Rod of Jesse - On The Jesus of The Gospels and Doubt of His Existence

Just as the twelve sons of Jacob were the origin of the twelve tribes of Israel, Jesus as the Christ chose Twelve Apostles to inaugurate the Kingdom of Heaven. Matthew names five women in the Genealogy: The genealogy regularly notes the male who fathers a child, but Matthew delivers an exact statement when he reaches Joseph, "the husband of Mary, of whom Jesus was born" 1: Matthew records five major speeches of Christ Jesus: The 'keys to the kingdom of heaven' in The Gospels of Matthew, Mark, and Luke are called the Synoptic Gospels, as they follow a similar pattern in describing the Life of Jesus and his teachings.

Characteristic of all three are the Parables of Jesus. Matthew relates ten Parables on the Kingdom of Heaven, seven of which occur in Chapter 13 and are central to his Gospel. There are elements to Matthew's Gospel that are unique to it alone. Matthew includes the complete Sermon on the Mount in Chapters 5 through 7; and Matthew's description of his becoming an Apostle in Chapter 9: Matthew is the only one of the Gospel writers to refer to the Church in his reference to establishing Church authority with Peter.

The Last Judgement in Matthew And remember, I am with you always, to the end of the age. It is not known whether Matthew's writings were in Hebrew or Aramaic, for while Hebrew was the formal language of Israel, daily language was in Aramaic, as with Jesus and the Apostles. Catherine's Monastery on Mt. Was Matthew or Mark written first? There must be a reason for St.

And David was the father of Solomon by the wife of Uriah, 7 and Solomon the father of Rehoboam, and Rehoboam the father of Abijah, and Abijah the father of Asa, 8 and Asa the father of Jehoshaphat, and Jehoshaphat the father of Joram, and Joram the father of Uzziah, 9 and Uzziah the father of Jotham, and Jotham the father of Ahaz, and Ahaz the father of Hezekiah, 10 and Hezekiah the father of Manasseh, and Manasseh the father of Amos, and Amos the father of Josiah, 11 and Josiah the father of Jechoniah and his brothers, at the time of the deportation to Babylon.

Jechoniah was the father of Shealtiel, and Shealtiel the father of Zerubbabel, 13 and Zerubbabel the father of Abiud, and Abiud the father of Eliakim, and Eliakim the father of Azor, 14 and Azor the father of Zadok, and Zadok the father of Achim, and Achim the father of Eliud, 15 and Eliud the father of Eleazar, and Eleazar the father of Matthan, and Matthan the father of Jacob, 16 and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child of the Holy Spirit; 19 and her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly.

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For we have seen his star in the East, and have come to worship him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh. This was to fulfil what the Lord had spoken by the prophet, "Out of Egypt have I called my son. Prepare the way of the Lord, make his paths straight. Who warned you to flee from the wrath to come? It is no longer good for anything except to be thrown out and trodden under foot by men. A city set on a hill cannot be hid. But if any one strikes you on the right cheek, turn to him the other also; 40 and if any one would sue you and take your coat, let him have your cloak as well; 41 and if any one forces you to go one mile, go with him two miles.

Do not even the tax collectors do the same? Do not even the Gentiles do the same? Truly, I say to you, they have received their reward. Our Father who art in heaven, Hallowed be thy name. Thy will be done, on earth as it is in heaven. Give us this day our daily bread; And forgive us our trespasses, as we forgive those who trespass against us; And lead us not into temptation but deliver us from evil.

So, if your eye is sound, your whole body will be full of light; 23 but if your eye is not sound, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness! You cannot serve God and mammon. Is not life more than food, and the body more than clothing? Are you not of more value than they? Consider the lilies of the field, how they grow; they neither toil nor spin; 29 yet I tell you, even Solomon in all his glory was not arrayed like one of these. Let the day's own trouble be sufficient for the day.

