Rescuing the Gospel from Christianity
The new covenant will be a strongly defined renewal of the covenant of old, with God's chosen people bound and devoted to the Law and prophets and living in communion and fellowship with God. The New Covenant prophesied by Jeremiah and Isaiah is not the christian 'New Testament', in any form. The christian "New Testament" was created by men of tradition and Jesus neither used a christian New Testament nor endorsed one.
The New Covenant (Torah Contract) prophesied by Jeremiah is the same as the Old Covenant (Torah Contract), with one simple caveat:
The original Covenant God made with Judah was based on God's provision of their own Set Apart land. In the Age-to-Come, when the Kingdom is Restored, the Covenant will need to be reestablished. God's Will does not change, therefore the New Covenant will be the same as the Old, but with a new signature to seal the deal.
Both Torah and Jesus teach that the New Covenant will be established when the Kingdom is Restored. The words and teachings of Jesus (as the living embodiment of God's Word) alone are the pathway to Salvation in the Restored Kingdom, and through his originalist teachings one will be able to be part of the New Covenant with God in the Age-to-Come.
Historically, the restoration of God’s Covenantal Contract is indebted to Israel's biblically set traditions, where the gentiles are implicit beneficiaries of Israel's salvation. The restoration of Israel will result in the salvation of the gentiles from their heathen beliefs. Since this restoration was already being partially realized in Jesus' ministry, it is possible for gentiles to begin sharing in Israel's salvation in the present, by aligning themselves with the ways commanded by God.
Jesus' Jewish revivalist teachings and his mission in the gospels were decidedly Israel-centric. Christianity continues to dejudaize Jesus and his teachings in an attempt to label the christian New Testament as the New Universal Covenant. Modern Talmudism also continues the tradition of belittling and dejudaizing Jesus and his teachings, by utilizing the gnostic and stoic writings of Paul to disguise and belittle the Set Apart Anointing of Jesus as the spiritual Son of God.
Neither the christian gospels nor the pauline writings are themselves the New Covenant. The words and teachings, of Jesus the Galilean Son of God, alone are the guidebook and the pathway to the New Covenant with God in His Restored Kingdom.
"Behold, the days come, says YHWH, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they broke, although I was an husband unto them, says YHWH: But this shall be the covenant that I will make with the house of Israel; After those days, says YHWH, I will put my Torah in their inward parts, and write it in their hearts; and will be their Elohim, and they shall be my people. And they shall teach no more every man his neighbor, and every man his brother, saying, Know YHWH: for they shall all know me, from the least of them unto the greatest of them, says YHWH: for I will forgive their iniquity, and I will remember their sin no more." (Jeremiah 31:31-34)
The phrase “house of Israel and house of Judah” has been interpreted differently by various christian schools of thought, and it should be noted that the phrase could not have implied any group of persons outside of the nation of Israel (i.e. the religion of Judaism) from this context. Christian tradition insinuates a mystical meaning within a wholly Jewish prophecy, in which the concept would have made no sense at it’s inception. Christian thought forces the phrase to become a transitional concept for the “nation of Israel” to transform into the current “church” or the "whole body of christianity". This ideology is nothing more than christian supersession.
“House of Israel occurs 147 times in the Tanakh, and “House of Judah” occurs 35 times in Tanakh. The two phrases occur together 9 times in the Tanakh and 8 of them are in the Book of Jeremiah with 1 occurrence in Zechariah. In all of these occurrences in Tanakh, none is ever used in context for any other group of persons other than national Israel. The same is true of Jeremiah’s usage in 31:31. In this context the phrase “house of Israel and house of Judah” refers only to national Israel, who were deported and with whom Jeremiah argued about the date of restoration. Based on the fact that the Prophet Jeremiah lived and prophesied prior to the destruction of Solomon’s Temple in 587 BC the contrast in 31:31-34 could not have been a contrast between Jews and Christians but a contrast between Jews only, prior to 587 BC and transformed Jews after 587 BC. The christian idea that Jeremiah was referencing Jews and Gentiles in the same prophecy is a perfect example of christian eisegesis and supersessionism.
God did not allow the torture and death of His own son to establish the New Covenant; it was man's religious "justice system" that put the anointed Son of God on the torture stake. Israel's falling away from God's true Word put Jesus on the torture stake; therefore, the revivalist teachings of Jesus about the kingdom of God upholds the Word of God (Torah) which defines sin and love.
