jesus.</span></span></span></span></span></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> </div>
|
||||
<div> </div>
|
||||
<h2>Apostolic Approval of Hebrew Version of Matthew</h2>
|
||||
<div><span style="font-size: large; font-family: 'times new roman', times;">Bartholomew took this Gospel to "India" and Pantaenus brought back to Alexandria in 180 AD.</span></div>
|
||||
<div><span style="font-size: large; font-family: 'times new roman', times;">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>."</span></div>
|
||||
<div><span style="font-size: large; font-family: 'times new roman', times;"></span><span style="font-size: large; font-family: 'times new roman', times;"></span></div>
|
||||
<div><span style="font-size: large; font-family: 'times new roman', times;">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>.</span></div>
|
||||
<div><span style="font-size: large; font-family: 'times new roman', times;"></span></div>
|
||||
<div><span style="font-size: large; font-family: 'times new roman', times;"></span></div>
|
||||
<div><span style="font-size: large; font-family: 'times new roman', times;"><a href="http://www.onlinetruth.org/Articles%20Folder/hebrew_gospel_of_matthew.htm">Webpage</a> discussing Pantaenus.</span></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>Word Studies Across Gospels</h2>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Nazareth in Philomena French, <a href="https://www.academia.edu/10944014/The_Fourth_Gospel_-_An_Aramaic_Source_Part_1">The Fourth Gospel - An Aramaic Source</a>, Part I (2015)</span></p>
|
||||
<h2>Gospel According to the Hebrews (Ebionite)</h2>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">See "<a href="http://en.wikipedia.org/wiki/Gospel_of_Matthew">Gospel of Matthew</a>," Wikipedia</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">See "<a href="http://en.wikipedia.org/wiki/Gospel_of_the_Nazarenes">Gospel of the Nazarenes</a>," Wikipedia</span></p>
|
||||
<h2>Fraudulent "Gospel of the Holy 12"</h2>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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).</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">The Preface, in part, notes:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">"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.</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">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."</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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>.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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>.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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>.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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.</span></p>
|
||||
<h2><strong>Du Tillet Hebrew Matthew</strong></h2>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Schonfield in PDF <a href="http://www.torahresource.com/DuTillet/Schonfield.pdf">http://www.torahresource.com/DuTillet/Schonfield.pdf</a></span></p>
|
||||
<h2>Munster Hebrew Matthew</h2>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">--<a href="http://books.google.com/books/about/Evangelium_Secundum_Matthaeum.html?id=sWxEAAAAcAAJ">Evangelium secundum Matthaeum in lingua hebraica</a> (1537).</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><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></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Munster's Hebrew Bible --New Translation (into Latin) is at this link</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><a href="http://books.google.com/books?id=UPOkxZJ1gOIC&source=gbs_similarbooks">http://books.google.com/books?id=UPOkxZJ1gOIC&source=gbs_similarbooks</a></span></p>
|
||||
<h2>Septuagint Translations Impacting Matthew</h2>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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</span></p>
|
||||
<ul>
|
||||
<li><span style="font-size: large; font-family: 'times new roman', times;">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>.</span></li>
|
||||
</ul>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">"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></span></p>
|
||||
<h2>Puns in Hebrew</h2>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Michael Banak wrote in <a href="http://www.paleotimes.org/whatsNew/2003/july_29_2003.htm">2003</a>:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">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.</span></p>
|
||||
<p style="padding-left: 30px;" align="justify"><span style="font-size: large; font-family: 'times new roman', times;">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.</span></p>
|
||||
<h2>Hebrew Matthew Project At Torah Resources</h2>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">An excellent library for other materials. See www.torahresources.org -- <a href="http://www.torahresource.com/Dutillet.html">Hebrew Matthew project</a></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">You will find pdfs of original copies of the Shem-Tob there.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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></span></p>
|
||||
<h2>Matthew's Gospel Focused Materials</h2>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><a href="http://www.earlychristianwritings.com/matthew.html">http://www.earlychristianwritings.com/matthew.html</a></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Jewish-Christian with focus on Hebrew Tillet and Shem-Tob, and Midrash sources at this site</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><a href="http://www.yashanet.com/studies/matstudy/mat5a.htm">http://www.yashanet.com/studies/matstudy/mat5a.htm</a></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><a href="http://en.wikipedia.org/wiki/Gospel_of_Matthew">http://en.wikipedia.org/wiki/Gospel_of_Matthew</a></span></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>
|
||||
<h1><span style="font-size: x-large;"><strong>Ebionites & Nazarenes</strong></span></h1>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">"<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:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">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">[25]</a></sup> Jerome adds that Matthew's gospel was called the <em><a href="http://en.wikipedia.org/wiki/Gospel_according_to_the_Hebrews" class="mw-redirect" title="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">[26]</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">[27]</a></sup><sup><a href="http://en.wikipedia.org/wiki/Nazarene_(sect)#cite_note-27">[28]</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">[29]</a></sup></span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;"></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">****</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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:</span></p>
|
||||
<dl><dd><span style="font-size: large; font-family: 'times new roman', times;">"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">[30]</a></sup></span></dd></dl>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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.</span></p>
|
||||
<h2><strong><span style="font-size: large; font-family: 'times new roman', times;">Matthew 1:11 - Jeconiah v. Jehoakim</span></strong></h2>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">If it says Jeconiah, God cursed Jeconiah that no one in his line would sit on the throne of David. So it is important to find variants from standard Greek to preserve Jesus' Messiahship. Here is what I found, and wrote a correspondent:</span></p>
|
||||
<p> </p>
|
||||
<p style="margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">A mistake in the translation from Hebrew to Greek explains how the father --Jahoichin / Jehoikim -- became Jeconiah . Jehoiakim appears the spelling in the Irenaeus version of matthew just before the Greek Matthew began to replace the hebrew: "<span style="color: black;">In </span><a href="http://en.wikipedia.org/wiki/Irenaeus" title="Irenaeus"><span style="color: #0b0080;">Irenaeus</span></a><span style="color: black;">' Latin version of this text Jehoiakim's name appears, but this is the only piece of textual evidence for this theory." </span><a href="http://en.wikipedia.org/wiki/Matthew_1:11"></a><a href="http://en.wikipedia.org/wiki/Matthew_1">http://en.wikipedia.org/wiki/Matthew_1</a>:11 It then mentions such textual evidence, showing 2 editors of this one Wikipedia article: "<span style="color: black;">Some manuscripts have additional reading in this verse — ??? ??????, ?????? ?? ????????? (<em>Joakim, Joakim begot</em>) — </span><a href="http://en.wikipedia.org/wiki/Codex_Campianus" title="Codex Campianus"><span style="color: #0b0080;">M</span></a><span style="color: black;"></span><a href="http://en.wikipedia.org/wiki/Codex_Nanianus" title="Codex Nanianus"><span style="color: #0b0080;">U</span></a><span style="color: black;"> ? ? <em>f</em></span><sup><span style="color: black;">1</span></sup><span style="color: black;"> 33 258 478 661 954 1216 1230 1354 1604</span><a href="http://en.wikipedia.org/wiki/Lectionary_54" title="Lectionary 54"><span style="color: #0b0080;">Lectionary 54</span></a><span style="color: black;"> syr</span><sup><span style="color: black;">h</span></sup><span style="color: black;"> geo.</span><sup><span style="color: black;"><a href="#cite_note-5"><span style="color: #0b0080;">[5]</span></a>"</span></sup></span></p>
|
||||
<p style="margin-left: 30px;"> </p>
|
||||
<p style="margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;"><sup><span style="color: black;">So there is good reason to believe the Hebrew was misrendered by the Greek translator as Jeconiah.</span></sup></span></p>
|
||||
<p> </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="/books/original-gospel-of-matthew/225-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>
|
||||
<h1><strong> Septuagint Alterations of Matthew </strong></h1>
|
||||
<p>Jerome said Matthew in Greek of the versions exisitng prior to 390 AD always used the Hebrew, and ignored the Septuagint variants. Jerome was battling Augustine's demands that Jerome "employ" the Septuagint to render Matthew's Greek version of the Hebrew Bible when quoted. Who won? Augustine.</p>
|
||||
<p>However, now the Greek Matthew has the numerous verses which follow the Septuagint and not as Jerome said -- the Hebrew, at total odds with translated the Hebrew in the 400s. In a book called <em>The Jerome Conspiracy</em> by Michael Wood (Iuniverse, 2008) at pages <a href="http://books.google.com/books?id=_XRn7QuMAwMC&pg=PA100&lpg=PA100&dq=deuteronomy+27:26+septuagint&source=bl&ots=Jur6BhnrgP&sig=n2h-e4RSQ9VFmEVwmSqQGzgH8mw&hl=en&sa=X&ei=E3THUYmSN6jNiwKYnoHYDg&ved=0CFwQ6AEwBQ#v=onepage&q=deuteronomy%2027%3A26%20septuagint&f=false">97-101</a>, he cites these verses to claim Jerome intentionally made the references in Matthew, Paul, etc., to the Septuagint look wrong by translating the Hebrew OT differently. </p>
|
||||
<p>Matt 1:23 a ... Isaiah 7:14 reads as Septuagint, not as Jerome reads the Hebrew scripture.</p>
|
||||
<p>Matt 1:23b--- Isaiah 8:8, 10 reads as Septuagint, not as Jerome reads the Hebrew scripture.</p>
|
||||
<p>Matt 4:10 -- Deut 6:13 reads as Septuagint, not as Jerome reads the Hebrew scripture.</p>
|
||||
<p>Matt 9:13 - Hosea 6:6 reads as Septuagint, not as Jerome reads the Hebrew scripture.</p>
|
||||
<p>Matt 12:7 - Hosea 6:6 reads as Septuagint, not as Jerome reads the Hebrew scripture</p>
|
||||
<p>Matt 12:21 - Isaiah 42:4 reads as Septuagint, not as Jerome reads the Hebrew scripture</p>
|
||||
<p>Matt 13:14-15 - Isaiah 6:9-10 reads as Septuagint, not as Jerome reads the Hebrew scripture</p>
|
||||
<p>Matt 15:8-9 - Isaiah 29:13 reads as Septuagtint, not as Jerome reads the Hebrew scripture</p>
|
||||
<p>Matt 21:16 - Psalm 8:2 reads as Septuagint, not as Jerome reads the Hebrew scripture</p>
|
||||
<p>What explains this? Obviously, the Greek manuscripts Jerome found in the 390 AD era were all altered to now read quotes in Matthew from the Hebrew Bible to conform to the Septuagint Greek translation of 297 BC. Thus, we can honestly restore the Hebrew version to each 10 verses above.</p>
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||||
<p> </p>
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<h1><span style="font-size: 18pt;">Baptismal Account in Hebrew Matthew</span></h1>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">In the Hebrew Matthew of 38 AD, there is a variant to the baptismal account which is different from a much later Greek text tradition. This earliest variant has God say from Heav</span><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">en to Jesus at His baptism: "This Day I have begotten thee." </span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">As we shall see below, this earliest variant is validated by two quotes from the Epistle to the Hebrews in the NT, including Hebrews 5:5. This variant is also confirmed as originally present by numerous quotes by the early orthodox commentary of preachers. They relied upon the earliest Greek New Testament, but it was evidently changed later as these words were contrary to the "eternal son" doctrine that emerged in the 300s. </span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">So what did the Hebrew version of Matthew say -- the original version of our Gospel of Matthew? This Matthew, Jerome later explained, was translated into Greek. (Jerome in 393 AD explained the Ebionites-Nazarenes still maintained custody of that copy in a library at Caesarea.)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Epiphanius recorded near 400 AD that this original Hebrew Matthew had God speak from heaven at the baptism "today I have begotten thee."</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">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>]</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;"></span></p>
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<h1><span style="font-size: 18pt;">Historical Evidence That "This Day I have begotten thee" is Correct</span></h1>
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<h3><span style="color: #333399; font-size: 18pt;">A. Old Mss. of Matthew</span></h3>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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>.)<img src="/images/stories/JWO_Online/Jesus_as_young_man.jpg" alt="Jesus as young man" width="76" height="92" style="float: right;" /></span></p>
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<h3><span style="color: #333399; font-size: 18pt;">B. Luke 3:22 In Old Manuscripts</span></h3>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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."</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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>.)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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.)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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.</span></p>
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<h3 style="margin-top: 0px; margin-bottom: 0px; padding: 0px; line-height: 29px; font-weight: normal; font-size: 20px; color: #76756a; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; background-color: #ffffff;"><span style="color: #333399; font-size: 18pt;">B.1. Augustine Mentions Old Manuscripts Only Might Not Contain 'This day I have begotten thee'</span></h3>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Throckmorton in <em>Gospel Parallels</em> (1992) at 14 lists some of the sources for "This day I have begotten thee." He lists - "D it Justin, Clement, Origen, <strong>Augustine</strong>, Gospel of the Ebionites." </span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Why does Throckmorton mention Augustine? First, because Augustine in the late 300s attests to "this day I have begotten thee" is present in "some codices." Second, because Augustine cannot prove it was missing in any Greek early text, he simply says instead "it is SAID not to be found in the more ancient Greek codices...." Augustine does not say he knows of any ancient Greek codice that is lacking "this day I have begotten thee." Instead of proof, he offers an unattributed claim that some 'say' it is not in SOME earlier Greek codices, but without his scholarly verification of which he was certainly capable of easily checking. The entire quote is worth reading. </span></p>
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<p style="margin-top: 0in; margin-right: 0in; margin-bottom: 0in; font-family: 'Times New Roman'; font-size: 18pt;">Augustine in <em>In De Cons. Evang</em>. 2,31 writes:</p>
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<p style="margin-top: 0in; margin-right: 0in; margin-bottom: 0in; font-family: 'Times New Roman'; font-size: 18pt; padding-left: 30px;">But once more, with respect to that rendering which is contained in some codices of the Gospel according to Luke, and which bears that the words heard in the heavenly voice were those that are written in the Psalm, "Thou art my Son, this day have I begotten Thee" [Ps 2:7]; <strong>although it is said not to be found in the more ancient Greek codices</strong>, yet if it can be established by any copies worthy of credit, what results but that we suppose both voices to have been heard from heaven, in one or other verbal order?</p>
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<p style="margin-top: 0in; margin-right: 0in; margin-bottom: 0in; font-family: 'Times New Roman'; font-size: 18pt;">The full Latin and English translation comes from Wieland Willker, A Textual Commentary on the Greek Gospels Vol. 3 Luke (Bremen: 2015) at Luke 3:22. Willker made the entire <a href="http://www.willker.de/wie/TCG/TC-Luke.pdf">PDF </a>available free online.</p>
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<p style="margin-top: 0in; margin-right: 0in; margin-bottom: 0in; font-family: 'Times New Roman'; font-size: 18pt;">This actual quote from Augustine dashes claims such as Wasserman's that tries to criticize Ehrman, saying "Ehrman does not mention the important remark by Augustine that the most ancient Greek MSS do not attest to the second reading," <em>i.e.</em>, "this day I have begotten thee." (Tommy Wasserman, Ph.D., “Misquoting Manuscripts? – The Orthodox Corruption of Scripture Revisited,” <span style="font-style: italic;">The Making of Christianity: Conflicts, Contacts, and Constructions</span>. (Ed. Magnus Zetterholm och Samuel Byrskog) (ConBNTS 47. Winona Lake: Eisenbrauns, 2012) pp. 325-50, at <a href="http://www.difa3iat.com/wp-content/uploads/2014/08/Eharman.pdf">335</a>.)</p>
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<p style="margin-top: 0in; margin-right: 0in; margin-bottom: 0in; font-family: 'Times New Roman'; font-size: 18pt;">But Wasserman overstates what Augustine said. Rather, Augustine's actual words say that supposedly even "some" Greek codices are "said" to lack the language -- but certainly it had not been verified by Augustine despite his abundant access to those earlier codices. Augustine's actual language strengthens the case that "this Day I have begotten thee" is original. Augustine was strongly motivated to destroy the anti-Trinitarian position of Festus who exploited this verse being still present in Matthew and Luke in a respected edition in the late 300s. So Augustine obviously had researched the earlier codices, and he could not affirm any had omitted "This day I have begotten thee." The best he could do is make a non-descript claim that some say it is omitted in some earlier Greek codices. This confirms that a respected text through Augustine's day, upon which Festus relied, said in Luke as well as Matthew "This Day I have begotten thee."</p>
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<p style="margin-top: 0in; margin-right: 0in; margin-bottom: 0in; font-family: 'Times New Roman'; font-size: 18pt;">At least Wasserman is wrong that Augustine says that "most ancient Greek MSS do not attest" to the "this day I have begotten thee." That is wrong. The truth is that Augustine was routed by Festus, and resorted to bottom-of-the barrell proof, ineffectually trying to conjure doubt without any proof when it was certainly available to him had there been any such earlier codex that lacked "this Day I have begotten thee." </p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;"></span></p>
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<h3 style="margin-top: 0px; margin-bottom: 0px; padding: 0px; line-height: 29px; font-weight: normal; font-size: 20px; color: #76756a; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; background-color: #ffffff;"><span style="color: #333399; font-size: 18pt;">B.2 Comparable "This is My Son in whom pleased"</span></h3>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Throckmorton in <em>Gospel Parallels</em> (1992) explains that the different yet somewhat similar "son, in whom I am well pleased" is present in P4 from the "third century" (the Paris Papyrus, pg. x, xviii), 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). </span></p>
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<h3 style="margin-top: 0px; margin-bottom: 0px; padding: 0px; line-height: 29px; font-weight: normal; font-size: 20px; color: #76756a; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; background-color: #ffffff;"><span style="color: #333399; font-size: 18pt;">B.3 Ehrman's Weighing of NT Manuscripts</span></h3>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 24px;">Ehrman in <em>Orthodox Corruption of Scripture</em> (Oxford U. Press, 1996) at 62-63) says even though "this day I have begotten thee" is not in P4 from the third century, the evidence before and through the D manuscript supports strongly that this is the correct original of Luke, saying "This Day I have begotten thee." </span></span></p>
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<p> </p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 24px;">In the same manner, in 2003 Ehrman commented again on this variant in <em>Lost Christianities</em> (2003) at 222, pointing out that this alteration proved “remarkably successful,” even though “the text is found in virtually all our oldest witnesses....”</span></span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Others list for Luke 3:22's reading "This day have I begotten thee" the following: </span></p>
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<p style="margin-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span style="font-family: 'times new roman', times;">Bezae Cantabrigiensis, some Italic, Justin Martyr </span><em style="color: #000000; font-family: 'Times New Roman'; font-size: 16px; line-height: normal;">Dialogue with Trypho</em><span style="font-family: 'times new roman', times;"> ch.88 p.244; Hilary, Methodius ("<a href="http://www.biblequery.org/lkmss.htm">Early Manuscripts of Luke,</a>" Biblequery.com.) </span></span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 18pt; background-color: transparent;">The Codex Bezae dates to the 400s, and it has "this day I have begotten thee." See George Huntston Williams, Radical Reformation (3d Edition.) (Truman State University, 1995) at 452 fn. 42 (“Thou art my son, this day I have begotten thee,’ a wording that <em><strong>survives in the Codex Bezae</strong></em> for Lk. 3:22.”)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 18pt; background-color: transparent;">Ehrman says it is also in the Didaschalia, Tyconius, and Augustine -- all have "this day I have begotten thee." Ehrman says the only earlier exception is the P4 manuscript. This is insufficient, he says, to prevail over the overwhelming weight of sources prior to P4 and the many after P4. (Ehrman, <em>Orthodox Corruption</em>, supra, at 62-63.)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 18pt; background-color: transparent;">Interestingly, Matthew’s version of the baptism at Matthew 3:17 in the same Codex D 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, <em style="background-color: transparent; font-family: 'times new roman', times; font-size: 18pt;">i.e.</em><span style="background-color: transparent; font-family: 'times new roman', times; font-size: 18pt;">, the mention of the dove.</span></span></p>
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<h3><span style="color: #333399; font-size: 18pt;">D. The Epistle to the Hebrews</span></h3>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The original baptism language of "this day I have begotten thee" is quoted in the NT in the Epistle to the Hebrews 1:5 and 5:5.</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">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)</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">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)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">These passages in Hebrews are sometimes said to convey the "adoptionist" view of Jesus. They are dismissed as invalid in one stroke. Orthodoxy about an "eternal son" has won out even though it requires removal from Matthew and Luke the very same words. </span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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.)</span></p>
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<h3><span style="color: #333399; font-size: 18pt;">E. Patristic Sources 95-325 AD Repititiously Quote 'this day I have begotten thee'</span></h3>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Let's review these proofs, and provide a link to the online versions of the original sources.</span></p>
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<div><span style="font-size: 18pt; font-family: 'times new roman', times;"></span></div>
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<p><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times; color: #0000ff;">160 AD, Clement</span></strong></span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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.">wikisource</a> Alternatively see also, Clement of A., <em>Christ, the Educator, Fathers of the Church</em> (CUA 2010) Vol. 23 at <a href="https://books.google.com/books?id=tI_GTDlgcZsC&lpg=PA25&ots=DifFH86ohy&dq=washington%20codex%20this%20day%20i%20have%20begotten%20thee&pg=PA25#v=onepage&q=washington%20codex%20this%20day%20i%20have%20begotten%20thee&f=false">page 25</a> ("When the Lord was baptized, a voice loudly sounded from heaven, as a witness to him who was beloved, 'Thou art my beloved son, this Day I have begotten thee.")<br /></span></p>
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<div><span style="font-size: 18pt; font-family: 'times new roman', times;"></span></div>
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<p><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times; color: #0000ff;">300 AD, Methodius</span></strong></span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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">wikisource</a> (Schaff)</span></p>
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<div><span style="font-size: 18pt; font-family: 'times new roman', times;"></span></div>
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<p><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times; color: #0000ff;">300 AD, Lactantius</span></strong></span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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">wikisource</a> (from Schaff).</span></p>
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<div><span style="font-size: 18pt; font-family: 'times new roman', times;"></span></div>
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<p><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times; color: #0000ff;">234 AD, Acts of...Peter and Paul</span></strong></span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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,” <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>
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<p><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times; color: #0000ff;">230 AD (est.), Origen</span></strong></span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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>)</span></p>
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<p><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times; color: #0000ff;">96 AD, Clement</span></strong></span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">In the First Epistle of Clement to the Corinthians, XXXVI 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>.’” (Ante-Nicene Fathers Vol. 1 at <a href="https://books.google.com/books?id=bPdMAQAAMAAJ&lpg=PA15&ots=jUg8QXHgWV&dq=first%20epistle%20of%20clement%20But%20concerning%20His%20Son%20the%20Lord%20spoke%20thus%3A%20%E2%80%98Thou%20art%20my%20Son%2C%20to-day%20have%20I%20begotten%20Thee.&pg=PA15#v=onepage&q=first%20epistle%20of%20clement%20But%20concerning%20His%20Son%20the%20Lord%20spoke%20thus:%20%E2%80%98Thou%20art%20my%20Son,%20to-day%20have%20I%20begotten%20Thee.&f=false">15</a>.)</span></p>
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<p><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times; color: #0000ff;">165 AD, Justin</span></strong></span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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:</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">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>)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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:</span></p>
|
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<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">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.</span></p>
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||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Other Christian writers predating 400AD who found the same passage in Matthew are Juvencus, Evangeliorum Libri Quattor, I 360-64 and Hilary, De Trinitate, VIII, 25, Tyconius, Reg. 1</span></p>
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<h3><span style="color: #333399; font-size: 18pt;">F. Christians Quote Matthew and Luke Against Church Orthodox Views But Quote Accepted As Fact From Luke</span></h3>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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 made to appear unorthodox as this verse was being removed from Matthew's Gospel post Nicea 325 AD, and yet Faustus held on to the view that Jesus, the Son of David, was not born Son of God but became Son of God at his baptism.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">This also 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 article "<a href="/books/original-gospel-of-matthew/239-council-of-nicea-of-325-ad.html">Council of Nicea</a>.")</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Augustine in his point-by-point rebuttal in 400 A.D. does not dispute this is how Luke read. In 400 AD approximately, Augustine 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.)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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:</span></p>
|
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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. So this quote begins with Faustus citing how Matthew and Luke read in 400 AD -- at least in the versions Faustus had access to:</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">[Faustus wrote]</span></p>
|
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<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">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>.”</span></p>
|
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Schaff provides Augustine’s complete reply. <em>Id</em>., at 318 et seq. Augustine disputes only how Matthew read (as of that time in the church-approved Latin Vulgate). Augustine did not dispute how Luke read, as apparently that had not yet been altered. Augustine quotes only 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 equally made Faustus’ case despite what we can now see was a deliberate change in Matthew to fit the late 'eternal son' doctrine of the Roman Catholic Church. (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>.)</span></p>
|
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<p><span style="color: #333399; font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Based on Epiphanius and Jerome's account of the Hebrew Matthew, Matthew's Gospel must have been altered instead of Luke's Gospel by that time. 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. That is the Latin Vulgate version that equally omits 'this day I have begotten thee' unlike the version evidently circulating in 400 AD.</span></p>
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<h3><span style="color: #333399; font-size: 18pt;" data-mce-mark="1">When And Why Did This Change Happen?</span></h3>
|
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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 -- proven by numerous quotations-- and all those surviving today after 325 AD are missing it.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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:</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">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.)</span></p>
|
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Initially, notice that Hodges only has to address that it exists in a Psalm. He does not have to cope with the fact that the authentic version of Matthew's Gospel ascribed this to the voice of Yahweh from heaven at Jesus' baptism.</span></p>
|
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Hence, certainly this verse once was present in Matthew, and most certainly it was deliberately removed.</span></p>
|
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">But this is not an isolated incident.</span></p>
|
