3/29/2010 The Son of Man, exploring the Biblical concept
A Commentary on Immanuel
The Gospel of Truth
by Mel West
Cutting Time and the Law Short:
It is of particular importance that we remember PeterÕs description of the Church of Jerusalem. He always reminded Paul to remember the Poor of Jerusalem. The Poor of Jerusalem, the elders, were probably adhering to Christ's charge to them, being persuaded to poverty. And they were probably very dependent upon the riches being sent by Paul to support them. And here we see a major difference between the Two Churches of Christ. Paul's church set a new doctrine which emanated in the Purchase of faith through Tithes; and Peter's church followed the old way which depended upon tithes which were offered to them in addition to the regular tithing of the Temple. We have by comparison the same situation today, with Paul's Church serving as the Temple and Television Ministries attempting to draw tithes from the temple to support the Television Towers. The T.V. Towers require enormous hordes of money, far beyond that needed to provide for the Church as it was originally founded by Paul. Now Peter's Church could not have been much of a drain on the Temple and the synagogues. For it lived within them. Paul's Church, on the other hand, did not live within them and in fact denied them, thus every proselyte to Paul became a complete diversion of tithes from the Jewish religion to Paul's new religion. It was the same with the Pagan temples. Paul demanded complete obedience to His Gospel and doctrines and could not tolerate the Gentile giving tithes to both their temples and to his church. He had to formulate a doctrine which would sever them completely from their temples and pagan practices. That doctrine had to be consistent and could not apply to just the Gentile and not the Jew. Thus, we have the formulation of a doctrine which required complete obedience to Paul, with tithing becoming a major accord of his new church.
Tithing, in fact, became the main method of demonstrating one's Faith to the church. Blessed is he who gives his tithes hilariously, says Paul. The Modern Ministry reflect this attitude; and it is through this attitude that they built their fine palaces and towers and justified them. We recall the Popes of yesteryear even arguing, following Paul, that God blesses man with riches; that a man who is blessed with riches, gold, silver, a fine palace, etc. is loved by Christ. And somehow, through the doctrine of Paul and his followers, the very message of Christ became lost in the hypocrisy of the rich. And it is sad, thinking of this, because Christ's first complaint against the Pharisees is that they were raising tithes not by law but by traditions of men and using the tithes to feather their own nests, not Gods. He complained that they were using the tithes to build fine homes and seek great names in the marketplace. He called the temple and its priests changing money and selling doves a den of thieves. We see the same thing going on today. And ultimately we can say that if Christ were here today, seeing the goings on in the church, He would ask all of them to give up their riches to follow Him. This is what I would say to the Ministry if I were He. Give up your homes, your fine robes, and your fine palaces and follow me. Wouldn't you say the same? I would say this knowing that not one of them would be willing to go to the old order of going into the world in poverty. And this, according to the requirements that Christ had voiced, would be a Proof of their real faith in God. They are all gone aside and not one doeth good, no not one, so saith the Lord.
The next point made by Barnabas is that the people are come to a living fountain, which is Jesus whom he could have said, is a rock of living water, such as the rock which Moses struck that released its living waters to the Jews. We shall see that Barnabas becomes deeply involved with assimilations of Old Testament stories into the being of Jesus, all things being nothing but types of Jesus. For they conclude that all things prophesied in the Bible were created to lead to Jesus the Christ and therefore there would be some sort of message in every event which could be understood as a Type or Shadow of Jesus. This is no minor point for Christians to understand, for almost every Christian writing is permeated with the doctrine of types and shadows. Describing chapter 16 of Leviticus, Halley's Bible Handbook claims, for instance, that the Day of Atonement was one of God's historical fore-pictures of Coming Atonement for Human Sin by the Death of Christ.
The exegis of the Oral Torah tends to follow the same type of logic. By interpreting the Torah against other Prophesies, though they be not directly related, the combination of the two, the Torah and a particular prophesy, can lead to enlightenment, say the rabbis. Here, we can see Paul and Barnabas following a similar kind of logic. If they were addressing Jews, they were merely translating Jesus against the other prophesies and stories of the Bible. They felt it legitimate because they believed that Jesus truly was the Messiah and production of the Messiah, in their estimation, was the end purpose of the Bible. Further, because they believed Jesus is the Messiah, they also had to conclude, based upon IsaiahÕs prophesy, He is also God. Following the logic one discovers that the types and shadows in the Old Testament are merely intended by God as revelations of Himself which would surface in Jesus. These things are still being preached by the Modern Ministry, as anyone can witness on television.
The next statement is that the Old Law is void and Jesus is the New Law. This follows the Logic of the grafting in of Grace, the establishment of the Gentile as the Chosen People of God and that Jesus, the Messiah, becomes the New Law and Covenant. And because they have now been Chosen and are under the New Law of Christ, Barnabas warns the people not to go back to the old Jewish Law (which is now defunct in their minds).
The final point that is made is that the Jews had broken the covenant at the time Moses threw down the stone tablets, and they therefore forever lost the covering of the Old Covenant. The Jews would never participate in the inheritance. It would be the GentileÕs Inheritance forever. Thus one has the argument that there is no reason to go back to the Jewish Law. Coupled to this argument is the claim we have seen earlier that Christians are the Body of Christ, His Members, and as such each person is a Temple of the Lord, with the comment being that The Word of the Lord is now grafted in your hearts. Thus, there is no need for a man made Temple. We now have a new Temple which is our own Body, which is ingrafted with the Grace of God through Jesus. The argument against the Jewish Law, therefore, also argues against any future building of the Temple.