Jesus' teachings refreshed the first covenant because the people weren’t connected to it, owing to the fact that the 'modern' Judaism of that time had developed (and does so continually) well beyond what God had originally instructed and commanded. The second covenant is not a "new" or "different" covenant at all, it's a Restored Covenant (just like the Kingdom of God will be Restored). Jesus' job was to “fix” the original covenant by restoring it to its original intent: that we enter into the Kingdom of God through faith in the Messiah's teachings and express our love for God through obedience to His Torah and these original roots of Judaism!
The term and definition of "New Testament" is anti-messianic; it was coined and first introduced by an early christian writer named Marcion who viewed Jesus as akin to one of the Greek gods of his own culture. Marcion taught that the "God of the Jews" was an evil god of wrath, judgment and terror, but that Jesus was a kind and loving god. Marcion coined the terms "Old and New Testament" to demarcate God and Jesus as two separate Gods who were at war with each other; hence, the dualism in Christian churches that use the terms Old and New Testament to uphold replacement and dispensational theology. The consequences of the fatal anti-Torah and anti-messianic deception is very far reaching; so much so, in fact, that permissiveness of Covenant breaking is commonplace throughout Christendom.
The "Restored Covenant" was foretold when Adam and Eve broke Covenant with God. Then God forgave their sin and promised the ultimate redemption which He Himself provided through the seed of the woman (Genesis 3:15). Just as Adam and Eve are the father and mother of all living souls, so is the Renewed Covenant offered to all inhabitants of the Earth through Jesus the Messiah. A very clear fulfillment of Isaiah 56:1-9 is seen in Jesus’ followers when Gentile converts observe Shabbat and permit the Holy Spirit to write Torah upon their hearts as one body of believers along with Jews.
During the decades immediately following the death of Jesus, small bands of believers wandered the countryside around Galilee. Many were poor people—barefoot, sparsely clothed, lacking staffs and bags—who traveled from village to village. Their homeland was a region of loamy farms and straw-colored hills. The larger towns were linked by Roman roads cobbled with a chalky stone that blew into white dust clouds as the pilgrims passed.
Some spoke like prophets. Others were charismatics who seemed to the uninitiated to hover somewhere between a position of grace and a state of madness. Many were simple folk who sought out friendly houses that would share a meal along the way. Like other first-century Galileans, some of the men had long, ringleted hair and wore rectangular cloaks that were draped across the body. They were bearded and spoke in the soft, slurred syllables of the Aramaic tongue. Women were clad in more colorful garments, which they sometimes belted with a sash.
They were Jews. Most had grown up within a hundred miles of the magnificent temple in Jerusalem, the center of Judaism in. the Roman world. But to many this holy spot was less a place of pilgrimage than an urban center of the ruling elite. These were the farmers and fishermen, the homeless and afflicted whom Jesus had called "the salt of the earth."
Unknowingly, they were creating a new sect within Judaism that would soon blossom into a religion of its own. The laws of ritual purity and temple sacrifice practiced in Jerusalem were less important than Jesus' ideas of sharing with the impure and dispossessed. They believed that a new age was approaching, one that called for a revolutionary change of heart. Giving up worldly possessions and following a simple lifestyle would bring them closer to God than listening to the high priests. What these Mediterranean peasants had in mind was a new world in which God's presence could be felt on earth by even the simplest people, regardless of their status and background. They were among the first Christians.
Their beliefs were derived from Jesus' teachings and were contained in a collection of his sayings. Passed along orally at first, these quotes eventually were recorded in written form, the Lost Gospel Q.
Whereas Jewish scribes had been recording holy text on long scrolls for centuries, the Lost Gospel Q was possibly a codex, a forerunner to the modern-day book. Codices were made by chopping papyrus sheets into rectangles and then stacking them. Holes were punched along the side, loose-leaf style, and the manuscript was bound together by leather thongs and covered with wood or animal hide. The result was a primitive book slightly larger than the one you are holding. Whereas scrolls were created by scribes practiced in the art of calligraphy, early codices were copied by workaday hands. More functional than precious, the codex was a handbook, a portable text suited to the wandering missionary.