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Professor Bart D. Ehrman (Christian background; professor on Christianity) 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.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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.)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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.)</span></p>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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 some of the oldest surviving manuscripts ... all after 325 AD...do not agree. All of the original texts pre-existing the Fourth Century have been lost (or were deliberately destroyed). <strong>Only fragments survive.</strong> 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, as well as older fragments than 325 AD and the lines thereafter that continued that language into the mid 300s all the way to the Codex Bezae. (The King James Bible ordinarily followed that Codex, but here did not, perhaps for doctrinal reasons.)</span></p>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">What can we say of those church leaders in the early 300s 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:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">[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, Against Marcion, Bk. 4, ch. <a href="http://www.gnosis.org/library/ter_marc4.htm">5</a>.)</span></p>
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<h1><span style="font-size: 18pt;">Arian Controversy and Council Of Nicea Explains Alterations</span></h1>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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>.</span></p>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Hence, words from the original account were let slip in many reproductions (except was kept in the Western text tradition which means it should haven used in the King James Bible but was not for some unspecified reason) to the point we do not any longer see them in our NT.</span></p>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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:</span></p>
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||||
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">"…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>).</span></p>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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.)</span></p>
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||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Incidentally, the Talmud post-Christ -- a work of Jewish scribes -- preserved that Jewish scholars pre-Christ always said this would be how God Yahweh would address Messiah:</span></p>
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<p><span style="font-size: 18pt;"></span></p>
|
||||
<p style="margin-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 18pt;">"Our Rabbis taught, The Holy One, Blessed be He, <em><strong>will say to</strong></em></span><br /><span style="font-family: 'times new roman', times; font-size: 18pt;"><em><strong>the Messiah,</strong></em> the Son of David (may he reveal himself speedily in our</span><br /><span style="font-family: 'times new roman', times; font-size: 18pt;">day), 'Ask of me anything, and I will give it thee,' as it is said, 'I will</span><br /><span style="font-family: 'times new roman', times; font-size: 18pt;">tell of the decree,' erc., '<em><strong>this day have I begotten thee, ask of me and I</strong></em></span><br /><span style="font-family: 'times new roman', times; font-size: 18pt;"><em><strong>will give the nations for thy inheritance</strong></em>.''' (Talmud, Sukkah 52)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">(quoted in <em>Problems of Bible Translation</em> (1954) at <a href="https://www.adventistbiblicalresearch.org/sites/default/files/pdf/Problems%20in%20Bible%20Translations.pdf">page 145</a> (PDF link) </span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 18pt;"><br /><em></em></span></p>
|
||||
<p><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;">Bart Ehrman's Lost Christianities</span></strong></span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">Bart Ehrman's book Lost Christianities (N.Y. 2003) explained <span style="font-family: 'Times New Roman', serif; line-height: 27.6px;">Luke was edited in three places. Luke 2:33 and Luke 2:48 both contain verses that state that Joseph was Jesus' father. At least, that is what is said in the oldest manuscripts. Verses such as Luke 2:33 <em><strong>supported Ebionite Christians' belief in so-called adoptionism, i.e., God spoke "this day I have begotten thee" over Jesus. </strong></em>Strangely, in some later manuscripts Luke 2:33 and Luke 2:48 both had the word 'father' edited out although over half of our bibles today have thankfully reverted to the original version. Luke 3:22 is where God clearly says that he is giving birth to Jesus as Son of God. It was edited so that it did not say so. Bart Ehrman at page 222 explains</span>:</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 18pt; line-height: 115%; font-family: 'Times New Roman', serif;"> "This is one proto-orthodox alteration that proved remarkably successful. Even though the potentially dangerous ("heretical") form of the text is found in virtually all our oldest witnesses [...] it is the altered form of the text that is found in the majority of surviving manuscripts and reproduced in most of our English translations." </span></p>
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<p><span style="font-size: 18pt; line-height: 115%; font-family: 'Times New Roman', serif;"></span></p>
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<p><span style="font-size: 18pt;"></span></p>
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<p><span style="font-size: 18pt;"></span></p>
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<h2><span style="font-size: 18pt;"><strong>End.</strong></span></h2>
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<hr />
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<h2><span style="font-size: 18pt;">Email On This Topic</span></h2>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Amy wrote me on November 3, 2010 as follows:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">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). </span></p>
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<p><strong><span style="font-size: 18pt; font-family: 'times new roman', times;">NOTES </span></strong></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Jerome has a more lengthy quote, and his own translation of "only begotten" when it was a Hebraism meaning "beloved," not "only begotten." Regardless, here is Jerome's full quote from the Ebionite Gospel of Matthew:</span><strong><span style="font-size: 18pt; font-family: 'times new roman', times;"></span></strong></p>
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<p style="margin-top: 0in; margin-right: 0in; margin-bottom: 0in; font-family: Calibri; font-size: 14pt;"><span style="font-family: 'times new roman', times;">Second, God refers to Jesus as his "first-begotten Son," Jerome explains relying upon the Hebrew Matthew:</span></p>
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<p style="margin-top: 0in; margin-right: 0in; margin-bottom: 0in; font-family: Calibri; font-size: 14pt;"><span style="font-family: 'times new roman', times;">In the <span style="font-weight: bold; font-style: italic;">Gospel written in the Hebrew script</span> 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 <span style="font-weight: bold; font-style: italic;">My first begotten Son</span> that prevails forever.’ ” (Jerome, <span style="font-style: italic;">Commentary on Isaiah</span> 4) [<a href="http://en.wikipedia.org/wiki/Authentic_Gospel_of_Matthew">Wikipedia</a>]</span></p>
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<h1><span style="font-size: 18pt;">Council of Nicea of 325 AD</span></h1>
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<h3><span style="font-size: 18pt;"><strong><span style="color: #0000ff;">Overview</span></strong></span></h3>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Prior to 325 AD, and the decision at the Council of Nicea, the church taught what Jesus taught about Himself: Jesus was a man indwelled by the Father. (John <a href="http://www.biblegateway.com/passage/?search=John%2014:10-11&version=KJV">14:10-11</a>.) Jesus transformed into the Son of God at His baptism, as the gospels of Matthew and Luke originally read. (See our <a href="/books/original-gospel-of-matthew/235-hebrew-matthew-baptismal-account.html">link</a> "Hebrew Matthew Baptismal Account.")</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Jesus' Divinity derived from the full presence of God-the-Father which in Hebrew translates as "Divinity." Jesus repeatedly said the Father dwells in Him. (John<a href="http://www.biblegateway.com/passage/?search=john%2014:10-11&version=ASV"> 14:10-11</a>.) The Word (<strong><em>LOGOS</em></strong>) was God and became flesh. This meant the word (logos) <strong><em>dwelling in Jesus</em></strong> became flesh when the Word came upon Jesus and beget him as the Son of God. (John <a href="http://www.biblegateway.com/passage/?search=john%201:14&version=ASV">1:14</a>.) Jesus said specifically the "<strong><em>logos is not mine</em></strong>, but the Father's who sent me." (John <a href="http://www.biblegateway.com/passage/?search=John%2014:24&version=ASV">14:24</a>.) Nor was Jesus ever said to be the "eternal" Son of God. This ran afoul of the original baptismal accounts in the gospels which were quoted repeatedly by the early patristic writers of the church [100-325 AD] that God told Jesus in a voice from heaven that "this day I have begotten thee." (See our article, "<a href="/books/original-gospel-of-matthew/189-correct-christology.html">The Correct Christology</a>.") (No wonder these words "this day I have begotten thee" from the baptismal accounts disappeared after Nicea in 325 A.D.)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">But in 325 AD when an emperor named Constantine -- legally Pontifex Maximus over all religions of the Empire -- saw Jesus as a means to sell his favorite pagan deity of Sol Invictus (see below), Constantine seized the opportunity of setting up a church council to change the original beliefs of the church about Jesus. Constantine as Pontiff Maximus began in 324 AD to set up this council, professing publicly for the first time to have had an appearance of Jesus over 12 years earlier -- prior to the battle at the Milvian bridge of 312 AD. See our <a href="/books/original-gospel-of-matthew/245-contantines-damage-to-christianity.html">link</a>. He insisted his intentions in setting up the council were fully sympathetic to Christianity. </span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">However, at Nicea, Constantine used a dirty trick to keep the Roman pontiff away and in his absence proclaimed Jesus to be God separate from the Father by virtue of sharing "substance" with God-the-Father, and thus being "very God" Himself -- a minority view at odds with Jesus' words that the "Father [is]<strong> the only true God</strong>." (John 17:3.) Predictably, the Roman pope Sylvester never signed the articles of Nicea despite a ten year opportunity to do so before </span><span style="font-size: 18pt; font-family: 'times new roman', times;">he died</span><span style="font-size: 18pt; font-family: 'times new roman', times;">. The articles only had Constantine's authority as Pontifex Maximus to seal them as binding on the whole church. By legal threat of death and banishment at the council, all but two bishops at the council signed consent. See our <a href="/books/original-gospel-of-matthew/245-contantines-damage-to-christianity.html">link</a>.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Now in Constantine's conception, Jesus was being exalted further so as to be identical to the god Sol Invictus. Constantine clearly believed in this deity Sol Invictus who was not only a god himself but also the son of the god Horus -- a father god of paganism. See our <a href="/books/original-gospel-of-matthew/245-contantines-damage-to-christianity.html">link</a>. Constantine could now worship Sol Invictus under the name of Jesus. By exalting Jesus to the <strong><em>same nature</em></strong> as Sol Invictus, Constantine knew no one would find fault with his paganism being wrapped in Christianity. (See below.) Indeed, there is no doubt this is precisely what Jesus meant to Constantine: Sol Invictus. To complete this pagan connection, Jesus's nature -- the Christology of Jesus -- had to be altered by <strong><em>exalting it to fit Sol Invictus in every way</em></strong>. Thereby, Constantine portrayed Jesus in an idolatrous way which Tertullian warned about in 200 AD. (See our link "<a href="/books/original-gospel-of-matthew/208-exaltation-that-turns-idolatrous.html">An Exaltation That Went Too Far</a>.")</span></p>
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<h3><span style="color: #0000ff; font-size: 18pt;">Prior Conception of Jesus</span></h3>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Tertullian in the 200s, the major voice of early Christianity, wrote what was the true rule of faith and proper Christology:</span></p>
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<p class="gtxt_body" style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">The <span class="gstxt_hlt">rule </span>of <span class="gstxt_hlt">faith, </span>indeed, is altogether one, alone immoveable and irreformable; the <span class="gstxt_hlt">rule, </span>to wit, of believing in<em><strong> one only God omnipotent, the Creator of the universe</strong></em>, and <strong><em>His Son Jesus Christ</em></strong>, born of the Virgin Mary, crucified under Pontius Pilate, raised again the third day from the dead, received in the heavens, sitting now at the right [hand] of the Father, destined to come to judge quick and dead through the resurrection of the flesh as well [as of the spirit]. (Tertullian, <em>On The Veiling of the Virgins</em> Ch. 1, in Tertullian, <em>The writings of Quintus Sept. Flor. Tertullianus</em> (1870) Volume 3 at <a href="http://books.google.com/books?id=Q-MYAAAAYAAJ&dq=tertullian%20veiling%20of%20the%20virgins%20rule%20of%20faith&pg=PA154#v=onepage&q&f=false">154</a>.)</span></p>
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<p class="gtxt_body"><span style="font-size: 18pt; font-family: 'times new roman', times;">There is nothing in this about Jesus being himself God, the creator, or of the very substance of God. Rather, God is disjoined from Jesus, and kept distinct. God is God, and Jesus is the Son of God. Tertullian battled vigorously the Marcionites who claimed Jesus was not truly a man, but God Himself. Tertullian said this was docetism -- the heresy identified by Apostle John in his epistle as the message of the Anti-Christ himself. See our article "<a href="/books/original-gospel-of-matthew/189-correct-christology.html">The Correct Christology</a>."</span></p>
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<h3><span style="color: #0000ff; font-size: 18pt;">Cause of Conflict That Gave Constantine The Opportunity To Deify Jesus The Man</span></h3>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">In 306 AD., Bishop Arius in the Antioch region insisted Jesus was not co-eternal with God, relying upon Paul's statement in Col. 1:15 that Jesus was the "first-born of creation." (For discussion on the Arian controversy, see "<a href="/books/original-gospel-of-matthew/104-flawedchristologyofpaul.html">Paul's Flawed Christology</a>.")</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Based upon this, Arius insisted Jesus could not be God.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Arius could also cite many other proofs from Paul. Paul repeatedly <strong><em>denied</em></strong> Jesus was God although everyone today ignores these verses. For example, Paul says in 1 Cor. <a href="http://www.biblegateway.com/passage/?search=1%20Corinthians%208:6&version=NIV">8:6</a> "yet for us there is <em><strong>but one God, the Fathe</strong></em><em><strong>r</strong></em>, from whom all things came and for whom we live; and there is but <em><strong>one Lord, Jesus Christ..." </strong><span style="font-style: normal;">In</span> </em>1 Cor. <a href="http://www.biblegateway.com/passage/?search=1%20cor.%2011:3&version=ASV">11:3</a>, Paul says "the head of every man is Christ, the head of woman is man, and the<strong><em> head of Christ is God.</em></strong>" Just as Paul did not mean I become Christ by Jesus being my head, nor could Paul have meant Jesus becomes God by God being His head. Paul obviously means Christ is our Lord just as Paul means the Lord over Christ is God.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">And most clearly, Paul says in one passage that Jesus is NOT God. This begins with 1 Corinthians 15:28: "And when all things shall be subdued unto him [<em>i.e.</em>, Jesus], then shall the Son also himself<strong><em> be subject unto him [i.e., God the Father] </em></strong>that put all things under him, that <strong><em>God</em></strong> may be all in all." This is in accord with 1 Cor. 15:24: "Then the end will come, when he [<em>i.e.</em>, Jesus] hands over the kingdom to God the Father after he has destroyed all dominion, authority and power." And verse 28 is led into by this clarifying verse: "Now when it says that 'everything' has been put under him, it is clear that this <strong><em>does not include God himself</em></strong>, who put everything under Christ." (1 Cor. <a href="http://biblos.com/1_corinthians/15-27.htm">15:27</a>.) Hence, Paul just said Jesus is not God, for when "everything" is put under Christ, Paul clarifies that he does not mean "God" is put under Jesus, but it is the other way around.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Hence, Arius was on firm ground that Paul in Col. 1:15 meant Jesus was a created being who was Himself not God.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">However, Alexander Athanasius in Egypt insisted Jesus was an eternal being, and thus Jesus was God. Athanasius, however, did not claim Jesus was of the same substance of the Father which was the pagan concept that Constantine imposed at Nicea. It is a pagan concept because God is a spirit, and has no substance.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, Arius and Athanasius had a dispute on whether Jesus was a man or God. Emperor Constantine as Pontifex Maximus -- chief priest over every religion at Rome -- at first thought this was an insignificant dispute, and asked the disputants to cease the debate. He wrote the following letter to each:</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Constantine the Victor, Supreme Augustus, to Alexander and Arius...How deep a wound has not only my ears but also my heart received from a report that divisions exist among yourselves...Having inquired carefully into the origin and foundation of these differences, I find their cause to be of a <strong><em>truly insignificant nature</em></strong>, quite unworthy of such bitter contention. (John Julius Norwich, <em>Byzantium: The Early Centuries</em> (Knopf: 1989) at <a href="http://books.google.com/books?ei=P1KbTJa5MoOenweOrOwr&ct=result&id=aWMbAAAAYAAJ&dq=constantine+the+victor+insignificant+nature&q=insignificant+nature#search_anchor">53</a>.)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Constantine was thus oblivious at first to the profound difference between Paul's view in Col. 1:15 (repeated by Arius) that Jesus was the "first begotten" of creation and hence not conceivably God, and those who instead made Jesus into an eternal God distinct from the Father but One in purpose and function.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Unfortunately <strong><em>forgotten at that time was Christ's own explanation of his Divinity </em></strong>-- that He was simply <em><strong>indwelled by God-the-Fathe</strong></em>r. Hence, these two theologians -- Arius and Alexander Athanasius --- presented a false set of only two choices. The issue now became whether Paul was correct that Jesus was not eternal, as stated in Col. 1:15-16, and hence not God, or whether Jesus Himself was an eternal being because He was God. To repeat, the correct Christology from Christ's own lips, not Paul's, was being ignored. See our webpage on <em><a href="/books/original-gospel-of-matthew/189-correct-christology.html">The Correct Christology</a></em>.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">But then Constantine decided to intervene, probably seeing an opportunity to decide what he ended up doing at Nicea. Constantine </span><span style="font-size: 18pt; font-family: 'times new roman', times;">called a meeting at Nicea in Turkey. This was obviously so the Christian disabled pope of Rome could not come, who, unsurprisingly never signed approval of the decisions at Nicaea. See <a href="/books/original-gospel-of-matthew/245-contantines-damage-to-christianity.html">link</a>.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Schaff, the Christian historian, quotes Eusebius of Caesarea describing the scene which depicts Constantine as the clear decision-maker at the Council of Nicea of 325 AD -- clearly playing his legal role as Pontifex Maximus:</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">The moment the approach of the emperor was announced by a given signal, they all rose from their seats, and the<em><strong> emperor appeared like a heavenly messenger of God</strong></em>, covered with gold and gems, a glorious presence, very tall and slender, full of beauty, strength, and majesty. With this external adornment he united the spiritual ornament of the fear of God, modesty, and humility, which could be seen in his downcast eyes, his blushing face, the motion of his body, and his walk. When he reached<em><strong> the golden throne prepared for him</strong></em>, he stopped, and sat not down till the bishops gave him the sign. And after him they all resumed their seats.” (Schaff, <em>History of the Christian Church </em>Vol. III, section <a href="http://www.ccel.org/ccel/schaff/hcc3.iii.xii.iv.html">120</a>.)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">All we have to go on are the later decrees -- there were no other records kept of the Nicene Council. As Schaff recounts:</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">[There are supposed numerous accounts of the events of Nicea:] [t]he twenty Canones, the doctrinal Symbol, and a Decree of the Council of Nicaea, and several Letters of bishop Alexander of Alexandria and the emperor <span id="iii.xii.iv-p5.1" class="name">Constantine</span> (all collected in Greek and Latin in <em>Mansi: Collect. sacrorum Conciliorum</em>, tom. ii. fol. 635–704). Official minutes of the transactions themselves were not at that time made; <strong><em>only the decrees as adopted were set down in writing and subscribed by all </em></strong>(comp. Euseb. Vita Const. iii. 14). All later accounts of voluminous acts of the council are <strong><em>sheer fabrications</em></strong>. (Schaff, <em>id.</em>, at section <a href="http://www.ccel.org/ccel/schaff/hcc3.iii.xii.iv.html">120</a>.)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, when Constantine sat down on his throne, it was he who decided the dispute as his legal right as Pontifex Maximus over every religion at Rome. Hence, it was at this point in Christian history that a decision was made by Constantine on the nature of Christ that influenced all subsequent views of Jesus Christ.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The final decision was Bi-Deity: Jesus was co-equal and co-eternal with God the Father -- "very God very God" -- "being of the same <strong>substance</strong> as the Father." Jesus thus became God-the-Son, and no longer was the Son-of-God simply indwelled by the Father/Logos, as Jesus Himself had claimed.</span></p>
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<h3><span style="color: #0000ff; font-size: 18pt;">What was Constantine's view of Christ going into this Nicene Conference of 325 AD?</span></h3>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Because many know Constantine influenced and directed the Nicene decision, they try to portray Constantine as a true Christian. But this is a myth built on Constantine's claim in 324 that he saw a vision of Christ near 312 AD prior to a battle. Constantine claimed Christ gave him the victory -- as if Christ would side with a secular ruler whose military victory entailed bringing the head of his decapitated co-emperor (his brother-in-law) with dripping blood on a lance back to Rome. This would mean Jesus also endorsed an unconstitutional end to the two-consul principle of Roman law that was a check-and-balance to prevent a dictatorship of a single emperor. Would the true Jesus side with Constantine's killing a lawful co-consul to establish dictatorship?</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Constantine in fact was a sun-worshipper of the Sun-god Sol Invictus who came to Rome in the 200s as "Baal." See our <a href="/books/original-gospel-of-matthew/245-contantines-damage-to-christianity.html">link</a> on proof Constantine was spoofing us that he was </span><span style="font-size: 18pt; font-family: 'times new roman', times;">a Christian. </span></p>
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<p><strong><span style="font-size: 18pt; font-family: 'times new roman', times;">Sol Invictus</span></strong></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;"></span><span style="font-size: 18pt; font-family: 'times new roman', times;">The god known as Sol Invictus began as a religion at Rome which was founded by a prior emperor who had been born in Syria. This emperor -- Varius Bassianus — had previously brought the Sun-god Baal to Rome during the period 217-222 A.D. This Baal was then also initially known at Rome as El-Gabal aka Elagabalus. The mythology of this Sun-God was that his mother was Isis (Ishtar) / Eostre (Celtic name) who mated on March 25th with Horus and produced each year the birth of the Sun-God nine months later on December 25th. In other words, every year, the Sun-God was reborn on December 25th -- which date coincides with the winter solstice whence every day thereafter the Sun gets closer to earth. (Hence, this was the mythological birthday of the Sun-God.) Later, Elagabalus was typically simply known as Sol Invictus, <em>i.e.</em>, the Unconquered Sun.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">However, Constantine was willing to allow his favored pagan deity to be called Jesus -- giving a Christian veneer to his idol-worship, as we shall see below. To further cement this, as Constantine clearly wanted his Sun-God worshipped under the name of Jesus, Constantine at Nicea exalted Jesus's nature from Son of Man with Divinity abiding into an independent-mind who is God the son of a Father who was also God just as Sol Invictus was portrayed. Constantine also transformed the sabbath rest of Christians from Sabbath to Sun-day -- the day of worship of Sol Invictus - the day of the Invincible Sun. It was not to honor the Lord's Day, but to honor Sol Invictus on his day of Sun-day because in Constantine's pagan beliefs Jesus was the Sun-god Baal aka Sol Invictus. This is detailed below.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">To uncover this is the true origin of the Bi-Deity solution at Nicea in 325 AD, let's look at the cult of Sol Invictus at Rome prior to and during Constantine's reign.</span></p>
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<p><span style="color: #800080; font-size: 18pt;"><strong>An Emperor Brings Sol Invictus (Baal of Syria/Phoenecia) To Rome</strong></span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Since 273 A.D., Rome worshipped a special god on December 25th. It was chosen as the birthday of a god that a Roman emperor born in Syria — Varius Bassianus — had previously brought to Rome in 217-222 A.D. This god was Baal also known as El-Gabal aka Elagabalus. (The celebration of Jesus's birthday on Dec. 25th would first take place in 354 AD, as discussed below.)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The Baal-Sun-god cult languished after Varius’ death. This changed in 270 AD due to Aurelian. He was a Roman Emperor whose mother was a priestess of the Sun-God (Baal) at Tyre in Phoenicia. “As to his mother, Callicrates of Tyre, by far the most learned writer of the Greeks, says that<strong><em> she was a priestess</em></strong> of the temple of<strong><em> his own Sun-god in the village</em></strong> in which his parents lived.” Aurelian (quote attributed to him by Flavius Vopiscus - 305-337AD). See <a href="http://www.tertullian.org/rpearse/sol_invictus.htm">http://www.tertullian.org/rpearse/sol_invictus.htm</a></span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">In 270 A.D., Aurelian became emperor of Rome.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">In about 273 A.D., Emperor Aurelian (214-275 A.D.), “an ardent worshipper of the<strong><em> Syrian sun-god Baal</em></strong>,” inaugurated celebrations of the Sun-god’s birthday on December 25th. (Clement A. Miles, <em>Christmas in Ritual and Tradition</em> (1912) at <a href="http://books.google.com/books?id=3y1L0HN-0GYC&lpg=PA1&dq=christmas%20in%20ritual%20and%20tradition&pg=PA24#v=onepage&q&f=false">24</a>.) This god Baal was then packaged to Romans with an appropriate Latin name -- Sol Invictus. The Unconquered Sun.</span></p>
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<p><span style="font-size: 18pt;"><img src="/images/stories/JWOBook/sol-chariot.jpg" alt="sol-chariot" width="200" height="103" /><span style="font-family: 'times new roman', times;">The Roman coin on the left from 276 AD helps us associate the Baal brought back from Phoenicia to Rome as the same Baal Sun worship that emerged at Jerusalem which is mentioned in the Bible. The coin itself is inscribed <strong><em>Sol Invictus</em></strong> with an image of the Sun-God with a ray-like crown who guides his <em><strong>chariot of horses</strong></em>. This "Baal" of Phoenicia which the Emperor brought to Rome was depicted in a manner that has an uncanny similarity to a reference found in the Bible about sun-worshippers at the Temple of Jerusalem. In <a href="http://bible.cc/2_kings/23-11.htm">2 Ki 23:11</a> we read: "And he took away the <strong><em>horses</em></strong> that the kings of Judah had <strong><em>given to the sun</em></strong>, at the entering in of the house of the LORD, by the chamber of Nathanmelech the chamberlain, which was in the suburbs, and burned the <strong><em>chariots of the sun with fire</em></strong>." </span></span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, the Baal of Rome known as Sol Invictus is the same Baal-sun-god found to be an idolatrous practice at the footsteps of the Temple of Jerusalem centuries earlier.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Next, the celebration of the Sun-God's birthday on December 25th took on the official name of <strong>Birthday of the Unconquered Sun</strong> (Lat. “Dies Natalis <em><strong>Solis Invicti</strong></em>.”) (“Sol Invictus,” <a href="http://en.wikipedia.org/wiki/Sol_Invictus">http://en.wikipedia.org/wiki/Sol_Invictus</a> (accessed 12/16/08).)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">To revive the moribund worship of Baal as “sun-God” that had been languishing, in 273 the Emperor Aurelian built a new Temple at Rome “probably erected<em> </em><em><strong>where St. Peter’s now stands</strong></em>” to the Invincible Sun (Sol Invictus). (R.M. Johnston, <em>The Holy Christian Church From Its Remotest Origins To The Present Day</em> (Boston & N.Y.: Houghton Mifflin, 1912) at <a href="http://books.google.com/books?id=e4kXAAAAYAAJ&dq=The%20Holy%20Christian%20Church%20From%20Its%20Remotest%20Origins%20To%20The%20Present%20Day&pg=PA121#v=onepage&q&f=false">121</a>.)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">He enlisted a special order of priests of the Sun. Aurelian also restored “the temple of Malachbel (Baal) (the Sun-god) at Palmyra [in central Syria], and interpreted its deity [<em>i.e</em>., Baal] as a form of the Sol Invictus.” (Michael Grant, <em>The Collapse and Recovery of the Roman Empire</em> (London: Routledge, 1999) at <a href="http://books.google.com/books?id=-tyXTeNyiE0C&lpg=PP1&dq=grant%20collapse%20and%20recovery%20roman&pg=PA51#v=onepage&q&f=false">51</a>.)</span></p>
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<div><span style="font-size: 18pt;"></span></div>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Aurelian vigorously spread this Eastern religion at Rome. While other gods were not specifically abolished, Aurelian believed the sun-God (Baal) should be the god “<strong><em>at the head of the Pantheon</em></strong>” of gods. (Michael Grant, <em>The Collapse and Recovery of the Roman Empire</em> (London: Routledge, 1999) at <a href="http://books.google.com/books?id=-tyXTeNyiE0C&lpg=PP1&dq=grant%20collapse%20and%20recovery%20roman&pg=PA51#v=onepage&q&f=false">51</a>.)</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">“Emperor Aurelian came to Homs to make offerings to <strong><em>Baal </em></strong>prior to his defeat of Queen Zenobia. Aurelian attributed his success to the sun god’s intervention and went on to build a temple to the <strong><em>Sol Invictus</em></strong> (‘Invincible Sun’) in Rome, raising Baal once again to the status of an official religion.” (Ivan Mannheim, <em>Syria & Lebanon Handbook</em> (2001) at<a href="http://books.google.com/books?id=t9LHVdWLc7gC&lpg=PP1&dq=mannheim%20syria%20lebanon%20handbook&pg=PA205#v=onepage&q&f=false"> 205</a>-206.)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The Roman citizens came to view the “Sun” god as the “universal deity.” (Dean Milman, <em>History of Christianity</em> Vol. II, bk. II, ch. IX, referenced in Henry Donald Maurice Spence-Jones, <em>Early Christianity and Paganism </em>(Casell, 1902) at <a href="http://books.google.com/books?id=2vRBAAAAIAAJ&dq=dean%20milman%20universal%20deity&pg=PA408#v=onepage&q=dean%20milman%20universal%20deity&f=false">48</a>.)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The ceremonies attached to the worship of the Sun-god Baal was the sacrifice of children to the deity. “[T]hese public ceremonies included human sacrifices of small children....” (Susan K. Roll, <em>Toward the Origins of Christmas</em> (Netherlands 1995) at 112 fn. 19.)</span></p>
|
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">On December 25th specifically, there was always a great civic festivity with thirty-five chariot races in honor of the Sun-god Baal. (<em>Id.</em>, at<a href="http://books.google.com/books?id=6MXPEMbpjoAC&lpg=PP1&dq=roll%20Toward%20the%20Origins%20of%20Christmas&pg=PA113#v=onepage&q=sacrifices&f=false"> 113</a>.) (We shall see that Sol Invictus is typically depicted as a charioteer.)</span></p>