Here the Logic begins to break down, because anyone reading the prophets can plainly see that both the Tabernacle of Moses and the Temple are promised to be restored in the Latter Days. These prophesies of the Temple and Tabernacle, therefore, are in conflict with Paul and Barnabas; and like a snowball gathering snow on the way down hill, Paul's thesis of the Jew's lost inheritance began attacking all the promises of the prophets concerning their Promises to the Children of Israel. Thus, quoting Daniel and Jesus, we see Barnabas showing that God intended to cut time short; in other words, abrogate all prophesy which relates to the period of time which is, so to speak, cut out. And in lieu of these prophesies so cut out through the cutting short of time, they introduced a new end to the Bible. That end, we have seen, culminates with the Rapture, the catching of the faithful to Heaven before the world is put to the torch and burned. Their promised place is in heaven. And we see here that Paul had not just formulated a New Gospel but had really created a New Religion totally different than the one of Abraham, Isaac, and Jacob. It is totally different than the one of Abraham, Isaac, and Jacob, because its promise does not remember the Promise made to the Children of Israel. Again, we can see in Paul's Logic that the Seed of Abraham no longer have a vested interest in God's Promised Inheritance, since that Promise had now, through their denial of Jesus, or, as Barnabus suggests in the breaking of the Two Tablets of the Ten Commandments, the Inheritance had now been ceded over to the Gentile.
As concerning these facts, the first thing that comes to mind is that Paul and Barnabas had thoroughly thought out the problems of translating God's Promise from the Jew over to the Gentile. That translation required addressing the Law, the Testimony, and the Prophets. Since the Translation is based upon Jesus Christ as Lord, and since He is a Jew whom they believe was the Son of God sent to fulfill the prophets, it became necessary to abrogate the prophets and the Law without on the surface abrogating the basis of the doctrine itself. To legitimatize the denial, they had to work up a detailed accounting of how the Law, Testimony, and Prophets were Legitimate and are now, through the blood of Jesus, illegitimate; furthermore, they had to explain how the Blood of Jesus superseded those things. They explained it through the fact that those things were created as types and shadows of Jesus, only to help us understand his divinity, and once seen had no further purpose. Jesus becomes All. Thus we see in the Gospel of Thomas Jesus now claiming I am All in All. He is God. In Revelation we see Jesus addressing John, saying I am the Alpha and the Omega, the Beginning and the End. Thus, with these things in mind, we can see Barnabas saying:
..for the consummation of sin is come.
The conclusion, the consummation of sin is come, is the expectation that fire and brimstone will be rained upon the earth at this moment. Believing that time had, indeed, been cut short, as Daniel and Jesus prophesied, the major theme of the Paulists, or anti-Nazarenes, became the preparation of the Gentile for the Terrible Day of the Lord and the call to repentance from sin. And in the consummation of this objective they came up with the theory of Salvation through Grace; that you are already Saved through the Blood of Jesus, because Jesus loves you. If you do not repent and come to Jesus, the logic continues, you will be burned in the fiery consummation to come. And they believed it would be very soon, even in their own day. On that day, the Day of Judgment, Barnabas says:
Barnabas III.13 For God will judge the world without respect of persons: and every one shall receive according to his works.
Here we see him echoing the same thing Peter, James, and even Paul said. Paul and Barnabas knew the problem of grasping men from sin. First they had to tell each and every person that Jesus loves them and wishes that they not sin, and He has already forgiven them their sins by His Shed Blood on the Cross. But then they always had the continuing plague of people doing what they want to do, gambling, whoredom, adultery, drinking to excess, etc., which things were sin. Though they believed that you are saved by Grace in spite of your sin, they had to also remind you that you are judged by your works. They could not formulate a bridge between these two precepts such that they could avoid the confusion over them. Thus, they seemed to be contradicting themselves. Let us continue with his epistle:
Barnabas IV.1 For this cause did our Lord vouchsafe to give up his body to destruction, that through the forgiveness of our sins we might be sanctified; that is, by the sprinkling of his blood.
IV.2 Now for what concerns the things that are written about him, some belong to the people of the Jews and some to us.
IV.10 But he, that he might abolish death, and make known the resurrection from the dead, was content, as it was necessary, to appear in the flesh, that he might make good the promise before given to our fathers, and preparing himself a new people, might demonstrate to them whilst he was upon earth, that after the resurrection he would judge the world.
IV.13 Then he clearly manifested himself to be the Son of God. For had he not come in the flesh, how should men have been able to look upon him, that they might be saved?
IV.15 Wherefore the Son of God came in the flesh for this cause, that he might fill up the measure of their iniquity, who have persecuted his prophets unto death. And for the same reason also he suffered.
IV.16 For God hath said of the stripes of his flesh, that they were from them. And, I will smite the shepherd, and the sheep of the flock shall be scattered.
V.2 And again the prophet adds, He is put for a stone for stumbling. Behold I lay in Zion for a foundation, a precious stone, a choice corner stone; an honorable stone. And what follows? And he that hopeth in him shall live for ever.
We see how well thought out this new theology is. It does not just stop at the formulations above, but now traces back to what Jesus said about Himself: namely, He who believeth in me shall have everlasting life, that He is the prophesied corner stone, a rock of offence, which by His stripes we are healed; and by smiting the shepherd the flock will be scattered, all per prophesy. Let us go on.
Barnabas V.6 Forasmuch then as our Saviour was to appear in the flesh and suffer, his passion was hereby foretold.
V.8 Moses also in like manner speaketh to them; Behold thus saith the Lord God; Enter ye into the good land of which the Lord hath sworn to Abraham, and Isaac, and Jacob, that he would give it you, and possess it; a land flowing with milk and honey.
V.9 Now what the spiritual meaning of this is, learn; It is as if it had been said, Put your trust in Jesus, who shall be manifested to you in the flesh. For man is the earth which suffers: forasmuch as out of the substance of the earth Adam was formed.
V.10 What therefore does he mean when he says, Into a good land flowing with milk and honey? Blessed be our Lord, who has given us wisdom, and a heart to understand his secrets. For so says the prophet, Who shall understand the hard sayings of the Lord? But he that is wise, and intelligent, and that loves his Lord.