Crude as it was, this sayings Gospel presented the original version of some of Jesus' most profound teachings. Here was the Sermon on the Mount and the Lord's Prayer, the story of John the Baptist and the parable of the lost sheep. It contained aphorisms and advice and offered guidance on living a compassionate life. Unlike the books of Matthew, Mark, Luke and John that would follow during the next several decades, the Lost Gospel Q lacked narrative and did not mention Jesus' birth or death. It was his teachings, not his crucifixion, that were important.
This first Gospel was compiled by some of the earliest followers in his native Galilee. Written about two decades after Jesus' death, it is older than the traditional Gospels, older than the Christian church itself Q, quite simply, is the closest we can come to the historical Jesus. More than any other document, this text holds the answer to the mysteries, surrounding Jesus.
But no copy of it has ever been found. The words of Jesus you are about to read were not deciphered by archaeologists from the leaves of a crumbling manuscript. Rather than a single rare find, the discovery of the Lost Gospel Q has been the result of over one hundred fifty years of detective work by historians and theologians. They did not disinter it from archaeological layers of earth, but found it buried within the literary layers of the New Testament itself.
The solution to the mystery of the Lost Gospel Q began in Germany during the 1830s. Probing into the synoptic Gospels, historians began discovering unusual patterns in the texts. It seemed that the authors of Matthew and Luke had copied heavily from the Book of Mark. This meant that contrary to centuries of church tradition, which had accorded Matthew the primary position, Mark was actually the first of the four Gospels. Then in 1838, Christian Weisse, a lecturer in philosophy and theology at the University of Leipzig, unearthed proof that Matthew and Luke had drawn not only from the Book of Mark, but from a second source as well.
Laying the books of Matthew and Luke side by side, Weisse realized that this unknown second source was filled with sayings of Jesus that, did not appear in the Book of Mark. It soon became known as "Q," drawing its name from the German word "Quelle" or "source." Ironically, it took another hundred years and the archaeological discovery of a different document to fully substantiate Weisses theory.
It was December 1945, just a few months after the end of World War II, when a treasure trove of early Christian manuscripts was discovered along the Upper Nile River in a town called Nag Hammadi. Unlike the Dead Sea Scrolls, unearthed Just a few years later, these documents were codices covered in leather and containing Christian writings.
Among the thirteen precious books was one very unusual volume that triggered a revolution in Bible studies, the impact of which is still being felt. It was called the Gospel of Thomas and consisted of 114 sayings purportedly spoken by the "Living Jesus." Here was an unknown Gospel similar in form and content to the document implied in Weisse's findings. Like Q, the Gospel of Thomas did not mention the birth or death of Jesus. Most significant of all, over one-third of the sayings it contained were similar to those in the Lost Gospel Q!
This indicated that Q was more than a collection of quotes. Like the Gospel of Thomas, it was a Gospel, a vital handbook for early Christians. Then during the 1980s, biblical historian John Kloppenborg demonstrated that collections of wisdom sayings similar to the Lost Gospel Q had served as instruction- books during the time of Jesus. Scholars from around the'world, finally realizing the importance of this first Gospel, formed the International Q Project and the Q Project of the Society of Biblical Literature to spearhead further investigations into what had proved to be the original source for over two hundred twenty-five verses in the books of Matthew and Luke.
By extracting Q from the pages of the traditional Gospels, historians have uncovered a missing link between Judaism and Christianity. In a sense, the Lost Gospel Q is pre-Christian. It was later writers who added the details about Jesus' life and death that became the bedrock of Christian belief Jesus in the Lost Gospel Q is neither Christ nor the Messiah but rather the last in a long line of Jewish prophets. He is a charismatic teacher, a healer, a simple man filled with the spirit of God. Jesus is also a sage, the personification of Wisdom, cast in the tradition of King Solomon.
Synagogues in Galilee were not temples but meeting places, town halls where Jews gathered to sing, pray, gossip and debate scripture. People in Jesus' time would have sat on the benches that lined every wall and listened as he rose, moved to the center of the small room and began to speak. His words were probably very similar to the message that lies within Q.
Jesus talks about villages, neighbors, spouses and children. There are lessons on the relation between households, borrowing and the importance of helping one another. The passages he quotes from the Old Testament are part of a popular tradition, simple sayings that do not reflect a learned interpretation. His.imagery is rural and agricultural, creating a portrait of Galilee with its mud huts, tilled fields and fishing villages.
