Tag Archives: John 18:36

Ephesians, Language, Teaching

Ephesians 1:15-23 – Praying the spirit of wisdom will come [Christ the King Sunday]

Leave a comment

I have heard of your faith in the Lord Jesus and your love toward all the saints, and for this reason I do not cease to give thanks for you as I remember you in my prayers. I pray that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and revelation as you come to know him, so that, with the eyes of your heart enlightened, you may know what is the hope to which he has called you, what are the riches of his glorious inheritance among the saints, and what is the immeasurable greatness of his power for us who believe, according to the working of his great power. God put this power to work in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the age to come. And he has put all things under his feet and has made him the head over all things for the church, which is his body, the fullness of him who fills all in all.

——————————————————————————————————–

This is the Epistle selection from the Episcopal Lectionary for Year A, Proper 29, the last Sunday of Pentecost, Christ the King Sunday. It will next be read aloud in church on Sunday, November 26, 2017. This is important because Paul addressed the power of Christ in the world, whose power is spread through Apostles like Paul  and those to whom he wrote in Ephesus.

I apologize for turning selections from Paul’s letters into dissertations of what was written and what the Greek says the meaning is, simply because Paul wrote in a manner that was directed by the Holy Spirit, which intended for his words to be most difficult to grasp. I have explained that I have been led to understand the writings of Nostradamus (relative to his work Les Propheties), which involves close attention to punctuation marks and other ‘guideposts’ of language. However, in the above translation, a long-winded Paul wrote nine verses, with four period marks – seemingly somewhat understandable, if the reader in church takes a breath at those four places of ‘full-stop’ rest.

I have posted the literal translation below, with each break point as indicated by the Greek text found here; and you will find that 180 words of English translation are written (some Greek words indicated multiple English words), all with only one period mark … the one at the end. There is one semi-colon (for emergency air intake), which appears after 144 words have been stated. However, if this selection of Paul is read line by line, in the way I have shown it, it makes 34 statements, such that the commas act as period marks, with the period mark showing where this selection altogether ends.

Because the translation above (New American Standard Bible version) is taking the standard liberties of normal syntax adjustments between Greek and English, they see the long run-on and attempt to make one tremendously long address be more like a very educated fellow, who would need to puff on his pipe four times, just to keep it lit. When this translation reaches a volunteer reader, who may be scared to death in front of an audience, or even a seasoned reader of Scripture, the speed of the reading means the listeners have only seconds to grasp words that hold deep thoughts – from God. Needless to say, Paul flies quickly over the heads of most readers and listeners, so Paul is known to cause heads to ache thinking about what he meant.

To read Paul in the manner that I have made possible below, the purpose is to slow down and listen to what your heart and mind tell you. In the small and manageable segment bits, one is able to see how this becomes Paul speaking conversationally, in the language of God. One has to be involved in the parts prior to this selection, as one set of words is connected to the next. Still, it makes one think and research. This difficulty is so only those who love God can understand – as were the Ephesians, who (like Paul) were given an ability to “speak in foreign tongues.”

The literal translation below should be read and its intent and meaning grasped, one line segment at a time. Nothing is superfluous or unnecessary.

15. Because of this ,
I also ,
having heard of the among you faith in the Lord Jesus ,
and the love the toward all the saints ,
16. not do cease giving thanks for you ,
mention making in the prayers of me ,
17. that the God of the Lord of us ,
Jesus Christ ,
the Father the of glory ,
might give to you spirit of wisdom and revelation ,
in knowledge of him ,
18. being enlightened the eyes of the heart of you ,
in order the to know you ,
what is the hope of the calling of him ,
in the saints ,
19. and what the surpassing greatness of the power of him ,
toward us ,
those believing according to the working of the might of the strength of him ,
20. which he worked in the Christ ,
having raised him out from dead ,
and having set at right hand of him ,
in the heavenly realms ,
21. above every principality ,
and authority ,
and power ,
and dominion ,
and every name being named ,
not only in the age this ,
but also in the coming ;
22. and all things he put under the feet of him ,
and him gave head over all things to the church ,
23. which is the body of him ,
the fullness of the the all things ,
in all filing .

Now, in this literal translation there are multiple points where an awkward “the” shows. Frequently, the Greek-English text will show no translation for these words, although each one is a version of “the” (such as indicating masculine singular or masculine plural, or other versions of “the”). Sometimes, words will be added or added with brackets, often showing “the [One].” This is an indication that an awkward “the” should be read as “the One,” meaning God.

With this presentation done, I will leave the bulk for the reader to ponder. However, I will address a few elements that spoke to me.

First of all is Paul’s use of the word “pistis,” which is properly translated above as “faith.” The context of that use is Paul’s opening statement (for this selection), “I have heard of your faith in the Lord Jesus.” The literal statement is, “having heard of the among you faith in the Lord Jesus,” where the awkward “the” is “tēn,” which is the singular feminine accusative form of “ho.” Because “pistis” is a feminine noun, a feminine article is attached, meaning this can state, “having heard of among you the faith in the Lord Jesus.”

I point this out because the concept many Christians have of “faith” is it means “belief.” As such, “faith in the Lord Jesus,” when said all at once, real fast, in one breath, means to most people: I have heard the story of Jesus’ death, resurrection, and ascension AND I believe that story, as Jesus being the Lord that sits at God’s right hand.” However, the word “faith,” as “pistis,” means more than that.

The word “pistis” brings a translation of “faith, belief, trust, confidence; fidelity, faithfulness,” while being rooted in “peithô,” which means “persuade” or “be persuaded.” According to HELPS Word Studies, Strong’s word number 4102 (“pistis”) infers a meaning that “is always a gift from God, and never something that can be produced by people. In short, 4102/pistis (“faith”) for the believer is “God’s divine persuasion” – and therefore distinct from human belief (confidence), yet involving it. The Lord continuously births faith in the yielded believer so they can know what He prefers, i.e. the persuasion of His will.”

One should read “yielded believer” as one who has sacrificed self will, in order to serve the LORD. The word means one listens to, obeys, yields to and complies with God’s will, more than being talked into belief by the Lord. Therefore, “faith” is “belief” based on personal experience and not simply word of mouth instructions that sound good.

Second, I would like to address Paul’s use of “hagious” and “hagiois,” both of which are properly translated as “saints.” This represents a repeated usage, which makes Paul’s usage be worthy of further inspection.

In the NASB translation above, we find it within the context of “your love toward all the saints” and “inheritance among the saints.” The literal translations I presented show this as “the love the toward all the saints” and “in the saints,” following the segment that states, “what is the hope of the calling of him.”

In the literal translation, one finds another of the awkward “the” uses, where “the love the toward all the saints” shows the word “tēn” again. The word “agapé” (“love”) is a feminine noun, requiring a feminine “the,” but the intent is to denote “the one of love,” which is relative to “Lord Jesus,” stated in the prior segment. When Paul recognized this “love,” he stated it was sent spiritually to “all” who were saints. Thus, Paul (as a saint) was making an assurance that the Ephesians too were saints.

The preposition “eis” is translated as “toward,” but has definitions that can equally be stated as “into, in, unto, to, upon, towards, for, among.” This means the direction of “the love of the Lord Jesus” is not projected outward, but “into, in, unto and among.” Therefore, it is that inner love of the “Lord” that brings “the love into” a “saint,” who becomes reborn as “Jesus.”

This view makes it important to fully grasp what a “saint” means. While looking up that word in English shows synonyms such as “a person who is deemed holy by a Christian church” or “consecrated,” that is itself a failure to grasp the full meaning.