V.11 Seeing therefore he has renewed us by the remission of our sins, he has put us into another frame, that we should have souls like those of children, forming us again himself by the spirit.
V.12 For thus the Scripture saith concerning us, where it introduceth the Father speaking to the Son; Let us make man after our likeness and similitude; and let them have dominion over the beasts of the earth, and over the fowls of the air, and the fish of the seas.
V.14 I will now shew you, how he made us a new creature in the Latter Days.
V.15 The Lord saith, Behold I will make the last as the first. Wherefore the prophet thus spake, Enter into the land flowing with milk and honey, and have dominion over it.
V.16 Wherefore ye see how we are again formed anew; as also he speaks by another prophet; Behold saith the Lord, I will take them, that is, from those whom the spirit of the Lord foresaw, their hearts of stone, and I will put into them hearts of flesh..
V.17 Because he was about to be made manifest in the flesh to dwell in us.
V.18 For, my brethren, the habitation of our heart is a holy temple unto the Lord. For the Lord saith again. In what place shall I appear before the Lord my God, and be glorified?
V. 19 He answers I will confess unto thee in the congregation in the midst of my brethren; and will sing unto thee in the church of the saints.
V.20 Wherefore we are they whom he has brought into that good land.
V.21 But what signifies the milk and honey? Because as the child is nourished first with milk, and then with honey; so we being kept alive by the belief of his promises, and his word, shall live and have dominion over the land.
V.23 But who is there that is now able to have this dominion over the wild beasts, or fishes, or fowls of the air? [as Adam] For you know that to rule is to have power, that a man should be set over what he rules.
V.24 But forasmuch as this we have not now, he tells us when we shall have it; namely, when we shall become perfect, that we may be made the inheritors of the covenant of the Lord.
VI.1 Understand then my beloved children, that the good God hath before manifested all things unto us, that we might know to whom we ought always to give thanks and praise.
VI.2 If therefore the Son of God who is the Lord of all, and shall come to judge the quick and the dead, hath suffered, that by his stripes we might live: let us believe that the Son of God could not have suffered but for us. But being crucified, they gave him vinegar and gall to drink.
VI.3 Hear therefore how the priests of the temple did foreshew this also: the Lord by his command which was written, declared that whosoever did not fast the appointed fast he should die the death: because he also was himself one day to offer up his body for our sins; that so the type of what was done in Isaac might be fulfilled, who was offered upon the altar.
VI.4 What therefore is it that he says by the prophet? And let them eat of the goat which is offered in the day of the fast for all their sins. Hearken diligently (my brethren,) and all the priests, and they only shall eat the inwards not washed with vinegar.
VI.5 Why so? because I know that when I shall hereafter offer my flesh for the sins of a new people, ye will give me vinegar to drink mixed with gall...
VI.6 And that he might foreshew that he was to suffer for them, hear then how he appointed it.
VI.7 Take, says he, two goats, fair and alike, and offer them and let the high priest take one of them for a burnt offering. And what must be done with the other? Let it says he be accursed.
VI.8 Consider how exactly this appears to have been a type of Jesus. And let all the congregation spit upon it, and prick it; and put the scarlet wool about its head, and thus let it be carried forth into the wilderness.
VI.9 And this being done, he that was appointed to convey the goat, led it into the wilderness, and took away the scarlet wool, and put it upon a thorn bush, whose young sprouts when we find them in their field are wont to eat: so the fruit of that thorn is only sweet.
VI.10 And to what end was this ceremony? Consider: one was offered upon the altar, the other was accursed.
VI.11 And why was that which was accursed crowned? Because they shall see Christ in that day having a scarlet garment about his body; and shall say: Is not this he whom we crucified; having despised him, pierced him, mocked him? Certainly, this is he, who then said, that he was the Son of God.
V.12 As therefore he shall be then like to what he was on earth, so were the Jews heretofore commanded, to take two goats fair and equal. That when they shall see (our Saviour) hereafter coming (in the clouds of heaven), they may be amazed at the likeness of the goats.
V.13 Wherefore ye here again see a type of Jesus who was to suffer for us.
V.14 But what then signifies this? That the wool was to be put into the midst of the thorns
V.15 This also is a figure of Jesus, sent out to the church. For as he who would take away the scarlet wool must undergo many difficulties, because that thorn was very sharp, and with difficulty get: So they, says Christ, that will see me, and come to my kingdom, must through many afflictions and troubles attain unto me.
The forgoing argument says that the Old Testament — not only prophesies of Jesus but the events and beliefs themselves— were designed to reflect types of the Suffering Messiah to come. The logic is not foreign to rabbinical exegis in so far as one can argue that things in the Torah are types of things later to come which, when compared together, elucidate a deeper meaning to the Word of the Lord. Following this logic, one can apply it to the Meaning of Christ; and so doing one would necessarily trace back through the Old Testament, as Barnabas did, to relate how there were similarities in the Types of the Old Testament to the actual experience of Jesus. In fact, following his logic (not necessarily accepting it) we became somewhat disappointed that he didnÕt mention the crown of thorns as being a type of the thorn bush to which the scapegoat was tied, or to connect the type of Christ to Isaac, how the crown of thorns became a type reflected in the thorn bush which held the substitute ram, for which it was sacrificed in lieu of Isaac. Barnabas, however, does not seem to remember a crown of thorns.
The foundation of his logic is traced to the prophesy of Isaiah which said his death is for an atonement of sin and a ransom for men's lives, which are actually two different things. The Atonement of Sin is viewed in the sacrifice of the Goat, letting the Scapegoat go; the Ransom for menÕs lives is viewed in the Ram sacrificed instead of Isaac.