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<p><span style="font-size: 18pt;"><strong>Constantine Equates the god Sol Invictus With Jesus</strong></span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Subsequent to his so-called conversion to Christianity, Constantine the Great (274-337 A.D.) showed decisive favor for the worship of the Sun-god (who was Baal from Phoenicia, and apparently Baal of the Bible). “Constantine ... <em>revered the Sun</em>, like his forebears before him in their Sun-worshipping Balkans” and “Constantine the Great began” in 309 A.D. “his<strong><em> vast homogenous series of coinages inscribed SOLI INVICTO COMITI</em></strong>....” (Michael Grant,<em>The Collapse and Recovery of the Roman Empire </em>(London: Routledge, 1999) at<a href="http://books.google.com/books?id=-tyXTeNyiE0C&lpg=PP1&dq=grant%20collapse%20and%20recovery%20roman&pg=PA51#v=onepage&q&f=false"> 51</a>.)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">These coins had Constantine's image on one side, and on the reverse Soli Invicto Comiti, <img src="/images/stories/JWOBook/soli-invicto-constantine.jpg" alt="soli-invicto-constantine" width="200" height="101" style="float: right;" />meaning "Sol (Sun), Invincible, Comrade (of Constantine)." Sol Invictus is depicted as the sun-god with a rayed solar crown. One hand gives a blessing and the other holds a globe.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Constantine's coinage to honor Sol Invictus was a “huge scale operation unmistakably intended to implant an idea in the minds of the population of the empire.” (Grant, <em>id.</em>, at <a href="http://books.google.com/books?id=-tyXTeNyiE0C&lpg=PP1&dq=grant%20collapse%20and%20recovery%20roman&pg=PA51#v=onepage&q&f=false">51</a>.)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Incidentally, compare the scudo from 1698 of Pope Innocent XII which depicts <img src="/images/stories/JWOBook/1698scudo.jpg" alt="1698scudo" width="200" height="102" style="float: right;" />an identical image of Sol Invictus as Christ -- with a rayed solar crown, and one hand giving a blessing and the other holding a globe.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">When Constantine later claimed victories due to Jesus, he had Jesus <strong><em>depicted as the Sun God</em></strong> (Baal) in a mosaic still visible in Rome. “Undernearth Saint Peter’s... there is<strong><em> a mosaic in which Jesus is depicted as the Sun-god</em></strong>.” Grant, <em>id.</em>, at <a href="http://books.google.com/books?id=-tyXTeNyiE0C&lpg=PP1&dq=grant%20collapse%20and%20recovery%20roman&pg=PA52#v=onepage&q&f=false">52</a>. This is admitted in the <em>New Catholic Encyclopedia</em> (1967) in its article “Constantine the Great” in which we read: “Besides, the<strong><em> Sol Invictus had been adopted by the Christians</em></strong> in a Christian sense, as demonstrated in the Christ as Apollo-Helios [i.e., Apollo-Sun] in a mausoleum (c. 250) <strong><em>discovered beneath St. Peter’s in the Vatican</em></strong>.” (Quoted in http://en.wikipedia.org/wiki/ Sol_Invictus.)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Why at St. Peter's? Remember, this was the Temple to Sol Invictus at Rome since 273 AD as mentioned before. Then who was responsible for making Jesus worshipped as Sol Invictus as depicted in the mosaic found under St. Peter's? The answer is obvious: Constantine. We learn from <em>Sacred Sites</em>: "Originally<strong><em> founded by</em> <em>Constantine in 324</em></strong>, St. Peter's Basilica was rebuilt in the 16th century by Renaissance masters...." (<a href="http://www.sacred-destinations.com/italy/rome-st-peters-basilica">link</a>.)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">In other words, the Temple to Sol Invictus -- the god whom Constantine worshipped -- was 'converted' in 324 AD by Constantine into a Temple where Christians would be told they are worshipping Christ. However, this was trickery. As the next proof reveals, Sol Invictus was still the deity worshipped in this Temple, but now Jesus was portrayed as Sol Invictus.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;"><strong>Visual Proof The Jesus Of Constantine Was Actually Sol Invictus</strong>: The visual proof is worth a 1000 words. On the right is a mosaic found in the Vatican grottoes under St. Peter's Basilica <img src="/images/stories/JWOBook/vatican-grotto-mosaic-sm.jpg" alt="vatican-grotto-mosaic-sm" width="100" height="132" style="float: right;" />at the Sol Invictus Temple adopted by Constantine in 324 AD. On the vaulted ceiling of the tomb of the Julii (also known as "Mausoleum M"), it depicts Christ as the sun-god Helios / Sol Invictus riding in his chariot. The two left horses were destroyed when the hole was made to enter the tomb. Other mosaics in this Christian tomb depicted Jonah and the whale, the good shepherd carrying a lamb, and fishermen. This 'Jesus depicted as the Sun-God' is the mosaic to which Grant made reference. (Grant, <em>supra</em>, at <a href="http://books.google.com/books?id=-tyXTeNyiE0C&lpg=PP1&dq=grant%20collapse%20and%20recovery%20roman&pg=PA52#v=onepage&q&f=false">52</a>.)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">When St. Peter's was built on the place in the 1500s where the Sun-God temple was built, the church apparently allowed certain features of Sun-worship to remain. This proves the Christians of Constantine's time who drew this mosaic above indeed were duped to worship a pagan god -- Baal from the Middle-east -- under the guise Jesus was Sol Invictus. Specifically, in front of the Vatican is an obelisk inside of a sun-wheel that represented the Sun-God image used in Hazor Israel. For further discussion by another website, see<a href="http://www.hol.com/~mikesch/wheel.htm"> Pagan Sun Worship and Catholicism</a>.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;"><span style="color: #800080;"><strong>Edict of Milan</strong></span>. In 313 AD, in the Edict of Milan, Constantine gave full tolerance to Christianity and pagan religions like Sol Invictus. The decree reads in part:</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">the reverence paid to the Divinity merited our first and chief attention, and [we two emperors] that it was proper that the Christians and <strong>all others should have liberty to follow that mode of religion which to each of them appeared best</strong>; so that that God who is seated in heaven, might be benign and propitious to us, and to every one under our government. (Berefsford Kidd, <em>Documents Illustrative of the History of the Church</em> (Society for promoting Christian knowledge, 1920) at <a href="http://books.google.com/books?id=9Y8NAAAAIAAJ&dq=edit%20of%20milan%20liberty%20to%20follow%20that%20mode%20of%20religion&pg=PA234#v=onepage&q&f=false">234</a>.)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, paganism was not banished by Constantine, but instead all religious beliefs were tolerated.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Constantine’s ‘conversion’ to Christ was at best therefore in his mind done by equating Jesus with the Sun-god (Baal). Constantine claimed in his so-called conversion that when he was looking up at the Sun he saw the Cross. Later that night he had a dream. He claimed he saw the “<strong><em>Sun-god</em></strong>” or Christ or himself. (Paul Dehn Carleton, <em>Concepts: A Prototheist Quest for Science-Minded Skeptics of Catholic, and other Christian, Jewish and Muslim Backgrounds</em> (Michigan: Carleton House, 2004) at <a href="http://books.google.com/books?id=_27TPPS9W-4C&lpg=PP1&dq=Concepts%3A%20A%20Prototheist%20Quest%20for%20Science-Minded%20Skeptics%20of%20Catholic%2C%20and%20other%20Christian%2C%20Jewish%20and%20Muslim%20Backgrounds&pg=PA24#v=onepage&q&f=false">24</a>.)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, later when he erected the Arch of Constantine in 315 AD to commemorate the victory at Milvian Bridge, all the old gods were still present -- including the winged goddess of Victory. But he also represented himself as sitting between “the Sun and the moon, and the <strong><em>victory-giving figure is the Sun-god,</em></strong> whose statuettes are carried by the army’s standard bearers.” (Grant, <em>supra</em>, at <a href="http://books.google.com/books?id=-tyXTeNyiE0C&lpg=PP1&dq=grant%20collapse%20and%20recovery%20roman&pg=PA52#v=onepage&q&f=false">52</a>-<a href="http://books.google.com/books?id=-tyXTeNyiE0C&lpg=PP1&dq=grant%20collapse%20and%20recovery%20roman&pg=PA53#v=onepage&q&f=false">53</a>.). Jesus was missing. No Chi Rho either. Obviously, the events at Milvian Bridge of Christ's appearance were myths propagated later to win over Christians to his paganized Jesus pronounced at Nicea. Simka's History Channel special interviews an antiquities professor while they are craned to take close up looks at the Arch of Constantine, leaving no doubt of Constantine's fraud on Christians. See this <a href="https://youtu.be/TY1_sYnr0gE">You Tube</a>. See our discussion at this <a href="/books/original-gospel-of-matthew/245-contantines-damage-to-christianity.html">link</a>.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Hence, again, scholars now recognize, Constantine worshipped the sun-God, and simply gave him the name of Jesus at one point for our gullible consumption.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">In further devotion to the Sun-god, in 321 A.D., Constantine “instituted the weekly <strong><em>Day of the Sun</em></strong> [dies Solis] as a recognized civil holiday.” (Susan K. Roll, <em>The Origins of Christmas</em> (The Netherlands 1995) at <a href="http://books.google.com/books?id=6MXPEMbpjoAC&lpg=PP1&dq=roll%20origins%20of%20christmas&pg=PA115#v=onepage&q&f=false">115</a>.) This is the origin of our Sun-day.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">It was the official Roman “day of rest.” (<a href="http://en.wikipedia.org/wiki/Sol_Invictus">http://en.wikipedia.org/wiki/Sol_Invictus</a> (accessed 12/16/08).)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The decree ran: “On the venerable <strong><em>day of the Sun</em></strong> let the magistrates and people residing in cities rest, and let all workshops be closed.” <a href="http://en.wikipedia.org/wiki/Sol_Invictus">http://en.wikipedia.org/wiki/Sol_Invictus</a> (accessed 12/16/08).</span></p>
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<p> </p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The word "venerable" means WORSHIP-worthy.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">This was also the first use of a seven-day week in the Roman calendar. (<em>Journal of Calendar Reform</em> (September 1953) at 128 fn.) The first day of the week, and most important, was Sun-Day in honor of Sol Invictus/Baal. The six other days were all names of a pagan god whose names were given from the planets who served the god Sol Invictus. The seventh day of the week - called Saturday (not Sabbath-day) -- represented the god and planet Saturn which is furthest from the Sun and likewise on the calendar was day seven -- the furthest day from Sun-Day -- day one. (Arthur Weigall, <em>Paganism in our Christianity</em> (Kessinger, 2003) at <a href="http://books.google.com/books?id=xbugq_gpR2AC&lpg=PP1&ots=6Rfya-BVaF&dq=eucharist%20paganism&pg=PA231#v=onepage&q=eucharist%20paganism&f=false">231</a>.)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">The pagan names of the seven days aimed to erase Sabbath and the Lord's Day by Constantine. They were resisted by most of the Western world. For example, in Western European romance languages, Sabbath is still the name for Saturn's Day which Constantine tried to impose instead as its name. Also, in the same nations, Sun-Day is typically still called "The Lord's Day." A strenuous battle must have been going on by people refusing to use pagan names in place of Sabbath & the Lord's Day. (For the details and citations on this, see "<a href="/books/original-gospel-of-matthew/33-sabbathcommand.html">The Sabbath Command</a>.") Only England firmly paganized its language to describe Sabbath now as Satur-Day; it also accepted Sun-Day in place of the Lord's Day.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">The one thing that Rome did accomplish with a calendar was explained by the <em>Journal of Calendar Reform. </em>This is a journal dedicated to the study of calendars, and advocates a single world calendar to replace the current system. In 45 B.C., the 12 months, 365 day system was first employed in Rome, at the suggestion of an Egyptian scientist named Sosigenes. <em>Id</em>. This has now become almost universally accepted.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Now Constantine's change had the advantage of promoting a single day of rest and worship for the Sun-worshippers and the Christians under Rome's influence. </span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Under Constantine, Christians were then compelled to<em> <strong>stop worshipping/resting on Saturday</strong></em>, and were forced to<strong><em> only rest on the day of the Sun-God</em></strong>. Eusebius in his commentary on Psalms explains what happened (although he speaks well of this syncretic abolition of Sabbath):</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">"And all things that were duty to do on the Sabbath, these <strong><em>we have transferred</em></strong> to the Lord's day, as more appropriately belong to it, because it has precedence and is first in rank, and<em><strong> more honorable than the Jewish sabbath</strong></em>." (Robert Cox, <em>Sabbath Literature</em> (1865) Vol. I at <a href="http://books.google.com/books?id=DJIIAAAAQAAJ&dq=cox%2C%20sabbath%20literature%20we%20have%20transferred%20to%20the%20lord's%20day&pg=PA361#v=onepage&q&f=false">361</a>.) See also, Robert Cox, <em>Literature of the Sabbath Question</em> (1865) at<a href="http://books.google.com/books?id=DJIIAAAAQAAJ&dq=cox%2C%20sabbath%20literature&pg=PA363#v=onepage&q=jewish%20sabbath&f=false"> 363</a>.)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Hence, Christians conformed to the abolition of Sabbath as the day of rest from an Emperor who overtly chose a special day to honor his Sun-God whom he patronized as being identical to Jesus. Constantine's compulsion upon all faiths to rest to honor the "venerable" -- worship worthy - Sun had nothing to do with Jesus. See You Tube </span><span style="font-family: 'times new roman', times;"></span><span style="font-size: 18pt; font-family: 'times new roman', times;"><a href="https://youtu.be/w-zrKnynGrc">Pagan Changes by Constantine</a></span></p>
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<h3><span style="color: #0000ff; font-size: 18pt;">Side-Note on Origin of Christmas</span></h3>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The final coup d'grace is when Christians in the Roman Empire were first told in 354 AD to celebrate a birthday for Christ on the identical day -- December 25th -- that the Romans were celebrating the birthday of Baal aka Sol Invictus. The <em>World Book Encyclopedia</em> explains:</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Christmas...In 354 A.D., Bishop Liberius of Rome ordered the people to celebrate on December 25. He probably chose this date because the people of Rome already observed it..., celebrating the birthday of the sun [god].</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">E.H. Sechrist, “Christmas,” <em>World Book Encyclopedia</em> (Field Enterprises Educational Corporation, Chicago, 1966) Vol. 3 at 408-417. See also Sechrist, <em>Christmas Everywhere</em> (1936) (<a href="http://www.google.com/search?tbs=bks:1&tbo=1&q=journal+of+calendar+reform+1953&btnG=Search+Books#sclient=psy&hl=en&tbo=1&tbs=bks:1&q=christmas+sechrist+liberius&aq=f&aqi=&aql=&oq=&gs_rfai=&pbx=1&fp=766cbdbf3610de15">link</a>)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Initially the church tried resisting any association with Sol Invictus. In its article "Christmas," the <em>Catholic Encylopedia</em> (1913) notes Tertullian ca. 200 AD several times -- in Apol. 16, Nat I 13 -- "had to assert <strong><em>Sol was not the Christian's God</em></strong>." (<em>Id.</em>, Vol. 3 at<a href="http://books.google.com/books?id=iE4sAAAAIAAJ&dq=our%20Lord%20too%20is%20born%20in%20the%20month%20of%20December&pg=RA1-PA727#v=onepage&q=our%20Lord%20too%20is%20born%20in%20the%20month%20of%20December&f=false"> 727</a> col. 1, para. 1.) Augustine in the late 300s even "denounced the <em><strong>heretical identification of Christ with Sol</strong></em>." <em>Id.</em></span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">However, as Christmas was being imposed by the state to infuse paganism into Christianity, weak Christian leaders began to shamelessly equate Sol Invictus with Jesus as well. In the fourth century Chrysostom (<em>De Solst. et AEquin</em>., II, p. 118) says: "But our Lord too is born in the month of December (25).... But they call it the 'Birthday of the Unconquered.' Who is so unconquered as our Lord? Or, if they say that<strong><em> it is the birthday of the Sun, He is the Sun of Justice</em></strong>...." <em>Id.</em>, at<a href="http://books.google.com/books?id=iE4sAAAAIAAJ&dq=our%20Lord%20too%20is%20born%20in%20the%20month%20of%20December&pg=RA1-PA727#v=onepage&q=our%20Lord%20too%20is%20born%20in%20the%20month%20of%20December&f=false"> 727</a>.</span></p>
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<h3><span style="color: #0000ff; font-size: 18pt;">More Paganization of Christianity by Rome</span></h3>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The next step in infusing paganism into Christianity is that the Roman Catholic Church in the 4th Century prohibited communion with <strong><em>unleavened</em></strong> bread as was prior Christian practice. Prior to that time, communion conformed to the laws regarding Passover which required the bread be unleavened. Upon this 4th century change, communion now had to be round <strong><em>leavened</em></strong> bread / cakes -- which matched the pagan tradition of round cakes (symbolizing the disk of the Sun) used to celebrate Ishtar / Eostre's day, especially on March 25th - her day. This Roman Catholic practice of leavened bread as communion bread ceased in the 900s, but the roundness (which represented the Sun's shape) persisted. (For discussion, see our article "<a href="/books/original-gospel-of-matthew/249-eucharist-emblem-of-paganism.html">Eucharist</a>.")</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Next, to fully inject paganism into Christianity, the Roman Catholic Church after 354 AD used for Mary the label hitherto used for Ishtar /Isis / Eostre (Celtic name from which "Easter" in English derives) --- "Queen of Heaven," "Mother of God." More important, in pagan mythology, Ishtar / Isis / Eostre's day of celebrations began March 25th -- representing the date her procreation with Horus would produce the birth of the Sun (Sol Invictus) exactly nine months later on December 25th. So it is no coincidence that the Roman Catholic Church adopted March 25th as a day to worship an exalted version of Mary in what is called the Feast of the Annunciation of Mary, using the identical label as Isis / Eostre (Celtic term) enjoyed -- Queen of Heaven and Mother of God. (On the date of this feast as March 25th, see Fournier, <em>Marian Devotion in the Domestic Church</em> (2007) at<a href="http://books.google.com/books?id=l5h9dsfTqBUC&lpg=PA32&dq=feast%20of%20the%20annunciation%20march%2025&pg=PA32#v=onepage&q=feast%20of%20the%20annunciation%20march%2025&f=false"> 42</a>.)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">(This worship of Ishtar / Isis / Eostre on March 25th and for the next 30 days is clearly why Christ's resurrection at Passover time was altered by Constantine in the 300s to align more closely with the Ishtar / Isis / Eostre celebrations of March 25th -- nine months before Sol Invictus's annual birthday, as the Sun is "reborn" December 25th each year. The 25th is the <a href="http://en.wikipedia.org/wiki/Winter_solstice">winter solstice</a>, <em>i.e.</em>, the furthest distance of the Earth from the Sun, and every day thereafter the Sun gets closer to Earth, and hence the myth of its 'rebirth' on December 25th. See our Appendix on the <a href="/books/original-gospel-of-matthew/126-appendix-c-easter.html">Easter Error</a> for more information.)</span></p>
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<h1><span style="font-size: 18pt;"><strong>Paganism Triumphed Over Christianity at Rome, Not The Reverse</strong></span></h1>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">While some claim that paganism was being made Christian, the opposite is true. Professor Lake had contended Christianity adopted pagan ideas to "adapt itself to the pagan mind [to] receive its acquiescence." (William Mansfield Groton, <em>The Christian Eucharist and the Pagan Cults. the Bohlen Lectures 1913</em> (reprint 2009) at <a href="http://books.google.com/books?id=-1WLxvvq8IUC&lpg=PA97&ots=H0rJiyiewU&dq=eucharist%20paganism&pg=PA120#v=onepage&q=eucharist%20paganism&f=false">120</a>.)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">But this is naive, unaware how Paganism -- the wolf -- was given sheep's clothing. Lake's view ignores how paganism was being forced upon Christianity, <strong><em>changing our Bible-based beliefs and practices into pagan idolatry and pagan beliefs at direct odds with the Bible</em></strong> but which were made tolerable by using <strong><em>Christian-sounding names for idols and idolatry</em></strong>.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, instead of Rome forcing sun-worshippers to rest on the Christian Sabbath and use Christian naming conventions for the days, Christians were being <strong><em>forced by Rome</em></strong> to rest on the <strong><em>sun-worshippers' day of rest</em></strong> -- <strong>SUN</strong>-day.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Instead of the days of the week conforming to the Christian naming convention, where Saturday was Sabbath and Sunday was the Lord's Day, Constantine deliberately adopted a new calendar where Christians had to use the names of <strong><em>Saturn's Day for Sabbath</em></strong> and<em><strong> Sun-Day</strong></em> (Sol Invictus's Day) for what Christians until then called the<em><strong> Lord's Day</strong></em>.</span></p>
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||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Instead of the centuries of celebrating Christ's death and resurrection at the time of<strong><em> Passover</em></strong>--unquestionably the Biblical period at issue, <strong><em>Constantine forced</em></strong> this to be celebrated at the time of the worship of Ishtar aka Eostre, which is why this new time is <strong><em>known as Easter</em></strong> to us. It derives from Eostre's worship.</span></p>
|
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Instead of the centuries-long practice of using <strong><em>unleavened bread </em></strong>for communion, the <strong><em>Roman church </em></strong>in the 300s <strong><em>required the use of round leavened cakes</em></strong> -- matching the round cakes to worship the Mother of Sol Invictus. (This leavened-bread for communion persisted until the 900s.)</span></p>
|
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Then in 354 AD, Jesus' birthday was for the first time ever celebrated at Rome, and the date chosen -- <strong>December 25th</strong> -- was the <em><strong>traditional birthday celebration of Baal aka Sol Invictus </strong></em>for over a century at Rome. In this way, <strong><em>Rome had Christians worship Sol Invictus</em></strong> -- the god Constantine personally worshipped and equated with Jesus -- <strong><em>under the name of Jesus</em></strong>.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">And finally in 381 AD, at the Council of Constantinople, the <em><strong>Roman government</strong></em> and its subservient church <strong><em>materially altered the correct version of the trinity</em></strong> taught by Tertullian (Jesus indwelled fully by God), and changed it into three-beings-in-one-Godhead with the deliberate and express intention to prove the "<strong>heresy of monotheism</strong>" of the Jews. I kid you not! (See <a href="/books/original-gospel-of-matthew/208-exaltation-that-turns-idolatrous.html">Exalation That Turned Idolatrous</a>.)</span></p>
|
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, Christianity was not changing paganism to be more Christian, as we are so often told. Instead, Roman Christianity was<em> </em><strong>transformed into a Pagan religion</strong> with a veneer that hopefully Christians would accept.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Despite the obvious compromise this represented with idolatrous behavior, some Christians try to defend our acceptance of Pagan ideas in place of Biblical ones:</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Just as the Revelation in the Bible absorbed material from external sources [?], so the church in her development could with equal right <strong><em>accept ideas and suggestions from the pagan life around her</em></strong>. (William Mansfield Groton, <em>The Christian Eucharist and the Pagan Cults. the Bohlen Lectures 1913</em> (reprint 2009) at <a href="http://books.google.com/books?id=-1WLxvvq8IUC&lpg=PA97&ots=H0rJiyiewU&dq=eucharist%20paganism&pg=PA97#v=onepage&q=eucharist%20paganism&f=false">97</a>.)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">With such a compromised view among weak believers, the Christianity of Constantine's stamp overtly promoted idolatry from the Sun-god (Baal) cult. “Although Constantine was one of the greatest influences in promoting the Christian faith, he is also credited with <strong><em>infiltrating it with pagan practices</em></strong>, and <strong><em>bringing idols into the church</em></strong>. While Christianity was growing in popularity, sun worship...remained strong in the empire.” (“Constantine The Great,” accessed at http://www.hyperhistory.net/apwh/bios/ b2constantine.htm (accessed 12/12/08).)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Incidentally: “The religion of Sol Invictus continued to be part of the state religion until all paganism was abolished by decree of Theodosius I on February 27, 390.” (http://en.wikipedia.org/wiki/Sol_Invictus (accessed 12/16/08).</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">I would only comment on this quote that once Christianity became pagan in so many ways, this decree meant little. For the divinity-abiding in Jesus was altered to make Jesus a deity equal to Sol Invictus -- a deity apart from God-the-Father just as Sol was a god apart from his god-the-father Horus. Hence, this 390 AD prohibition of paganism which did not outlaw the paganized version of Christianity at Rome meant paganism was alive and well under a covert cover -- a "wolf in sheep's clothing" -- to use Christ's words. Hence, paganism was not truly banned. It was simply merged into prevailing forms of Christianity, and survived under the guise of the Roman Catholic Church.</span></p>
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<h2><span style="font-size: 18pt;">Conclusion</span></h2>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Constantine obviously made the decision at Nicea that Jesus was a co-eternal yet an independent being who was God<strong><em> distinct from God the Father</em></strong> in reliance upon his pagan religion that he sought to meld with Christianity. Constantine clearly believed in Sol Invictus. He made the church portray Jesus as Sol Invictus -- Baal, a deity from Syria and Phoenicia who was added a century earlier among the pagan gods of Rome. Thus, while Jesus said He was indwelled by the Father (John 14), Constantine at Nicea made Jesus a deity<strong><em> in and of himself separate from the Father</em></strong>. Two independent beings -- the Father and Son -- both had the right to be called God by us. Constantine thereby turned Christianity into pagan idol worship under the guise of worshipping Christ and giving Him an exalted glory of personal Deity far in excess of what Jesus said about Himself.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">By comparison, the Bible does teach Jesus indeed has a<em><strong> very exalted position but is of Divinity</strong></em> -- a term of art. Jesus was the Son of Man whom the Shekinah presence of God /<strong><em>Divinity</em></strong> abided in, and thereby in Daniel 7:13 the Son of Man is entitled to worship as a ruler to come. Jesus affirmed this repeatedly about Himself, <em>i.e.</em>, He was indwelled by the Father including His <strong><em>Logos</em></strong>, but the "<em><strong>logos is not mine</strong></em> but the Father's who sent me" (John 14). Jesus also affirmed He was the Son of Man who will come on clouds of glory (<em>i.e.</em>, the Shekinah-glory of Divinity abiding) to rule the earth, just as Daniel 7 says.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 18pt;">But to say Jesus, the Son, is God separate and apart from God the Father is to turn divinity (<em>i.e.</em>, the presence of God within himself) into <em>independent </em>deity of the occupant, and thus adopt Constantine's idolatrous view of Jesus Christ, and poison the faith.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 18pt;">END</span></p>
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<p><span style="font-size: 18pt;"></span></p>
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<h1><span style="font-size: 18pt;">Miscellaneous Research</span></h1>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">If Constantine was such a good Christian, then why did Constantine prohibit widows and orphans donating their estates upon death to the church? (Bingham, <em>Eccleasiastical History</em> Vol. 2 at <a href="http://books.google.com/books?id=b5AAAAAAcAAJ&dq=Bingham%2C%20Antiquities%20of%20the%20Christian%20Church&pg=PA65#v=onepage&q=sabbath&f=false">65</a>.)</span></p>
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<h3><span style="color: #0000ff; font-size: 18pt;">Constantine Forces Out All Who Disagree</span></h3>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Gibbon writes in the<em> Decline and Fall of the Roman Empire</em>: ”Constantine easily believed that the heretics, who presumed to dispute his opinions or to oppose his commands, were guilty of the most absurd and criminal obstinancy... Not a moment was lost in excluding the ministers and teachers of the separated congregations from any share of the rewards and immunities which the emperor had so liberally bestowed on the orthodox clergy. But as the sectaries might still exist under the cloud of royal disgrace, the conquest of the East was immediately followed by <strong><em>an edict which announced their total destruction.</em></strong>”</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, what is meant by the words that "...the conquest of the East was immediately followed by an edict which announced their total destruction,” indicates that in the same way that whoever did not embrace the religion of the emperor met with the sentence of death, and whatever scriptures did not conform to the approved version were immediately destroyed.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">What did this mean to the Christian Church? Under the heading of Constantine, in the eleventh edition of the Britannica, we find that: </span></p>
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<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">“Constantine showed a determination to assert his Supremacy in ecclesiastical affairs, holding no doubt that<strong><em>, as the office of pontifex maximus gave him the supreme control of religious matters throughout the empire, the regulation of Christianity fell within his province... and it is significant that from hence forth we meet with the undisguised assertion that the will of the emperor, in whatever form expressed, is the sole foundation of the law.</em></strong> Constantine, in fact, embodies the spirit of absolute authority which, both in church and state, was to prevail for many centuries.”</span></p>
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<p><span style="font-size: 18pt; color: #333399;"><strong><span style="font-family: 'times new roman', times;">Catholic Scholars Recognize Constantine's Pagan Motives</span></strong></span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">In Hugo Rahner's, <em>Church and State in Early Christianity</em> (Ignatius Press, 1992) at <a href="http://books.google.com/books?id=zl1D0DbQTjwC&lpg=PA41&dq=as%20the%20office%20of%20pontifex%20maximus%20gave%20him%20the%20supreme%20control&pg=PA41#v=onepage&q=as%20the%20office%20of%20pontifex%20maximus%20gave%20him%20the%20supreme%20control&f=false">page 41</a>, we read:<br /></span></p>
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<p style="margin-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">But the <strong><em>real religious motives</em></strong> behind Constantine's efforts to achieve effective control of the Church ran much deeper. Even before he became involved with the Church, <em><strong>Constantine was obsessed</strong> </em>with a superstitious religious conviction which revealed itself in his strange <strong><em>personal cult of the Invincible Sun</em></strong>, in the worship, influenced by Stoicism and Platonism, of the Supreme Divinity....</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">At <a href="http://books.google.com/books?id=zl1D0DbQTjwC&lpg=PA41&dq=as%20the%20office%20of%20pontifex%20maximus%20gave%20him%20the%20supreme%20control&pg=PA42#v=onepage&q=as%20the%20office%20of%20pontifex%20maximus%20gave%20him%20the%20supreme%20control&f=false">page 42</a>, this thought continues:</span></p>
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<p style="margin-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Constantine felt himself, like the ancient Pontifex Maximus, chosen as the divine emperor to be the visible earthly vessel of divinity. His monarchy was the wordly reflection of the <em><strong>sole supreme God, first conceived as the Sun, then as the God of the Christians, who had revealed himself by a benificient sign inscribed on the sun</strong></em>: "In this sign you will conquer." (Eusebius, <em>Vita Constantini</em>, I, 28 (GCS 1,21, 17.) Pagan panagyrics addressed him: "In you truly there is an element common to the divine spirit that only you are worthy to reveal." (<em>Panagyrici Latini</em> 12, 25 (ed. Baerhens) (Leipzig, 1911).) "We believe the sublime majesty is continually near you, surrounds and protects you." (<em>Id.</em>, 4(x) 16, 1.)</span></p>