According to HELPS Word Studies, the Greek root word (“hágios”) is properly read as meaning “different (unlike), other (“otherness”), holy; for the believer, 40 (hágios) means “likeness of nature with the Lord” because “different from the world.’” That site continues to state, “The fundamental (core) meaning of 40 (hágios) is “different” – thus a temple in the 1st century was hagios (“holy”) because different from other buildings (Wm. Barclay). In the NT, 40 /hágios (“holy”) has the “technical” meaning “different from the world” because “like the Lord.’”

Following an assumption that Paul fully understood this meaning as “different,” such that Apostles were those “set apart” from normal human beings (be they Jewish or Gentile), Paul was stating the marriage (“the love”) of God with one of deep “faith” means that God is “calling him” (or “calling Jesus”) to be “in the saints.” Therefore, a “saint” has nothing to do with some external reward or bestowing of a title from any institution of men (and/or women), as (just like “faith”) a saint is “never something that can be produced by people.” Only God determines who the saints will be.

This brings about a third element of Paul’s letter that needs clarification. In the NASB translation above, one finds the statement, “may give you a spirit of wisdom and revelation as you come to know him.” (Ephesians 1:17) This makes it appear as if Paul is making a wish (in the form of a prayer) that continued study (“come to know”) “may give you a spirit of wisdom and revelation.” This can sound to some as if Paul was wishing the Ephesians would use the Holy Scrolls in the same way that witches use magic spell books to educate themselves, so they can call upon the spirits and produce “miracles.”

As ludicrous as this may seem, the ruling class of Jerusalem saw Jesus in this exact light; and atheists of science see all miracles as trickery, never as divine presence.

In the literal translations I have presented, this single statement of “coming to know” “God the Father” and “Jesus Christ” (so “faith” and “love of the saints” can manifest) is actually split into two segments: “might give to you spirit of wisdom and revelation,” and “in knowledge of him.” The conditional form of “may give” is harder to see, than is “might give,” where “might” becomes a clearer statement of meeting the conditions that warrant the “giving” of a “gift.”

Those conditions are then to be seen as set by “God the Father,” where one “might” get the “gifts” “of wisdom and revelation,” if one has received within “Jesus Christ.” That then allows the “Christ” Mind to be the source of “wisdom and revelation,” so that all this comes “within,” as the “knowledge of him.” It says one can ONLY “come to know Jesus Christ” by BEING the resurrection of the Son of God in earthly form.

The fourth item I will address is the use of the word “elpis,” which has correctly been translated as “hope.” The NASB translation shows this word appearing in the statement, “you may know what is the hope to which he has called you.” (Ephesians 1:18b) The literal translation that I have provided shows this in the segment stating, “what is the hope of the calling of him.”

An English translation of the word “hope” finds verb usage as: “To wish for a particular event that one considers possible;” and “To desire and consider possible.” As a noun it means, “The longing or desire for something accompanied by the belief in the possibility of its occurrence.” When its meaning is applied to Christian ideology, the definition becomes, “The theological virtue defined as the desire and search for a future good, difficult but not impossible to attain with God’s help.” These definitions have become so ingrained into the intellect of humans that speak English fluently that one reads “hope” in a Scriptural context and immediately thinks, “That is some big wish made by Paul for the Ephesians to live up to.”

That is not what Paul meant when he wrote the word “elpis.” The word is rooted in the Greek word “elpō,” which means, “to anticipate, welcome” – properly, expectation of what is sure (certain); hope.” As such, “elpis” means “expectation, trust, and confidence,” which means that “hope” becomes the conditions by which God calls His Son to use a believer as one of His saints.

Hope is the expectation of devoted service. It is the trust that God has in His Son. It is the confidence that the presence of the Holy Spirit brings to an Apostle. Therefore, the only “hope, desire, longing and wishing” is not IN the saint, but in those who are called to Jesus by one confidently presenting hope in a world of despair.

Finally, I would like to comment about the verse that states, “and above every name that is named” (NASB), which I show literally to say, “and every name being named.” (Ephesians 1:21e). This segment follows a trinity of traits held by Christ, as King (the theme of Christ the King Sunday): authority, power, and dominion. All fall with his realm of “principality,” where Jesus Christ rules as the Prince of Peace. Because this series of kingly attributes leads to Paul writing of the church (“ekklésia”), it is easy to bounce right over this speed bump that says, “every name being named.”

Since God rules in Heaven, Jesus Christ can only be King of the Earth. Because Jesus told Pilate, “My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders. But now my kingdom is from another place” (John 18:36) the Earth is the matter of which human beings are made – flesh, sinew, bones and blood, all metaphorically deemed as “clay”.

This means the verses that say, “and him gave head over all things to the church, which is the body of him” (Ephesians 1:22b and Ephesians 1:23a) are directly referring to the physical body of a saint as the church of him, where that body’s brain, in the head, becomes the throne upon which the Mind of Christ rules. Christ is King of the kingdom of saints, where each individual is a church and a collection of saints represents the Church.

When this view is grasped, then one can read “and every name being named” as “pantos onomatos” is stating “each character” or “all reputation” that is “authority, and power, and dominion” of “Christ, raised from dead” (as one born mortal to one eternal in Spirit), that only goes by one name – Jesus Christ. Therefore, the realm of Christ is that which is “onomazomenou,” or “being named” in “each character” identified as saints.

As I see that I have now surpassed the 2,800 word mark (given that about 360 are from stating the Epistle twice), I will conclude with these observations. These observations (I feel) are most important for Christians to understand. Of course, I could go word-by-word in this selection of Paul’s letter to the Christians of Ephesus, and exceed 4,000 words AND still leave many interpretations incomplete. So, I will leave the rest for the reader, as holy homework.

Good studies!

Helpful Hints:

The LOVE of God is Jesus.

One can only LOVE God with all one’s heart, soul, strength and mind by being JESUS reborn in flesh.

The soul of Jesus joined with your soul makes Jesus your NEIGHBOR, who you LOVE as Yahweh.

A CHRIST is a soul Baptized by the Spirit of God (Yahweh), as Christos and mashiach both mean Anointed, where the capitalization (in Greek) means Spiritual Baptism by Yahweh.

When you think “in the name of Jesus Christ,” you must be:

1.) Married to Yahweh, via becoming cleansed of all past sins through Spiritual Baptism [made a Christ];

2.) You become a wife soul of Yahweh (physical flesh makes a soul feminine) , so you take His Name upon you in the sacrifice of your soul to Him in divine union; and,

3.) That Name is then “Jesus” [meaning “YAH Saves”], who (as two souls joined in one body of flesh – Ephraim) becomes one’s soul-flesh LORD, such that his commands over his “kingdom” [your soul-flesh] keep you always a Christ [Spiritually Baptized and without sins].

The meaning of “Christian” only is truth if one is a Christ, reborn as Jesus as one’s Lord, as a physical resurrection of the Son of God again in ministry on the earth, without sin – a SAINT.

Language, Luke, Teaching

Luke 1:26-38 – Finding favor with the LORD [Fourth Sunday of Advent]

Leave a comment

In the sixth month the angel Gabriel was sent by God to a town in Galilee called Nazareth, to a virgin engaged to a man whose name was Joseph, of the house of David. The virgin’s name was Mary. And he came to her and said, “Greetings, favored one! The Lord is with you.” But she was much perplexed by his words and pondered what sort of greeting this might be. The angel said to her, “Do not be afraid, Mary, for you have found favor with God. And now, you will conceive in your womb and bear a son, and you will name him Jesus. He will be great, and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David. He will reign over the house of Jacob forever, and of his kingdom there will be no end.” Mary said to the angel, “How can this be, since I am a virgin?” The angel said to her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God. And now, your relative Elizabeth in her old age has also conceived a son; and this is the sixth month for her who was said to be barren. For nothing will be impossible with God.” Then Mary said, “Here am I, the servant of the Lord; let it be with me according to your word.” Then the angel departed from her.