There is a basis for the inquiry which Barnabas makes. He presumes that God's intent is to bring us knowledge of Himself and bring us to His Wisdom. And viewing everything before of God in light of things to come gives one a broader perspective of the thing that is finally seen: namely, the Messiah. One can take this a bit further, saying that the Suffering Messiah is a type explaining what is yet to be seen. When we see it, we will better understand the Messiah who suffered. And interestingly Barnabas said what will finally be seen is the Two Goats; an argument not far from the Jewish concept of Two Messiahs. The Jews call them Favor and Unity.
Following his Logic of Types and Shadows, we must conclude that the Old Testament and the Prophets are now, with the advent of Christ, no longer valid. That all of the Law and the Prophesy are now abrogated and the time cut short in Jesus Christ. We do not justify the argument here, but merely suggest that Paul was not really out of line bringing this New Theology into being. It was an natural outgrowth of the dialectics and certainly no more out of line than the rabbis concluding that the MessiahÕs name is Fragrance, because he smells and judges (drawing upon the pun in the Hebrew word, to smell). And we recall a false messiah being killed because he could not smell a man and judge him. In all fairness to Barnabas and Paul, the process of Types and Shadows was not much different than the dialectics of the Essenes, who derived that the phrase and they digged the well was a type of things they were seeing in their own time, (as I remember it), comparing the staves to dig the well to the Lawgiver, their Teacher of Righteousness, and their justification of their role as being the True sons who would Receive the Lawgiver, the Messiah. Barnabas was truly not out of line with the method of his logic. We do not accept his method or logic, however, and only offer them as background to the truth we are trying to expose. Of course, in trying to establish Truth, we have to conclude that the dialectics of all these people, the Christians, the Jews, and the Essenes, ought to have all led to the same conclusion if verily True. It seems the only thing they all had in common is that they all anticipated (or led to) the argument of the Messiah(s). Let us go on. Barnabas responds to our concern, saying that the Jews did not understand (truth) because their circumcision was not of the right type:
Barnabas VIII.6 Wherefore he has circumcised our ears that we should hear his word, and believe. But as for that circumcision, in which the Jews trust, it is abolished. For the circumcision of which God spake, was not of the flesh;
VIII.7 But they have transgressed his commands, because the evil one hath deceived them. For thus God bespeaks them; Thus saith the Lord your God (here I find the New Law) Sow not among thorns; but circumcise yourselves to the Lord your God. And what doth he mean by this saying? Hearken unto your Lord.
VIII.8 And again he saith, Circumcise the hardness of your heart, and harden not your neck. And again, Behold, saith the Lord, all the nations are uncircumcised, (they have not lost their fore-skin): but this people is uncircumcised in heart.
VIII.9 But you will say the Jews were circumcised for a sign. And so are all the Syrians and Arabians, and all the idolatrous priests: but are they therefore of the covenant of Israel? And even, the Egyptians themselves are circumcised.
X.13 In like manner doth another prophet speak. And the land of Jacob was the praise of all the earth; magnifying thereby the vessel of his spirit.
X.14 And what follows? And there was a river running on the right hand, and beautiful trees grew up by it; and he that shall eat of them shall live for ever. The signification of which is this: that we go down into the water full of sins and pollutions; but come up again, bringing forth fruit; having in our hearts the fear and hope which is in Jesus, by the spirit. And whosoever shall eat of them shall live for ever.
X.15 That is, whosoever shall hearken to those who call them, and shall believe, shall live for ever.
XI.1 In like manner he determines concerning the cross in another prophet, saying: And when shall these things be fulfilled?
XI.2 The Lord answers; When the tree that has fallen shall rise, and when blood shall drop down from the tree. Here you have again mention made, both of the cross, and of him that was to be crucified upon it.
XI.9 Moses then himself, who had commanded them saying, ye shall not make to yourselves any graven or molten image, to be your God; yet now did so himself, that he might represent to them the figure of the Lord Jesus.
XI.10 For he made a brazen serpent, and set it up on high, and called the people together by a proclamation; where being come, they entreated Moses that he would make an atonement for them, and pray that they might be healed.
XI.11 Then Moses spake unto them, saying: when any one among you shall be bitten, let him come unto the serpent that is set upon the pole; and let him assuredly trust in him, that though he be dead, yet he is able to give life, and presently he shall be saved; and so they did. See, therefore, how here also you have in this the glory of Jesus; and that in him and to him are all things.
XI.13 But because it might hereafter be said, that Christ was the Son of David; therefore David fearing and well knowing the errors of the wicked, saith; the Lord saith unto my Lord, sit thou on my right hand until I make thine enemies thy footstool.
XI.14 And again Isaiah speaketh on this wise. The Lord said unto Christ my Lord, I have laid hold on his right hand, that the nations should obey before him, and I will break the strength of kings.
XI.15 Behold, how doth David and Isaiah call him Lord, and the Son of God.
XII.1 But let us go yet farther, and inquire whether this people be the heir, or the former; and whether the covenant be with us or with them.
XII.8 [referring to the covenant with Abraham and JacobÕs passing it on to Ephraim] Ye see of whom he appointed it, that they should be the first people, and heirs of the covenant.
XII.10 What then saith the Scripture to Abraham, when he believed, and it was imputed unto him for righteousness? Behold, I have made thee a father of the nations, which without circumcision believe in the Lord.
XII.11 Let us therefore now inquire whether God has fulfilled the covenant, which he sware to our fathers, that he would give this people? Yes, verily, he gave it: but they were not worthy to receive it by reason of their sins.
XII.14 And the Lord said unto Moses: Moses, Moses, get thee down quickly, for the people which thou broughtest out of the land of Egypt have done wickedly.
XII.15 And Moses understood that they had again set up a molten image: and he cast the two tables out of his hands; and the tables of the covenant of the Lord were broken. Moses therefore received them, but they were not worthy.