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<h2>Audio of the Original Gospel of Matthew</h2>
|
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<p><span style="font-size: medium; font-family: 'times new roman', times;">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.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T16_27_46-07_00">Chapter One</a></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T16_32_41-07_00">Chapter Two</a></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T16_39_54-07_00">Chapter Three</a></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T16_44_29-07_00">Chapter Four</a></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T16_50_41-07_00">Chapter Five</a></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T16_55_33-07_00">Chapter Six</a></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T17_03_06-07_00">Chapter Seven</a></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T17_06_25-07_00">Chapter Eight</a></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T17_11_18-07_00">Chapter Nine</a></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T17_16_40-07_00">Chapter Ten</a></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T17_25_15-07_00">Chapter Eleven</a></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T17_34_29-07_00">Chapter Twelve</a></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T17_39_41-07_00">Chapter Thirteen</a></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T18_01_47-07_00">Chapter Fourteen</a></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T18_07_44-07_00">Chapter Fifteen</a></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T18_11_39-07_00">Chapter Sixteen</a></span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T18_16_35-07_00">Chapter Seventeen</a></span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T18_21_38-07_00">Chapter Eighteen</a></span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T18_38_20-07_00">Chapter Nineteen</a></span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T18_41_28-07_00">Chapter Twenty</a></span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T18_44_40-07_00">Chapter Twenty-One</a></span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T18_49_12-07_00">Chapter Twenty-Two</a></span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T18_52_55-07_00">Chapter Twenty-Three</a></span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T18_56_53-07_00">Chapter Twenty-Four</a></span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T19_23_25-07_00">Chapter Twenty-Five</a></span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T21_30_58-07_00">Chapter Twenty-Six</a></span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T22_02_05-07_00">Chapter Twenty-Seven</a></span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://jesuswordsonlystudies.podomatic.com/entry/2011-10-02T22_04_55-07_00">Chapter Twenty-Eight</a></span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">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;" /></span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Italian -<a href="/images/stories/OGM/Italian version of The Original Gospel Of Matthew_Chrome1-6.htm"> Chapters 1-6:18</a></span></p>
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<td valign="top" ><p style="text-align: right;">"It is of great importance to straighten out this inverting of the relationship, criticizing Christ by Paul, the Master by the disciple." <em>Kierkegaard,</em><em> My Task (1855)<br /></em></p></td>
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<h1>Marcan Priority Claim is Invalid</h1>
|
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<p style="text-align: left;"><span style="font-size: large; font-family: 'comic sans ms', sans-serif;">[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>.]</span></p>
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<h2><img src="/images/stories/OGM/thumbnail_image vol 3 at createspace.jpg" alt="thumbnail_image vol 3 at createspace" width="120" height="NaN" style="float: right;" /></h2>
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<h2>Matthean Priority: Unanimous Church Tradition</h2>
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||||
<p><span style="font-size: large;"><span style="font-family: 'times new roman', times;">“According to church tradition, Mark wrote later” than Matthew or Luke. (Wilhel</span><span style="font-family: 'times new roman', times;">m Martin L. de</span><span style="font-family: 'times new roman', times;"> 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 <strong>Wette</strong>.</span></span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: large;">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>
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<p><span style="font-family: 'times new roman', times; font-size: large;"><strong>Wette</strong> in the <em>Historico-Critical Introduction</em> did an excellent job proving that Mark was dependent on both Luke and Matthew. <strong>Wette</strong> recreated systematically and simply how Mark took fragments from both Matthew and Luke. See <strong>Wette</strong>: 166-169.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: large;">However, since <strong>Wette</strong>’s effort, a different theory emerged—that both Matthew and Luke were dependent upon Mark. If you read <strong>Wette</strong>’s excellent points, however, this notion is inconceivable, as we shall revive below.</span></p>
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||||
<h2>Marcan Priority Claim</h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: large;">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: large;">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: large;">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: large;">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: large;">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. (2 Tim. 4:11.) 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: large;">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: large;">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: large;">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: large;">John Mark was a companion of Paul referenced in Colossians 4:10, Philemon 24 and 2 Tim. 4:11. 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-size: large;"><span style="font-family: 'times new roman', times;">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;">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></span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: large;">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: large;">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: large;">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: large;">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: large;">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: large;">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: large;">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: large;">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: large;">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: large;">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 Pauxillulus 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: large;">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: large;">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) is that 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: large;">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 a 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: large;">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: large;">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: large;">“[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>
|
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<p><span style="font-family: 'times new roman', times; font-size: large;">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>
|
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<p><span style="font-family: 'times new roman', times; font-size: large;">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>
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<p><span style="font-family: 'times new roman', times; font-size: large;"> 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>
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<p><span style="font-family: 'times new roman', times; font-size: large;">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. But Paul had the contrary 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>
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<p><span style="font-family: 'times new roman', times; font-size: large;">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>
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<p><span style="font-family: 'times new roman', times; font-size: large;">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,<em><strong> just as I also please all men in all things</strong></em>,..seeking...the profit of many, that they may be saved.” (1Corinthians 10:31-33.)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: large;">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>
|
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<p><span style="font-family: 'times new roman', times; font-size: large;">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 <em><strong>robbed other churches, taking wages of them</strong></em> that I might minister unto you.” 2 Cor 11:8 (ASV.) Paul also 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 [<em>i.e</em>., 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 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: large;">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: large;">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: large;">The key example is 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: large;">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 says Jesus’ teachings in the Sermon on the Mount “have<em><strong> no application to the Christian</strong></em>, 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: large;">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: large;">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: large;">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: large;">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: large;">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: large;">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: large;">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: large;">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: large;">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: large;">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-size: large; font-family: 'times new roman', times;">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<em><strong> in me</strong></em>....” 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. (Footnote 110) </span></p>
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<p> </p>
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<hr />
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<p><span style="font-size: medium; font-family: 'times new roman', times;"><strong>Footnote 110:</strong></span></p>
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<p> </p>
|
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: large;">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> </p>
|
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<hr />
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<p><span style="font-size: large; font-family: 'times new roman', times;">This kenosis doctrine repeated in Mark’s Gospel thus makes it appear Paul is 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><span style="font-size: large;"></span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: large;">Bultmann...regards<em><strong> the historical Jesus as irrelevant as to the kerygma [i.e., preaching] of the risen Lord whom Paul proclaimed</strong></em>. 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: large;" data-mce-mark="1">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--to whom we should listen.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1">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>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: large;">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: large;"><strong>Wette</strong> 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 Matthew 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: large;">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: large;">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: large;">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>
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<p><span style="font-family: 'times new roman', times; font-size: large;">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: large;">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: large;">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: large;">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>
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<p><span style="font-family: 'times new roman', times; font-size: large;">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: large;">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: large;">Second, and the evidence for this is compelling, 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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<hr />
|
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<p><span style="color: #0000ff; font-size: large;">My Study Notes (Doug)</span></p>
|
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<p> </p>
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<p><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">George Reber in <a href="http://www.gutenberg.org/files/38376/38376-h/38376-h.htm">The Christ of Paul </a>(1876) makes two points about Mark's gospel. First, the quote on the connection to Peter given by Eusebius usually leaves out the red highlighted portion below. This thus detracts from the reliability of Mark's gospel. Second, he explains Mark was pro-Paul, as Paul's companion in line with what the article above says:</span></span></p>
|
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<p style="margin-left: 30px;"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="color: #000000; font-family: 'Times New Roman'; line-height: normal; text-align: justify;" data-mce-mark="1">What Presbyter John says on this subject is here worthy of notice. Eusebius, speaking of the writings of Papias, says: "He also inserted into his work other accounts of the above-mentioned Aristion respecting our Lord, as also the </span><em style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal; text-align: justify;">traditions</em><span style="color: #000000; font-family: 'Times New Roman'; line-height: normal; text-align: justify;" data-mce-mark="1"> of the Presbyter John, to which referring those that are desirous of learning them, we shall now subjoin to the extracts from him already given a </span><em style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal; text-align: justify;">tradition</em><span style="color: #000000; font-family: 'Times New Roman'; line-height: normal; text-align: justify;" data-mce-mark="1"> which </span><em style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal; text-align: justify;">he</em><span style="color: #000000; font-family: 'Times New Roman'; line-height: normal; text-align: justify;" data-mce-mark="1">, sets forth concerning Mark, who wrote the Gospel, in the following words: 'And John the Presbyter also said this: Mark being the interpreter of Peter, whatsoever he recorded he wrote with great accuracy, but not in the order in which it was spoken or done by our Lord, for he neither heard nor followed our Lord, but, as before said, he was in company with Peter, who gave him such instruction as was necessary, </span><em style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal; text-align: justify;"><span style="color: #ff0000;" data-mce-mark="1">but not to give a history of our Lord's discourses</span>.</em><span style="color: #000000; font-family: 'Times New Roman'; line-height: normal; text-align: justify;" data-mce-mark="1">'" (Eusebius, Ecc. Hist., book iii. chap. 39.) Papias here gives </span><em style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal; text-align: justify;">a tradition</em><span style="color: #000000; font-family: 'Times New Roman'; line-height: normal; text-align: justify;" data-mce-mark="1"> derived through Presbyter John. Slender proof that Peter dictated the Gospel of Mark! To rank among canonical Gospels, and as a corner-stone of Christianity, with the authority of an inspired book, the proof falls far below what we have a right to expect and demand.</span></span></p>
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<p style="margin-left: 30px;"><span style="font-family: 'times new roman', times; font-size: large;"><span style="color: #000000; font-family: 'Times New Roman'; line-height: normal; text-align: justify;">****</span></span></p>
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<p style="margin-left: 30px;"><span style="font-family: 'times new roman', times; font-size: large;"><span style="color: #000000; font-family: 'Times New Roman'; line-height: normal; text-align: justify;"><span style="color: #000000; font-family: 'Times New Roman'; line-height: normal; text-align: justify;">What is said by Clement of Alexandria and all other writers on the origin of the second Gospel is derived from the extract taken from the works of Papias, and from what is said by Irenaeus: their statements do not better the case, any more than a superstructure will give strength to the base on which it rests. If Mark ever wrote anything, <em><strong>it would contain nothing that did not accord with Paul</strong></em>, for he was not only his fellow-traveller, but he was his fellow-laborer in the spread of the doctrines of Christianity; and so near and dear were the relations between them, that when Paul saw his end approach, he wrote to Timothy to bring Mark with him, as brother would for brother, for a parting inter view. What Paul taught, Mark believed—and Paul dead or Paul in life would have made no difference with Mark.</span></span></span></p>
|
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<p> </p>
|
||||
<hr />
|
||||
<p><strong style="color: #0000ff; font-size: large; line-height: 1.3em;">Hyam Maccoby On Editorial Addition to Mark That Jesus Abolished Food Laws</strong></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">In Mark 7:19, there is an editorial addition by the gospel-writer that Jesus by teaching certain foods do not make us sinful by eating them "declared all foods clean." Maccoby in his book <em>The Mythmaker: Paul and the Invention of Christianity</em> (1986) at page 40 briefly discusses this passage:</span></p>
|
||||
<p style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">As for Jesus' reforms of Jewish laws, these were nonexistent. We find in Mark 7:19 an expression which has been translated to mean that Jesus 'declared all foods clean,' but <em><strong>this translation has been much disputed</strong></em>, and many scholars regard <em><strong>the phrase is an editorial addition anyway</strong></em>. In another passage, we find Jesus explicitly endorsing the Jewish laws of purity, when he tells the leper he has cured, "Go and show your self to the priest, and make the offering laid down by Moses for your cleansing." (Mark 1:43).</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><span style="font-size: large; font-family: 'times new roman', times;">The editorial addition that Jesus made all foods "clean" is not likely original with Mark or the proper translation. This is confirmed by </span><span style="font-size: large; font-family: 'times new roman', times;">Mark 7.19 KJV and the Geneva Bible 1599 not having these words in Mark 7.19. The KJV is the correct translation of the very same words which the NIV renders as "Jesus thereby declared all foods clean." The KJV reads for <a href="https://www.biblegateway.com/passage/?search=Mark+7%3A19&version=KJV">Mark 7:19</a>:</span></span></p>
|
||||
<p style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;"><span style="font-size: large;"><span class="versenum" style="font-size: 12px; line-height: 22px; position: relative; vertical-align: top; top: 0px; font-weight: bold; color: #000000;">19 </span><span style="color: #000000; font-size: 16px; line-height: 24px;">Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?</span></span></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: large;" data-mce-mark="1"><a href="https://www.biblegateway.com/passage/?search=Mark+7%3A19&version=KJV">S</a>o the verse does not speak of all foods but "meats;" nor are they "declared clean", but a verb for <em>purging</em> describes Jesus' point. Jesus simply means that any dirt on the food when you eat the food is purged of dirt through the process of going in and out of the belly. That process does not defile, or render you a sinful person.<br /></span></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">See also <a href="http://biblehub.com/commentaries/mark/7-19.htm">Bible Hub commentary</a> on Mark 7:19 at this link.</span></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">An excellent analysis of this issue exists at this link: <a href="http://biblelight.net/unclean-foods-jesus.htm">http://biblelight.net/unclean-foods-jesus.htm</a> </span></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">The author shows you clearly the NIV versus the KJV, and that the NIV renders the passage to make it appear Jesus abrogated the distinction of clean versus unclean -- a distinction that even Noah followed. The author makes a good point that translated correctly Mark 7:19 does not have Jesus abrogate the food laws. Nor does Jesus contradict the food laws that Daniel followed in Babylon. He concludes that this is a deliberate mistranslation by the NIV, and that the KJV has it correct:</span></span></p>
|
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<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"></span></span></p>
|
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<p style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal; margin-left: 30px;">So the error in some Bibles in Mark 7:19, I propose, is that of intentional misinterpretation of the following word:</p>
|
||||
<p style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"></span></span></p>
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<blockquote style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal; margin-left: 30px;">
|
||||
<p style="margin-left: 30px;">G2511. katharizo, kath-ar-id'-zo; from G2513; to cleanse (lit. or fig.):--(make) clean (-se), purge, purify.</p>
|
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</blockquote>
|
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<p style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"></span></span></p>
|
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<p style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal; margin-left: 30px;">If it is interpreted as "cleansing" <span style="text-decoration: underline;">the food</span>, it results in all foods being cleansed in the process of consumption. If it is interpreted as "purging", in the sense of all foods being <span style="text-decoration: underline;">expelled</span> from the body, it means something quite different. I suggest that the latter is the correct interpretation. Here is <a href="http://www.m-w.com/home.htm">Merriam Webster's dictionary</a> definition of "purge", which supports this conclusion:</p>
|
||||
<p style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"></span></span></p>
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<blockquote style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal; margin-left: 30px;">
|
||||
<p style="margin-left: 30px;">Inflected Form(s): <strong>purged</strong>; <strong>purg·ing</strong><br />Etymology: Middle English, from Middle French <em>purgier, </em>from Latin <em>purigare, purgare </em>to purify, purge, from <em>purus </em>pure + <em>-igare </em>(akin to <em>agere </em>to drive, do) -- more at <span>ACT</span><br />Date: 14th century<br /><em>transitive senses</em><br /><strong>1 a</strong> <strong>:</strong> to clear of guilt <strong>b</strong> <strong>:</strong> to free from moral or ceremonial defilement<br /><strong>2 a</strong> <strong>:</strong> to cause evacuation from (as the bowels) <strong>b </strong>(1) <strong>:</strong> to make free of something unwanted <<em>purge</em> a manhole of gas> <<em>purge</em> yourself of fear> (2) <strong>:</strong> to free (as a boiler) of sediment or relieve (as a steam pipe) of trapped air by bleeding <strong>c </strong>(1) <strong>:</strong> to rid (as a nation or party) by a purge (2) <strong>:</strong> to get rid of <the leaders had been <em>purged</em>> <<em>purge</em> money-losing operations></p>
|
||||
</blockquote>
|
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<p style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"></span></span></p>
|
||||
<p style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal; margin-left: 30px;">It is the second definition that I suggest applies in Mark 7:19, and was the reason the King James uses it instead of "cleansing all meats." So with that interpretation of purging, Jesus was indeed teaching that no food you eat can corrupt your heart, such that it can be blamed for causing you to sin, but He did <em>not</em> remove the prohibitions against eating unclean animals; they remain ... unfit for human consumption, and and a hazard to your health to this day. And as with Daniel, obeying God's prohibition against eating the unclean has not only physical, but spiritual rewards as well.</p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"></span></span></p>
|
||||
<p><span style="font-size: large;"><span style="font-family: 'times new roman', times;"></span></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
|
||||
<p><span style="font-size: large;"><strong><span style="color: #0000ff;">If Mark Came First, Why Does Justin Martyr Not Rely Upon Mark in Quotes of Jesus?</span></strong></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><strong><span style="font-size: large; font-family: 'times new roman', times;"><br /></span></strong><span style="font-size: large; font-family: 'times new roman', times;">Justin Martyr has many books that survived. He lived and wrote around 120 AD. Yet, Justin quotes from the synoptic gospels, but never is his quote solely dependent upon a variant of Mark when he differs from Matthew or Luke. Bellinzoni in his work <span style="font-size: large; font-family: 'times new roman', times;"><em>The Sayings of Jesus in Justin Martyr</em> (ed. Bellinzoni 1869)(E.J.Brill, 1967) explains at page <a href="http://books.google.com/books?id=2cw3AAAAIAAJ&lpg=PA146&dq=liddell%20scott%20greek%20lexicon%201869&pg=PA140#v=onepage&q=liddell%20scott%20greek%20lexicon%201869&f=false">140</a>: "Justin's sources often derived material from a single gospel - either Matthew or Luke, never Mark or John." As to John, the circumstance goes further: "Justin's quotations of the sayings of Jesus show absolutely no dependence on the Gospel of John." Bellinzoni does indicate that Justin's sources sometimes mix Mark with Matthew or Luke. However, his point is that Mark only appears in that context. He is never quoted independently from Matthew or Luke unlike Matthew or Luke from which Justin quotes them separately as legitimate authority that stands alone. </span></span></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><span style="font-size: large; font-family: 'times new roman', times;"><span style="font-size: large; font-family: 'times new roman', times;">Thus, if this is correct, and Mark was read only as authoritative to the extent it fit Matthew or Luke, why would one think Mark came first? It appears it had lesser regard.</span></span></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><span style="font-size: large; font-family: 'times new roman', times;"><span style="font-size: large; font-family: 'times new roman', times;"></span></span></span></p>
|
||||
<p><span style="color: #0000ff; font-size: x-large;"><strong><span style="color: #0000ff; font-size: x-large;"><span style="color: #0000ff; font-size: x-large;"><span style="color: #0000ff; font-size: x-large;">Why Did Mark Remove The Teachings of John the Baptist?</span></span></span></strong></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><span style="font-size: large; font-family: 'times new roman', times;"><span style="font-size: large; font-family: 'times new roman', times;">John the Baptist clearly taught salvation, whether Jew or Gentile, turned upon works worthy of repentance. Without such fruit, your destiny was the fire. This was his announcement of the kingdom of the New Covenant -- a bond between man and God-Yahweh, sealed not by lineage of Abraham, circumcision alone, or anything less than works-worthy-of-repentance -- verbalized in a ceremony the repentant honored - water baptism. </span></span></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><span style="font-size: large; font-family: 'times new roman', times;"><span style="font-size: large; font-family: 'times new roman', times;"><span style="font-size: large; font-family: 'times new roman', times;">Clayton Raymond Bowen's work </span><em style="color: #494a44; font-family: 'times new roman', times; font-size: large; line-height: 21px;">The Gospel of Jesus Critically Reconstructed from the Earliest Sources</em><span style="font-size: large; font-family: 'times new roman', times;"> (1916) at</span><a href="https://books.google.com/books?id=8Zm7PJG982EC&dq=gospel%20of%20jesus%20critically%20reconstructed&pg=PA134#v=onepage&q=gospel%20of%20jesus%20critically%20reconstructed&f=false" style="color: #517291; text-decoration: underline; font-family: 'times new roman', times; font-size: large; line-height: 21px;"> pages 134-34</a> explains this Gospel of John the Baptist which Jesus then heartily endorsed in Matthew.<span style="font-size: large; font-family: 'times new roman', times;"><br /></span></span></span></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><span style="font-size: large; font-family: 'times new roman', times;"><span style="font-size: large; font-family: 'times new roman', times;">After doing so, Bowen points out that Mark's only summary of John's activity is that John announced the coming One. (Mark 1:7-8.) Mark did not include any of John's teachings. Bowen points out what a great disservice to John, and implicitly to Jesus' Gospel -- to place it as grounded upon the principles John laid out for the New Covenant. Bowen writes at page 135:</span></span></span></p>
|
||||
<p style="margin-left: 30px;"><span style="font-family: 'times new roman', times; font-size: large;"></span></p>
|
||||
<p class="gtxt_body" style="font-family: serif; margin-top: 0px; margin-bottom: 0.5em; font-size: 13.2799997329712px; line-height: normal; margin-left: 30px;"><span style="font-family: 'times new roman', times; font-size: large;">3. <span style="font-variant: small-caps;">The </span><span style="font-variant: small-caps;">Coming </span><span style="font-variant: small-caps;">One. </span>Mk. 1:7-8 = Mt. 3:U-12 = Lk. 3:16-18.</span></p>
|
||||
<p style="margin-left: 30px;"> </p>
|
||||
<p class="gtxt_body" style="font-family: serif; margin-top: 0px; margin-bottom: 0.5em; font-size: 13.2799997329712px; line-height: normal; margin-left: 30px;"><span style="font-family: 'times new roman', times; font-size: large;">This is the only bit <span style="font-family: 'times new roman', times; font-size: large;">of </span>John's preaching which Mark gives, and for <em><strong>all the evangelists it is the utterance <span style="font-family: 'times new roman', times; font-size: large;">of </span>greatest interest</strong></em>, to which all else is secondary, because they regard these words as referring to <span style="font-family: 'times new roman', times; font-size: large;">Jesus, </span>the Messiah, who soon followed John; and John himself they present almost exclusively as but the forerunner <span style="font-family: 'times new roman', times; font-size: large;">of Jesus, </span>who prepared <span style="font-family: 'times new roman', times; font-size: large;">Jesus' </span>way and pointed forward to him. <strong><span style="font-family: 'times new roman', times; font-size: large;">This really does John an injustice; he had an independent significance and did an independent work, parallel to that <span style="font-family: 'times new roman', times; font-size: large;">of Jesus, </span>whose great value <span style="font-family: 'times new roman', times; font-size: large;">Jesus, </span>at least, recognized.</span></strong> (Compare sections 38 and 122.) But John did look forward to one who should come after him, to whom he was but the humble forerunner, for whom he would feel himself unworthy to perform the most menial service....The faithful are baptized in the Holy Spirit, <em>i.e.</em>, made spiritual, and fit for the garner <span style="font-family: 'times new roman', times; font-size: large;">of </span>God. It is noteworthy that nearly all John's recorded preaching is in the form <span style="font-family: 'times new roman', times; font-size: large;">of </span>vivid and striking figures. They seem as characteristic <span style="font-family: 'times new roman', times; font-size: large;">of </span>him as the parables do <span style="font-family: 'times new roman', times; font-size: large;">of Jesus.</span></span></p>
|
||||
<p> </p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><span style="font-size: large; font-family: 'times new roman', times;"><span style="font-size: large; font-family: 'times new roman', times;">Bowen thus realized Mark, unlike Matthew, Luke and John, ignored the teachings of John the Baptist. Why would Mark do so? Again, one reasonable explanation is that a Paulinist would not want to read the uncomfortable Gospel of John the Baptist which Jesus adopted -- that a tree without fruit goes into the fire. John the Baptist applied this so each individual had to have this. It was not the fruit of a nation. Salvation depended on personal, not family, national or ethnic connection. John the Baptist had the same uncomfortable Gospel that Jesus had. This corroborates the proofs above that Mark wrote his gospel to subtract elements from the gospels that would make Paulinists uncomfortable.</span></span></span></p>