Most important to the destitute people who surrounded Jesus, there is a vision of the future. He speaks in Q of a new age and a higher form of happiness, and calls upon his listeners to follow, even when that means breaking family ties and sacrificing possessions. It is everyones responsibility to bring this new age, this realm of God, into being. The realm, in turn, is open to everyone regardless of their status, background or ability. In the parable of the supper, those originally invited end up on the outside looking in, while homeless people living along alleyways and country roads enjoy the feast.
The Lost Gospel Q is a guidebook to the land of the soul. It provides simple advice on getting along in the world. There are instructions on the everyday and the eternal alike. The message to each individual is that he or she is important, vital in fact, part of the fabric of the world. In stressing the individual, it turns the imperial Roman world of the first century upside down, proclaiming that, "The last will be first and the first will be last."
What then happened to this text? Why has it been missing for two millennia? Why isn't it part of the New Testament? One very obvious answer is that when the authors of Matthew and Luke wrote their texts, they combined the Lost Gospel Q with the story of the birth in Bethlehem and Jesus' ministry in Galilee and beyond. Then, in one of the most moving passages in literature, they recounted his arrest in the holy city, the subsequent trials before high priests and-Roman officials and his execution.
Simply stated, Matthew and Luke were more complete. Their texts could have eventually replaced the earlier Gospel. Also noteworthy is the importance they accorded to the apostles. Barely mentioned in the Lost Gospel Q, the twelve disciples are portrayed in the traditional Gospels as the rightful heirs of Christ's kingdom. His earthly power is passed along to them in what has become known as the apostolic succession, a tradition that even today places the Pope in a direct line of spiritual descent from Jesus. It was the early church fathers who helped to determine the canon of the New Testament, and in doing so they would have been concerned about the role of the disciples in any text.
Strange too is the failure of modern-day scholars to unveil the Lost Gospel Q before the general public. Whereas large sections of the Dead Sea Scrolls were willfully withheld from the world for over forty years by a small group of academics, Q has been endlessly debated by scholars who seem more concerned with the precise shape and wording of the document than in presenting it to the public. They have provided translations of the text but, ironically, have buried them in lengthy treatises much as the text once lay hidden in the books of Matthew and Luke.
Their sin has been one of omission rather than commission. But now it is time, as the quest for the historical Jesus increasingly becomes a matter of public interest and spiritual concern, for everyone to have access to his earliest teachings. Q is, after all, both a doorway into the world of ancient Christianity and a window onto the soul and spirit of Jesus. What we have is a long-lost gospel With a very contemporary message.
Q SOURCE GOSPEL
THE GOOD NEWS OF THE Q SOURCE GOSPEL
IN IT’S HEBREW CONTEXT
Q1 In those days the word of YHWH came to Yochanan the Immerser, the son of Zekharyah, in the desert of Yehudah. He went through the Yarden area, calling for purification through immersion and a return to Torah. As it is said in the book of the prophet Yesha’yahu, “A voice cries out in the desert: Prepare a way for Master YHWH, clear a straight path for Him.”
Q2 Crowds came from Yerushalayim and Yehudah and the regions around the Yordanan to be immersed by Yochanan. He said to them, “Brood of vipers, who warned you to flee from the impending doom? Produce good fruit. Prove that your hearts have really changed. Do not think of saying to yourselves, We are Awarham’s children’ because I tell you, YHWH can produce children of Awraham right out of thee rocks. Even now the axe is aimed at the roots of the tress, so that any tree that fails to produce good fruit will be cut down and thrown on the fire.”
The crowds asked him, “So what shall we do?”
He answered them, “Whoever has two shirts must share with someone who has none. Whoever has food should do the same.”
Q3 Even tax collectors came to be immersed, and asked Yochanan, “Rabbi, what shall we do?”
He answered them, “Charge no more than the official rate.”
Soldiers also asked him, “And what of us?”
He replied, “Don’t harass people. No more extortion. Be satisfied with your pay.”
Q4 Yochanan the Immerser said, “I immerse you with water, but someone more powerful than me is coming. I am not fit to untie his sandals. He will immerse you with YHWH’s Set Apart Breath and Fire. His pitchfork is his hand, ready to thrash the grain. He will gather the wheat into his granary; but he will burn the chaff in a fire that never goes out.”
Q5 Jesus came from the Galil to the Yordanan to be immersed by Yochanan. After Jesus was immersed, he prayed and the sky opened up. The Ruach haKodesh came to him as a dove, and a voice came from the sky saying, “You are my son. Today I have become your father.”