XII.16 Now then learn how we have received them. Moses, being a servant, took them; but the Lord himself has given them unto us, that we might be the people of his inheritance, having suffered for us.
XII.17 He was therefore made manifest; that they should fill up the measure of their sins, and that we being made heirs by him, should receive the covenant of the Lord Jesus.
XII.20 For it is so written that the father commanded him by delivering us from darkness, [for as Isaiah says he is given a light unto the Gentile and for a Covenant of the people; authorÕs note] to prepare unto himself a holy people.
XIII.1 Furthermore it is written concerning the Sabbath, in the Ten Commandments, which God spake in the Mount Sinai to Moses, face to face; Sanctify the Sabbath of the Lord with pure hands, and with a clean heart.
XIII.3 And even in the beginning of the creation he makes mention of the Sabbath. And God made in six days the works of his hands; and he finished them on the seventh day, and he rested the seventh day, and sanctified it.
XIII.4 Consider, my children, what that signifies, he finished them in six days. The meaning of it is this; that in six thousand years the Lord God will bring all things to an end.
XIII.5 For with him one day is a thousand years; as himself testifieth, saying, Behold this day shall be as a thousand years. Therefore, children, in six days, that is, in six thousand years, shall all things be accomplished
XIII.6 And what is that he saith, And he rested the seventh day: he meaneth this; that when his Son shall come, and abolish the season of the Wicked One, and judge the ungodly; and shall change the sun and the moon, and the stars; then he shall gloriously rest in that seventh day.
XIII.9 Lastly, he saith unto them: your new moons and your Sabbaths I cannot bear them. Consider what he means by it; the Sabbaths, says he, which ye now keep are not acceptable unto me, but those which I have made; when resting from all things I shall begin the eighth day, that is, the beginning of The Other World.
XIII.10 For which cause we observe the eighth day with gladness, in which Jesus rose from the dead; and having manifested himself to his disciples, ascended into heaven.
XIII.15 Furthermore, it has been made manifest, how both the city and the temple, and the people of Israel, should be given up. For the Scripture saith; And it shall come to pass in the last days, that the Lord will deliver up the sheep of his pasture, and their fold, and their tower into destruction. And it is come to pass, as the Lord hath spoken.
XIII.20 [Addressing the prophesy of restoring the temple] Consider, how that the temple of the Lord shall be very gloriously built; and by what means that shall be, learn.
XIII.21 Having received remission of our sins, and trusting in the name of the Lord, we are become renewed, being again created as it were from the beginning. Wherefore God truly dwells in our house, that is, in us.
XIII.22 But how does he dwell in us? The word of his faith, the calling of his promise, the wisdom of his righteous judgments, the commands of his doctrine; he himself prophesies within us, he himself dwelleth in us, and openeth to us who were in bondage of death the gate of our temple, that is, the mouth of wisdom, having given repentance unto us; and by this means has brought us to be an incorruptible temple.
XIII.23 This is that spiritual temple that is built unto the Lord.
XIV.1 And thus, I trust, I have declared to you as much, and with as great simplicity as I could, those things which make for your salvation, so as not to have omitted anything that might be requisite thereunto.
XIV.18 [reviewing the rules for proper conduct, the ways of the children of light, he adds]: Thou shalt love, as the apple of thine eye, every one that speaketh unto thee the Word of the Lord. Call to thy remembrance, day and night, the future judgment.
XIV.19 Thou shalt seek out every day the persons of the righteous: and both consider and go about to exhort others by the word, and meditate how thou mayest save a soul.
XIV.23 Let the wicked be always thy aversion. Thou shalt judge righteous judgment. Thou shalt never cause divisions; but shalt make peace between those that are at variance, and bring them together.
XIV.24 Thou shalt confess thy sins; and not come to thy prayer with an evil conscience.
XIV.25 This is the way of light.
XV.7 It is therefore fitting that learning the just commands of the Lord, which we have before mentioned, we should walk in them. For he who does such things shall be glorified in the Kingdom of God.
XV.8 But he that chooses the other part, shall be destroyed, together with his works. For this cause there shall be both a resurrection, and a retribution.
XV.10 For the day is at hand in which all things shall be destroyed, together with the wicked one. The Lord is near, and his reward is with him.
XV.13 Be ye taught of God; seeking what it is the Lord requires of you, and doing it; that ye may be saved in the day of judgment.
XV.14 And if there be among you any remembrance of what is good, think of me; meditating upon these things, that both my desire and my watching for you may turn to a good account.
XV.15 I beseech you; I ask it as a favor of you; whilst you are in this beautiful tabernacle of the body, be wanting in none of these things; but without ceasing seek them, and fulfil every command. For these things are fitting and worthy to be done.
XV.16 Wherefore I have given the more diligence to write unto you, according to my ability, that you might rejoice. Farewell, children, of love and peace.
XV.17 The Lord of glory and of all grace, be with your spirit, Amen. [The end of the Epistle of Barnabas, the Apostle, and fellow-traveler of St. Paul the Apostle]
Eight precepts can be drawn from this group of verses:
♦ The first precept is that the Jews broke their covenant with God through their own wickedness long before Christ appeared on earth; that their denial of Christ merely is an extension of this wicked people of the broken covenant.
♦ The second precept is that Christ is the New Covenant and that the Gentile, or Paul and BarnabasÕs church is the inheritor of the New Covenant, by reason of which they were fulfilling the prophesy of the New Covenant, namely, bringing light (Jesus) unto the nations, or Gentile.
♦ The third precept is that Christ, being the New Covenant, is also their only salvation, that all other things (the sacrifices, the feasts, the Law, etc.) of the Old Covenant are wicked and now passed away.
♦ The fourth precept is that you are now the temple of God; that the old ways, the temple (having been destroyed already by the Romans), and the Law are now passed away. And being the New Temple of God can be glorified in the resurrection.