——————————————————————————————————

This is the Gospel selection for the fourth Sunday of Advent, Year B. It will be read aloud in church by a priest on Christmas Eve, December 24, 2017. This reading strongly states that Christmas near the end of December (the twelfth month of a modern civil calendar) has absolutely nothing to do with the physical birth of baby Jesus. Therefore, December 25th is a date that the Church created, relative to when Christ is born anew in one of deep devotion to God, with belief that Jesus resurrected from the dead and ascended to God for the purpose of returning in those who strongly have faith.

When we read that the angel Gabriel came to Mary “in the sixth month,” this becomes a solid marker of when conception occurred. The “sixth month” is not June, as Americans know a calendar. The “sixth month” is the month Elul, in the Hebrew calendar. Elul occurs (depending on the year) somewhere between August and September. Simply from knowing when Mary conceived the child that would be named Jesus, we can add nine months and realize: 1.) The birth had nothing to do with December; and 2.) Nine months after the “sixth month” would make the birth occur in “the third month” – Sivan, which is roughly May or June.[1]

Because Mary rushed off to visit Elizabeth (Luke 1:39-45), whose pregnancy occurred when Gabriel appeared to the priest Zacharias, her husband (Luke 1:5-17), we can then assume Gabriel’s visit to Elizabeth took place in the twelfth month, or six months prior to Mary conceiving Jesus. In that case, Elizabeth began to carry the baby to be named John in the Hebrew month Adar (February or March).

The Hebrew calendar makes adjustments for “leap year, such that “A leap year occurs 7 times in the 19-year Metonic cycle.” (Ref.) Because Gabriel told Mary that Elizabeth was six months pregnant (“in the sixth month”) there was no thirteenth month in between. Thus, John would have been born in the ninth month [Kislev], which is roughly in November-December. This means Mary visited Elizabeth three months before John was born (between August and September), when the fetus was developed enough to “leap in the womb.”

Let me veer off course and address the timing of Christmas in late December.  It is not a date to recognize Jesus-mass, simply because Jesus was born in the Hebrew month Sivan.  We know that by Biblical record – here, in this reading.  It is most important to grasp that Gabriel showing up to announce, “Now you are with child,” was not because he (an angel) made that decision.  God knows all, from the beginning to the end, and He does not plan for His Son to be born randomly AND especially near the Winter solstice, when the sun is lowest on the horizon (Northern Hemisphere) and the light of day is shortest.  Jesus was born as a gift from God, at the time when Moses brought down the First gift from God.  [HINT: Pentecost is a most special day for God giving to the world … in Sivan.]  December represents the dark night of the soul in mortals, when they plead earnestly for the LORD to save them.  So, Christ-mass is when mortals awaken from their material slumber and “man up” [become Jesus reborn].  That said, I will now continue where I left off.

Now, much issue has been taken in respect of a virgin birth. Little argument seems to rise about Elizabeth – “in her old age” – having become pregnant, “who was said to be barren.” It was news to Zacharias, her husband, who said to Gabriel, “How will I know this for certain? For I am an old man and my wife is advanced in years.” (Luke 1:18) The implication of that protest (which would make Zacharias mute until John was born) was he and Elizabeth had not had sex recently enough to bring about her being pregnant in the normal way.  As such, she too had a “miracle” child in her womb.  The point is to stop overthinking how God can do anything to people long gone, because that makes one under-think what Scripture is trying to tell you about virgin births.

Adam was a virgin when God pulled Eve out of him.

As an Advent lesson, where all who seek the presence of the Holy Spirit of God are largely lost in that quest, it should be preached that those who sit in church pews (men and women), Sunday after Sunday, are exactly like Elizabeth and Mary. A “Christian” without the gifts of the Holy Spirit, having not yet given birth to their own personal Jesus (to replace their self-ego), is either old and barren or young and a virgin. [This has absolutely nothing to do with any human’s sex organs!] Each Christian-to-be (meaning one who is  not yet pregnant with the Son of God inside) must be greeted by Gabriel, who says, “Greetings, favored one! The Lord is with you.” Gabriel must then also add, “You have found favor with God.”

The LORD is only with those He favors because His favorites are those who He has taken as His wives (regardless of human gender). You might even go as far as to say that God favors those more whose minds are not led by their sex organs – loving sex more than God. One is favored by God by opening one’s heart for the LORD, offering oneself in marriage to that righteous presence, and then being totally subservient to His Will.

You have to be favored before the “miracle” birth of Jesus will come. That miracle is due to the Holy Spirit of God. Thus, Gabriel told Mary, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God.” This was the promise when the physical baby Jesus was born; but it is the same for all who will be reborn as Jesus. True Christians are deemed Holy (a Saint) as the Son of God (regardless of human gender).

This means Christ-mass is a personal birthday for a Christian celebrating Eucharist with the Trinity, where that Christian (male or female) is in one Father-Son-Holy Spirit.  It is that date and time when an individual Christian is reborn as baby Jesus.  It becomes the day to sing Happy Re-birthday to you!  That can be any day of the year; but collectively all Christians celebrate together when the sun has reached its lowest point in the sky, in late December (civil calendar).  Then, everyone knows the light will grow brighter and the days will grow longer over the coming months.

Just as the angel of the LORD told Mary, “you will name him Jesus” – a name that bears the meaning “Yah[weh] Will Save” – so too will all who are reborn by the Holy Spirit retain that name. The new name becomes a statement of one’s having been Saved by God. That is how Jesus Saves!

When Gabriel then told Mary, “He will be great, and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David. He will reign over the house of Jacob forever, and of his kingdom there will be no end,” this is defining the Christ – the Messiah. Just as Jesus told Pilate, “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm” (John 18:36), Jesus Christ sits at the right hand of God, but his kingdom extends to souls still in human forms on earth. It is the Kingdom of Christianity, where all subjects have been reborn in the name of Jesus, blessed with the Christ Mind, in a loving relationship with God.

The kingdom of Christ only has subjects who go out as lights to lead the world to also seek to be subjects of God and Christ.  The ultimate lesson of the Advent season (especially on Christmas Eve) is to read the proposal of Gabriel as if the angel of the LORD were speaking to you. At that point, you have to become the virgin Mary and say, “Here am I, the servant of the Lord; let it be with me according to your word.”

—————————————

[1] The Roman calendar was similar to the Hebrew calendar as the year began in March (month 1) and ended in February (month 12).  Those aligned with the Vernal Equinox and were lunar based.  Spring begins with the Hebrew month Nissan, and Winter ends with the Hebrew month Adar.  The months September (7th month), October (8th month), November (9th month) and December (10th month) are named based on their place in a year’s twelve divisions.  These align with the Hebrew months Tishri (7), Cheshvan (8), Kislev (9), and Tevet (10).

Language, Mark, Teaching

Mark 6:1-13 – Prophets seen with dishonor

Leave a comment

Jesus came to his hometown, and his disciples followed him. On the sabbath he began to teach in the synagogue, and many who heard him were astounded. They said, “Where did this man get all this? What is this wisdom that has been given to him? What deeds of power are being done by his hands! Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon, and are not his sisters here with us?” And they took offense at him. Then Jesus said to them, “Prophets are not without honor, except in their hometown, and among their own kin, and in their own house.” And he could do no deed of power there, except that he laid his hands on a few sick people and cured them. And he was amazed at their unbelief.

Then he went about among the villages teaching. He called the twelve and began to send them out two by two, and gave them authority over the unclean spirits. He ordered them to take nothing for their journey except a staff; no bread, no bag, no money in their belts; but to wear sandals and not to put on two tunics. He said to them, “Wherever you enter a house, stay there until you leave the place. If any place will not welcome you and they refuse to hear you, as you leave, shake off the dust that is on your feet as a testimony against them.” So they went out and proclaimed that all should repent. They cast out many demons, and anointed with oil many who were sick and cured them.