Q6 Filled with the Ruach haKodesh, Jesus left the Yordanan and was guided into the wilderness. There he was put to the test by the accuser of YHWH for forty days.
During that time he fasted and when it was over he was very hungry. Then the accuser said to him, “If you are YHWH’s son, turn this stone into a loaf of bread.”
But Jesus replied “Scripture says: ‘People cannot live on bread alone’.”
Q7 Then the accuser took Jesus to Yerushalayim and made him stand at the top of the Temple. “To prove you are YHWH’s son,” he said to him, “jump down from here. And remember, it is written:
‘He will send his Messengers to guard you and catch you in their hands so you won’t even hit your foot on a stone’.”
Jesus answered him, “It has been said: ‘You must not put YHWH to the test’.”
Q8 Then taking him to a high mountain, the accuser showed Jesus in an instant all the empires of the world. “I will give you the power and glory of these kingdoms, for it is mine, and I can give it to anyone I want. All you have to do is worship me.”
Jesus retorted, “It is written: ‘You must worship YHWH and serve him alone’.”
Having exhausted all these ways of tempting Jesus, the accuser left him, to return at a later time.
Q9 Around this time, Jesus went out into the hills seeking solitude and spent the entire night in prayer. At daybreak, he came down with his disciples.
A great crowd of people from all parts of Yehuda, Yerushalayim, and the coastal regions of Tsur and Tsidon had come to hear him and be cured of their diseases.
Fixing his eyes on his disciples he began to speak:
“Fortunate are you who are poor, for yours is the realm of YHWH.”
Q10 “Happy are you who are hungry now, you shall be satisfied.
Fortunate are you who weep now, for you shall laugh.”
Q11 “Fortunate are the compassionate, for they shall inherit the earth.”
Q12 “Happy are the merciful, for they have shown mercy.
Happy are the pure in heart, for they shall see the face of YHWH.
Fortunate are the peacemakers, for they shall be called sons of YHWH.”
Q13 “Fortunate are you when people hate you, exclude you, abuse you and denounce you on my account.
Celebrate when that day comes and dance for joy—your reward will be great in Age-to-come. Remember that their ancestors treated the prophets this way.”
Q14 “Love your enemies.
Do good to those that hate you.
Bless those who curse you.
Pray for those who treat you badly.”
Q15 “When someone strikes you on the right cheek, offer then the other cheek also.
When someone takes your coat from you, let them have your shirt as well.
Give to everyone who asks. And if someone robs you, don’t demand your property back.”
Q16 “Treat people as you would like them to treat you.
If you love those who love you, what credit is that to you? Even the unlawful do the same. If you do good only to those who do good to you, what merit is there in that? Even the unlawful do that. And if you lend to those from whom you hope to receive, what reward is there in that? Even the unlawful lend to the unlawful.
Instead love your enemies and do good, expecting nothing in return. You will have a great reward, and you will be children of your Father in heaven. He makes the sun rise on the bad and the good. He sends rain to fall on both the just and the unjust.”
Q17 “Be compassionate as your Father is compassionate.
Do not judge, and you will not be judged.
Do not condemn, and you will not be condemned.
Forgive and you will be forgiven.”
Q18 “Give, and there will be gifts for you. A full measure of grain, pressed down, shaken together and running over, will be poured into your lap; because the amount you will be given back.”
Q19 “Can one blind person lead another? Won’t they both fall into a ditch? The student is not superior to the teacher, but if the students are well taught they will become like their teacher.”
Q20 “Why do you notice the speck of sawdust in your brother’s eye and not the wooden plank in your own? How can you say to your brother, “Let me take out the sawdust from your eye,” when you cannot see the plank in your own?
Hypocrite! Remove the plank from your ow eye first; then you will see clearly enough to remove the sawdust from your brother’s eye.”
Q21 “No good tree produces rotten fruit and no bad tree produces good fruit. Each tree is known by its own fruit. People do not pick figs from thorn bushes, nor grapes from blackberry brambles. Good people draw what is good from the treasure of their hearts. Bad people produce what is bad from the evil within them. A person’s words flow from what is treasured in the heart.”
Q22 “Why do you call me, ‘master, master’ and then not do what I say?