♦ The fifth precept is that the types and shadows of the Old Testament testify of their rights to the New Inheritance, and that the Jews, because of their wickedness and breaking the covenant, can no longer participate in the New Inheritance: i.e., The Jews will not share in the World to Come.
♦ The sixth precept is that these are the last days and the sixth and seventh even have passed away, with Christ's resurrection being on the eighth day; that The Covenant of the Gentile is now come because this (Banabas's day — two thousand years ago!) is the Eighth and final day and the start of the New World.
♦ The seventh precept is that the next step in the sequence of God's Plan is to destroy the world and all that is in it, burning up the Wicked One; that the only escape from this burning is Salvation in Christ Jesus: that is, your soul will be saved in Christ Jesus and raised up to heaven in the resurrection.
♦ The eighth precept is that the only true way you are going to be saved in the Day of Judgment, when Christ returns to judge the quick (the living) and the dead, is by following the Way of Light (exposed by Paul and Barnabas through Christ).
From these precepts we can conclude the following with regard to Barnabas's epistle (and doctrine):
1. The doctrine is very well thought out, addressing all of the arguments which could be presented against the challenge that the Gentile are the Inheritors of the Kingdom of God. And it has gone to considerable lengths to express how they are justified in their argument. Paul, in his epistles, even curses those who do not follow His Way; and if one sins we see that one is required to confess one's sins before one goes to church the next Sabbath.
2. All of the precepts are the guiding light of the Modern Church, even to the extent that Catholics are still required to confess their sins before participating in Mass. The precepts are preconditioned with the foregone conclusion that the Jews are wicked and not deserving of the Promises God had formerly made to them; they laid the foundations for Hitler's anti-Semitism.
3. Though the dialectics of the types and shadows can be explained in conforming to similar exegis used by the rabbis even today, to justify their doctrine, the dialectics of Paul and Barnabas (and the Modern Church) hang on a very fragile claim: that Paul received His Gospel directly from Jesus. No one, in Paul's time nor even today, can say Paul did, or did not, receive his direction from Jesus.
4. Paul's New Gospel, or New Covenant, is a substantial modification of Old Testament Promise. It attacks the well founded precept of God, beginning with Genesis, that God intended this earth to be inhabited, that His Will is that man repent of his evil ways and not be destroyed; that God is capable of repentance of His Curse upon men; that God's Promise of a Kingdom raised unto David, which would be a restoration of Paradise and everlasting Peace, will not be realized; that God's Promise of Redemption of the Jews cannot be realized (because they have relinquished their inheritance rights); that the inheritance Promised in Abraham's seed is even relinquished and translated to the Gentile, whereby even the basic Promise to Abraham is abrogated. In these things, we must conclude, Paul has made a substantial attempt to Test God on the very Keystone of God's entire prophesy. That is to say, Paul and Barnabas are Tempting God. And from this precept we have another:
5. Paul says God will judge according to his gospel. The challenge Paul and Barnabas have made to His Plan, which is no small challenge, striking at the very roots of the thing we call The Word of God, obliges us to ask for an answer from God: that is, we ask, Whose word is True? Paul's or God's? From this we have another precept.
6. Paul is either a True Prophet of God or a False Prophet. God says He confirms the word of his servants. One measure, then, of confirming Paul is to determine whether any of His Prophesies have come true. For we are told by God, That Prophet whose prophesies have come true is a Prophet of God. If they do not come true, he is a False Prophet. The statement of Barnabas that their day was the eighth day certainly was not true; the rapture anticipated in that day, prophesied by Paul, did not come true. Paul's prophesies, in truth, were False.
Connected with Paul's false prophesies, we know that Paul had also lied, whether justified or not; and we must ask whether a True Prophet of God can Lie. This brings us to the final precept derived from above:
7. God is capable of all things except lying. A True Prophet of God cannot Lie. Therefore, this, in itself, tells us that we ought not to accept Paul as a true Prophet of God; furthermore the teachings which came from Him, which are continually being taught, must be regarded as being a false church.
In this, in the charge of lying and tempting God, we pursue no small issue, and we, by taking it upon ourselves to Judge Paul, place ourselves inJudgment. For others following behind us will then put us to the Test. From this we have our last precept:
8. Paul says, Judge not others, lest ye also be judged. We have seen the precept (James) that those who judge others against the law cease to be under the Law, but rather are now Judges of the Law. Paul and Barnabas undeniably have laid judgment on the Law (Torah), which is the first five books of the Old Testament, saying in effect that they are no longer relevant as Law.
Romans 2.1 Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.
2.2 But we are sure that the judgment of God is according to truth against them which commit such things.
2.3 And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?
Resolution: Paul did not practice what he preached. For he judged that the Jews have no inheritance now or in the world to come.
Romans 2.5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God?
2.6 Who will render unto every man according to his deeds.
2.16 In the day when God shall judge the secrets of men by Jesus Christ according to My Gospel.
Resolution: Paul's judgment anticipated that God would prove (judge) all men by means of his Gospel. Here he sets Himself up even above all prior prophets and Jesus Himself. For anywhere Paul's Gospel is in conflict with that of Jesus, for instance in the area of Faith versus works, Paul's Gospel takes precedence!
Romans 2.7 To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life:
2.8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation, and wrath,
Resolution: Paul's Gospel is the only Truth, says Paul.
Romans 2.23 Thou that makest thy boast of the law, through breaking the law dishonourest thou God.
2.24 For the name of God is blasphemed among the Gentiles through you [the Jews] as it is written.
2.25 For circumcision verily profiteth, if thou kept the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.
2.29 But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.
2.9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;
2.10 But glory, honor, and peace, to every man that worketh good, to the Jew first, and also to the Gentile
2.11 For there is no respect of persons with God.
2.12 For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the Law.
Resolution: Paul was not consistent as explaining the effect of works upon judgment; neither was he consistent in his precept that the Jew have no inheritance and that it is passed to the people of the New Covenant. He is confusing, as Peter charged him. He says, But he is a Jew who is one inwardly. We ask, how can one be a Jew inwardly whilst denying the Promise given to Abraham whose Promise and blessings are to the Jews? How can a Jew deny His Blessing, the Promise of Inheritance, and be a Jew inwardly?