——————————————————————————–

This is an Gospel selection from the Episcopal Lectionary for the Seventh Sunday after Pentecost, Year B 2018. In the numbering system that lists each Sunday in an ordinal fashion, this Sunday is referred to as Proper 9. It will next be read aloud in a church by a priest, on Sunday July 8, 2018. This is important as it shows how Jesus was rejected by the Jews of Nazareth, just as were his disciples faced rejection in their appointed ministries. This is seen today in the fight among Christians to cast out anyone who offers wisdom without some degree of approved divinity, such as that handed out by professors of scholastic religion.

This is Mark’s version of the same story told by Matthew (13:53-58) and Luke (4:14-30), with Luke’s more detailed about Jesus being rejected in his hometown. Mark then followed with the commission of the twelve, which Matthew told of in his tenth chapter (the whole chapter) [slightly before Jesus was rejected in Nazareth] and Luke told of in his ninth chapter (verses 1-6) [well after Jesus was rejected in Nazareth]. Luke told the story of Jesus being rejected in Nazareth with much detail, well beyond what Mark wrote; but the inconsistencies of the chronology makes certainty of when each event occurrences difficult to pinpoint.  Still, there is purpose to the order of presentation that is found here in Mark.

There is no mention of Nazareth specifically in either Mark of Matthew, but Luke does make that specifically known, with Mark telling that the people in the synagogue knew his father was a carpenter. One can assume Joseph died before Jesus began his ministry, certainly before he moved to Capernaum, because there was no mention of Joseph at the wedding in Cana.

By knowing all of the surrounding stories of the same events, a three-dimensional view of Mark’s story emerges. When we read, “Jesus came to his hometown, and his disciples followed him,” we know from Luke that Nazareth was one of several synagogues that Jesus taught in, after he “returned to Galilee in the power of the Spirit.” (Luke 4:14a) This means that Jesus did not go to his hometown solely for the purpose of showing off his teaching talents. The synagogue of Nazareth welcomed Jesus because of the “news about him [had] spread through the whole countryside” and “he was teaching in [multiple] synagogues, and everyone praised him.” (Luke 4:14b-15)

When Mark wrote, “On the sabbath [Jesus] began to teach in the synagogue,” Luke makes a point of stating, “he went into the synagogue, as was his custom” and “he stood up to read.”

This means each Sabbath in the Hebrew calendar calls for specific readings to be read and discussed. Luke quotes the reading as being that of Isaiah 61:1-2a. In the “Calendar of Torah and Haftarah Readings,” for 2015 – 2018, the schedule for these two verses (plus verses 3-11) comes up in the reading for October 29, 2016 [27 Tishri 5777], which is called the “Blessing for Cheshvan” [Cheshvan = “Eighth Month”]. The same reading was also scheduled for September 9, 2017 [18 Elul 5777].

In the verses recited by Luke (Isaiah 61:1-2a only), the words from the verses include: “The Spirit of the Lord is on me;” and “He has sent me to proclaim.” Some English translation versions place a title on this chapter that comes from verse two-a, which is “The Year of the Lord’s Favor.” This portion of Isaiah 61 announces an unnamed prophet to come, which is not Isaiah but a prophecy of one who will bring freedom to those in captivity. Jesus stood and said, “Today this scripture is fulfilled in your hearing.” (Luke 4:18-21)

While Mark did not address this specific reading as what Jesus “began to teach” about, this is what led the Jews of Nazareth to be “astounded.” The use of the Greek word “exeplēssonto” means “astounded,” which might lead one to think Jesus impressed the Jews of Nazareth, as if he “bedazzled” them or “amazed” with his words. While Luke’s use of “ethaumazon” implies “wonder, marvel, and admiration,” it actually in a statement of “surprise.” Mark’s word most clearly shows that Jesus’ words had the effect of “striking them with panic or shock.”

This view is supported by seeing how those in attendance in the synagogue took this proclamation by Jesus as an insult. It led them to question his credentials: “Where did this man get all this? What is this wisdom that has been given to him? What deeds of power are being done by his hands!” Those questions did not in any way infer that what Jesus said was believable.

The question that asked where Jesus saw Isaiah foretelling of him was one asked in the tone of “What gall!” The use of “sophia,” as “wisdom,” misses the hint at “cleverness,” where a rabbi should teach the “intelligence” that comes from the standards of education, and not unfounded “insight.” The “deeds of power,” from “dynameis,” hints at a stunt proclaiming to be a “miracle.” The addition of “by his hands” is then meant as a preconceived “plan,” which is the art of shysters, made-up by Jesus only.

When the next question was, “Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon, and are not his sisters here with us?” they concluded that Jesus was just the boy down the lane who was the son of a carpenter. Growing up in Nazareth meant Jesus was from another poor family of Jews. His relatives were of no importance … pretty much like everyone from Nazareth … so the same expectations should be placed on Jesus. They let him teach out of respect for his being from Nazareth and some gossip that said, “Give him a chance,” but that sermon (in their minds) was a colossal failure.

To ensure that no one missed that point, Simon-Peter told Mark to be sure to write down, “And they took offense at him.” The Greek word written, “eskandalizonto,” is rooted in “skandalizó,” which in Latin is transcribed “scandalizabantur,” a word that is associated with the etymology of the English word “scandalous.” The “offense” caused was “disgraceful; improper or immoral.” The Nazarenes felt like they had fallen into a trap that had been set by Jesus, snared up quickly from their peaceful Shabbat Jewish selves and forced to become angry and wild in an attempt to free themselves.

Their anger led Jesus to say, “Prophets are not without honor, except in their hometown, and among their own kin, and in their own house.” As a true prophet of the LORD, such that everything Jesus said was the Word of God flowing through his mouth, the “honor” that comes to all “Prophets” (capitalization is purposeful, showing a divine connection, although the capitalization is from the paraphrase of translation) is the presence of God within.

Because a relationship with God requires many years to build up, into a marriage where a Prophet submits his (or her) personal will to the dominant Will of God – the Husband – even Jesus, as a child, was seen as no different as other children his age. Even though God spoke to Jesus daily, from human birth to human death and beyond, Jesus was free to express his personal opinions (albeit God-led) at all times prior to his Spiritual baptism, when the dove lit upon his spirit in the river Jordan, with John the Baptizer. That period of Jesus talking, rather than God speaking directly through Jesus, was not part of any written Gospel. The Jews of Nazareth, therefore, saw Jesus as a little more than an impudent human, one who (as far as they knew) was ordinary.

When we then read, “And he could do no deed of power there, except that he laid his hands on a few sick people and cured them. And he was amazed at their unbelief,” this says that the rejection of Jesus was so great that the Son of God could do little to reach through that refusal to accept holiness. It says that “unbelief” (“apistian”), which is a negative form of “faith.” It means “unfaithfulness” and “distrust” is the power of “disobedience” that pushes those professing “faith” away from God.

This makes Nazareth become a model for all of the Israelites, in particular those who maintain Judaism today, denying Jesus as their Christ. When the scope of definition for “Israelite” is broadened, to be seen as the children of God who do follow the promised Messiah that is Jesus Christ – Christians, Jewish and Gentile – then the same sense of “astonishment” and “taking offense” can be seen when so-called “believers” reject someone who is truly filled with God’s Holy Spirit.  When Saints are seen as extremely rare, then the appearance of one teaching about Scripture in ways only God could know, it seems natural that those not in a relationship with God will fail to recognize one who is.