Are grapes gathered from thorns, or figs from thistles? Have you come here to torment us before the time? The days will come, when the bridegroom is taken away from them, and then they will fast. And Jesus sternly charged them, "See that no one knows it. You received without paying, give without pay.

But he who endures to the end will be saved. If they have called the master of the house Beelzebul, how much more will they malign those of his household. And not one of them will fall to the ground without your Father's will. A reed shaken by the wind? To see a man clothed in soft raiment?

Behold, those who wear soft raiment are in kings' houses. See, for example, Luke For we are they of whom it is written, "Her Nazirites were whiter than snow;" Lam 4. The prophecy may be found at Numbers They are an obscure entity with Many scholars, of course, simply dismiss them as unhistorical, a confusion of Epiphanius. Among these are some who say that The Birth of the Christian Religion. Wilson Our father Abraham: Schnabel Paul the missionary: It is quite possible that the term Christianoi was an official designation coined by the Roman authorities in Antioch.

Volume 65, Issue 1 University of London. School of Oriental and African Studies - " Broadhead Jewish Ways of Following Jesus: The Catholic Frontier in India 16th—17th centuries. Teppler, Susan Weingarten Birkat haMinim: Jews and Christians in conflict in the ancient world p48 "Only in a few places is the term notzrim mentioned, and they too are on the pages of the Babylonian Talmud. The only clear mention is as follows: Teppler,Susan Weingarten Birkat haMinim: Stroumsa Tolerance and intolerance in early Judaism and Christianity p "According to Pritz, Notzrim as such are explicitly mentioned only in Avodah Zarah 6a, Ta'anit 27b, and Gittin 57a.

Ishmael, is forbidden for ever. Jews and Christians in conflict in the ancient world p49 "The second is a little more problematic: He went to hear him from Kfar Sakhnia of the Egyptians [Mitzrim] to the west. The first Toseftan anecdote takes the extreme position that it is better to die than to solicit medical help from a Christian AC. The one clear reference b. The fullest discussion is in Kimelman. Bock Studying the historical Jesus: One day he [R. Perahjah with his student Yeshu fled to Alexandria of Egypt. On the resumption of peace, Simeon b.

THE GOSPEL OF ST. MATTHEW

Shetach sent to him: My husband the Rabbis dwelleth within thee and I am desolate. He came before him many times pleading, 'Receive me! One day he was reciting the Shema', when Yeshu came before him. He intended to receive him and made a sign to him. He thinking that it was to repel him, went, put up a brick, and worshipped it.

He replied, 'I have thus learned from thee: He who sins and causes others to sin is not afforded the means of repentance. Jews and Christians in conflict in the ancient world ed Yaakov Y. Wedderburn A history of the first Christians , Page Cf. Maier, Zwischen den Testamenten, Jesus in the Jewish Tradition, Macmillan pp.

THE GOSPEL OF ST. MATTHEW

Francesco Della Corte - "Nunc interiora dicantur. Coele habet Apameam Marsya amne divisam a Nazerinorum tetrarchia, Bambycen quae alio nomine In Cele si trova Apamea, divisa dalla tetrarchia dei Nazerini dal fiume Marsia, Bambice, che con altro nome Can Pliny's Nazerini be early Christians? We will quote two:. As such, the language which John uses about him fits him very well.

Interpreted in terms of the risen Lord and not of the historical Jesus, it makes excellent sense. In essence, this is what is happening in the gospel of John. We will come back to this subject after looking at more unique features in John. I knew that you always hear me, but I said this for the benefit of the people standing here, that they may believe that you sent me.

In the case of raising Lazarus, we are given an opportunity to see how close he and his Father are, and that the Father always hears his requests. This is the opposite of the gospel of Mark, which focuses on his acts. In John 3, Jesus gives a lengthy lecture to Nicodemus late at night. In Chapter 4, he addresses a Samaritan woman on worship and the coming gift of the spirit. Chapter 5 is a discourse about the Sabbath.