Justified in Faith:
Romans 3.9 What then? Are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;
3.10 As it is written, There is none righteous, no, not one:
3.23 For all have sinned, and come short of the glory of God;
3.24 Being justified freely by his grace through the redemption that is in Christ Jesus:
3.25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
3.26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
3.27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.
3.28 Therefore we conclude that a man is justified by faith without the deeds of the law.
5.1 Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ:
5.2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.
5.5 And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.
5.6 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
5.7 Much more then, being now justified by his blood, we shall be saved from wrath through him.
5.11 And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.
5.17 For if by one man's offence death reigned by one [i.e. Adam] much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.
5.18 Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.
5.19 For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.
5.20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound.
6.1 What shall we say then? Shall we continue in sin, that grace may abound?
6.2 God forbid. How shall we, that are dead to sin, live any longer therein?
6.3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?
6.4 Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.
6.5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.
6.6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.
6.7 For he that is dead is freed from sin.
6.8 Now if we be dead with Christ, we believe that we shall also live with him:
6.11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.
6.14 For sin shall not have dominion over you: for ye are not under the law, but under grace.
6.15 What then? Shall we sin, because we are not under the law, but under grace? God forbid.
6.17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
6.18 Being then made free from sin, ye became the servants of righteousness.
6.22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.
6.23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
7.1 Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth?
7.4 Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead that we should bring forth fruit unto God.
7.5. For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death.
7.6 But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.
7.7 What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.
7.8 But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
7.9 For I was alive without the law once: but when the commandment came, sin revived, and I died.
7.10 And the commandment, which was ordained to life, I found to be unto death.
7.11 For sin, taking occasion by the commandment, deceived me, and by it slew me.
7.12 Wherefore the law is holy, and the commandment holy, and just, and good.
7.13 Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.
7.16 If then I do that which I would not, I consent unto the law that it is good.
7.17 Now then it is no more I that do it, but sin that dwelleth in me.
7.18 For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.
7.19 For the good that I would I do not: but the evil which I would not, that I do.
7.20 Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.
7.23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
7.24 O wretched man that I am! Who shall deliver me from the body of this death?
7.25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin
8.1 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.
8.2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.
8.3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
8.4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
8.5 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.
8.6 For to be carnally minded is death; but to be spiritually minded is life and peace.
8.7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.
8.8 So then they that are in the flesh cannot please God.
8.9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
8.10 And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.
8.11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you
8.13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.
Transfer of Inheritance:
Romans 8.14 For as many as are led by the Spirit of God, they are the sons of God.
8.15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.
8.16 The Spirit itself beareth witness with our spirit, that we are the children of God.
8.17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him that we may be also glorified together.
8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.
8.22 For we know that the whole creation groaneth and travaileth in pain together until now.
8.23 And not only them, but ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.
8.28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.
8.29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.
8.30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.
8.31 What shall we then say to these things? If God be for us, who can be against us?
8.34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.
8.38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,
8.39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.
9.1 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost.
9.3 For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:
9.4 Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;
9.5 Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.
9.6 Not as though the word of God hath taken none effect. For they are not all Israel which are of Israel:
9.7 Neither, because they are the seed of Abraham, are they all children: but, in Isaac shall thy seed be called.
9.8 That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.
Resolution: Paul has no doubts that by his faith in Jesus, He and his followers will be justified in the end. The first precept to be considered here is that if you partake of the death of the cross, dying with Jesus, and are then baptized in his resurrection, you will be like unto Jesus and incapable of sin. That is, once dead to sin (through Jesus) you are reborn in his likeness; and reborn in his likeness you cannot sin. Hence your faith will save you. If you have faith that Jesus can save you, and if you live according to Jesus's Way, you have nothing to fear of death and will be justified in Jesus and have everlasting life. If you continue to lead a life of sin, it is presumed you cannot be living in the Spirit of Jesus and are not saved by His Grace.
Though what Paul is saying is confusing to even the well trained, it appears that the true children of God, who are saved to God, are not children of the flesh, but rather children of the Promise. If you believe in the Promise of God you will be saved. And Isaac was not, for example, a Promise unto Flesh, but a Promise unto an inheritance. If you believe you partake of that Inheritance Promised by God you are a Child of that Inheritance. Your rights to the inheritance, do not come from flesh, but rather from God and your faith in God. If your faith is strong no one can deprive you of your share in the inheritance. And Jesus will one day judge us all (each by our works); but if our Faith is Proved we are justified. And Paul asks, if we let no thing separate us from our love of God, which is through Christ, then God must be for us; and if God is for us, then how can anyone be against us?
Now he says these things that all men can, through Jesus Christ, partake in the inheritance, and not towards anyoneÕs condemnation. He should have stopped his message here, for it was not his place to judge those who were not in that Spirit, but rather to show them, through example, what that Spirit is. This Spirit need not resort to condemnation of others.
We understand that Paul was up against some terrific opposition. He was against the opposition of Peter and James (and other Jews) who were asking why Paul did not leave the Jewish question alone. We call it a Jewish Question because the question of Jesus being the Messiah and being a substitute for the law (and all the prophets, the testimony, and the Temple) and The New Inheritance, had not been established. It had been claimed but not established. Neither by God nor man. And the only thing which could establish it from God is for God to fulfill the remaining prophesy following the Sign of the Virgin's Son, Immanuel, whom we call the Messiah. Paul, in his attempt to persuade the Jews to his way of thinking and to combat attacks from Jews against the New Gospel, sought to justify himself. His justification is in His Faith in Christ. It is not in his condemnation of the Law, the Prophets, the Temple, and the Testimony, of which he spent far too much labor. For in the final analysis he justified himself at the expense of the still practicing Jews; and his Gospel, which should have been a simple faith in following the way of Christ believing he will be rewarded with eternal life, got marred with confusing pogroms that were not relevant to the issue at hand.