|
||||
<h1><span style="color: #0000ff;"><strong><span style="font-size: large; font-family: 'times new roman', times;"><span style="font-size: large; font-family: 'times new roman', times;"><span style="font-size: large; font-family: 'times new roman', times;">Unilateral Errors of Mark Prove Lack of Inspiration</span></span></span></strong></span></h1>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Mark 2:26 has a parallel to Matt 12:1-4 and Luke 6:1-5 but erroneously adds some fact that both Matthew and Luke do not have. Mark 2:26 quotes Jesus as saying the High Priest was Abiathar. However, the passages at issue to which Jesus referred to mentions Ahimelech was the High Priest. Abiathar was his son. So either Mark is uninspired or Jesus is? Since Matthew and Luke omit this, why would Mark wish to prove Jesus faulty in memory? Again, remember Paul taught Jesus emptied himself of what made himself have an equality with God. Such a Jesus thus could be wrong. Mark would not mind adding errors into Jesus' words.</span></span></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">However, those Christian scholars who cannot accept either Mark is uninspired or that Jesus made an error (if you trust Mark), have devised a solution -- born of obvious desperation. The <a href="http://biblehub.com/mark/2-26.htm">Treasury of Scripture</a> on Mark 2:26 says:</span></span></span></p>
|
||||
<p style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span style="color: #552200; font-family: Arial, Helvetica, sans-serif; font-size: 14px; font-style: italic; font-weight: bold; line-height: 20px; text-align: justify; background-color: #fdfeff;">Abiathar. It appears from the passage referred to here, that Ahimelech was then high priest at Nob; and from other passages, that Abiathar was his son. Various conjectures have been formed in order to solve this difficulty; and some, instead of untying, have cut the knot, by pronouncing it an interpolation. The most probable opinion seems to be, that both father and son had two names, the father being also called Abiathar;</span></span></span></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">The other alternative is Mark was Pauline in thinking. To insert an error in Jesus' memory missing in both Matthew and Luke would fit the kenotic Jesus of Paul's teachings -- a Jesus who emptied himself of all attributes, knowledge and hence inspiration that connection with God would provide. Hence, Mark could have added this with the deliberate motive to prove, like he did many other places, that Jesus did not know something which the indwelling of the Father (John 16:10) should truly have provided Jesus should or would know about.</span></span></span></p>
|
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<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"></span></span></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><span style="font-size: large; font-family: 'times new roman', times;"><span style="font-size: large; font-family: 'times new roman', times;"></span></span></span></p>
|
||||
<p><strong><span style="font-size: large; font-family: 'times new roman', times;"><span style="font-size: large;"><span style="color: #494a44; font-size: large; line-height: 21px;">Miscellany</span></span></span></strong></p>
|
||||
<p> </p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><span style="color: #494a44; background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;">Higginson, </span><em><span style="color: #494a44; background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;">The Spirit of the Bible</span></em><span style="color: #494a44; background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;"> (1839) -at <a href="#v=onepage&q&f=false"><span style="color: #517291;">261</span></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 Greek Mark), and only when Mark did not have an item in common, then Greek translator of Hebrew Matthew borrowed from Luke.</span></span></p>
|
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<p><span style="font-size: large;"></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><span style="color: #494a44; background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;">Fulke, </span><em><span style="color: #494a44; background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;">A Defense of the sincere and true translations of the NT</span></em><span style="color: #494a44; background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;"> -- at<a href="#v=onepage&q=Old%20Hebrew%20Text%20of%20St.%20Matthew's%20Gospel&f=false"><span style="color: #517291;"> 50</span></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.</span></span></p>
|
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<p><span style="font-size: medium; font-family: 'times new roman', times;"><span style="color: #494a44; line-height: 21px;"></span></span></p>
|
||||
<p><strong><span style="font-size: large; font-family: 'times new roman', times;"><span style="font-size: large; font-family: 'times new roman', times;"><span style="font-size: large; font-family: 'times new roman', times;">Torah Resources</span></span></span></strong></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><span style="font-size: large; font-family: 'times new roman', times;"><span style="font-size: large; font-family: 'times new roman', times;">Another excellent resource is this PDF in the defense that Mark 7:19b does not abrogate the distinction of clean v unclean: <a href="http://www.torahresource.com/EnglishArticles/Mark7.19ShortNote.pdf">link</a>. He explains the variants in the Greek verbs tense, when it should be a masculine participle.</span></span></span></p>
|
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<p><span style="font-size: large;"><span style="font-size: large;"></span></span></p>
|
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<p> </p>
|
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<p> </p>
|
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<p> </p>
|
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<p> </p>
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<p> </p>
</td>
|
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</tr>
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<h1><span style="font-size: 18pt;">Quotations of Gospel of the Nazarenes</span></h1>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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>:</span></p>
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<center>
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<h1><span style="font-size: 18pt;">The Gospel of the Nazoreans</span></h1>
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</center>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The following selection is excerpted from Ron Cameron's <em>The Other Gospels: Non-Canonical Gospel Texts</em> (Philadelphia: The Westminster Press, 1982), pp. 99-102. Philipp Vielhauer and George Ogg of <em>New Testament Apocrypha</em> originally made the translation.</span></p>
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<hr />
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<p><span style="font-size: 18pt;"></span></p>
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<ol>
|
||||
<li><span style="font-size: 18pt; font-family: 'times new roman', times;">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." </span>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">(Jerome, <em>De viris inlustribus</em> 3)</span></p>
|
||||
</li>
|
||||
<li><span style="font-size: 18pt; font-family: 'times new roman', times;">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). </span>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">(Jerome, <em>Adversus Pelagianos</em> 3.2)</span></p>
|
||||
</li>
|
||||
<li><span style="font-size: 18pt; font-family: 'times new roman', times;">The Jewish Gospel has not "into the holy city" but "to Jerusalem." </span>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">(Variant to Matthew 4:5 in the "Zion Gospel" Edition)</span></p>
|
||||
</li>
|
||||
<li><span style="font-size: 18pt; font-family: 'times new roman', times;">The phrase "without a cause" is lacking in some witnesses and in the Jewish Gospel. </span>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">(Variant to Matthew 5:22, ibid.)</span></p>
|
||||
</li>
|
||||
<li><span style="font-size: 18pt; font-family: 'times new roman', times;">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." </span>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">(Jerome, <em>Commentary on Matthew</em> 1 [on Matthew 6:11])</span></p>
|
||||
</li>
|
||||
<li><span style="font-size: 18pt; font-family: 'times new roman', times;">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." </span>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">(Variant to Matthew 7:5 - or better to Matthew 7:21-23 - in the "Zion Gospel" Edition)</span></p>
|
||||
</li>
|
||||
<li><span style="font-size: 18pt; font-family: 'times new roman', times;">The Jewish Gospel: (wise) more than serpents. </span>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">(Variant to Matthew 10:16, ibid.)</span></p>
|
||||
</li>
|
||||
<li><span style="font-size: 18pt; font-family: 'times new roman', times;">The Jewish Gospel has: (the kingdom of heaven) is plundered. </span>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">(Variant to Matthew 11:12, ibid.)</span></p>
|
||||
</li>
|
||||
<li><span style="font-size: 18pt; font-family: 'times new roman', times;">The Jewish Gospel has: I thank thee. </span>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">(Variant to Matthew 11:25, ibid.)</span></p>
|
||||
</li>
|
||||
<li><span style="font-size: 18pt; font-family: 'times new roman', times;">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." </span>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">(Jerome, <em>Commentary on Matthew</em> 2 [on Matthew 12:13])</span></p>
|
||||
</li>
|
||||
<li><span style="font-size: 18pt; font-family: 'times new roman', times;">The Jewish Gospel does not have: three d(ays and nights). </span>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">(Variant to Matthew 12:40 in the "Zion Gospel" Edition)</span></p>
|
||||
</li>
|
||||
<li><span style="font-size: 18pt; font-family: 'times new roman', times;">The Jewish Gospel: corban is what you should obtain from us. </span>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">(Variant to Matthew 15:5, ibid.)</span></p>
|
||||
</li>
|
||||
<li><span style="font-size: 18pt; font-family: 'times new roman', times;">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. </span>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">(Variant to Matthew 16:2-3, ibid.)</span></p>
|
||||
</li>
|
||||
<li><span style="font-size: 18pt; font-family: 'times new roman', times;">The Jewish Gospel: son of John. </span>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">(Variant to Matthew 16:17, ibid.)</span></p>
|
||||
</li>
|
||||
<li><span style="font-size: 18pt; font-family: 'times new roman', times;">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. </span>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">(Jerome, <em>Adversus Pelagianos</em> 3.2)</span></p>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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.</span></p>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">(Variant to Matthew 18:22 in the "Zion Gospel" Edition)</span></p>
|
||||
</li>
|
||||
<li><span style="font-size: 18pt; font-family: 'times new roman', times;">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. </span>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">(Origen, <em>Commentary on Matthew</em> 15.14 [on Matthew 19:16-30])</span></p>
|
||||
</li>
|
||||
<li><span style="font-size: 18pt; font-family: 'times new roman', times;">In the Gospel which the Nazarenes use, instead of "son of Barachias" we have found written "son of Joiada." </span>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">(Jerome, <em>Commentary on Matthew</em> 4 [on Matthew 23:35])</span></p>
|
||||
</li>
|
||||
<li><span style="font-size: 18pt; font-family: 'times new roman', times;">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. </span>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">(Eusebius, <em>Theophania</em> 22 [on Matthew 25:14-15])</span></p>
|
||||
</li>
|
||||
<li><span style="font-size: 18pt; font-family: 'times new roman', times;">The Jewish Gospel: And he denied and swore and damned himself. </span>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">(Variant to Matthew 26:74 in the "Zion Gospel" Edition)</span></p>
|
||||
</li>
|
||||
<li><span style="font-size: 18pt; font-family: 'times new roman', times;">Barabbas. . . is interpreted in the so-called Gospel according to the Hebrews as "son of their teacher." </span>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">(Jerome, <em>Commentary on Matthew</em> 4 [on Matthew 27:16])</span></p>
|
||||
</li>
|
||||
<li><span style="font-size: 18pt; font-family: 'times new roman', times;">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. </span>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">(Jerome, <em>Epistula ad Hedybiam</em> 120.8)</span></p>
|
||||
</li>
|
||||
<li><span style="font-size: 18pt; font-family: 'times new roman', times;">The Jewish Gospel: And he delivered to them armed men that they might sit over against the cave and guard it day and night. </span>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">(Variant to Matthew 27:65 in the "Zion Gospel" Edition)</span></p>
|
||||
</li>
|
||||
<li><span style="font-size: 18pt; font-family: 'times new roman', times;">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." </span>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">(Eusebius, <em>Theophania</em> 4.12 [on Matthew 10:34-36])</span></p>
|
||||
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||||
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<h1>History of Original Hebrew Matthew</h1>
|
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<p><span style="font-size: large; font-family: 'times new roman', times;">From Standford Rives, <a href="http://astore.amazon.com/jwoogm-20">The Original Gospel of Matthew</a> (2012) Vol. 2 </span></p>
|
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<h2><strong><span style="font-size: large; font-family: 'times new roman', times; color: #800080;">Appendix B: History of The Hebrew Version of Matthew</span></strong></h2>
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<h3><strong><span style="font-family: 'times new roman', times; font-size: large; color: #0000ff;">Introduction</span></strong></h3>
|
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<p><span style="font-size: large;"><span style="font-family: 'times new roman', times;">The Ebionites and later the Nazarenes were a Christian sect that claimed to preserve the original autograph of Apostle Matthew’s Gospel in Hebrew. Epiphanius in the 300s said its title was “The Gospel according to Matthew.” (Epiphanius, Panarion 30, 13, 2-3.) Jerome typically referred to it as the “Gospel according to the Hebrews” by Matthew. Sometimes it was called the “Hebrew Matthew.” We will refer to it here typically as GATHM—the Gospel according to the Hebrews by Matthew.</span></span></p>
|
||||
<p><span style="font-size: large;"><span style="font-family: 'times new roman', times;">Eusebius in the 300s quoted Papias and Irenaeus from the 100s and Origen from the 200s as authorities for his statement that Apostle Matthew wrote his gospel first in Hebrew.</span></span></p>
|
||||
<p><span style="font-size: large;"><span style="font-family: 'times new roman', times;">For example, Papias, a reputed pupil of Apostle John, around 90 A.D. explained: “Matthew put together the oracles [of the Lord] in the Hebrew language, and each one interpreted them as best he could.” (Eusebius, Hist. Eccl. 3.39, quoting Exposition of the Oracles of the Lord, which in turn quotes Papias.) The latter remark has been interpreted to mean it was translated as best as could be done.</span></span></p>
|
||||
<p><span style="font-size: large;"><span style="font-family: 'times new roman', times;">Irenaeus likewise says: “Matthew also issued a written Gospel among the Hebrews in their own dialect while Peter and Paul were preaching the gospel at Rome, and founding the church there.” (Irenaeus, Against Heresies, Book III, Chapter I, quoted in Eusebius, Ecclesiastical History, Book V, Chapter VIII, quoted in Sabine Baring-Gould, <em>The Lost and Hostile Gospels</em> (Williams and Norgate, 1874) at 119..) This means GATHM was circulating by at least 54-58 A.D.</span></span></p>
|
||||
<h3><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">Epiphanius in the 300s Refers to Nazarene Successors</span></strong></h3>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Epiphanius (310-403 AD), Bishop of Salamis, tells us in the quote to follow that the Nazarenes maintained Matthew’s Gospel in the Hebrew “as it was originally written.” This is his work Medicine Chest (“Panarion”) from 377 AD. In the same context, Epiphanius criticizes the Nazarenes for their persistence in following the Law given Moses, rejecting Paul while yet confessing Jesus as Son of God and as Messiah Christ. Ephiphanius also notes the persecution they garnered from Jews for their maintenance of these positions: </span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">But these sectarians... did not call themselves Christians—but Nazoreans [i.e., ‘Nazarenes’] <em><strong>who confess that Christ Jesus is the Son of God</strong></em>, but all of whose customs are in accordance with the Law....(Epiphanius, <em>The Panarion of Epiphanius of Salamis</em> (trans. Frank Williams)(Netherlands: Brill, 2009) Book 1, section 29 at 60.)</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">Everyone called the Christian Nazoreans, as they say accuse Paul the apostle: ‘We have found this man a pestilent fellow and a perverter of the people....’ (<em>Id</em>., section 6, 2 at 127.)</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">They use not only the New Testament but the Old Testament as well, as the Jews do. For they do not repudiate the legislation, the prophets and the books which are called the Writings by the Jews and by themselves. They have no different view, but confess everything exactly as the Law proclaims it and like the Jews—except they are believers supposedly in Christ. For they<em><strong> acknowledge</strong></em> both the resurrection of the dead and the divine creation of all things, and<em><strong> declare that God is one, and that his son is Jesus Christ</strong></em>. (<em>Id</em>., section 7, 2 at 128.)</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">They are perfectly versed in Hebrew. For among them the entire Law, the Prophets, and the so-called Writings—I mean the poetic books, Kings, Chronicles, Esther and all the rest—are read in Hebrew, as, of course, they are read by the Jews. They are different from the Jews, and different from Christians, only in the following. They disagree with Jews because of their belief in Christ, but they are not in accord with Christians because they are still fettered by the Law—circumcision, the Sabbath, and the rest. As to Christ, I cannot say whether they are too misled by the wickedness of Cerinthus and Merinthus, and regard him as a mere man—or whether, as the truth is, they affirm that he was born of Mary, by the Holy Spirit......( <em>Id</em>., section 7: 4, 5 & 6 at 129-130.)</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">[T]hey are nothing but Jews and nothing else. Yet to the Jews they are very much enemies. Not only do Jewish people bear hatred against them; they even stand up at dawn, at midday, and toward evening, three times a day when they recite their prayers in the synagogues, and curse and anathematize them—saying three times a day, ‘God curse the Nazoraeans.’ (Id., section 9:1 at 130.)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">NOTE: Copies of this prayer have been discovered in a great majority of the liturgical manuscripts of the Cairo Genizah, reading: “For the apostates let there be no hope, and let the rule of wickedness be uprooted swiftly, in our days, and let the notstrim [i.e., Nazoraeans] and sectarians perish in an instant.” Id., at 130 fn. 47.</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">They have the <em><strong>Gospel according to Matthew in its entirety in Hebrew</strong></em>. For it is clear that they <em><strong>still preserve this in the Hebrew alphabet, as it was originally written.</strong></em> But I do not know if they have excised the genealogies from Abraham till Christ. (Epiphanius, <em>Panarion</em>, Id., section 9:4 at 130.)</span></p>
|
||||
<h3><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">Jerome’s Repetition of This View</span></strong></h3>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Jerome (342 AD–420 AD) was requested by Pope Damasus in 382 AD to revise the Old Latin texts of the Bible. In particular, the pope asked Jerome to restore the best original of the four gospels from what Jerome would conclude was the best Greek texts. Based upon this, the pope asked Jerome to produce a new standard Latin version of the Bible. Within two years—by 384 AD, Jerome had revised the four New Testament gospels.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Because the scope of his mission was to find the best approximation of the original written by the gospel-writer, Jerome did not stop with the oldest Greek manuscript when it came to the gospel of Matthew. Jerome knew Matthew wrote his gospel originally in Hebrew, and it was later translated into Greek. Jerome was clear that he believed the Hebrew Gospel preserved by the Nazarenes (handed down by the Ebionites) kept in a Library of Caesarea was the authentic original. But modern Christian scholars worried this would impugn tradition have unreasonably sought to downplay this fact. They misinterpret, whether consciously or not, that when Jerome later said “some supposed” and “most believe” it was the authentic original that this implied a feeling on Jerome’s part of less certainty than he previously expressed. </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">However, these scholars are reading these later passages too negatively. Rather, one can regard those later statements by Jerome as consistent with his earlier very positive view. Jerome was simply noting how others came to believe what Jerome had previously affirmed—that this Hebrew edition at Caesarea was the original edition of Matthew. What else explains Jerome saying he translated the Hebrew Matthew at Caesarea into Latin and Greek (now lost), and then throughout his adult life in numerous commentaries Jerome repetitiously quotes 22 times from the GATHM-Hebrew Matthew. He does so to reveal how it originally read, and thus as a corrective to later corruptions. Thus, how can that fact be neglected by these same Bible commentators? </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">To help the reader assess this matter, I will lay out Jerome’s remarks in chronological order, Jerome in 393 AD in his work The Lives of Illustrious Men made the following points:</span></p>
|
||||
<ul>
|
||||
<li><span style="font-family: 'times new roman', times; font-size: large;">Matthew first composed his gospel in Hebrew.</span></li>
|
||||
<li><span style="font-family: 'times new roman', times; font-size: large;">It is not certain who translated the gospel of Matthew into Greek.</span></li>
|
||||
<li><span style="font-family: 'times new roman', times; font-size: large;">A copy of the Hebrew Matthew is in the library at Caesarea Maritima.</span></li>
|
||||
<li><span style="font-family: 'times new roman', times; font-size: large;">Jerome made a copy of this Hebrew Matthew which he received from the Nazarenes.</span></li>
|
||||
</ul>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Jerome’s actual words from <em>Lives of Illustrious Men</em>, Chapter 3 are:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">Matthew also called Levi, apostle and aforetimes publican, composed a gospel of Christ at first published in Judea in Hebrew for the sake of those of the circumcision who believed, but this was afterwards translated into Greek though by what author is uncertain. The Hebrew itself has been<em><strong> preserved until the present day in the library at Caesarea which Pamphilus so diligently gathered</strong></em>. 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. In this it is to be noted that wherever the Evangelist, whether on his own account or in the person of our Lord the Savior quotes the testimony of the Old Testament he does not follow the authority of the translators of the Septuagint but the Hebrew. Wherefore these two forms exist “Out of Egypt have I called my son,” and “for he shall be called a Nazarene.”</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">It is important to note that here Jerome says GATHM was written in Hebrew. When he inspected it, Jerome mentions at one point how he was interpreting mahar, a Hebrew word, to translate a passage. We read:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">“In the Hebrew Gospel of Matthew it states, ‘Give us this day our bread for tomorrow.” (Jerome, On Psalm 135) </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Jerome cites the Hebrew word <em>mahar</em>. Jerome says this means “our tomorrow’s bread, i.e., our future bread.” Jerome also provides a very similar comment on <em>Comm. in Matt.</em> vi. 11 “so that the meaning would be: ‘give us this day the bread for tomorrow” (quoted in Nicholson: 44; Pick:5.) See also<em> Anecdota Maredsolana</em> III, 2, 202, referenced Pick: 5.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Thus, this destroys the unwarranted supposition by some scholars that GATHM was written in Aramaic. Rather, Jerome mentions it was also translated into Aramaic, but the version at Caesarea which he regarded as the original was written in Hebrew.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">We also learn in the above quote that by Jerome’s day, the Nazarenes were the custodians of this original Matthew. Previously, however, it had been preserved by the first Ebionites. Irenaeus in the late 100s pointed out that the Ebionites only accepted the book of Matthew as authentic, and thus it was a special treasure to them. This was obviously a reference to the original Hebrew Matthew.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Incidentally, the original Ebionites stayed in Jerusalem and were wiped out when Jerusalem was destroyed in 70 A.D. Thus their canon-position is not a rejection of the Gospel of John or Revelation which were not yet written in 70 A.D. when the first Ebionites were wiped out. The first Ebionites should not be confused with the second Ebionites who emerged in the 200s, as noted by Origen.</span></p>
|
||||
<h3><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">Jerome’s Further References</span></strong></h3>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">In Jerome’s Commentaries that date to 398 AD and later, Jerome links the original Hebrew Gospel of Matthew with the Gospel of the Hebrews which he says was then being used by the Nazarenes and Ebionites. This autograph was preserved on Israel’s Mediterranean coast-city of Caesarea. His points in the next quote are:</span></p>
|
||||
<ul>
|
||||
<li><span style="font-family: 'times new roman', times; font-size: large;">The Nazarenes use the Gospel of the Hebrews.</span></li>
|
||||
<li><span style="font-family: 'times new roman', times; font-size: large;">The Gospel which the Nazarenes and Ebionites use (and which he had translated into Latin and Greek) is called by many or most the authentic original Gospel of Matthew.</span></li>
|
||||
<li><span style="font-family: 'times new roman', times; font-size: large;">The Gospel used by the Nazarenes is called the “Gospel according to the Hebrews” or the “Gospel of the Apostles” or as most term it, the “Gospel According to Matthew.” It is in the library of Caesarea.</span></li>
|
||||
</ul>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Mention of this Hebrew Gospel of Matthew is often made in Jerome’s commentaries after this point. First, Jerome in his Commentary on Isaiah, Preface to Book 18, writes: “For when the apostles thought him to be a spirit or, in the words of the Gospel of the Hebrews which the Nazarenes read, ‘a bodiless demon’ he said to them...” (Bart Ehrman, <em>The New Testament and Early Christian Writings</em> (translation by J.K. Elliott)(Oxford University Press, 1998) at 138.)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">This treats this alternative reading as canonical and valid. </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Then in his commentary on Matthew in 398 A.D., Jerome refers that “many” or “most” regard the Hebrew Matthew of the Nazarenes and Ebionites as the original. Jerome then uses this text as a positive corrective to the Greek text. Jerome, On Matthew 12:13 in 398 AD writes: </span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">In the Gospel which the Nazarenes and Ebionites use (which I have lately translated into Greek from the Hebrew, and which is called by many (or most) people the original Matthew [Lat. quod vocatur a plerisque Matt. authenticum], this man who had the withered hand is described as a mason, who prays for help in such words as this: ‘I was a mason seeking a livelihood with my hands. I pray thee, Jesus, to restore me mine health, that I may not beg meanly for my food.’(Montague Rhode James, <em>The Apocryphal New Testament </em>(Oxford: Clarendon Press 1924) at 1-8.)</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">NOTE: The original Latin in the quote above is in Pick:6 (authenticum). Pick also translates the passage as simply “most” not “many.” On the original Latin, see “Matthew, Gospel of,” A <em>Cyclopedia of Biblical Literature</em> (ed. John Kitto and William L. Alexander) (Black, 1876) Vol. 3 at 110.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">The <em>Cyclopedia of Biblical Literature</em> says regarding these statements:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">[W]e may safely accept Jerome as an additional witness to the belief of the early church that St. Matthew’s gospel was originally composed in Hebrew..., which he mentions as something universally recognized without a hint of a doubt.... (“Matthew, Gospel of,”<em> A Cyclopedia of Biblical Literature</em> (ed. John Kitto and William L. Alexander) (Black, 1876) Vol. 3 at 110.)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">According to competing translations into English, Jerome in 417 AD allegedly says instead that “most suppose” it is the authentic Gospel of Matthew. Based upon this word “suppose” in this translation, too many commentators have exaggerated this as Jerome’s expression of doubt. In one translation where we find ‘most supposed,’ Jerome says in the Dialogue against the Pelagians 3.2: </span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">In the Gospel according to the Hebrews, written in the Syro-Chaldaic language, but with Hebrew letters, the Gospel which the Nazarenes use to the present day, and which is also the Gospel according to the Apostles, or, as<em><strong> most suppose</strong></em>, the, Gospel according to Matthew, and which is preserved in the library of Caesarea, it is narrated, etc.’ (James Morison, <em>A Practical Commentary on the Gospel According to St. Matthew</em> (Hodder and Stoughton, 1902) at xxxv-xxxvii.)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">But others do not render this as “most suppose,” but instead as “most term it.” This is a crucial difference. We find this as an alternate translation here:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">In the Gospel according to the Hebrews which is indeed in the Chaldaean and Syriac speech but is written in Hebrew letters, which the Nazarenes use to this day, called ‘according to the apostles,’ or, as most term it, ‘according to Matthew,’ which also is to be seen in the library of Caesarea, the story tells, etc. (Montague Rhode James,<em> The Apocryphal New Testament</em> (Oxford: Clarendon Press 1924) at 1-8.)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Which is the true translation? The Latin at issue is Ev. juxta Hebraos...secundum Apostolos sive ut plerique autumant juxta Matthaeum. (“Matthew, Gospel of,” <em>A Cyclopedia of Biblical Literature</em> (ed. John Kitto and William L. Alexander) (Black, 1876) Vol. 3 at 110, citing <em>Edinburgh Review</em> (July 1851) at 39.)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">This literally means that “most claim the gospel of the Hebrews is of Matthew.” Norton Andrews renders it as “generally considered....” (Andrews Norton, <em>The Evidences of the Genuineness of the Gospels</em> (1877) at 438.)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">There is nothing in the actual words by Jerome which expresses any doubt. There is no sense of ‘suppose’ in this sentence. Thus, Jerome continues to express affirmation in 417 AD that “most term” it is indeed the original gospel of Matthew. Jerome is not excluding himself.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">But Montague James takes this in completely the wrong way, saying this quote means Jerome no longer believed that the Hebrew Matthew was the authentic original. “In later years Jerome ceased to regard the Hebrew Gospel as the original Matthew.” (Montague Rhode James, <em>The Apocryphal New Testament </em>(Oxford: Clarendon Press 1924) at 1-8.)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">What should we believe? In the modern era, there has been a great resistance to the acceptance of any authentic gospel but the Greek version. Then scholars of the 19th century formed a consensus that the Matthew spoken about by Jerome, Eusebius, Epiphanius, Papius and Origen was solely in Aramaic. (This was contrary to every early reference that GATHM was written in Hebrew except one reference by Jerome mentioning he heard of an Aramaic version at Caesarea—which is easily explainable.) This fed their view (now completely discredited) that Hebrew was not a spoken language in Jesus’ time. Hence, the opinions that read into “plerique autumant” a weakness of Jerome’s commitment to GATHM reflects biases that wished to dismiss any Hebrew-original of Matthew rather than letting Jerome’s words speak as they originally read. </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">The facts are incapable of any dispute: Jerome simply said in 417 AD—three years before he died—that most “term” (call) GATHM the original gospel of Matthew. Had Jerome any doubt, he would instead say something like, “while most claim it is the original Matthew, it lacks x, y and z.” Much scholarship has skewed a fair reading of this quotation. It is time to regard those scholars’ readings as too narrow and driven by other suppositions that now have been discredited.</span></p>