I will show you what the person who comes to me, hears what I have to say and acts accordingly is really like. That person is like someone building a house, who digs deeply and lays the foundation on bedrock. The rain pours down, the floods rise in a torrent, and the winds blow and beat upon the house, but it does not fall. For it is built upon rock.
But the one who listens and does nothing is like the person who builds a house on sand with no foundation. When the river bursts against it, it collapses immediately and is destroyed.”
Q23 At that time that Jesus entered Kapar-Nachum, a Roman officer there had a favorite servant who was sick and near death. Hearing about Jesus, the officer sent some Jewish elders to ask him to come and heal his servant. They came to Jesus and pleaded urgently with him. “He deserves your help,” they said. “He is a friend of your people; in fact, he is the one who built the synagogue.”
Jesus was not very far from the house when the Roman officer approached him and said, My servant is laying at home paralyzed and in great pain.”
Jesus said to him, “I will come myself and cure him.”
The officer replied, “I don’t deserve to have you in my house. But just say the word, and my servant will be healed. After all, I myself am under orders, and I have many soldiers under my command.
I say to one, ‘Go!’ and he goes. I order another to come and he comes. And to my servant, ‘Do this!’ and he does it.”
When Jesus heard this, he was amazed and said to the crowd following him, “I tell you, nowhere in Yis’rael have I found such faith.”
Then Jesus said to the Roman officer, “Go home now and everything will happen as you believed it would.”
At that moment, the servant was healed.
Q24 Yochanan the Immerser was in prison when he heard what Jesus was doing. He sent two of his own disciples to ask him, “Are you the one who is to come, or are we to wait for another?”
Jesus answered, “Go back and tell Yochanan what you hear and see: the blind see again, the lame walk, lepers are made clean, the deaf hear, the dead are raised to life, and the poor are given good news.
Blessed is the man who does not lose faith in me.”
After Yochanan’s disciples had departed, Jesus spoke to the crowds about Yochanan. “What did you go out to the desert to see? A reed shaken by the wind? No?
Then what did you go out to see? A man dressed in fine clothes? Those who wear fine clothes live in luxury in royal palaces. But why did you go out? To see a prophet? Yes, I tell you—and much more than a prophet. He is the one about whom it is written:
‘See, I send my messenger before you,
He will prepare the road ahead of you.’
“I tell you, of all the children born of women, no one s greater than Yochanan the Immerser; yet the least in the realm of YHWH is greater than him.”
Q25 “Up until the time of Yochanan the Immerser, we had the law of Moshe and the words of the prophets. Since Yochanan has arrived, the good news about YHWH’s realm has been announced. Now people everywhere are pushing to get in.”
Q26 “How should I describe the people of this generation? What are they like?
They are like children who sit in the marketplace and call to one another:
‘We played flute for you and you didn’t dance;
We sang sad songs and you would not weep.’
For Yochanan the Immerser came, not eating bread, not drinking wine, and you said, ‘He is crazy’.
Now the sons of man comes, eating and drinking, and you say, ‘Just look at hime, a glutton and a drunkard, a friend of tax collectors and outcasts.’
But Wisdom is being proven right by all her children.”
G27 As they walked along the road, they met a man who said to Jesus, “I will follow you wherever you go.” Jesus answered, “Foxes have dens and birds have nests, but the son of man has nowhere to rest his head.”
To another he said, “Follow me.” But that person replied, “Let me go and bury my father first.” Jesus answered, “Let the dead bury the dead. Your duty is to go and spread the news of the realm of YHWH.”
Another person said, “I will follow you, but first let me go and say good-bye to my family.” Jesus said to him, “No one who puts a hand on the plough and continues to look at what was left behind is suited for the realm of YHWH.”
Q28 “Although the crop is abundant, there are few workers to harvest it, so ask the owner to send more laborers out into the fields. Get going, but remember, I am sending you out like lambs among wolves.”
G29 “Don’t acquire gold, silver, or copper. Carry no purse, no knapsack, no sandals. Don’t bring a second tunic or a staff. Don’t stop to greet people along the way.”
G30 “Whenever you enter someone’s home, let your first words be, ‘Peace to this house!’ If a person who loves peace lives there, they will accept your blessing. If not, your words will come back to you.
Stay in this house, taking what food and drink they offer, for the laborer deserves his reward. Do not keep moving from house to house. When you enter a town and the people welcome you, eat the food they provide. Heal the sick who are there. Say to the people of the town, ‘The realm of YHWH is at your door’.”