We say they were not relevant because his main point is that the inheritance is now determined through the Messiah, i.e., Jesus and their faith being in Jesus entitles them to partake of his inheritance. Not stopping there, Paul attacked the inheritance of Jesus and attempted to rename it into something that has little resemblance to the original Promise vested in Isaac: i.e., all men on earth shall be blessed in you (Abraham's seed). That blessing had certain conditions on it which, through time, were added to (never taken away). The Blessing, the Inheritance, remained always the Promise that a Kingdom on earth shall be established in earth as it is in Heaven. And it will be the initiation of Peace eternal over all the earth, raised unto David. Now this, in simple terms, is the Inheritance that Jesus claimed, being the King prophesied in that Inheritance.
It is one thing to claim that inheritance; it is entirely another thing to exclude others from it just because they do not subscribe to your conclusions; and it is further quite another thing to curse others who do not conform to the doctrine at hand.
God is an unusual Father. He is wise enough to know what He needs to do to redeem Israel and with Israel all men. And here is an expectation we hope the Paulists will take to heart: God has the profound expectation that all men will bow down to Him, to His Wisdom and His Learning. The expectation is not for destruction but for life. For as it is said, God is a God of the Living not the Dead. And it has always been His Will that the earth be inhabited. This is the Inheritance He Gave to His Messiah. As concerning this, Jesus could have had no doubts. He knew the inheritance is vested in a King raised unto David. By JesusÕs prophesy, He knew that the Messianic Inheritance is two-fold. First it involved a Suffering Messiah and then, after the Children of Israel are restored, having been scattered to all the nations, the Messiah would reign in Jerusalem over a world-wide Kingdom.
Because the name of that Messiah, born of a Maiden or Virgin, whichever you prefer, is Immanuel, meaning God is with us, there could also be no doubt in His mind that He is as God's Image on earth. Again, Isaiah describes him further as God in the Flesh. Knowing the Suffering Messiah epitaphs, He also had to know these epitaphs as well. The inheritance, to Jesus, then had to mean that He, as God in the Flesh, had come to claim His Kingdom. The foremost thing Jesus relayed, however, which showed whom He thought he was, is His reference to Himself as the Son of Man, forcing all those who heard this appellation to think about Daniel's prophesy of the Son of Man. This ultimately becomes our guiding light on Jesus, as to whom He thought He was.
Though Paul speaks of Christ coming to Judge, and He assumes that Jesus could not be against those who are for Him, He fails to understand that Jesus is first and foremost for those who wish to partake of His Inheritance, to rule over a Kingdom of Peace on earth with Him. And in this regard He would be looking towards those who were claiming a part of this inheritance.
Now Paul's response is that He is proved by His Faith that he has a part in the inheritance; more so, that He will be glorified, with his followers, in the inheritance. We are reminded, however, what the Apostles learned when they asked if they could sit at the right hand of Jesus with God in Heaven when their time comes to depart. Jesus replied that it was not His Decision to determine the seating arrangement; only the Father could do so.
Another point Paul made is that Jesus will intercede for him and his followers, being justified by their faith in Jesus. And because of this he has presupposed that Jesus will glorify him and his followers, whosoever believes in his name, as Jesus said, "He who believeth in me shall not perish but have everlasting life." This is the portion of the Inheritance of Jesus, in which all men, not respect to persons, can partake. Here, we conclude, since it is Jesus's gift, sharing His Inheritance, it is also His decision to decide who shall not partake of the Inheritance, just as it is His Decision to decide who partakes in the Inheritance. And while Paul is counting on Jesus to intercede on his behalf, we have in the same Pauline Logic that Paul does not concede any ability of Christ to intercede on the Jew's behalf. For Paul has put himself in competition with the Jews for the Inheritance and the Glory. Having forced the issue necessitates another resolution:
Resolution: Jesus must first and foremost defend His Inheritance. Anyone at odds with the fulfillment of that Inheritance is necessarily at odds with Him. While He ought to be predisposed to include all men in that Inheritance, which obey The Will of the Father, which is His Criteria of Salvation (you must be perfect as the Father), He should hardly be disposed to exclude Jews because the Paulists claim they abdicated their Inheritance; nor should he hardly be inclined to exclude Christians because they condemned and killed so many Jews. Rather, taking Him at His Word, He will judge you by your works, according to The Will of the Father. Again, when we refer to this Will, we include as a Minimum the Law which was the Five Books of Moses, The Torah. It just so happens He also said that He is the Way and the Light of the Father; if you follow Him you need not be ashamed. Furthermore, as concerning the Jews who crucified Him, we have it of record that He forgave them then and there on the cross. Therefore, He would look somewhat of a hypocrite if He returned condemning the Jews or supported those who condemned the Jews. Rather, He would have to take into consideration that the Jews made a mistake, not recognizing Him, as He said, ÒFather forgive them for they know not what they do."
Paul is asking a bit too much of Jesus if he is suggesting that Jesus ought to intercede for him at the expense of the Jews. For Jesus cannot bear any grudge against the Jews. He, in fact, never told his disciples to do anything that would be a condemnation of the Jews. Rather, He said, in effect, Go, as the poor, taking no goods with you, changes of clothing, etc., and no purse, unto these people preaching my gospel that the world may be saved. The only poor that I have seen seem to be the Poor of Jerusalem. Paul has to account for his land, his gold, his silver, and his many fine raiments. They arenÕt exactly what Jesus talked about.