In Chapter 10 he talks about his role as the Good Shepherd of the sheep. Because John views Christ from his post-resurrection exaltation, it focuses on Christ in heaven, and speaks of heaven as his place of origin. When God wanted to tell the people that He would bless them if they gave their tithes, He told them that He would open the windows of heaven and pour out a blessing Mal. Of course, everyone understood the idiom being used, and no one believed that God would literally pour things out of heaven.

Another clear example of this idiom occurs in the context of Christ answering the Pharisees concerning the question of his authority to heal, forgive sins and the like:. Was it from heaven or from men? This verse makes the idiom clear: In the Synoptics, Jesus trusts Judas Iscariot to be one of his Apostles, who proves to be a thief and a betrayer. But in John, Jesus knows the hearts of all men, and who can be trusted and who cannot: He is viewed as having the same knowledge in his earthly ministry as he had after his ascension, when the Apostles invoke the risen Lord in the matter of choosing a replacement for Judas.

Show us which one of these two you have chosen 25 to take the place in this ministry and apostleship from which Judas turned aside to go to his own place. After his resurrection , as indicated by his saying in Matthew In a bold, proleptic reinterpretation of the Cross, the gospel of John views it not as a criminal act of sinners against the righteous Son of God, but as a symbol of healing and deliverance for all who believe on him.

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This is the perspective Peter also communicated:. Where the Synoptics contain many examples of Jesus casting out demons, the gospel of John omits this important and unique part of his ministry. Jesus mentions the Devil only in connection with Judas Iscariot or the Pharisees. We can only speculate as to the reason for this omission, but it seems to be related to the perspective of Jesus in his post-resurrection dominion over principalities, powers, dominions and authorities.

Springboard to the Spoken Words of the Living Word. In those records, his miracles attract attention and generate faith in others. This is also clear from the record of the healing of a crippled man at the pool of Bethesda 5: Because he healed the man on the Sabbath, the Jews began persecuting him. His answer to them was to relate the miracle to his relationship with God: The conclusion of the record involving the healing of the man born blind is the spiritual blindness of the Pharisees John 9: The raising of Lazarus after he had been dead four days After the feeding of the 5, 6: After another miraculous event, his walking on the water 6: The way Jesus identified the true disciples was through the use of figurative language.

But obviously he had a figurative, spiritual meaning in mind. There are many other unique events, ideas and dialogues in John not mentioned or considered in the Synoptic Gospels. John does not include his genealogy, birth or baptism because none of these events contribute to an understanding of his glorification, which he derives directly from his Father.

This does not mean that the Jesus portrayed in the gospel of John is not the historical person. It simply means that the purpose of John is not historical, but spiritual or theological. We have concluded from our examination of many Scriptures that these two phases of his coming are quite distinct and separate. His first coming was as the suffering servant, but he was resurrected into his glory. This plan was so well defined by the body of prophecy spoken and written about the Coming One that it was a virtual certainty.

The context of verse 58 is clear from verse If we accept that John 8: In John, the glory that Jesus has as Messiah is pictured as a present reality, not a future one as it is in the Synoptics Matt. The Johannine portrait of Jesus is of one who walked the earth with something akin to his future exalted glory even while still carrying out his earthly ministry.

The risen Lord is beyond such temptation, and to struggle in the flesh with an assignment from God is unthinkable.

This is in essence what the Jesus of the gospel of John is doing—looking down upon his earthly life and reinterpreting it in light of his exalted position at the right hand of God. This should not be a complete surprise, though, because we know that Jesus Christ was intimately involved with the inspiration of Scripture after his resurrection Rom. An example of him speaking in a way that blends an earthly with a heavenly perspective is his prayer, on the eve of his arrest, for those who will believe in him in the future. We will point out the statements in which the risen Christ is speaking, those that point prophetically to his post-resurrection glorification.

The other statements are consistent with the Synoptic view and should be considered literal statements that the earthly Jesus actually spoke.