|
||||
<h3><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">What Did Jerome Mean By The Following Early Comment?</span></strong></h3>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Jerome in 383 AD in his Preface to the Four Gospels —a work prior to his Lives of Illustrious Men of 393 AD— affirmed a positive belief in the Hebrew Matthew as the original:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">I am now speaking of the New Testament. This was undoubtedly composed in Greek, <em><strong>with the exception of the work of Matthew the Apostle</strong></em>, who was the first to commit to writing the Gospel of Christ, and who published his work in Judaea in Hebrew characters. We must confess that as we have it [New Testament] in our language it is <strong><em>marked by discrepancies</em></strong>, and now that the stream is distributed into different channels we must go back to the fountainhead [the Hebrew Matthew he translated into Greek? Only others Greek manuscripts of the Gospels?]…I therefore promise in this short Preface to the four Gospels only, which are to be taken in the following order, Matthew, Mark, Luke, John, as they have been revised by a comparison of the Greek manuscripts. <strong><em>Only early ones have been used.</em></strong> (Philip Schaff, Henry Wace, <em>A Select Library of Nicene and Post-Nicene Fathers of the Christian Church</em> (The Christian literature company, 1893) at 488.)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Some scholars interpret Jerome to be saying at this very earliest mention of the GATHM / Hebrew Matthew that in preparing the Latin Vulgate he would examine only the Greek versions of the New Testament, even though here he squarely affirms Matthew did not write in Greek. Because Jerome is aware there are “marked discrepancies” among Greek manuscripts, he believes the only way to correct them is to go to the “fountain-head.” Jerome then mentions he would use “only the early” Greek translations. But in context, did this really exclude the Hebrew Matthew of GATHM if he could get his hands on it? Does it imply that he distrusted it at this point? It goes too far to say so since Jerome had not yet seen it, but some read Jerome in just that way. </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">The most that can be said is Jerome only had access to the Greek texts at that early juncture. Then Jerome was implying that if he obtained the Hebrew Matthew / GATHM at some point, he would have considered it as a ‘fountainhead’ resource. This explains why years later he says he had found it at Caesarea and ‘lately’ translated it into Latin and Greek. Why do so? Because Jerome believed it would have improved his Vulgate translation into Latin. From the quote above dated to 383 AD, there is no reason to infer Jerome meant any slight on the Hebrew Matthew / GATHM by not citing it as a source at that juncture. He had not yet obtained and translated the Gospel According to the Hebrews (GATHM) until “circa 392 A.D.” (“Matthew, Gospel of,” (ed. Kitto), <em>supra</em>, at 100 col. 2.)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Moreover, the fact years later, in Lives of Illustrious Men from about 398 AD, Jerome squarely says the Hebrew Matthew / GATHM at Caesarea is, in his opinion, the original only confirms that he would likely have meant to use it as a fountain-head source if he had access to it at the earlier juncture of 383 AD.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Hence, those who read the last quote above as an earlier expression of doubt by Jerome about GATHM have again read far too much into his words which actually in context are very positive or hopeful.</span></p>
|
||||
<h3><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">Hebrew Matthew: Any Significant Heretical Differences?</span></strong></h3>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Is there any reason to believe this original Matthew / GATHM is significantly unlike our current Greek Matthew? Between Jerome and Epiphanius, we have twenty-eight quotes. From all sources, we have forty-nine quotes spanning through 410 AD.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Jerome is always intrigued by the differences and makes no charge of unorthodoxy against GATHM. He quotes the Gospel According to the Hebrews of Matthew with great respect and admiration. You can find Jerome’s full quotes in footnotes to Matthew in the Gospel Parallels edited by Throckmorton. (He often identifies the source as Gospel of the Ebionites but Jerome referred to it typically as either the Hebrew Matthew or the Gospel According to the Hebrews of Matthew held by the Ebionites and Nazarenes. Read together, Jerome appears to always be talking of the same work.)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">In 1879, Edward Nicholson wrote The Gospel According to the Hebrews—a scholarly collection and defense of the orthodoxy of the forty-nine quotes from that gospel in the early church. He synopsizes that the early church overwhelmingly accepted this gospel as an authoritative and canonical fifth gospel. He explains:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; 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</em></strong>, often with reverence: some of them <strong><em>unhesitatingly accepted it as being what tradition affirmed it to be</em></strong>—<strong><em>the work of Matthew</em></strong>—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: 82.) </span></p>
|
||||
<h3><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">Two Charge Heresy Over Jesus Being A Man</span></strong></h3>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Epiphanius in the 4th Century attacked the Ebionites (who were custodians of GATHM) for believing Jesus was a true human being, not having flesh divine from birth due to a virgin birth. Initially, Epiphanius did not know if the genealogy was entirely missing in their Matthew. However, later Epiphanius later confirmed a genealogy from Abraham, but that the virgin birth was missing and that instead Joseph begat Jesus: “The Ebionites, following these, assert that <strong><em>He was begotten by Joseph</em></strong>....” (See page page 65 infra.) Epiphanius claimed this begat made the Hebrew version of Matthew “incomplete, corrupt, [and] mutilated.” (Epiphanius, <em>Panarion</em> 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.)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Similarly, Eusebius circa 325 AD claimed that the Ebionites heretically believed Jesus was “a common man, who was justified only because of his superior virtue, and who was the fruit of the intercourse of a man with Mary.” (History of the Church ch. XXVII.) Eusebius noted that the Ebionites “used only the so-called Gospel according to the Hebrews.” Id. Obviously GATHM had Joseph begetting Jesus, and there was no virgin birth story.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">However, scholars now realize the absence of the virgin birth and other parts of the genealogy, especially the extended genealogy beginning at verse 17 of chapter one, would enhance the validity of our gospel of Matthew. It would make GATHM therefore an honest resource for Christians to defend criticism over the critically problematical verses in the surviving Greek Matthew. NOTE 28</span></p>
|
||||
<hr />
|
||||
<p><strong><span style="font-size: large; color: #0000ff;">NOTE 28 :</span></strong></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Christian historian Ben Witherington III, in <em>New Testament History: A Narrative Account</em> (Baker: 2001) at 70 admits this 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. which is incongruent with the number of generations in verse 17. (This is solved by realizing verse 17 is an addition.) Specifically, while the list in the Greek version of Matthew counts out fourteen generations in each of three periods, it omits the names of three kings of Judah: Ahaziah, Joash, and Amaziah, and hence is inaccurate in its number given. See Davis A. Young, Ralph F. Stearley, <em>The Bible, Rocks, and Time: Geological Evidence for the Age of the Earth</em> (InterVarsity Press, 2008) at 168 (“But in order to achieve the desired fourteen names in one of the groups, Matthew omitted the names of three of the kings of Judah....”) Also in the last segment of “14 generations,” the number is actually thirteen—hence a mathematical mistake. And in the second are fifteen generations, not fourteen. Another error.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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 if the numbers counted in verse 17 are not deleted. Hence, the more authentic omits verse 17 and the following verses—all additions.</span></p>
|
||||
<hr />
|
||||
<p><span style="font-family: 'times new roman', times; font-size: large;">What confirms that GATHM is more original on the virgin birth issue is that Christian scholars have pointed out that the virgin birth account (a) conflicts with the earliest NT manuscript (Sinaiticus from 340 AD), as well as early-church ‘fathers’ from the 100s and 200s—which all say that Joseph begat Jesus; (b) is not mentioned in any church literature until post-150 AD; (c) it conflicts with the prophecy in the Book of Samuel of a human lineage of the Messiah from the flesh of David; and (d) presents a docetic Christ who did not have true human flesh—a gnostic idea that Apostle John said in his epistle was the message of the Anti-Christ. (Incidentally, the virgin birth account in Luke rests on the presence of one single verse other than the ‘beget verse,’ suggesting that the virgin birth in Luke was also an addition.) NOTE 30</span></p>
|
||||
<p><span style="font-size: large;"> </span></p>
|
||||
<hr />
|
||||
<p><span style="font-size: large;"> </span></p>
|
||||
<p><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">NOTE 30:</span></strong></p>
|
||||
<p><span style="font-size: large;"> </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">There is abundant reason to believe Luke never contained the one verse that mentions the virgin birth, as well as the genealogy leading up to it. Marcion of 144 AD used a gospel that essentially was Luke’s Gospel. Marcion’s Gospel, however, lacks the first three chapters of our current Luke, including the virgin birth / genealogy. Which is more authentic? Had the virgin birth existed in 144 AD, Marcion would favor its inclusion because that story fits the docetic view of Christ which Marcion advocated, i.e., Jesus only appeared to be a man, but was not truly a man. Hence, it likely was added after 144 AD. </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">What further confirms this is the genealogy in Luke bears the mark of an ill-informed editor. It traces Jesus’ genealogy incorrectly. It clearly says “Joseph was the son of Heli.” (Luke 3:23-24.) However, this contradicts Matthew who says Joseph’s father was Jacob. </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">The key flaw in a virgin birth account, as Tabor points out, is one is asked to believe “Jesus could claim Davidic descent with no biological connection to” Joseph. This is why some pro-Marian Catholic writers reject what Luke says, and insist Heli could only be Mary’s father, and that somehow Mary was in David’s lineage. But this controverts Luke’s own claim that Heli was Joseph’s father. North provides a correct response to this Marian solution: “If, for instance, according to a common notion, Luke had intended to give the genealogy of Mary, he would have said so.” (Andrews Norton, <em>The Evidences of the Genuineness of the Gospels </em>(1877) at 432.) Thus, it remains that Luke must be incorrectly tracing the Davidic legacy of Jesus to end without any biological connection to Jesus. While this genealogy-mess has been covered over by Christian scholars’ valiant effort to suppress any attention to it, it has left us believers defenseless to attacks by critics who are not sheltered as we are from such facts. Hence, we must go back to GATHM / OGM to save the validity of our entire faith!</span></p>
|
||||
<hr />
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Why should we consider the omission of the virgin birth account in the genealogy as more valid? The most Biblical reason to reject the account even if did not have to consider the GATHM is simple: genealogy runs from the father (Numbers 1:18; 2:2). Then how could Jesus be a descendent of David if Joseph is not in his bloodline? </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">We read in 2 Sam. 7:8-16:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">‘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 <em><strong>offspring to succeed you, your own flesh and blood,</strong></em> 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 I will be his father, and he will be my son. <em><strong>When he does wrong</strong></em>,<em><strong> I will punish him with a rod wielded by men, with floggings inflicted by human hands</strong></em>. 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-size: large; font-family: 'times new roman', times;">This passage from Second Samuel is referenced by Peter in Acts as fulfilled in Jesus:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">29 David, that he both died and was buried, and his tomb is among us unto this day; 30 a prophet, therefore, being, and knowing that with an oath God did swear to him, <em><strong>out of the fruit of his loins, according to the flesh</strong></em>, to raise up the Christ, to sit upon his throne.... (Acts 2:29-30, YLT.) </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">The only passage Peter has in mind is 2 Sam. 7:8-16. It prophecies Messiah has David’s flesh. This matches the GATHM which depicts Jesus as a man born of Joseph in the Davidic line. Specifically, Second Samuel makes these statements that necessitate Jesus was a true man from birth:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">“I will raise up your offspring to succeed you, your own flesh and blood, and I will establish his kingdom.” (v. 13) </span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;"> “I will establish the throne of his kingdom forever.” </span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">“I will be his father, and he will be my son.” (v. 14.)</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">“When he does wrong, I will punish him with a rod wielded by men, with floggings inflicted by human hands.”</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">“But my love will never be taken away from him, as I took it away from Saul, whom I removed from before you.” (v. 15) </span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">“Your house and your kingdom will endure forever before me; your throne will be established forever.” (2 Sam. 7:13-16 NIV 2010.)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Certainly, God wanted us to know the Messiah would come from David’s “flesh and blood” (verse 13), but he would be called “God’s Son” not David’s son (verse 14). Then even though Jesus is depicted in the GATHM as 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-size: large; font-family: 'times new roman', times;">If we persist in not letting the original Matthew challenge us to accept changes more consistent with Second Samuel, we give needless grounds to scoff at Christianity. Here is an example of such scoffing: </span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">But what is most surprising is, that those very Evangelists, who labor to prove his hereditary Right to the Kingdom, <em><strong>as lineally descended from David</strong></em>,<strong><em> assure us at the same time, that he had no natural human descent at all</em></strong>; but that Mary conceived him by the Holy Ghost, or Immediate Power of God, while she was a pure Virgin. (Thomas Morgan, <em>Moral Philosopher</em> (1740) at 197.)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Jewish critics quite sensibly refute Jesus is Messiah based upon the virgin birth claim:</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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 thus could not have possibly fulfilled the messianic requirement of being descended on his father’s side from King David!</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">We will discuss in more depth later the many technical reasons why the virgin birth account is entirely flawed in the canonical gospels. For example, Isaiah did not prophesy about a “young virgin” would give birth to Messiah; instead, Isaiah prophesied about a “young maiden” who would do so. The Greek Septuagint of 257 BC mistranslated Isaiah to be speaking of a “young virgin,” and the Greek translator of Matthew obviously felt obliged to add details to fit that erroneous Greek translation which he incorporated into the Greek Matthew—oblivious how this would break the prophecy of Second Samuel.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">While there are many reasons to doubt the virgin birth account is authentic, I trust that<em><strong> among evangelicals the most important concern is that Jesus would be invalidated as Messiah if Jesus did not have the flesh of David in His genealogy. </strong></em></span></p>
|
||||
<h3><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">Dilemma About First Chapter of Greek Matthew</span></strong></h3>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Here is how a scholar discusses the problem presented by the Greek Matthew’s first chapter. Michaelis demonstrates how the GATHM version without the virgin birth account and several genealogical misstatements would solve several textual dilemmas. </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Specifically, there is internal evidence that a portion of chapter one is not originally written by Matthew. For example, to prove a prophecy of a “virgin” birth existed in the OT, the Greek Matthew quotes the Greek Septuagint translation of Isaiah rather than the Hebrew original of Isaiah. But the word for virgin in the Greek Septuagint translation of 257 BC was a mistranslation of original Hebrew of Isaiah which spoke about a “young woman” who shall give birth, etc. Nowhere else in Matthew does Matthew side with the Greek Septuagint over the Hebrew original when they differ significantly in meaning. Michaelis explains how the original Hebrew Matthew could serve to purge chapter one of this error and many more errors: </span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">To illustrate its critical use [i.e. the use of the Nazarene / Ebionite gospel of Matthew], in determining the authenticity or spuriousness of doubtful passages, we may apply it to the two first chapters of St. Matthew’s Gospel, on which doubts are entertained, whether they really proceeded from the pen of the Evangelist. It appears from the accounts of Epiphanius, which have been already quoted, that in the Hebrew Gospel used by the Ebionites, the genealogy was certainly wanting; and perhaps the whole of the two first chapters. Tatian likewise, who is said to have used the Hebrew Gospel omitted the genealogy: in two Capitulations and a Breviary published by Martianay it is wholly unnoticed [i.e., omitted].... </span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">No two chapters, in the whole New Testament are pressed with so many difficulties, as the two in question: not so much on account of the apparent contradictions to the genealogy given by St. Luke, which may be very satisfactorily reconciled, as on account of the quotations contained in them from the Old Testament, which I am wholly unable to explain. (Michaelis, supra, at 192, 196.)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Michaelis then says that the Nazarene Gospel / GATHM can allow us to remove doubts about the Greek Matthew’s validity. Michaelis said GATHM might one day erase these doubts, but at that time, we had an imperfect record:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">Doubts of this kind might be either removed or confirmed by the Nazarene Gospel, were it now extant, and were we absolutely certain that it contained the original text of St. Matthew. But our imperfect accounts of this Gospel make it difficult to determine whether it began in the same manner as our Greek Gospel....Michaelis, supra, at 192.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">However, textual discoveries have indeed grown. We believe we are now ready to propose GATHM to help repair these textual problems in our current Matthew.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Then Michaelis, a Christian scholar, says he would not criticize anyone who would propose deleting the problematical aspects of chapters one and two of Matthew based upon Epiphanius’ claim that these elements were missing in GATHM: </span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">Should any critic therefore, in consequence of these difficulties be disposed to separate the two first chapters from the rest of St. Matthew’s Gospel, in order to prevent the objections which may be made to them from affecting the credibility and inspiration of the whole Gospel, I should not censure him for his conduct, though for my own part<strong><em> I am unable to come to a positive decision, whether they ought to be separated or not</em></strong>. Michaelis, supra, at 193-194.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Thus, if scholars say we should not be censured for eliminating the problems in chapter one, we have good reason to turn to the Ebionites whose chapter one did not have a virgin birth account (i.e., from verse 17 to the end of the chapter). The Ebionites like the Greek Matthew trace Jesus’ lineage to Joseph’s Davidic lineage, but they did not stop one person short. Joseph too is in the lineage of Jesus. As this enhances the credibility of the whole, this would tend to prove the Ebionite version is the more original and authentic version of Matthew. </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Otherwise, what explains it appearing the Apostle Matthew made the mistakes that scholars of sincere Christian profession otherwise recognize in the Greek Matthew in chapter one? The answer is obvious: the Greek translator of Matthew is the source of these errors including the editorial addition of a virgin birth account, driven by the translator’s erroneous reliance on the Greek Septuagint version of Isaiah 7:14. The Septuagint of 250 BC mistranslated “young woman” as “virgin.” This Greek Septuagint error was adopted by the Greek translator into his Greek Matthew. Then one error led to the next. As a result, a birth tale never written by Matthew now fills the Greek version of Matthew. </span></p>
|
||||
<h3><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">Outside Chapter One, Differences Are Small</span></strong></h3>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">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 Gospel of the Hebrews 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 largely matches our current Greek version. </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">But if one insists that the mere fact that the Gospel According to the Hebrews does not contain any mention of the virgin birth account means it is entirely heretical, then this would equally impugn John’s Gospel and Mark’s Gospel, and even Paul, James, Jude, and the Book of Revelation. None of those sources mention it. So that cannot be a valid criticism of the Gospel according to the Hebrews.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Thereby, Nicholson makes a very pointed rejoinder to Epiphanius’ charge of heresy. He asks ‘What if we assumed Mark too was favored by the Nazarenes?’ Would we find heresy on the very same score that Epiphanius found with the Gospel According to the Hebrews? Nicholson aptly writes:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">Or let us suppose Mark to have been the Nazarene Gospel. From the fact that it began with the Baptism, we should forthwith conclude that it was designed to support the heresy that Jesus was mere man until the divine Christ descended into him in the shape of a dove. And for [Mark] xiii. 32, “Of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father,” we should have found no [in]sufficient justification. (Nicholson, The Gospel According to the Hebrews, supra, at 83.)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Hence, there is nothing inherently heretical omitting the virgin birth account in the Gospel According to the Hebrews. At least it is no more heretical than the impression than what the book of Mark would leave if you read it apart from the other gospels.</span></p>
|
||||
<h3><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">Ebionite-Nazarene Matthew—More Valid Than The Greek</span></strong></h3>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">There are more reasons to believe this Hebrew Matthew of the Ebionites and Nazarenes is a true autograph of the apostle Matthew. </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">By contrasting to the Greek Matthew, let’s see whether the GATHM is correct where the Greek is wrong. Jerome in his Commentary on Matthew 23:35 says: “In the [Hebrew] gospel [of Matthew] which the Nazarenes use, for ‘son of Barachiah’ we find written, ‘son of Jehoiada.’” </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">The Nazarene-Ebionite version of Matthew (GATHM) is the correct account. Zechariah was not the son of Barachiah who was killed prior to Jesus’s birth. In fact, Zechariah, the son of Barachia, was a person who died in 68 AD. The Greek version of Jerome’s day and our own is clearly incorrect, as Jerome noted. The Greek translator simply picked a name with which he was recently familiar.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Thus, this demonstrates the Ebionites-Nazarenes must have been preserving the original autograph of the apostle Matthew himself. And the Greek translation was near 68 AD.</span></p>
|
||||
<h3><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">The Lucan Connection</span></strong></h3>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">It is theorized by many scholars that the “eyewitnesses” upon whom Luke relied predominantly included the Gospel According to the Hebrews of Matthew (GATHM). Luke heard and too believed the tradition that Matthew wrote it. So he borrowed freely from it.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">One of the reasons for believing this claim, of which Edwards is the most recent proponent, is that many semitisms appear in Luke’s text. A semitism is a distinctly Hebrew way of phrasing or writing. For example, when you see sentences begin with “And” repeatedly, these collectively are regarded as Semitisms. </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">In fact, there are direct links between GATHM and Luke. Specifically, there are several unique parallels between only Luke and the Gospel According to the Hebrews. Nicholson explained one in 1879:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">Fragment 5 (Ebionite)...introduces mention, peculiar to Luke, of the parentage of John the Baptist and the priesthood of Caiaphas. (Nicholson: 92.)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">While Nicholson ascribes this connection to “the certainty that they [i.e., the Ebionites] used Luke or a similar Gospel...” (id.), Edwards recently demonstrated that it is more likely that Luke borrowed from the Gospel According to the Hebrews which the Ebionites passed on to the Nazarenes.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Nicholson continues. He says Fragment 6 which has a Nazarene source uses “Behold.” This is a word “specially characteristic of Matthew and Luke.”</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Nicholson then makes several similar observations and concludes: “Altogether the verbal analysis suggests relations to Luke.” (Nicholson: 93.) However, Edwards’ explanation makes more sense. The semitisms in Luke are because Luke is borrowing from the Gospel according to the Hebrews written by Matthew. It is not the Ebionites borrowing from Luke.</span></p>
|
||||
<h3><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">Two Primary Hebrew Versions Of Matthew</span></strong></h3>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">There are generally two competing texts today that scholars put forth as potentially close to the original Matthew in Hebrew. Jerome’s translation of the Gospel according to the Hebrews has been lost, so the best test is unfortunately unavailable. </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Nevertheless, there does appear to be a clear winner between the two texts. There is another clear error in our Greek Matthew which one of these two texts does not perpetuate. However, one of the two persists in the same error as in the Greek Matthew. This helps us discriminate between the two which is closer to the original Hebrew Matthew.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"> Let’s explore the background of these two versions of the Hebrew Matthew.</span></p>
|
||||
<h3><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">The Shem-Tob Matthew by Shaprut</span></strong></h3>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">In 1380 AD, a Hebrew Matthew was preserved in an appendix / chapter entitled Shem Tob belonging to a book entitled Eben Bochan. Its author was Yitschak ben Shaprut of Tudela in Castle, Spain. This was a polemical work against Christianity. To make his case, in one chapter / appendix, Shaprut incorporates Matthew in Hebrew. Eben Bocham was revised again in 1385 and 1400 AD, with several intermediate revisions. Then in 1987, two of the nine revisions of the Hebrew Matthew of Shaprut were combined into a single text by a responsible Bible scholar, George Howard. He published this collation as <em>The Gospel of Matthew According To A Primitive Hebrew Text</em> (Macon: Georgia: Mercer University Press, 1987). The 1995 reprint fixes various errors and is the preferred text. Shaprut’s text is commonly known as the Shem-Tob or Shem Tov. We call it here by the name Shem-Tob.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">The Shem-Tob is basically written in Biblical Hebrew with a mixture of Midrashic Hebrew. It also has some later rabbinic vocabulary and idiom. In addition, there has been significant revision to make it conform to the standard Greek and Latin Gospel texts. Yet, it no doubt has an underlying authentic Hebrew composition that could have been written in Christ’s era. It does have unique variants but not for any agenda-driven rationale. Many are simply interesting. Professor Tabor notes:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">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. (Dr. James D. Tabor [Chair, Religious Studies, U. of NC], “A Hebrew Gospel of Matthew,” <em>Christian Origins and the New Testament</em> reprinted at http://religiousstudies.uncc.edu/people/jtabor/shemtovweb.html (accessed 12/25/2010).)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Significantly, the Shem-Tob’s Hebrew has the look-and-feel of Hebrew mixed with Aramaicisms from the first century—the latest date estimate for the Dead Sea Scrolls. As Professor Howard opined:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">Moreover, the most primitive layer of Shem-Tob‘s Matthew is written in an unpolished style and is filled with ungrammatical constructions and Aramaicized forms and idioms. In these characteristics it <strong><em>resembles many of the Dead Sea Scroll fragments</em></strong> and gives the appearance of belonging to the same time frame. Reading Shem-Tob’s Matthew<em><strong> is often like reading one of the Dead Sea Scrolls</strong></em>. (George Howard, “Was the Gospel of Matthew Originally Written in Hebrew?” <em>Bible Review</em> (Winter 1986) at 23.)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">What verifies the Shem-Tob, however, is that it is consistent with early versions of the gospels and Christ’s saying which were lost by 1380 AD. That was the year when the Shem-Tob was published. Shem-Tob could not have plumbed some history book and found these variants to garner legitimacy. Thus, because these sayings uniquely are found in the Shem-Tob, we know a separate tradition—one among Jews—kept alive the original manuscript which Shaprut borrowed in 1380 AD. </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">For example, one of these post-1380 discoveries was the misplaced Sinaiticus of 340 AD—found in 1892 AD—containing variants of Matthew which were unknown in print except in the Shem-Tob of 1380 AD. Another example is the Gospel of Thomas from 100 AD—found in 1945. Thomas similarly has variants to Matthean-parables which were unknown in church manuscripts until the Shem-Tob of 1380 AD happened to be published. Then scholars found Thomas had valid variants still preserved in the Shem-Tob. </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Hence, both the Sinaiticus and Gospel of Thomas validate the ancient-quality of the unique tradition found in the Shem-Tob of 1380 AD. Only happenstance proved this by two discoveries more than five centuries later: </span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">[Shem-Tob] sometimes agrees in odd ways with Codex Sinaiticus [of 340 AD but only found 1892 AD]. It contains some striking readings in common with the Gospel of John, but in disagreement with the other Gospels....ST also often agrees with the Lukan version of Q. ST also contains 22 agreements with the Gospel of Thomas [found in 1945].</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">These parallels with modern discoveries make the Shem-Tob “all the more remarkable,” says Dr. Tabor.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">There are other parallels found between the Shem-Tob and obscure church quotes of Matthew from the first two centuries yet which are dropped in our current Matthew:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">The Pseudo-Clementine writings (Recognitions and Homilies) [ca. 200s] when quoting or referring to Matthew occasionally agree with ST Hebrew Matthew against the canonical Greek versions. (Tabor, <em>supra</em>.)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">An important point in favor of the Shem-Tob is that its version has Matthew 27:9 correctly attributing the prophecy about the 30 pieces of silver to Zechariah. (Zechariah 11:10-13.)</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">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.”</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">However, all Greek manuscripts have it erroneously only ascribed to Jeremiah. For more background, see our footnotes to Matthew 27:9. </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Hence, the Shem-Tob is a more legitimate version than the Greek at that juncture, avoiding as it does an error by Matthew but inconceivably planted by Shaprut. He authored the Shem-Tob to criticize Christianity / Matthew rather than sparing Matthew from criticism by this helpful variance.</span></p>