G31 “If you enter a town and they do not welcome you, go out into its streets and say, ‘We wipe off the very dust of your town that clings to our feet, and leave it with you. Yet be sure of this: the realm of God is very near’.
I tell you, on that day Tsedom and Amora will be better off than that town.
Beware, Korazin! Take heed, Beth-saida! If Tsur and Tsidon had seen the miracles performed in your midst, they would have changed their ways long ago, sitting in sackcloth and ashes. It will not go as hard with Tsur and Tsidon at the judgment as with you. As for you, Kapar-nachum, do you think you will be exalted to the heavens? No, you shall go crashing down among the dead!
Anyone who listens to you listens to me. Whoever rejects you rejects me, and those who reject me reject the one who sent me.
G32 At this time, Jesus said, "I thank you, Father, for hiding these things from the wise and the clever and revealing them to the childlike. This is the way you want it. Everything has been put in my hand by my father. No one knows who the son is except the father, and who the father is except the son, and anyone to whom the son chooses to reveal him."
G33 When Jesus was alone with his disciples, he turned to them and said, "Fortunate are the eyes that see what you are seeing. Many prophets and kings wished to see what you now see and never saw it, longed to hear what you now hear and never heard it."
G34 One day it happened that Jesus was praying in a particular place. When he finished, one of his disciples said, "Master, teach us how to pray just as Yochanan the Immerser taught his disciples."
He responded, "Say this when you pray:
'Father, may your name be honored; may your reign begin.
Grant us the food we need for each day.
Forgive our failures, for we forgive everyone who fails us.
And do not put us to the test'."
G35 "Ask and it'll be given to you. Search and you will find. Knock and the door will be opened for you. For everyone who asks receives, and everyone who searches finds, and for those who knock, the door is opened."
G36 "Who among you would hand his son a stone when he has asked for bread? Who would hand him a snake when it's fish he's asking for? If you, who are imperfect, know how to give good things to your child, how much more will your heavenly, Father give to you when you ask."
G37 They brought a man who was blind and mute, and who was possessed by an unclean spirit, to Jesus.
He cured the man so that he could speak and see.
The crowds were astonished. But some of them said, "He is in league with Ba'al Azabub, the chief of the unclean spirits."
But Jesus answered them, "If it is by the power of Ba'al Azabub that I cast out unclean spirits, by whose authority do your own people cast them out? If I rely on the help of the chief of unclean spirits to cast them out, then Ba'al Azabub's own house is divided against itself. Every kingdom divided against itself will be destroyed, and a house divided in two will collapse. So if the accuser’s house is divided, how can his kingdom survive?
But if it is by the finger of YHWH that I cast out unclean spirits, then the reign of YHWH has arrived!"
G38 "Anyone who is not with me is against me. Whoever does not help me gather, scatters."
G39 "When an unclean spirit goes out of a person, it wanders through waterless country looking for a place to rest. Not finding one it says, 'I will go back to the home I came from.' but on arrival, finding it swept and tidied, it then goes of and brings seven other unclean spirits more wicked than itself, and they go in and set up house there, so that the person ends up by being worse than before.
G40 As Jesus was speaking, a woman in the crowd raised her voice and said, "Blessed is the womb that gave birth to you and the breasts that nursed you."
He replied, "Blessed rather are those who hear the Word of YHWH and observe it."
G41 With the crowds swarming around him, Jesus addressed the people directly, "You are an imperfect generation! You demand a sign, but none will be given except the sign of Yonah. Just as Yonah was a symbol for the people of Nineveh, so will the son of man be for today's generation.
The Malkah of Sheva traveled from the ends of the earth to hear the wisdom of Shleemon. Today, something greater than Shleemon is here. The people of Nineveh heard the preaching of Yonah and changed their ways. But now, something greater than Yonah is here.
At the judgement, both the Malkah of Sheva and the Ninevim will condemn this generation."
G42 "No one lights a lamp and puts it under a bushel basket. They put it on a stand so that everyone can see the light. Your eye is the lamp of your body. When your eye is clear, your entire body fills with light. But if your eye becomes clouded, your body is in darkness. Be careful that your light never fades in darkness."
G43 "Beware, you who call yourselves perfect in your obedience to the law. You pay your tax on mint, dill, and cumin, but you ignore justice, mercy, and honesty. You should practice these things first.