The same “unfaithful” (“offended”) have become led by people like them, who teach an ordinary message, so they set expectations for all substitute teachers – they must teach the same faithless message. Just as were the Jews of Nazareth so “disobedient” to the Lord that they ran Jesus out of town, with few being healed by his hands, Christians today are just as closed-minded to the truth.  It is a knee-jerk reaction to reject the unknown, even when it scandalously slaps the truth in their face.

The message that so many fail to hear, and fail to learn, and fail to teach is that message that is repeatedly written in the Gospels and Epistles that says, “in the name of Jesus Christ.” Christians sit in pews and believe they should believe “in the name of Jesus Christ.” Christians believe they should be baptized “in the name of Jesus Christ.” Christians believe they should pray “in the name of Jesus Christ.”

Christians believe Jesus Christ is in Heaven with the Father, listening to prayers and placing check marks by the names of Christians who believe “in the name of Jesus Christ,” just like the Jews of Nazareth sat in pews in the synagogue and believed in the name of Isaiah.  They all believed in the prophecies of Isaiah, but they all believed they would never see the day when any of Isaiah’s Saviors would come to town. Therefore, if a Christian stood up in a church on Sunday (or Saturday) after a priest or reader said the words “in the name of Jesus Christ” and loudly proclaimed, “I am in the name of Jesus Christ!” those Christians would (for the most part) be greatly offended.

Anyone who would hear that claim and come to Jesus Christ, in the person who knew he or she had been reborn as that Christian who proclaimed “the year of the Lord’s favor has come!” then he or she would benefit. A few of the whole would only amount to a few sick people who could be cured or have demons cast out of them by Jesus reborn. In that process, those few would have the torch of the Holy Spirit passed onto them, due to their faith. However, the many would shun that person, run him or her out of town, spread ugly gossip about him or her in that wake, and blacklist him or her from ever coming back to that church. In short, a Christian today would treat a reborn Jesus Christ just as the Jews of Nazareth scorned Jesus.

This means that when Jesus said, “Prophets are not without honor, except in their hometown, and among their own kin, and in their own house” that paraphrases as, “Persons gifted at expositing divine truth [true Prophets of Yahweh – “prophētēs”] are not despised, except when surrounded by those not filled with the Holy spirit [not also Prophets of Yahweh],who are not taught by persons gifted as expositing divine truth, thus who are not led to ever be expecting to meet one person gifted at expositing divine truth, much less ever become a “Prophet” themselves.

As such, “hometown” and “own house,” in today’s vernacular, represents one’s specific denomination of Christianity, in a specific church building. The version of Christianity that one holds dear leads one to go to a place where one feels at home. The church one goes to most regularly is then personal, as one’s own house of worship. This means “own kin” are all the others who go to the same church, in the same town, and (in the cases of the devout that adhere to the tenets of Christianity) it has been this way for generations.

As for Jesus, who was a Great Prophet who only spoke the Truth of the Father, his disciples were his “house” [“a church being wherever two or more gather in my name” – Matthew 18:20]. That included his mother, brothers, sisters, aunts and uncles who were all followers that would become “in the name of Jesus Christ” following Jesus’ death, resurrection, and ascension.  The became his church, gathered in his name when Jesus Christ returned on Pentecost Sunday (the day after he ascended).  They were strong supporters of Jesus as the Christ, who would continue his work when they also became Jesus Christ reborn. All honor and glory was given to Jesus of Nazareth  by all who felt the presence of God in and surrounding him.

The Jews of Nazareth, those of Jesus’ hometown, did not bestow any honor onto Jesus, as they did not embrace him as the one Isaiah prophesied. Instead, they saw Jesus as a black sheep who had turned away from their simple mindset of belief … themselves as God’s chosen people … where all were chosen equally, with none to ever rise to the level of being truly righteous and responsible for the well-being of their family of Judaism.

This truth has to be seen in order to then understand why Simon-Peter told Mark (his Gospel writer), “Save the story of Jesus sending us disciple of Jesus out to minister in our hometowns, in the synagogues when we were raised, where the Jews who knew us before we were “in the name of Jesus Christ” could reject us also.”

Peter had Mark write about the commission of the twelve immediately after Jesus was rejected in Nazareth, because (in the imagined words of Peter), “We too were Jesus by extension, through God’s Holy Spirit being our authority.” Therefore, Mark’s story of the sending out of the twelve disciples then becomes the story of every Apostle who ever ministered Jews and/or Gentiles as Jesus Christ reborn. Matthew and/or Luke could chronologically state that event, with the same higher meaning intended to be found; but Mark’s retelling was for the purpose of understanding the future growth and spread of all true Christianity.  The commission of the twelve was the commission of all Saints in the name of Jesus Christ.

When Mark wrote, “He called the twelve,” the most basic meaning is the twelve named disciples of Jesus, as of that time in Jesus’ ministry. In Matthew 10:2-4, amid his story of the commission of the twelve, Matthew named each disciple. This included (last and least), “and Judas Iscariot, the one who betrayed [Jesus].”

That inclusion of Judas and the disclaimer that will forever go along with his name is what makes the sending out of twelve guys from Galilee, around 30 A.D., be the least intent of this commission. We can assume Judas Iscariot went, like the others; but one has to ask, “Did he and his partner obey all the instructions and cast out demons?”

That makes the number twelve stand out as the eternal condition for those who would forever be “called” by Jesus Christ AND fully comply with those commands. This means that the number is symbolic, more than literal.  Its use intends more than a number of physical disciples be discerned.  It implies that twelve is the state of being that must be reached by all who heed that call … with Judas Iscariot failing to meet that requirement (as the note beside his name by Matthew implies).

Rather than attempt to teach a course in numerology, here is one of many web pages that explain the symbolic meaning of the number twelve. It is this symbolic nature that forms the core explanation as to why Jesus had twelve disciples, when he actually had many more followers and believers. Luke wrote of a commission that included seventy (or seventy-two) that were appointed in pairs. (Luke 10:1-20)

The number twelve represents a spiritual elevation, so the self is no longer controlling the soul. Twelve ‘boils down’ to a three (12 => 1 + 2 = 3), but is a special number that is like a “master number” (11, 22, 33).  The number three represents “initial completion,” whereas twelve (as 12 => 1 + 2 = 3) is a number that represents “final completion.” We see this in the twelve signs of the zodiac and the twelve tribes of Israel.

A three is then representative of the self, while a twelve elevates the self by submission to God. Still, oneself can reject that elevation and reduce a twelve back to a basic three, which is symbolic of the free will the self maintains. In this regard, Jesus symbolically named twelve disciples to be those who assumed roles that were elevated above his other base followers. However, the inclusion of Judas Iscariot reflected how a title of respect does not guarantee complete subjection to God, as some will always choose self over becoming Jesus Christ.

When this concept of twelve is seen, it allows one to see the eternal potential of the commission of Jesus Christ into the world, through subjects that never knew him as the human being that was Jesus of Nazareth. They were then, are now, and will always be the ones sent out “two by two, given authority over unclean spirits.” That “authority” (“exousian”) is less about being a power over others, as it is more important as the power of the Holy Spirit, which rejects the presence of anything spiritually unclean to enter into an Apostle (i.e.: Saint).

This means that when Mark wrote, “They cast out many demons, and anointed with oil many who were sick and cured them,” it was the power of the Holy Spirit that had the effect of “anointing oil.”  This has to then be read as more than olive oil that has somehow been blessed by a Saint.  The use of “oil,” where the Greek word “elaion” means, “(figuratively) the indwelling (empowering) of the Holy Spirit,” means this has more power in a Spiritual sense, rather than a physical pouring of oil on one’s forehead.  It becomes synonymous with baptism by the Holy Spirit, where physical water has no effect on a soul.