|
||||
<h3><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">Du Tillet Matthew</span></strong></h3>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">After the Shem-Tob of 1385 AD, another version of a Hebrew Matthew was found in the 1550s and published in 1555. It was ostensibly brought forth by a Catholic bishop, Jean du Tillet, Bishop of Brieux, France. It had a similar story as the Shem-Tob. It was a copy maintained by Jews in polemical books critical of Christianity. During the Roman Catholic church purge of the Talmud in the 1500s, it was found at Rome. Bishop Tillet published it for the sake of preservation. Centuries later—in 1927—it was reprinted as An Old Hebrew Text of St. Matthew’s Gospel by Hugh J. Schonfield (Edinburgh: 1927). </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">While Bishop Tillet was the discoverer of the text and first publisher of it in 1555, we should know something of the one who translated it into English—Schonfield. Who was Hugh Schonfield (1901-1988)?</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">Schonfield was a Jew who termed himself a ‘Nazarene,’ meaning that he believed, as a Jew, that the Messiah, as predicted in Judaism’s Hebrew Bible, had come in the person of Jesus. (“Hugh J. Schonfield,” <em>Wikipedia</em> (2011).)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">The Tillet has greater validity in containing the portion of Matthew 27:9-10 which includes what turns out to be the quotation of an apocryphon of Jeremiah. The Shem-Tob contains only the portion that comes from Zechariah. </span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">Tillet helps explain the textual confusion between Zechariah and Jeremiah in the hands of the Greek translator. See Matthew 27:9-11 in Vol. I of OGM. What happened is the Greek translator erased reference to Zechariah (recovered from the Shem-Tob) in verse 9. The Greek texts only reference Jeremiah. But then the Greek translator dropped it was a reference to words in verse 10 (not 9), and then dropped the words of Jeremiah in verse 10 which the Tillet allows us to recover. Thus, while Shem-Tob helps restore verse 9, the Tillet helps restore the original of verse 10. </span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">Likewise, at other points, it appears the Tillet version preserves verses that were original. These are noticeable because without them the text is choppy. Thus, many of our suggestions are to use Tillet to restore verses familiar to us in the Greek tradition which we believe Shem-Tob inadvertently failed to copy.</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">There are also many interesting variant readings in the Tillet that are more concrete and realistic than the Shem-Tob. They are provided for comparison when thought helpful.</span></p>
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<h3><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">Shem-Tob Differences From Original Hebrew Matthew</span></strong></h3>
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<p><span style="font-size: large; font-family: 'times new roman', times;">The Shem-Tob version does not appear to be 100% identical to the original Hebrew Matthew. The virgin birth account is missing in the original Matthew which Epiphanius implies in the 300s. Yet Shem-Tob has it. Also, the Shem- Tob version does not contain the correct description of Zechariah’s father in Matthew 23:35. Shem -Tob follows the Greek text’s error in that regard. Yet, we know from Jerome that the original Hebrew Matthew / GATHM had Zechariah’s father correct in Matthew 23:35. </span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">Thus, someone tampered with the Hebrew Matthew that Shem-Tob used. They frequently changed it to fit the Greek Matthew, even when the Greek text was wrong. The Shem-Tob was otherwise more correct such as in Matthew 27:9 which correctly cites Zechariah as the source of the 30-pieces-of-silver-as-wages prophecy. If Shem-Tob were altering the text to fit errors in our Greek text, it could have changed Matthew 27:9 as well to match our Greek texts that all incorrectly say Jeremiah is the source of the prophecy Matthew quotes about the 30 pieces of silver. Thus, the error in Matthew 23:35 most likely was because someone altered the Hebrew Matthew / GATHM upon which the Shem-Tob relied so as to fit the canonical Greek Matthew.</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;"> Despite there being some unfortunate reversions to the errors in the Greek text, the Shem-Tob Gospel of Matthew in Hebrew once more proves the Greek Matthew is flawed and not fully inspired. This also highlights that the original Hebrew version was inspired and 100% accurate. </span></p>
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<h3><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">A Third Version Of The Hebrew Matthew</span></strong></h3>
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<p><span style="font-size: large; font-family: 'times new roman', times;">This is not to say there are no other versions of Matthew in Hebrew to consider. Sebastian Münster (1488-1552) of Basel in 1537 published in Latin a version of Matthew from a Hebrew text discovered that same year. “He had received the text from Spanish Jews he had converted to Christianity in the 1530s.” Apparently, these Jews had previously been using the text to understand the Christian religion in order to counter it. There were several reprints of this text during the 16th century, e.g., at Paris in 1551 by Jean Cinqarbres , and at Basle in 1557 and 1582. However, the original Hebrew manuscript is lost. Yet Münster copied the Hebrew text into the left column. </span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">Münster is often erroneously dismissed as irrelevant due to a misinterpretation of something he said. Münster is interpreted as saying he filled in gaps in his manuscript. This statement supposedly minimizes any use of his work for critical analysis because this was misread to imply he made concocted inserts. </span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">Horbury pointed out the error in this interpretation, arguing Münster has been misunderstood when he says that he had to make alterations. Horbury contends Münster meant he found Matthew had been cut in pieces by earlier critics who laid out their critical statements in the middle of gospel-passages. Münster extracted those criticisms and grouped them together at the end of each chapter. This in turn left the gospel-chapters behind which now could be read chapter-by-chapter in one unbroken narrative. Thus, Horbury contends nothing was added or embellished to the gospel. </span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">Looking at the original of Münster’s work which books.google fortunately makes possible, Horbury is obviously correct. Münster clearly portrayed the Hebrew text in the left column, and it was being word-for-word translated into Latin within the right column. See Sebastian Münster, Evangelium secundum Matthaeum in lingua hebraica (1537) available at http://books.google.com/ebooks/reader?id=sWxEAAAAcAAJ&printsec=frontcover&output=reader&pg=GBS.PA45.</span></p>
|
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<p><span style="font-size: large; font-family: 'times new roman', times;">The impression he intended to give was certainly that nothing was added by himself to our gospels. Münster then placed the Hebrew commentary extracts on the left separate from the gospel-chapters. Finally, Münster on the right column provided a Latin translation—but again separated from the Gospel text.</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">Thus, Horbury is self-evidently correct. Münster found the Hebrew Matthew mixed with anti-Christian polemics. He painstakingly separated out the gold from the dross, thereby restoring our treasured gospel into the familiar shape of a chapter-by-chapter reading. </span></p>
|
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<p><span style="font-size: large; font-family: 'times new roman', times;">Incidentally, contrary to what some claim, the Münster version is not the same as the Shem-Tob version. This was pointed out by Alexander Marx. After reading it, it is very similar to the Tillet and Vulgate yet differs from both at various times.</span></p>
|
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<p><span style="font-size: large; font-family: 'times new roman', times;">Thus, is this Münster version an edition to consider? I believe yes, but Christian scholar Michaelis in 1823 said no, and here is his explanation:</span></p>
|
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<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">We have two editions of a Hebrew Gospel in print: but it is certain that neither of them is St. Matthew’s original, and that neither of them was used either by the Nazarenes or by the Ebionites. Of Münster’s edition I can make this assertion from actual examination, for I have found that it has none of the distinguishing passages of the Nazarene Gospel: and they who have examined Tillet’s edition, say the same. (Johann David Michaelis, <em>Introduction to the New Testament</em> (trans. Herbert Marsh) (Rivington, 1823) Volume 3, Part 1 at 195.)</span></p>
|
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<p><span style="font-size: large; font-family: 'times new roman', times;">But I disagree. The fact it is missing any of the 49 quotes of GATHM in the early church is not a sufficient reason to reject the Münster Gospel. Our Greek texts lack those 49 quotes as well, but it does not mean none of our Greek text is valid. There could be treasures likewise in the Münster Gospel. </span></p>
|
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<p><span style="font-size: large; font-family: 'times new roman', times;">Regardless, there are only a few Münster Gospel variants that are important to consider. First, Yahweh frequently appears as God’s name in Münster when the other competing Hebrew Matthew’s use familiar substitutes of either HaShem or three yods. “The Münster Hebrew text of Matthew actually contains the name off YHWH spelled out where it belongs.” (James S. Trimm, The Sacred Name available at http://www.trimmfamily.com/hrvsacredname.html (accessed 8/7/2011).)</span></p>
|
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<p><span style="font-size: large; font-family: 'times new roman', times;">In the 1537 edition, YHWH is at Matt 1:20, 22, 24, 4:4, 7, 10; 5:33; 21:42; 23:39. It is noted that in the 1551 edition YHWH is also at Matt 2:19; 3:3; 21:9; 22:44; 23:39; 27:10; & 28:2. (See chapter 5 of The Tetragrammaton and the Christian Greek Scriptures (1998) available online at http://www.tetragrammaton.org/tetra5.html (accessed 8/23/2011).)</span></p>
|
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<p><span style="font-size: large; font-family: 'times new roman', times;">This usage appears more valid, as explained in a later appendix. See “Appendix I: Importance of The Divine Name” on page 123 et seq. The other Hebrew manuscripts reflect the unbiblical late oral doctrine that Yahweh’s name should not be written down, and substitutes had to be used instead. </span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">The other significant alteration Münster provides is that it confirms the Hebrew word translated as carpenter (talking of Joseph) was actually black-smith. (This is also true of Tillet and Shem-Tob.) See Matt 13:55 in OGM Vol. I.</span></p>
|
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<p><span style="font-size: large; font-family: 'times new roman', times;">Thus, other than that these two important changes, the others provided by Münster are simply interesting and clarifying. The Münster text often reads smoother than our Greek text.</span></p>
|
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<p><span style="font-size: large; font-family: 'times new roman', times;">Thus, I will treat as largely irrelevant the Münster version. It infrequently plays a part in our effort to recover the Original Gospel of Matthew. It only serves primarily to confirm the proper use of Yahweh in Matthew and the term carpenter in Matthew was a mistranslation of black-smith.</span></p>
|
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<h3><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">Shem-Tob Is Closer To The Original</span></strong></h3>
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<p><span style="font-size: large; 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 in terms of total words. It reads almost identical to our Matthew, but with minor and subtle differences. There is nothing heretical. </span></p>
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<h3><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">Howard’s Unsubstantiated Claims</span></strong></h3>
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<p><span style="font-size: large; font-family: 'times new roman', times;"> Professor George Howard, a leading translator of the Shem-Tob, tries to find significant differences in the Shem-Tob Hebrew Matthew and our Greek Matthew. These assertions have caused others to rely upon his claims without examining whether these assertions are true or mere speculation.</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">For example, Howard claims that the Hebrew Matthew never claims Jesus is Messiah (“never equated with Jesus.”) (Howard, The Hebrew Matthew, supra, at 212.) Yet, this is incorrect. To do this, Howard makes much of the fact the Greek Matthew has five times the word Christ used with Jesus’ name, but this is missing in the Hebrew. (Matt. 1:1, 1:17, 1:18, 11:2 and 16:21). Yet, the label Christ each time is itself likely an addition by the Greek translator of the word “Christ” to the original. No one can draw reliable conclusions that the mention of Jesus without adding “Christ” in the Hebrew version implied anything about a disbelief in Jesus as Messiah.</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">Moreover, the Shem-Tob includes the clear assertion that Jesus is Messiah in Matthew 16:16. This is Peter’s declaration that Jesus is Messiah. Howard acknowledges this, but then claims it was “clearly” an addition. (Id. at 218.) He cites as proof his own page 183. When you go there, you find speculation of how Shaprut’s comments on the Shem-Tob should be interpreted to imply an original text missing Peter’s confession that Jesus was Messiah. No substantial proof is offered. </span></p>
|
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<p><span style="font-size: large; font-family: 'times new roman', times;">Howard’s claim that Shem-Tob “never equated [Messiah] with Jesus” clearly runs also afoul of many other passages in the Shem-Tob. Specifically, the Shem-Tob contains the account that John through his disciples asks Jesus whether He is Messiah, and Jesus responds positively—telling John’s disciples to see the lame walking, etc. (Matt 11:1-5.) The Davidic genealogy and the account of the Bethlehem birthplace are further proofs the Shem-Tob Matthew endorses Jesus as the promised Messiah. </span></p>
|
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<h3><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">Messianic References In Shem-Tob </span></strong></h3>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">In fact, let’s review the overwhelming proof that Shem-Tob (“S-T”) affirms Jesus is Messiah even if you ignored Matthew 16:16. </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">First, numerous Messianic prophecies are cited in the Shem-Tob 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 S-T.) Jesus is the light to shine to the Gentiles. (Matt 4:16 S-T.) Jesus is “worshipped” or “given obeisance” worthy of a King-Messiah without comment. (Matt 8:2 S-T.) John the Baptist’s 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 S-T.) The Son of God is not merely akin to us. He alone knows the Father. (Matt 11:22 S-T.) And a unique variant of the Shem-Tob gives Jesus a divine omniscience, saying “Jesus knows everything in regard to any matter done....” (Matt. 26:10 S-T.) And on and on it goes. See also Matt 21:9 S-T (“savior of the world”); Matt 23:10 S-T (“one is your Rabbi, Messiah.”) </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Howard’s reason for not acknowledging the pervasive appearance in the Shem-Tob of a Messianic identification is unclear. Regardless, his conclusion that the Shem-Tob does not endorse Jesus as Messiah is unsustainable. This affirmation appears repeatedly in the Shem-Tob. </span></p>
|
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<h3><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">Higher Position of Christ In Shem-Tob </span></strong></h3>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">In fact, in two respects the Shem-Tob elevates Jesus’ nature over that presented in the Greek version. </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">First, in the Greek Matthew 24:36, it says that the time of the tribulation no one knows, “neither the Son,” but only the Father. (Matt. 24:36 NIV, etc.) If Jesus is divinely in-dwelled by the Father (as Jesus claimed in John 14:10-11), how can He not also know the time? As a result, critics who do not believe Jesus was truly indwelled by the Father, as He claimed, cite 24:36 to prove Jesus was not divinely indwelled. While most reply the Father restricted this knowledge from the Son (which is plausible), the knock on Jesus’ own knowledge is not present in the Shem-Tob.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Instead, in the Hebrew Matthew of Shem-Tob, it says “there is none who knows, not even the angels, but the Father only.” Jesus does not exclude himself (indwelled by the Father) from knowing in the Hebrew Matthew. Because in John’s Gospel, Jesus says the Father in-dwells Jesus, such intimacy would seemingly impart naturally such knowledge. See John 14:10-11. Thus, the Hebrew version of Shem-Tob has a text more open to Jesus being indwelled fully by God-the-Father than does the Greek text, in conformity with Jesus’ own depiction of the Father as indwelling Himself.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">A similarly troublesome verse in the Greek is Matthew 19:17 (KJV): “Why callest me good? There is none good but one, that is God.” This implies Jesus says it is wrong to call him good. God is alone good. However, the Hebrew Matthew of Shem-Tob has it: “Why do you ask about good? No man is good because God alone is good.” Jesus does not exclude himself in the Hebrew Matthew from being called good. Yet, in the Greek Matthew, Jesus denies being good at all. “Why call me good?”</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Thus, we see our Greek Matthew has two passages that seriously undermine Jesus’ divinity as He explained it, but the Hebrew Matthew of Shem-Tob lacks these problems.</span></p>
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<h3><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">Benefits of Recognizing Antiquity and Authenticity Of Shem-Tob Hebrew Matthew</span></strong></h3>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">The proof that portions of the Shem-Tob must have pre-existed our Greek text are both fascinating and encouraging. By realizing a possible Hebrew original, we can compare this to the Greek majority text of Matthew, and see it made translation errors by mistaking a single letter from the Hebrew original. Specifically, in over eight places the Greek translator mistook a single letter in Hebrew and then rendered the Greek equivalent. (Howard, <em>Hebrew Gospel of Matthew</em> (1995) at 226-28.) </span></p>
|
||||
<h3><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">Beatitude Repair: Small Yet Significant</span></strong></h3>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"> For example, Jesus actually says in Hebrew “blessed are those who wait” but if you mistakenly read just one little letter of Hebrew, it comes out “blessed are those who mourn.” (Matt 5:4.) 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 upon which we depend today. (See Howard, The Hebrew Gospel of Matthew.) For one could not look at the Greek and easily create a phony Hebrew original which just happens to have a one-letter difference in Hebrew from the word found in the Greek Matthew. The odds are astronomical that our Greek text would have proximity to a Hebrew word if you just change one letter, leaving only one explanation: the original text was Hebrew, and the Greek is a translation, mistaking a single Hebrew letter and rendering the Greek of that wrongly-read word. This fact verifies the Hebrew of the Shem-Tob contains in those eight instances the original Matthew used by the Greek translator. </span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">Thus, the Shem-Tob Matthew contains an obvious original substratum upon which our Greek Matthew is based. At least in several demonstrable places. This means the Shem-Tob is closer to the Apostle Matthew’s writing than any other version of which we know. </span></p>
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<h3><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">Shem-Tob Confirms The Correct Name To Baptize In</span></strong></h3>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">There is no variant in the Greek text tradition that predates 325 AD which covers Matthew 28:19. This is the verse that tells us to baptize in the name of the “Father, Son and Holy Spirit.” </span></p>
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||||
<p><span style="font-size: large; font-family: 'times new roman', times;">However, all scholars insist, and even Roman Catholic authorities concede that the RCC tampered with the verse and added a trinitarian formula. See also our note on Matthew 28:19 supra, at OGM Vol. 1 at page 219 et seq.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">This is bolstered by the fact that in Acts, the baptismal formula is consistently different than in the Greek version of Matthew 28:19. First, Acts 19:3-5 teaches: “On hearing this, they were baptized into the name of the Lord Jesus.” Likewise in Acts 2:39, Peter teaches: “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit.” In Acts 8:16 “because the Holy Spirit had not yet come upon any of them; they had simply been baptized into the name of the Lord Jesus.” In Acts 10:48, we read: “So he ordered that they be baptized in the name of Jesus Christ.” In Acts 22:16, we read: “And now why do you delay? Arise, and be baptized, and wash away your sins, calling on the name of the Lord.” Thus, the Greek-Matthew 28:19 has Jesus command use of a trinitarian formula which if valid would implausibly mean the apostles and early church disobeyed Jesus and improperly baptized in only Jesus’ name. Hence, the trinitarian formula is highly doubtful.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Further proof is we have the parallel passage in Mark that also lacks the trinitarian formula. Thus, both the Shem-Tob Matthew and the parallel Marcan text lack a trinitarian baptismal formula. We find Matthew 28:19 in the Shem-Tob reads simply—just as simply as Mark’s Gospel reads: </span></p>
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<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;"> Go</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">Thus, the Shem-Tob allows us to confidently tell our brothers and sisters in Christ that the name in which to baptize is simply the name of the Lord Jesus Christ: Yahshua. </span></p>
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<h3><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">Dating The First Publication of GATHM</span></strong></h3>
|
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<p><span style="font-size: large; font-family: 'times new roman', times;">The date in which the “Hebrew Gospel of Matthew [was] composed” is given in Blair’s Chronological Tables (1856) as 38 A.D. It then says in 62 AD “the Hebrew gospel of Matthew is rendered into Greek by an unknown translator.” </span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;">Subsequently, scholars began to doubt such early dating of Matthew. This arose when the notion that Mark’s Gospel came first began to gain traction. However, in 1995 Jewish scholars brought again to light that the Talmud records a Jewish teacher who lived no later than 72 A.D. who quotes Jesus from a passage that appears only in Matthew—Matthew 5:16-19—which also includes a unique portion we find in the Shem-Tob Hebrew Matthew of the 1300s. (It was quoted in B.L. Visotsky, <em>Fathers of the World: Essays in Rabbinic and Patristic Literatures</em> (Tübingen: Mohr-Siebeck, 1995) at 81. It is also quoted in James R. Edwards, <em>The Hebrew Gospel and the Development of the Synoptic Tradition</em> (Eerdman’s 2009) at 263-64.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: large;">This has convinced modern scholars that indeed Matthew came very early in church history.</span></p>
|
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<p><span style="font-size: large; font-family: 'times new roman', times;">In his 1999 book, <em>Passover and Easter: Origin and History to Modern Times</em>, Israel J. Yuval of Jerusalem’s Hebrew University revived attention to this particular Talmudic passage. It states that Rabbi Gamaliel, a leader of rabbinical scholars in about 72 AD, parodied the Pauline reading of Jesus’ gospel. Craig Blomberg, a distinguished professor of the New Testament at Denver Theological Seminary, comments that if Gamaliel quoted the Gospel of Matthew, then Matthew “had to be before 70 AD.” Nicholson nudges the date to be no later than 72 AD. </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;">In Rabbi Gamaliel’s story, a daughter whose father had died offers a golden lamp as a bribe to a Christian judge known for his honesty, seeking a decision that would allow her to share her father’s estate with her brother. When the judge suggests that dividing the estate would be proper on the basis of the “Gospel [being] given in the place” of Torah to supersede it, Gamaliel argues that the son should inherit over the daughter, relying upon Numbers 27:8 from the Law given Moses. (Herford:149.) Second, Gamaliel quotes a statement exclusively attributed to Jesus’ Sermon on the Mount in the Gospel of Matthew. It also includes a portion of what we now know belongs to the Shem-Tob Hebrew Matthew at 6:2. Gamaliel says: “Look further in the book [i.e., the Gospel], and it is written in it, ‘I have not come to take away from the Law of Moses nor add to the Law of Moses.....” (Robert Travers Herford, <em>Christianity in Talmud and Midrash</em> (Williams & Norgate, 1903) at 150.)</span></p>
|
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<p><span style="font-size: large; font-family: 'times new roman', times;">The first part is in both the Greek and Shem-Tob Hebrew Matthew, but nor add to the Law is only in the Shem-Tob Hebrew Matthew at 6:2. (See Matt 6:2 OGM Vol. 1.) Based on this argument, Gamaliel wins before the Christian judge. </span></p>
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<p><span style="font-family: 'times new roman', times; font-size: large;">The late English scholar, R. Travers Herford, discussed this Talmud passage in his book Christianity in Talmud and Midrash (Williams & Norgate: 1903) at 148 et seq. He infers from it that Matthew’s text was obviously well-known by 72 A.D. (See Neil Altman & David Crowder, <em>Jewish Talmud Confirms An Early Matthew</em> http://archive.southcoasttoday.com/daily/04-03/04-19-03/a06op041.htm (accessed 2011). See also R. Travers Herford, <em>Christianity in Talmud and Midrash </em>(Williams & Norgate, 1903) at 146.)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: large;">And we now know the Hebrew version was being quoted.</span></p>
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<h2>The Naming of Jesus in Hebrew Matthew by Nehemiah Gordon</h2>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">Book Review</span></p>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">Mr. Gordon is the author of Hebrew Yeshua v. Greek Jesus. He identified a verse in the Shaprut Shem-Tob Matthew that helped resolve the incongruous notion that Jesus told us to obey all that the Pharisees say. Instead, a small slip of a Hebrew pen was involved. Two mss. of the Shem-Tob show Jesus said obey what "he" (Moses) says not what "they" (Pharisees) say, which resolved the problem. It is a great short book, and worthy of study.</span></p>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">In this book, <em>The Naming of Jesus</em>, Gordon $4 (<a href="http://astore.amazon.com/jwoogm-20">amazon lnk</a>) provides us another short book with important information.</span><img style="float: right;" alt="naming of jesus in hebrew matthew graphic" height="300" width="300" src="/images/stories/JWOBook/naming of jesus in hebrew matthew graphic.jpg" /></p>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">Gordon reminds us that Matthew originally wrote his gospel in Hebrew, as the early church recorded. Gordon says that the Shem-Tob Matthew was thought to be a Hebrew translation fo a Latin Gospel. However, in 1987 Professor George Howard of Mercer University "wrote a monumental book proving that Hebrew Matthew was not a translation at all but an original work written in Hebrew." (Page 4.) With that background, he says the Shem Tob was transformed in transmission, yet "it serves as a witness to the original Hebrew gospel and preserves much of the flavor and character of the Hebrew message preached by Jesus of Nazareth some two thousand years ago." (Page 4.)</span></p>
|
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">One of the 28 manuscripts of the Shem-Tob is in the British library and designated Add.26964. The cover of the book contains a reproduction of that manuscript at Matthew 1:18-25.</span></p>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">Gordon contends that this manuscript contains "the original form of Jesus of Nazareth's Hebrew name: Yeshua." (Page 5.) (I contend it is pronounced Yashua.)</span></p>
|
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">According to the Hebrew Matthew of the Shem-Tob, Joseph is told "you shall call him Yeshua for he will yoshia (save) my people from their iniquities." (Matt. 1:21.) Gordon says this is a word pun between Yeshua and Yoshia. (It is equally a pun between Yashua and Yoshia.)</span></p>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">Gordon explains Yeshua is a variant of Joshua which in Hebrew is Yehoshua. He was also known as Yeshua son of Nun. (Nehemiah 8:17.) The second temple priest Yehoshua was sometimes called Yeshua. (Page 6.)</span></p>
|
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">Gordon also marshalls proof from the Shem-Tob that it must have originally contained the divine name YHVH -- the Tetragrammaton (4 characters). The Shem-Tob uses the well-known abbreviation used by scribes of a single H with a double apostrophe symbol to signify originally the text had YHVH. But out of a concern of loose treatment of the text (e.g., being thrown in the garbage or burned), it would not be written out.</span></p>
|
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">Interestingly, Gordon shows that the Shem-Tob Matthew 1:21 has "for he will save my people from their iniquities" which differs from the Greek which says "his people." The scribe had originally written "his" people, and then crossed it out, and corrected it to "my people." Gordon explains his interpretation: "This probably happened because the scribe was familiar with the Greek version and had a tendency to 'assimilate' Hebrew Matthew to match the Greek." (Page 13.) The scribe in other words fixed his own mistake.</span></p>
|
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">The Shem-Tob also has Jesus described as a "first-born" son while the Greek standard text does not. (Page 14.) (The Latin Vulgage, Syriac and many Greek texts do have 'first-born.')</span></p>
|
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;">All in all, this book is very good to have as further background on the Hebrew Matthew, and is highly recommended to acquire.</span></p>
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<p><span style="font-size: x-large; font-family: 'times new roman', times;"><strong><span style="color: #0000ff;">Reviews of the Original Gospel of Matthew by Standford Rives</span></strong></span></p>
|
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<p> </p>
|
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<h2><span style="font-size: large; font-family: 'times new roman', times;"><strong>George Card, Amazon Review of OGM Vol. 3 (April 24, 2013)</strong></span></h2>
|