THE GOSPEL OF ST. MATTHEW

As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you have sent me. This Jesus in John is already at the right hand of God, invested with all authority. The spiritual worship of which Jesus speaks would actually become available on the Day of Pentecost with the gift of holy spirit. Yet it is spoken of in John as having already arrived. In the future—Acts Those who believe in me, even though they die, will live, [When? Many more examples of prophetic and proleptic language can be found in John, but we do not need to belabor the point here.

We assume that the reader will find numerous examples for himself now that it has been pointed out. Bruce aptly expresses his awe at the literary arrangement of the gospel of John, which has continued to inspire and engender faith in the risen Christ, even though greatly misunderstood:.

What Shakespeare does by dramatic insight…all this and much more the Spirit of God accomplished in our Evangelist [John]. It does not take divine inspiration to provide a verbatim transcript; but to reproduce the words which were spirit and life to their first believing hearers in such a way that they continue to communicate their saving message and prove themselves to be spirit and life to men and women today, nineteen centuries after John wrote—that is the work of the Spirit of God.

There are many sections in the gospel of John that illustrate the intimate relationship between God and Christ, but we have picked two in particular that we feel are especially appropriate in light of what we have been discussing in this chapter and throughout this book. They are John 5: In the first part of John 5, Jesus healed a crippled man who had been an invalid for 38 years. The man picked up his mat and walked away, but it was the Sabbath, and he ran into some religious leaders who reproved him for carrying his mat on that day.

Later, Jesus found him in the Temple and encouraged him to clean up his life, now that he had been healed. The man then went away and told the religious leaders that it was Jesus who had made him well. One would think that religious leaders, supposedly representing God, would be very blessed that the man had been healed, but these Jews were, to say the least, hard to please. What was Jesus saying to those religious leaders who should have known the Old Testament backward and forward? I am the one of whom the Old Testament is speaking.

Now I am here and I am working. The fact that I healed the crippled man should not surprise you, because it was prophesied that I would do such things. We have already seen in Philippians 2: Watch what Jesus says in response to their accusations:. If Jesus were trying to convince people he was God, or even if he were openly proclaiming himself to be the Messiah, this would have been a wide open door. Instead, he downplayed his own role and spoke of what the Father was doing and of His love. Remember that the context is Jesus having healed the crippled man.

We see here that Jesus anticipated his own resurrection and his future joy of raising others. Here again is an exchange of the future tense for the present tense, anticipating the day when Jesus would literally have resurrection life to give. Jesus Christ had not yet himself been raised from the dead, and certainly he had not raised anyone else to everlasting life, yet he speaks of giving life in the present tense. He does so to emphasize his faith in the certainty of these things coming to pass, and his references to them in this way are placed in the gospel of John as part of the proleptic portrait of Jesus Christ.

Anyone who does not honor the Son does not honor the Father who sent him. In the above verses, we see that it will be Jesus Christ who will judge all men, and that thereby all men will honor the Son even as they honor the Father. That is what we saw in Philippians 2: We believe it befits justice that Jesus Christ, the one who was judged, condemned and executed by men, will be the one to finally judge all men.

Every unrepentant, evil person who has ever lived, who literally tortured and crucified him or who figuratively did so by persecuting those who have loved him, will one day look in the eyes of the Son of God as their judge, and he will be vindicated. Once again we see here that it is Jesus Christ, as the Promised Seed, who will call people to new and everlasting life.

Jesus Christ understood that the chief property of a seed is that it has life in itself, and that as the Promised Seed he would, after his resurrection and exaltation, have life in himself to give to others. As the next verse says, it is Jesus Christ who will decide who is to live and who is to die. Rest assured that one day there will be justice for all. Those in the resurrection of the just will be going to one party, while the majority of those in the resurrection of the unjust will be going to another party, which is considerably shorter and has no party favors.

As I hear, I judge; and my judgment is just, because I seek to do not my own will but the will of him who sent me. Because Jesus Christ works in perfect harmony with his heavenly Father, there will be justice for all.