By realizing the power given to the disciples (elevated to Saints) was not self-generated or self-willed, but the power of God’s Holy Spirit passed onto them, we can then best understand Jesus’ instructions. When Peter told Mark that Jesus said, “Take nothing for their journey except a staff; no bread, no bag, no money in their belts; but to wear sandals and not to put on two tunics,” those instructions apply today as well as they applied then, because Jesus spoke in ageless metaphor.

In general, Jesus told the Saints who would be in the name of Jesus Christ, “Go into the world as ordinary looking people, with nothing about you hinting at piety.” In other words, Jesus said, “Go and make it so only the truly faithful to God will be positively drawn to you.”  As a fishing analogy applied to fishers of men, Jesus sent them out fishing with just a line and a hook, but no pole, no net, no bait , no spinners, and no lures.

The Greek text of Jesus’ instructions actually states, “Nothing they should take for the journey,” where “hodon” says (in addition to “journey”), “path, road, and way.” This then becomes the path of Jesus, who said, “I am the way (“hodos”) , and the truth, and the life; no one comes to the Father but through Me.” (John 14:6, NASB) “Nothing” more is required, when one walks as Jesus Christ reborn through the Holy Spirit.

This makes the exception of “a staff” be not a walking stick (or crutch to lean on) but the authority of the Holy Spirit. It is like the invisible “rhabdos” that is the “scepter” of Christ the King.  Jesus said, “My kingdom is not of this world,” (John 18:36) but when his subjects are the souls within the realm of their flesh, his staff of sovereignty appears as just another human being.

To have his Saints carry “no bread,” this is more than the him demanding they deny the physical necessity of food (fasting), where taking a “loaf of bread” would be viewed as a lack of faith, as if there would be an unwillingness to depend on manna from heaven. More than a demand to physically restrain one’s bodily needs, the symbolism of “bread” is relative to the symbolic presence of matzah is the Passover.

At the Seder meal (the “Last Supper”) ceremonial bread was broken (a ritual breaking, called the Yachatz) and the disciples were told to eat in remembrance of him. The Yachatz is actually hidden and must be found, so it can be eaten as a dessert. Children are the focus of this exercise; and Jesus called his disciples, “little children.” (John 13:33)  As such, one is asked to seek and find Jesus Christ, who is hidden in the “bread” that is the Word of God. Scripture must be consumed to begin a journey that, when found, requires one be stripped of self.  To reach that point of sacrifice, one must see the prophecies of Jesus in the holy text first.

As an instruction to the holy priests of the LORD who are sent out to teach the truth, “take no bread” means to take no prepared Scripture lessons to teach. A prepared lecture or sermon requires the intelligence of a brain, which cannot withstand questions the brain has not been prepared to answer. When one is without “bread” due to faith, then the manna from heaven will be sent to one.

Trusting Saints are sent unprepared so they can then receive the knowledge of the Mind of Christ that is promised to come, as needed. It comes so that not only will one be fed spiritually, but so too will one’s whole family be fed spiritually. All questions will be answered without conscious thought required, through teaching by the power of the Holy Spirit.

When we hear the instruction, “no bag,” this goes beyond the literal meaning of “a sack, wallet, or leather pouch for carrying provisions.” The intent here is like a quiver that holds a supply of Biblical arrows or Scriptural quotes that are intended to wound or defend one’s position. It means (to Jews) not to be lugging around a selection of Torah scrolls to read for Jews to hear. To a Christian, it means not to carry a copy of a Holy Bible to read to others. This means “no bag” is akin to thinking outside the box, where everything written in scrolls and Holy Bibles is relative to translation restrictions or pronunciation choices. It becomes an attempt to put God in “a bag” that limits Him and the truth of His Words spoken through prophets.  Without that bag, God is free to enlighten an unfettered mind.

The requirement that says, “no money in their belts,” where “zōnēnchalkon” (literally “belt money”) can be read as “money belt” or “purse,” was stated at a time when “money” meant minted coins of precious metals. Still, when “belt” and “money” are seen as separate words, where “belt” means “girdle” or “waistband,” such as a leather strap tied around one’s mid-section, and “money” means coins of “brass, bronze, or copper,” the implication is not to go into the world displaying an underlying support (girdle) that is wealth-driven (money). It means not to travel like the scribes of the Temple, with an entourage of support encircling them; and it means not to go public in clothes that say, “Only I can afford this suit.”

“Every girl crazy ’bout a sharp dressed man.” ZZ Top

While such a restriction set by Jesus can easily be noticed in the television stardom of televangelists who plead for contributions to buy another $54-million private jet for ministry, it still applies to all mainstream organized religions, where priests, bishops, cardinals, and popes wear fancy costumes as if those clothes (hats, belts, miters, and staffs) deem them as holy.  Further, many churches revel in ensuring their pastors live in nice homes and drive fine cars. The people tend to associate their piety in a figurehead deemed as their reflection.  However, Jesus’ order means all of that flash and glitz only distracts from God’s message of sacrifice, causing others to focus on the outward appearances of others and not their own inner needs.

When Jesus said to “wear sandals,” that fashion statement does not means shoes cannot be a footwear replacement. A “sandal” is a piece of leather worn under the sole of the foot, as an invention for the purpose of human beings being able to walk boldly over rocky and sandy soil. It is protective clothing in that sense, which any modern version of footwear that is designed for outdoor walking can match. Still, by Jesus giving an order to wear sandals it has to be seen as symbolic of keeping the feet prepared to walk wherever the Lord sends one. The use of “sandals” is then akin to being a messenger, as God prophesied through Malachi: “Behold, I am going to send My messenger, and he will clear the way before Me. And the Lord, whom you seek, will suddenly come to His temple; and the messenger of the covenant, in whom you delight, behold, He is coming,” says the LORD of hosts.” (Malachi 3:1)

Finally, when Jesus said “not to put on two tunics,” the number two must be grasped. Two reflects the duality of humanity, which is the physical body joined with a spiritual soul. To “put on” or “be clothed” with “two tunics,” where the word “tunics” (“chitōnas”) implies “undergarments” or “shirts worn under a robe,” there is a hidden element that underlies the apparent. This should be seen as an instruction not to retain one’s self-ego under the cloak of righteousness. One can only be a messenger of God when one is wearing the robe of Jesus Christ and no one else. This is why a Prophet of the LORD is merely a nameless “mortal,” whose response to all God’s questions is, “LORD you know.”

With that state of being seen, we then read how Jesus said to the disciples, “Wherever you enter a house, stay there until you leave the place. If any place will not welcome you and they refuse to hear you, as you leave, shake off the dust that is on your feet as a testimony against them,” this should be seen as relative to the story Mark just told about Jesus being rejected in Nazareth.  One should see how this connects to the “house” of worship (the synagogue in Nazareth) Jesus had just been rejected from, where as a messenger of God he was shown dishonor.

The symbolism of “dust” (“choun”) is as “earth” or “soil,” which relates to the physical and not the spiritual. God told His Son Adam, “For you are dust, And to dust you shall return.” (Genesis 3:19f) In Ecclesiastes we read, “All came from the dust and all return to the dust.” (Ecclesiastes 3:20b)

Therefore, the rejection of a Prophet of the LORD means the messenger (sandals) has been refused and the punishment means reincarnation on the worldly plane, not the reward of faith – eternal life in Heaven with God.