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<p><span style="font-size: large; font-family: 'times new roman', times;"><span style="color: #111111; line-height: 19px;">I must say that Mr. Rives did a lot of research into this book. His wide knowledge of the different ancient sources is quite impressive. The text variations serve to illuminate many passages with greater clarity.</span><br style="color: #111111; font-family: Arial, sans-serif; font-size: 13px; line-height: 19px;" /><br style="color: #111111; font-family: Arial, sans-serif; font-size: 13px; line-height: 19px;" /><span style="color: #111111; line-height: 19px;">The only recomendation I would give to make it more easy to read, is that if the color codes that Mr. Rives were separate from the Book, for esier reference.</span></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><br style="color: #111111; font-family: Arial, sans-serif; font-size: 13px; line-height: 19px;" /><span style="color: #111111; line-height: 19px;">The color codes do help to understand where a text comes from but one must turn to the codes pages often in order to understand the root of such text.</span></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><br style="color: #111111; font-family: Arial, sans-serif; font-size: 13px; line-height: 19px;" /><span style="font-size: large; font-family: 'times new roman', times;">I find overall that Mr Rives has done an astounding Job in his research. I would heartly recomend it to any serious student of the Bible. This is perhaps the best or one of the best reconstructions of the Hebrew Gospel of Matthew that I have encountered.</span></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><strong> </strong></span></p>
|
||||
<h2><span style="font-size: large; font-family: 'times new roman', times;"><strong>J. Standford, Amazon Review of OGM Vol. 1 (March 2012)</strong></span></h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: large; line-height: 20px;">Whenever the original language of the Gospel of Matthew comes into discussion, I am usually met with considerable resistance. Just today, some said to me very matter-of-factly "The NT was not written in Hebrew." No if's, and's or but's. Many people seem to be very certain that Greek was the original language.</span><br style="font-family: Arial, 'Helvetica Neue', Helvetica, sans-serif; font-size: 14px; line-height: 20px;" /><br style="font-family: Arial, 'Helvetica Neue', Helvetica, sans-serif; font-size: 14px; line-height: 20px;" /><span style="font-family: 'times new roman', times; font-size: large; line-height: 20px;">So I was delighted to see that from the very beginning--as I would have expected--Standford Rives established the fact that the Gospel of Matthew was indeed originally written in the Hebrew language and only later translated into the Greek. One of the compelling evidences he shows is the fact that the Gospel According to the Hebrews by Matthew (GATHM) was mentioned by Eusebius in 325 A.D. as being an accepted book of the NT among "some" at that time who gave as much authority to the book as they gave to John's Revelation.</span><br style="font-family: Arial, 'Helvetica Neue', Helvetica, sans-serif; font-size: 14px; line-height: 20px;" /><br style="font-family: Arial, 'Helvetica Neue', Helvetica, sans-serif; font-size: 14px; line-height: 20px;" /><span style="font-family: 'times new roman', times; font-size: large; line-height: 20px;">But, it gets even better. In Volume I, Mr. Rives shows the variants from the earliest Matthew so that the reader is assisted in finding the true meaning behind the words. Speaking personally, I found clarity in passages that had long puzzled me, and I also noticed that some translation errors that have given fodder for naysayers have been corrected, thus neutralizing the arguments of those detractors who would claim Yahshua (Jesus) was wrong about certain points, when in fact the true record shows that not to be the case at all. One such example is found in Mat 23:35, which has typically shown Zek'aryah (Zachariah) to be the son of Berek'yah (Berachiah). The fact is, Jerome in his Commentary on Matthew says that the Hebrew gospel used by the Nazarenes correctly states that Zek'aryah was the son of Yehoyad'a (Jehoida). This, of course, is confirmed in 2 Chron 24:20, 21. This is important because the son of Berek'yah was killed long after Yahshua in 69 A.D. By reconstructing the original Gospel of Matthew, a number of incongruities are resolved, thus silencing those who would use them to attack the validity of Moshiach (Messiah).</span><br style="font-family: Arial, 'Helvetica Neue', Helvetica, sans-serif; font-size: 14px; line-height: 20px;" /><br style="font-family: Arial, 'Helvetica Neue', Helvetica, sans-serif; font-size: 14px; line-height: 20px;" /><span style="font-family: 'times new roman', times; font-size: large; line-height: 20px;">Mr. Rives deftly addresses common arguments such as that "God" would not allow such an important manuscript to become lost for a time by reminding his readers that in fact, the manuscript for the Book of Deuteronomy had been lost for over 300 years before it was rediscovered (see 2KI 22:8ff).</span><br style="font-family: Arial, 'Helvetica Neue', Helvetica, sans-serif; font-size: 14px; line-height: 20px;" /><br style="font-family: Arial, 'Helvetica Neue', Helvetica, sans-serif; font-size: 14px; line-height: 20px;" /><span style="font-family: 'times new roman', times; font-size: large; line-height: 20px;">True to the meticulous style of the author, OGM is well documented throughout. I highly recommend this book for serious students of the Scriptures.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"></span></p>
|
||||
<hr />
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"></span></p>
|
||||
<h2><span style="font-size: large; font-family: 'times new roman', times;"><strong><span style="line-height: 20px; color: #000000;"><span style="line-height: 20px; color: #000000;">J. Standford, Review (March 2012)</span></span></strong></span></h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: large; line-height: 20px;"><span style="line-height: 20px;">Meaty. That's the best word I can think of to describe the second volume of The Original Gospel of Matthew. Vol. II picks up where Vol. I left off by expanding footnotes into full-blown articles that supply answers to questions the reader may have had in Vol. I--and even went beyond by supplying the answers to questions almost before I could form them in my own mind. So full of detail and exciting new insights was this volume that I found myself forced to take reading breaks in order to digest all the information contained therein.</span><br style="font-family: Arial, 'Helvetica Neue', Helvetica, sans-serif; font-size: 14px; line-height: 20px;" /><br style="font-family: Arial, 'Helvetica Neue', Helvetica, sans-serif; font-size: 14px; line-height: 20px;" /><span style="line-height: 20px;">If anyone has ever questioned whether `almah' in Isaiah 7:14 should be translated "virgin" or "young maiden," he will certainly find a wealth of information here. The discussion of the legitimacy of the virgin birth is both compelling and exciting. A correct understanding of this is of utmost importance if we take the Apostle John's words to heart:</span><br style="font-family: Arial, 'Helvetica Neue', Helvetica, sans-serif; font-size: 14px; line-height: 20px;" /><br style="font-family: Arial, 'Helvetica Neue', Helvetica, sans-serif; font-size: 14px; line-height: 20px;" /></span><span style="font-family: 'times new roman', times; font-size: large; line-height: 20px;"><span style="line-height: 20px;">1Jn 4:2 "By this you know the Spirit of Elohim: Every spirit that confesses that Yahshua Messiah has come in the flesh is of Elohim, 3 and every spirit that does not confess that Yahshua Messiah has come in the flesh is not of Elohim. And this is the spirit of the anti-messiah which you heard is coming, and now is already in the world."</span></span><span style="font-family: 'times new roman', times; font-size: large; line-height: 20px;"><br style="font-family: Arial, 'Helvetica Neue', Helvetica, sans-serif; font-size: 14px; line-height: 20px;" /><br style="font-family: Arial, 'Helvetica Neue', Helvetica, sans-serif; font-size: 14px; line-height: 20px;" /></span><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times; font-size: large; line-height: 20px;"><span style="line-height: 20px;">Standford Rives painted a beautiful picture in intricate detail that left me finally feeling both comfortable and convinced regarding the truth in this important matter.</span></span><span style="font-family: 'times new roman', times; font-size: large; line-height: 20px;"><br style="font-family: Arial, 'Helvetica Neue', Helvetica, sans-serif; font-size: 14px; line-height: 20px;" /><br style="font-family: Arial, 'Helvetica Neue', Helvetica, sans-serif; font-size: 14px; line-height: 20px;" /><span style="line-height: 20px;">Another interesting topic (among the many) that is touched on fairly extensively is the issue of the apostleship of the man called Saul of Tarsus or as most know him, Paul the Apostle. Mr. Rives skillfully wields his scalpel while dividing truth from error on this very controversial topic.</span><br style="font-family: Arial, 'Helvetica Neue', Helvetica, sans-serif; font-size: 14px; line-height: 20px;" /><br style="font-family: Arial, 'Helvetica Neue', Helvetica, sans-serif; font-size: 14px; line-height: 20px;" /><span style="line-height: 20px;">While the reader could very easily benefit from this volume as a standalone volume, I would highly recommend reading Volume I first because it sets the background for what follows in Volumes II and III.</span><br /></span></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"></span></p>
|
||||
<hr />
|
||||
<h2><span style="font-size: large; font-family: 'times new roman', times;"><strong>J. Standford, Review on Amazon (March 2013)</strong></span></h2>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"></span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: large; line-height: 20px;"><span style="line-height: 20px;"><span style="line-height: 20px;">Volume III is the culmination of research uncovered and presented in Volumes I and II. It is the final reconstruction of the Gospel of Matthew, color coded as to variant source.</span><br style="font-family: Arial, 'Helvetica Neue', Helvetica, sans-serif; font-size: 14px; line-height: 20px;" /><br style="font-family: Arial, 'Helvetica Neue', Helvetica, sans-serif; font-size: 14px; line-height: 20px;" /><span style="line-height: 20px;">What I appreciated about this volume was being able to see how different variants, and some additional text from other sources that is not included in our present translations, could amplify the meaning of certain passages so that certain truths that were somewhat obscure to me before became much clearer as to their true meaning. One piece of wisdom I wish I'd had the benefit of years ago with regard to giving to the poor (especially those who tend to sit outside of supermarkets rather aggressively asking for handouts) was this: "Let your gifts to the poor stay in your hand long enough for you to learn to whom to give."</span><br style="font-family: Arial, 'Helvetica Neue', Helvetica, sans-serif; font-size: 14px; line-height: 20px;" /><br style="font-family: Arial, 'Helvetica Neue', Helvetica, sans-serif; font-size: 14px; line-height: 20px;" /><span style="line-height: 20px;">A thoroughly enjoyable volume, I recommend it to all.</span></span></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"></span></p>
|
||||
<hr />
|
||||
<h2><span style="font-size: large; font-family: 'times new roman', times;"><strong>J. Standford, Review (March 2012) - on Amazon</strong></span></h2>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"><span style="line-height: 20px;"><span style="line-height: 20px;"><span style="line-height: 20px;"><span style="line-height: 20px;">Volume III is the culmination of research uncovered and presented in Volumes I and II. It is the final reconstruction of the Gospel of Matthew, color coded as to variant source.</span><br style="font-family: Arial, 'Helvetica Neue', Helvetica, sans-serif; font-size: 14px; line-height: 20px;" /><br style="font-family: Arial, 'Helvetica Neue', Helvetica, sans-serif; font-size: 14px; line-height: 20px;" /><span style="line-height: 20px;">What I appreciated about this volume was being able to see how different variants, and some additional text from other sources that is not included in our present translations, could amplify the meaning of certain passages so that certain truths that were somewhat obscure to me before became much clearer as to their true meaning. One piece of wisdom I wish I'd had the benefit of years ago with regard to giving to the poor (especially those who tend to sit outside of supermarkets rather aggressively asking for handouts) was this: "Let your gifts to the poor stay in your hand long enough for you to learn to whom to give."</span><br style="font-family: Arial, 'Helvetica Neue', Helvetica, sans-serif; font-size: 14px; line-height: 20px;" /><br style="font-family: Arial, 'Helvetica Neue', Helvetica, sans-serif; font-size: 14px; line-height: 20px;" /><span style="line-height: 20px;">A thoroughly enjoyable volume, I recommend it to all.</span></span></span></span><span style="line-height: 20px;"></span></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"></span></p>
|
||||
<hr />
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;"></span></p>
|
||||
<p><span style="color: #0000ff; font-size: large; font-family: 'times new roman', times;">Writer's Digest 20th Annual Self-Published Book Awards</span></p>
|
||||
<div style="color: #444444; font-family: Arial, Verdana, sans-serif; font-size: 13px; line-height: 21px;"><span style="font-size: large; font-family: 'times new roman', times;">Entry: Original Gospel of Matthew</span></div>
|
||||
<div style="color: #444444; font-family: Arial, Verdana, sans-serif; font-size: 13px; line-height: 21px;"><span style="line-height: 1.6; font-size: large; font-family: 'times new roman', times;">Author: Standford Rives</span></div>
|
||||
<div style="color: #444444; font-family: Arial, Verdana, sans-serif; font-size: 13px; line-height: 21px;"><span style="font-size: large; font-family: 'times new roman', times;">Judge No. 23</span></div>
|
||||
<div style="color: #444444; font-family: Arial, Verdana, sans-serif; font-size: 13px; line-height: 21px;"><span style="font-size: large; font-family: 'times new roman', times;">Structure & Organization: 1</span></div>
|
||||
<div style="color: #444444; font-family: Arial, Verdana, sans-serif; font-size: 13px; line-height: 21px;"><span style="font-size: large; font-family: 'times new roman', times;">Grammar: 2</span></div>
|
||||
<div style="color: #444444; font-family: Arial, Verdana, sans-serif; font-size: 13px; line-height: 21px;"><span style="font-size: large; font-family: 'times new roman', times;">Production Quality and Cover Design: 2</span></div>
|
||||
<div style="color: #444444; font-family: Arial, Verdana, sans-serif; font-size: 13px; line-height: 21px;"><span style="font-size: large; font-family: 'times new roman', times;"></span></div>
|
||||
<div style="color: #444444; font-family: Arial, Verdana, sans-serif; font-size: 13px; line-height: 21px;"><span style="font-size: large; font-family: 'times new roman', times;"><em><strong>What Did You Like Best About This Book:</strong></em></span></div>
|
||||
<div style="color: #444444; font-family: Arial, Verdana, sans-serif; font-size: 13px; line-height: 21px;"><span style="font-size: large; font-family: 'times new roman', times;"></span></div>
|
||||
<div style="color: #444444; font-family: Arial, Verdana, sans-serif; font-size: 13px; line-height: 21px;"><span style="font-size: large; font-family: 'times new roman', times;">These three volumes are obviously works of great scholarship and passion. The author deserves recognition for the years of study and effort he has invested in compiling the volumes. For scholars, they contain a wealth of information that will illuminate the Gospel of Matthew; for laymen, they may represent an eye-opening realization of the various versions and their historical context. Bravo to the author for his devotion, extensive research and scholarly presentation.</span></div>
|
||||
<div style="color: #444444; font-family: Arial, Verdana, sans-serif; font-size: 13px; line-height: 21px;"><span style="font-size: large; font-family: 'times new roman', times;"></span></div>
|
||||
<div style="color: #444444; font-family: Arial, Verdana, sans-serif; font-size: 13px; line-height: 21px;"><span style="font-size: large; font-family: 'times new roman', times;"><strong><em>How Can The Author Improve the Book?</em></strong></span></div>
|
||||
<div style="color: #444444; font-family: Arial, Verdana, sans-serif; font-size: 13px; line-height: 21px;"><span style="font-size: large; font-family: 'times new roman', times;"></span></div>
|
||||
<div style="color: #444444; font-family: Arial, Verdana, sans-serif; font-size: 13px; line-height: 21px;"><span style="font-size: large; font-family: 'times new roman', times;">The greatest difficulty is that the vast complexity of this book will limit its appeal. While the author's dilemma in presenting the material is necessarily mind-boggling, the solution of using different colored font (some with the extra feature of strikeouts or underling) makes it extraordinarily difficult to read. It has great merit for scholars and anyone interested enough to endure the challenge, but it does severely limit his readership. It is a difficult book to judge in this contest and the judges have no desire to dampen Mr. Rive's monumental effort, as it is quite impressive and a gift to the world.</span></div>
|
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<p style="margin-top: 0px; margin-bottom: 9px; direction: ltr; font-family: 'Times New Roman'; font-size: medium;"><span style="font-family: 'CID Font+ F 2', 'CID Font+ F', serif; font-size: 18pt;"><strong>Howard’s Unsubstantiated Claims</strong> </span></p>
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<p style="margin-top: 0px; margin-bottom: 9px; direction: ltr; font-family: 'Times New Roman'; font-size: medium;"><span style="font-family: 'CID Font+ F 2', 'CID Font+ F', serif; font-size: 18pt;">[From Standford Rives, The Original Gospel of Matthew (2014)]</span></p>
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<p style="margin-top: 0px; margin-bottom: 0px; text-indent: 48px; direction: ltr; font-family: 'Times New Roman'; font-size: medium; line-height: 19px;"><span style="font-size: 18pt;"><span style="font-family: serif;">Professor George Howard, a leading translator of the Shem-Tob, tries to find significant differences in the Shem-Tob Hebrew Matthew and our Greek Matthew. These asser</span><span style="font-family: serif;">tions have caused others to rely upon his claims without examining whether these assertions are true or mere specula</span><span style="font-family: serif;">tion.</span></span></p>
|
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<p style="margin-top: 0px; margin-bottom: 0px; text-indent: 48px; direction: ltr; font-family: 'Times New Roman'; font-size: medium; line-height: 19px;"><span style="font-size: 18pt;"><span style="font-family: serif;">For example, Howard claims that the Hebrew Mat</span><span style="font-family: serif;">thew never claims Jesus is Messiah (“never equated with Jesus.”) (Howard, </span><strong><span style="font-family: serif;">The Hebrew Matthew</span><span style="font-family: serif;">, </span><span style="font-family: serif;">supra</span></strong><span style="font-family: serif;">, at 212.) Yet, this is incorrect. To do this, Howard makes much of the fact the Greek Matthew has five times the word </span><span style="font-family: serif;">Christ </span><span style="font-family: serif;">used with Jesus’ name, but this is missing in the Hebrew. (Matt. 1:1, 1:17, 1:18, 11:2 and 16:21). Yet, the label </span><span style="font-family: serif;">Christ </span><span style="font-family: serif;">each time is itself likely an addition by the Greek translator of the word “Christ” to the original. No one can draw reliable conclusions that the mention of Jesus without adding “Christ” in the Hebrew version implied anything about a disbelief in Jesus as Messiah.</span></span></p>
|
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<p style="margin-top: 0px; margin-bottom: 0px; text-indent: 48px; direction: ltr; font-family: 'Times New Roman'; font-size: medium; line-height: 19px;"><span style="font-size: 18pt;"><span style="font-family: serif;">Moreover, the Shem-Tob includes the clear assertion that Jesus is Messiah in Matthew 16:16. This is Peter’s decla</span><span style="font-family: serif;">ration that Jesus is Messiah. Howard acknowledges this, but then claims it was “clearly” an addition. (</span><span style="font-family: serif;"><strong>Id.</strong> </span><span style="font-family: serif;">at 218.) He cites as proof his own page 183. When you go there, you find spec</span><span style="font-family: serif;">ulation of how Shaprut’s comments on the Shem-Tob should be interpreted to imply an original text missing Peter’s con</span><span style="font-family: serif;">fession that Jesus was Messiah. No substantial proof is offered.</span></span></p>
|
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<p style="margin-top: 0px; margin-bottom: 30px; text-indent: 48px; direction: ltr; font-family: 'Times New Roman'; font-size: medium; line-height: 19px;"><span style="font-size: 18pt;"><span style="font-family: serif;">Howard’s claim that Shem-Tob “never equated [Mes</span><span style="font-family: serif;">siah] with Jesus” clearly runs also afoul of many other pas</span><span style="font-family: serif;">sages in the Shem-Tob. Specifically, the Shem-Tob contains</span></span></p>
|
||||
<p style="margin-top: 0px; margin-bottom: 0px; direction: ltr; font-family: 'Times New Roman'; font-size: medium;"><span style="font-family: serif; font-size: 18pt;">FOOTNOTE 55.For further discussion, see William Horbury, “The Hebrew Text of</span></p>
|
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<p style="margin-top: 0px; margin-bottom: 0px; margin-left: 16px; direction: ltr; font-family: 'Times New Roman'; font-size: medium;"><span style="font-size: 18pt;"><span style="font-family: serif;">Matthew in Shem Tob ibn Sharput’s </span><span style="font-family: serif;">Eben Bohan</span><span style="font-family: serif;">,’” </span><span style="font-family: serif;">A Critical and</span></span></p>
|
||||
<p style="margin-top: 0px; margin-bottom: 0px; margin-left: 16px; direction: ltr; font-family: 'Times New Roman'; font-size: medium;"><span style="font-size: 18pt;"><span style="font-family: serif;">Exegetical Commentary on the Gospel according to St. Matthew </span><span style="font-family: serif;">(W.D.</span></span></p>
|
||||
<p style="margin-top: 0px; margin-bottom: 0px; margin-left: 16px; direction: ltr; font-family: 'Times New Roman'; font-size: medium;"><span style="font-family: serif; font-size: 18pt;">Davies & D.C. Allison)(Edinburgh, 1997) Vol. III at 729-38;</span></p>
|
||||
<p style="margin-top: 0px; margin-bottom: 0px; margin-left: 16px; direction: ltr; font-family: 'Times New Roman'; font-size: medium;"><span style="font-size: 18pt;"><span style="font-family: serif;">W.L.Petersen, “The Vorlage of Shem-Tob’s ‘Hebrew Matthew,’” </span><span style="font-family: serif;">NTS</span></span></p>
|
||||
<p style="margin-top: 0px; margin-bottom: 14px; margin-left: 16px; direction: ltr; font-family: 'Times New Roman'; font-size: medium;"><span style="font-family: serif; font-size: 18pt;">(1998) Vol. 44 at 490-512.</span></p>
|
||||
<p style="margin-top: 0px; margin-bottom: 0px; direction: ltr; font-family: 'Times New Roman'; font-size: medium;"><span style="font-family: serif; font-size: 18pt;"></span></p>
|
||||
<p style="margin-top: 0px; margin-bottom: 17px; direction: ltr; font-family: 'Times New Roman'; font-size: medium; line-height: 19px;"><span style="font-size: 18pt;"><span style="font-family: serif;">the account that John through his disciples asks Jesus whether He is Messiah, and Jesus responds positively—telling John’s disciples to see the lame walking, etc. (Matt 11:1-5.) The Davidic genealogy and the account of the Bethlehem birth</span><span style="font-family: serif;">place are further proofs the Shem-Tob Matthew endorses Jesus as the promised Messiah.</span></span></p>
|
||||
<p style="margin-top: 0px; margin-bottom: 9px; direction: ltr; font-family: 'Times New Roman'; font-size: medium;"><span style="font-size: 18pt;"><strong><span style="font-family: 'CID Font+ F 2', 'CID Font+ F', serif;">Messianic References In Shem-Tob</span></strong></span></p>
|
||||
<p style="margin-top: 0px; margin-right: 34px; margin-bottom: 0px; text-indent: 48px; direction: ltr; font-family: 'Times New Roman'; font-size: medium; line-height: 19px;"><span style="font-family: serif; font-size: 18pt;">In fact, let’s review the overwhelming proof that Shem-Tob (“S-T”) affirms Jesus is Messiah even if you ignored Matthew 16:16.</span></p>
|
||||
<p style="margin-top: 0px; margin-bottom: 0px; text-indent: 48px; direction: ltr; font-family: 'Times New Roman'; font-size: medium; line-height: 19px;"><span style="font-size: 18pt;"><span style="font-family: serif;">First, numerous Messianic prophecies are cited in the Shem-Tob 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 S-T.) Jesus is the light to shine to the Gentiles. (Matt 4:16 S-T.) Jesus is “worshipped” or “given obeisance” worthy of a King-Messiah without comment. (Matt 8:2 S-T.) John the Baptist’s fol</span><span style="font-family: serif;">lowers 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 S-T.) The Son of God is not merely akin to us. He alone knows the Father. (Matt 11:22 S-T.) And a unique variant of the Shem-Tob gives Jesus a divine omniscience, saying “</span><span style="font-family: serif;">Jesus knows everything in regard to any matter done</span><span style="font-family: serif;">....” (Matt. 26:10 S-T.) And on and on it goes. </span><span style="font-family: serif;">See also </span><span style="font-family: serif;">Matt 21:9 S-T (“savior of the world”); Matt 23:10 S-T (“one is your Rabbi, </span><span style="font-family: serif;">Messiah</span><span style="font-family: serif;">.”)</span></span></p>
|
||||
<p style="margin-top: 0px; margin-bottom: 90px; text-indent: 48px; direction: ltr; font-family: 'Times New Roman'; font-size: medium; line-height: 19px;"><span style="font-size: 18pt;"><span style="font-family: serif;">Howard’s reason for not acknowledging the pervasive appearance in the Shem-Tob of a Messianic identification is unclear. Regardless, his conclusion that the Shem-Tob does not endorse Jesus as Messiah is unsustainable. This affirma</span><span style="font-family: serif;">tion appears repeatedly in the Shem-Tob.</span></span></p>
|
||||
<p style="margin-top: 0px; margin-bottom: 0px; direction: ltr; font-family: 'Times New Roman'; font-size: medium;"><strong><span style="font-family: 'CID Font+ F 2', 'CID Font+ F', serif; background-color: transparent; font-size: 18pt; color: #0000ff;">Higher Position of Christ In Shem-Tob</span></strong></p>
|
||||
<p style="margin-top: 0px; margin-right: 9px; margin-bottom: 0px; text-indent: 48px; direction: ltr; font-family: 'Times New Roman'; font-size: medium; line-height: 19px;"><span style="font-family: serif; font-size: 18pt;">In fact, in two respects the Shem-Tob elevates Jesus’ nature over that presented in the Greek version.</span></p>
|
||||
<p style="margin-top: 0px; margin-bottom: 4px; text-indent: 48px; direction: ltr; font-family: 'Times New Roman'; font-size: medium; line-height: 19px;"><span style="font-size: 18pt;"><span style="font-family: serif;">First, in the Greek Matthew 24:36, it says that the time of the tribulation no one knows, “neither the Son,” but only the Father. (Matt. 24:36 NIV, etc.) If Jesus is divinely in</span><span style="font-family: serif;">dwelled by the Father (as Jesus claimed in John 14:10-11), how can He not also know the time? As a result, critics who do not believe Jesus was truly indwelled by the Father, as He claimed, cite 24:36 to prove Jesus was not divinely</span></span></p>
|
||||
<p style="margin-top: 0px; margin-right: 16px; margin-bottom: 0px; direction: ltr; font-family: 'Times New Roman'; font-size: medium; line-height: 19px;"><span style="font-size: 18pt;"><span style="font-family: serif;">indwelled.</span><span style="font-family: serif;"><sup>56 </sup></span><span style="font-family: serif;">While most reply the Father restricted this knowledge from the Son (which is plausible), the knock on Jesus’ own knowledge is not present in the Shem-Tob.</span></span></p>
|
||||
<p style="margin-top: 0px; margin-bottom: 36px; text-indent: 48px; direction: ltr; font-family: 'Times New Roman'; font-size: medium; line-height: 19px;"><span style="font-family: serif; font-size: 18pt;">Instead, in the Hebrew Matthew of Shem-Tob, it says “there is none who knows, not even the angels, but the Father only.” Jesus does not exclude himself (indwelled by the Father) from knowing in the Hebrew Matthew. Because in John’s Gospel, Jesus says the Father in-dwells Jesus, such intimacy would seemingly impart naturally such knowledge.</span></p>
|
||||
<p style="margin-top: 0px; margin-bottom: 0px; margin-left: 16px; text-indent: -15px; direction: ltr; font-family: 'Times New Roman'; font-size: medium; line-height: 13px;"><span style="font-size: 14pt;"><span style="font-family: serif;">56.This “neither the Son” was unconvincingly explained by Chrysostum, Jerome, Augustine, Gregory the Great and Bengel as Jesus intention</span><span style="font-family: serif;">ally suppressing his knowledge within the Trinity. (Frederick Dale Bruner, </span><span style="font-family: serif;">Matthew: The Churchbook, Matthew 13-28 </span><span style="font-family: serif;">(Wm. B. Eerdmans Publishing, 2004) at 522.) Many opt today instead to say this “neither the Son” in the Greek tradition proves Jesus’ human nature did not dis</span><span style="font-family: serif;">appear by God-the-Father’s indwelling him. (Bruner, </span><span style="font-family: serif;">id.</span><span style="font-family: serif;">) Yet, it does not fit the fact that the Father indwelled Him.</span></span></p>
|
||||
<p style="margin-top: 0px; margin-bottom: 0px; margin-left: 16px; text-indent: -15px; direction: ltr; font-family: 'Times New Roman'; font-size: medium; line-height: 13px;"><span style="font-size: 14pt;"><span style="font-family: serif;">Second, there is another fact to consider: Mark 13:32 says “neither the Son” and it has no Greek variants that omit it. What does this signify? That the “neither the son” in the Greek Matthew was more likely added to conform Matthew to Mark. This is because if one thought for theo</span><span style="font-family: serif;">logical reasons ‘neither the son’ is deleted deliberately from some Greek Matthews, then why was this not likewise deleted in Mark? Hence, it is more likely that the Hebrew Matthew lacked ‘neither the son,’ but gradually the Greek Matthew was modified to read more like Mark. Hence, ‘neither the son’ is not original to Matthew, and was introduced via the influence of Mark 13:32. See J. Ed Komoszewski,</span></span></p>
|
||||
<p style="margin: 0px 4px 14px 16px; direction: ltr; font-family: 'Times New Roman'; font-size: medium; line-height: 13px;"><span style="font-size: 18pt;"><span style="font-size: 14pt;"><span style="font-family: serif;">M. </span><span style="font-family: serif;">James Sawyer, </span><span style="font-family: serif;">Reinventing Jesus: How Contemporary Skeptics Miss the Real Jesus </span></span><span style="font-family: serif;"><span style="font-size: 14pt;">(Kregel Publications, 2006) at 111-12. Hence, this comparison to Mark supports the view once more that the Shem-Tob Hebrew Matthew reflects the more likely original of this verse</span>.</span></span></p>
|
||||
<p style="margin-top: 0px; margin-bottom: 0px; direction: ltr; font-family: 'Times New Roman'; font-size: medium;"><span style="font-family: serif; font-size: 18pt;"></span></p>
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||||
<p style="margin-top: 0px; margin-bottom: 0px; direction: ltr; font-family: 'Times New Roman'; font-size: medium; line-height: 19px;"><span style="font-family: serif; font-size: 18pt;">See John 14:10-11. Thus, the Hebrew version of Shem-Tob has a text more open to Jesus being indwelled fully by God-the-Father than does the Greek text, in conformity with Jesus’ own depiction of the Father as indwelling Himself.</span></p>
|
||||
<p style="margin-top: 0px; margin-right: 5px; margin-bottom: 0px; text-indent: 48px; direction: ltr; font-family: 'Times New Roman'; font-size: medium; line-height: 19px;"><span style="font-size: 18pt;"><span style="font-family: serif;">A similarly troublesome verse in the Greek is Mat</span><span style="font-family: serif;">thew 19:17 (KJV): “Why callest me good? There is none good but one, that is God.” This implies Jesus says it is </span><span style="font-family: serif;">wrong to call him good</span><span style="font-family: serif;">. God is alone good. However, the Hebrew Matthew of Shem-Tob has it: “Why do you ask about good? No man is good because God alone is good.” Jesus does not exclude himself in the Hebrew Matthew from being called </span><span style="font-family: serif;">good</span><span style="font-family: serif;">. Yet, in the Greek Matthew, Jesus denies being good at all. “Why call me</span><span style="font-family: serif;"></span><span style="font-family: serif;">good?”</span></span></p>
|
||||
<p style="margin-top: 0px; margin-right: 5px; margin-bottom: 17px; text-indent: 48px; direction: ltr; font-family: 'Times New Roman'; font-size: medium; line-height: 19px;"><span style="font-family: serif; font-size: 18pt;">Thus, we see our Greek Matthew has two passages that seriously undermine Jesus’ divinity as He explained it, but the Hebrew Matthew of Shem-Tob lacks these problems.</span></p>
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<h1>Original Gospel of Matthew by Standford Rives - Vol. I</h1>
|
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<p><span style="font-family: 'times new roman', times; font-size: 18pt;">We present here free with permission the following from The Original Gospel of Matthew, a three volume work, which seeks to restore the original Gospel of Matthew in Hebrew. </span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 18pt;">1. <a href="/books/original-gospel-of-matthew/761-matthew-gospel-prior-to-the-greek-translation.html">The Hebrew Matthew Prior to the Greek Translation</a> (Historical Introduction)</span></p>
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|
||||
pageTracker._trackPageview();
|
||||
} catch(err) {}
|
||||
</script>
|
||||
</div>
|
||||
<div class="copyright"></div>
|
||||
</div>
|
||||
</body>
|
||||
</html>
|
||||
Loading…
Add table
Add a link
Reference in a new issue