Mark then summed up Simon-Peter’s memory by stating, “So [the twelve] went out and proclaimed that all should repent.” The Greek word “metanoōsin” states the conditional, such that the recommendation is to repent, so one should repent; but one is free to do as one chooses. This means one must fully grasp the meaning of “repentance,” such that the Greek word “metanoeó” (the root verb) means, “change my mind, change the inner man (particularly with reference to acceptance of the will of God); properly, “think differently after,” “after a change of mind”; to repent (literally, “think differently afterwards”).” When “repent” is understood to basically mean, “to change one’s mind or purpose,” this becomes a recommendation to surrender one’s big brained ego (self) so the Christ Mind can be born within one’s being. A Saint’s purpose is then to recommend that one should make such a change of mind.

As a Gospel selection for the seventh Sunday after Pentecost, when one’s personal ministry to the LORD should be underway – one has truly repented – the intent should be to see the standard of rejection. In most cases, which can be seen in the story of Saul being transformed into Paul, rejection begins within one’s self. Saul stood holding the cloaks of those who rejected the messenger Stephen, so the persecutors’  hands would be free to stone a Saint (in the name of Jesus Christ) to death. They rejected Stephen just as the Jews of Nazareth rejected Jesus. Saul stood by and watched the rejection, not raising a hand to stop the mindset that bears the responsibility for neglecting everything Jesus ordered his disciples not to wear.

The ones who reject a change of mind hold their hard loaves of unleavened bread high, hoping the lack of yeast (the Holy Spirit) will punish those they swing hard at.  Instead, that bread breaks and crumbles, unlike bread that was allowed to expand its basic ingredients into a tasty, life-giving softness. The hands with stones have bagged God as their personal slave, whose words say what they want them to say. They have transformed the exclusivity of being God’s chosen people into a lucrative businesses that caters to intellectual giants. The ones throwing the stones that killed Saints pretended to be upholding the Laws outwardly, while they are led by the fears of responsibility denied inwardly. These are the ones a minister of the LORD is called to confront.

Luke wrote of the people of Nazareth being so angered at Jesus that, “They got up, drove him out of the town, and took him to the brow of the hill on which the town was built, in order to throw him off the cliff.” (Luke 4:29) They could not harm Jesus, as Luke continued to say, because “he walked right through the crowd and went on his way.” (Luke 4:30)

As Stephen was dying, “Stephen prayed, “Lord Jesus, receive my spirit.” Then he fell on his knees and cried out, “Lord, do not hold this sin against them.” When he had said this, he fell asleep.” (Acts 7:59-60) That was Jesus again going on his way, because Stephen touched Saul on his path that led him to encounter Jesus Christ.

This says that all ministers of the LORD begin as those who have played their part in rejecting Prophets who have suggested a change of mind and the subjection of self-ego to the LORD. Ministers have been there, done tha;, so when they see others rejecting their transformed souls as being the old insolent human beings they were before, ministers then see themselves in reflection. This leads them to pray for God to forgive them all for being ignorant for so long, while really wanting to be saved.

Aside F.Y.I.: Deleted from this reading is the verse that is marked as an aside [in parentheses] that is a long ending to verse 11, following “a testimony against them.”  It states “(Truly I say to you more tolerable it will be for Sodom and Gomorrah in day of judgment  ,  than for that town.)  This means rejecting a Prophet of the LORD calls for eternal damnation, assuming repentance does not come before the day of judgment.”

Hebrews, Language, Teaching

Hebrews 5:1-10 – According to the order of Melchisedek

Leave a comment

Every high priest chosen from among mortals is put in charge of things pertaining to God on their behalf, to offer gifts and sacrifices for sins. He is able to deal gently with the ignorant and wayward, since he himself is subject to weakness; and because of this he must offer sacrifice for his own sins as well as for those of the people. And one does not presume to take this honor, but takes it only when called by God, just as Aaron was.

So also Christ did not glorify himself in becoming a high priest, but was appointed by the one who said to him,

“You are my Son,

today I have begotten you”;

as he says also in another place,

“You are a priest forever,

according to the order of Melchizedek.”

In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to the one who was able to save him from death, and he was heard because of his reverent submission. Although he was a Son, he learned obedience through what he suffered; and having been made perfect, he became the source of eternal salvation for all who obey him, having been designated by God a high priest according to the order of Melchizedek.

———————————————————————————————————-

This is the Epistle selection from the Episcopal Lectionary for the Twenty-second Sunday after Pentecost, Year B 2018. In the numbering system that lists each Sunday in an ordinal fashion, this Sunday is referred to as Proper 24. It will next be read aloud in an Episcopal church by a reader on Sunday October 21, 2018. It is important because Paul wrote of a high priest being the designation God gave to Jesus Christ, which is manifest in mortals as Apostles and Saints that have been reborn as that high priest. All become high priests according to the order of Melchizedek.

In this reading one can clearly see how Jesus is a high priest in the order of Melchizedek. The wonder of knowing that is meaningless. If Jesus is a high priest in that order of high priests – where one must assume God was the one who established that order – why do we want to kneel down before a cross nailed to the wall with an icon of dead Jesus hanging from it and pray to a dead and long gone high priest?

“Oh,” you might say, “Jesus didn’t stay dead; he ascended to be with the Father.”

Okay. Then since Melchizedek never died, and always is, like God, why don’t we worship him? Elijah ascended into Heaven without dying, and he appears next to Moses in the Transfiguration. Why don’t we kneel down and pray to Elijah?

Don’t forget Enoch, the son of Jared who fathered Methuselah. He lived for only 365 years, when Enoch “walked with God: and he was no more; for God took him.” That is kinda like Jesus only living 34 years before God took him early in life. Let’s throw some worship towards Enoch too!

Okay, I have been facetious long enough. Jesus is the high priest in the same way that God is the King. God sits on the throne of one’s heart, while His high priest controls the spiritual direction of God’s kingdom (one’s body) as the Christ Mind. Paul wrote of this often; and Paul wrote of this in this reading. If one cannot see this appear from the words Paul wrote (as his spiritual direction from the Christ Mind leading him), then one will never become a Saint in the name of Jesus Christ.

As I have done before and do again now, I have broken down the Greek segments of words (based on pause points), so one can see how each segment should be read as a stand-alone statement that then connects to the next stand-alone statement, and so on. The translations I use are based on the Greek word analysis provided by links in the Bible Hub Interlinear of Hebrews 5.

My translations differ from those set by Bible Hub, which are more inclined to lead one to paraphrase the Greek into seemingly understandable English (American version). However, reading Paul in the manner I have painstakingly prepared makes it easier to see the true intent of his words, rather than some fluffy, warm and fuzzy, misconstrued gobbledygook that is based on preconceived notions of only one can be a high priest in the order of Melchizedek (except the aforementioned others that fit the qualification, not to mention David and Aaron).

Nope. Still not gonna let you kick that ball around.

Here is my literal translation of the Greek segment of words:

1. All for high priest  ,

out from among men being laid hold of  ,

for the sake of men being put in charge  ,

they interfacing with the [one] God so that he should offer gifts not only offerings beyond sinful deeds  ,


2. to preserve moderation in the passions empowered  ,

to those having no knowledge and being misguided  ,

seeing that also the same is surrounding frailty  ;


3. and by reason of them he is indebted  ,

according to the manner in which about those people [of the Lord]  ,

in this manner also about self  ,

to make an offering concerning sinful deeds  .


4. Namely not upon oneself a certain one takes hold of this honor  ,

but instead being name given by the [one] God  ,

according to the manner in which also Aaron  .


5. Thus also the Christ not himself did bestow value to come about a high priest  ,

but one who having spoken referring [to] him  :

Son of mine are you  ,

I today have begotten you  .  [Psalm 2:7]


6. Just as also on another he tells  :

You [are] a priest for the ages  ,

according to the order of Melchizedek  . [Psalm 110:4]


7. Whom in those days together body the same  ,

entreating both and olive branches of peace  ,

towards those who were powerful to rescue him from physical death  ,

after outcry vehement and tears having made a sacrifice  ,

and having been intently heeded  ,

deserting companions godly fear  ,


8. although being Son  ,

he gained knowledge away from this he suffered  ,

those submissiveness  ,


9. also having been made perfect  ,

he was born to all others obeying him  ,

the cause of salvation eternal  ,


10. having been addressed by name under authority one God a high priest according to the order of Melchizedek  .

Let’s break this down now.

Verse one, basically, says the plan for a human “high priest,” based on the system established by God, through Moses. Those were physical beings of righteous status who allowed entrance into the holy places and were allowed to offer sacrifices to God and communicate with God, all for the children of Israel.  They are not to be mistaken as the high priests of pagan gods.

Verse two says the purpose for a “high priest” was to be the source of strength for the weak masses. Because of that common lack of knowledge and general tendency to wander and get lost spiritually, God would offer the people guidance and stability for all, through the wisdom given to their spiritual leader.

Verse three then adds that the presence of a “high priest,” for the benefit of the people of God, leaves all the people in debt to God. This is not all people in the world, but those who believe in Yahweh – the One God of Israel. The debt is oneself, such that each individual should sacrifice their self-identity as an offering for their sins. The ultimate purpose of a “high priest” is to remind the children of God of that debt and personal responsibility for their sins.

Verse four is how one receives the title of “high priest.”  In the system of order that Moses set in place, fathers named their children; usually this was some name that devoted a child to service to God. The child did not take credit for a name given to it; but a child was expected to live up to that name. Likewise, the title of “high priest” was a name given by God to His servant, as the ceremonial one who would lead the whole gathering of Israel. As such, the child named Aaron was made “high priest” of Israel by God, the Father. All honor and praise given to that title was due to God.

Verse five then directs this theme of “high priest” to Jesus of Nazareth, who Paul referred to as “the Christ” (or “the Messiah”). Jesus of Nazareth never called himself a “high priest,” because that hat was worn by a rotation of Sanhedrin members (such as Annas and Caiaphas). God made Jesus Christ be a spiritual “high priest,” with Paul using David’s Psalm 2:7 as a prophecy of that anointment. One can then assume that David was also a “high priest” of God in a spiritual sense.

Verse six then has Paul quote another verse from David’s Psalms (Psalms 110:4), where God told David he was a “high priest according to the order of Melchizedek.” There, the Hebrew word translated as “order” (“dibrah”) means, “cause, reason, and manner.” This means it is important to understand that Melchizedek was essentially the physical embodiment of the angel placed at the entrance into the Garden of Eden, after Adam and Eve were banished. That place on earth became known as Salem and/or Zion, where Melchizedek was the King and High Priest. This was also where David was King and spiritual “high priest” of Israel. Thus, Paul compared Jesus Christ to the Holy Spirit that forbids sinners from entrance into Heaven.

Abram meeting Melchizedek in Salem.

This comparison to Melchizedek should be investigated. The name Melchizedek means “King of Righteousness.” Jesus Christ is also called a King, but he said, “My kingdom is not of this world … but … from another realm.” (John 18:36) That makes Jesus the King of Heaven on Earth, as Melchizedek was the King of Salem, which was the earthly terrain on which Jerusalem was built, but the spirituality underneath that terrain was Eden. Seeing this High Priest title as the one who allows entrance into the Father’s kingdom makes it be how Jesus said, “I am the gate; whoever enters through me will be saved. They will come in and go out, and find pasture.” (John 10:9) That is like the Angel who guards Eden.

Archangel Uriel is said to guard as written: “After he drove the man out, he placed on the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life.” (Genesis 3:24)

Verse seven then is Paul explaining how “the order of Melchisedek,” as “high priest” named by God (not an election by men) means a joining together of this Angelic guardian Spirit to the body of a human (as was Jesus of Nazareth joined with the Christ Spirit of God), so both are peacefully as one. This presence is then the promise of eternal life (entrance into Heaven), which is the power that rescues one from mortal death. This does not prevent death of the body; in fact, it promises to bring persecution from those who cry out against such a holy presence, along with the tears offered by those who fear death more than they fear God. Only those who are joined with God’s Holy Spirit can hear His comforting call, fearing nothing but losing that closeness to the Father.

Verse eight then is Paul explaining that even though Jesus of Nazareth was the Son, he was made man. Only by knowing the sufferings of human beings can one gain “high priestly” understanding through the Christ Mind. That spiritual guidance can only be known through complete submission of oneself (self-ego) to God’s Will.

Verse nine says that perfection can only be a result of one’s past sins being erased through baptism of the Holy Spirit, when God sits on the throne within one’s heart-center and the soul has been merged with complete righteousness. Jesus Christ has been born as the “high priest” that must be raised within each of God’s faithful, so only those perfected can return to Eden. All who will be reborn in the name of Jesus Christ will have Jesus Christ as their personal “High Priest.” They will obey his commands, and in return they will be granted eternal life.

Verse ten is then Paul saying that each Apostle and Saint will be addressed by the name of Jesus Christ, which is the title that comes under the authority of God. As such, each Apostle and Saint becomes the embodiment of a “high priest” on the earthly realm. As a “high priest,” one like Paul is another “according to the order of Melchisedek.” This is the ultimate result of “All for high priest.”

As the Epistle selection for the twenty-second Sunday after Pentecost, when one’s own personal ministry for the LORD should be underway – one should have received the high priest Jesus Christ within one’s flesh – the message here is arise to the state of being where God speaks to us individually, telling each and every one of us, “You are My Son, today I have begotten you” as another in the holy order of Melchizedek. Each of us has to be reborn as the Angel that not only guards the stairway to Heaven that Jacob witnessed in a dream, but become the high priest that instructs others what it takes to return to God’s garden.

It is too easy to read Paul’s words here and see Jesus of Nazareth as that very special guy that could put up with the insults, the false claims against him, the scourging, the ridicule as a lowly commoner claiming to be a king, the nails piercing his flesh and bones, the spearing in his side, and the rolling of dice to see who would take possession of a fine robe, too nice to cut into pieces. It is too easy to say, “He was a better man than I (regardless of one’s human gender)” and pretend that Jesus suffered so others could never suffer, while getting the password that gets them past the Angel that forbid Adam from coming back. After all, Adam ate a cookie from the cookie jar after being told not to. Whose sins could ever be greater than that?!?!

The problem with Christianity is having too many people not having a clue what being Christian means. As long as Jesus is the spiritual high priest in Heaven watching over our miserable selves, forgiving all our sins if we believe in the cross of his murder, why should anyone ever try to become Jesus Christ reborn? As long as we let common men stand up on pedestals, proclaiming, “I am the High Priest” (a.k.a. those like Mr. Roman Pope), it is just a matter of paying an indulgence fee and then go out and play. This modern version of Christianity is all about self, with very little being about sacrifice of self to God.

The holy order of Melchisedek has left the building … so to speak. The world had reverted into paganism, where an unknown number of people have posters, icons, and statues made in their likeness. Babies are named after them (when not just randomly chosen letters pulled out of a Scrabble bag arranged in some order).

Those who are given names from the Old Testament (fewer these days) have little idea of the name’s original meaning. Therefore, no one grows into a responsibility to be a servant of God Almighty.

As an accompanying reading to the Gospel reading where James and John of Zebedee asked Jesus to give them the right to be the right hand and left hand of Jesus, when Jesus told them, “You do not know what you are asking. To sit at my right or left is not for me to grant. These places belong to those for whom they have been prepared.”

Newsflash: The preparation was for all the followers of Jesus of Nazareth to be prepared to receive his Holy Spirit and become a high priest.

Maybe the reason is no one is teaching this lesson? Listen carefully to the sermon coming soon to a Christian church near you. See if that message is preached.