You should wash the outside of your cups and plates, but inside you are filled with thoughts of greed and theft. Didn't the one who made the outside make the inside too? Wash the inside of the cup and it will all be clean."
G44 "You who claim to be the most devout are hopeless! You love sitting in the front of the synagogue and having people bow down to you in public. You are like whitewashed tombs—beautiful on the surface, but filled with death and decay.
Beware to those who load people down with the crushing burden of laws and regulations but do nothing to help them. You have taken away the key of knowledge, but instead of unlocking the door, you have blocked the way for those trying to enter.
You erect monuments to prophets who were murdered by your ancestors. They did the killing, you built the tombs.
That's why the Wisdom of YHWH said, 'I will send them prophets and messengers. Some they will kill, others they will persecute. This generation will have to answer for the blood of every prophet shed since the beginning of the world, from Havel to Zekharyah'."
Q45 "There is nothing covered up now that will not be exposed. Nothing is secret that will not be revealed. Every secret you've kept will become known. What you have whispered will be shouted from the housetops."
Q46 "Do not fear those who kill the body but cannot kill the breath of life. Instead, you should respect the one who holds in his hands both your body and the breath of life. What does a sparrow cost? A few pennies? Yet not a single little bird is forgotten by YHWH. And you? YHWH's care extends to every hair on your head.You are worth more than a flock of sparrows."
Q47 "Everyone who acknowledges me in public will be celebrated by the mal'akhim."
Q48 Whoever rejects me before others will be disowned by the mal'akhim. Anyone who speaks against the son of man will be forgiven, but there is no forgiveness for those who attack the Ruach haKodesh.
When you are dragged into court and forced to appear before judges because of your beliefs, don't worry about how to defend yourself or what to say.
The words will come to you from the Ruach haKodesh when you need them."
Q49 Someone in the crowd said to him, "Rabbi, tell my brother to share the family inheritance with me."
Jesus responded, "Friend, who made me a judge?"
Q50 "There was once a rich man whose lands yielded a good harvest.he thought to himself,
"What should I do? I don't have enough room to store my crops. I know I'll tear down my barn and build bigger ones so that I can keep all my grain in them. Then I will say to myself, 'I have enough to last me for years. I can take it easy, eat, drink, and have a good time'."
But YHWH said to him, "You fool! This very night you may die. Then who will own this hoard for you?"
So it is with those who pile up possessions but remain poor in the treasures of spirit."
Q51 Jesus spoke to his disciples: "Don't be anxious about your life. Don't worry about getting enough food or having enough clothes to wear. Life means more than food and the body is more than clothing. Look at the ravens. They don't plant seeds or gather a harvest.
They have neither a storehouse nor barns. Yet YHWH feeds them. Aren't you more important than the birds?
Can any of you, for all your worrying, add a single moment to your life? If worry can't change the smallest thing, then why be anxious about the rest?"
Q52 "Look at the lilies that grow wild in the fields. They don't weave clothes for themselves. But I tell you, even King Shleemon in all his splendor was not dressed as beautifully as these flowers. If that is how YHWH clothes the grasses, which are green today and burned in the sun tomorrow, how much more will YHWH provide for you. How little faith you have!"
Q53 "Don't be blinded by the pursuit of food, clothing and possessions. Stop worrying about these things. Only those who lack spirit and faith pursue them. You have a Father who knows what you need.
Set your heart on YHWH and these other things will be given to you."
Q54 "Don't pile up your treasures here on earth.
They will be destroyed by moths and rust and stolen by thieves. Store your riches where moths and rust are powerless and thieves cannot break in.
Wherever your treasure is, your heart will also be."
Q55 "If the owner of a house knows when a thief is coming, he will be on guard and not let anyone break into the house. You too must be prepared—the son of man will arrive when you least expect him."
Q56 "When the owner of an estate wants a manager who can be trusted with all his goods, someone who will make sure the staff is cared for and fed, whom shall he put I charge? A trusty and sensible supervisor. Congratulations to that person if he proves faithful and is hard to work when the owner comes home. In that case, the owner will give him a share in all his property. But if the manager says to himself, 'the owner is not coming back for a long time,' and begins abusing the workers and feasting and getting drunk, the owner may return unexpectedly. Instead of receiving a reward, the manager will be cut off and will share the fate of the unfaithful."
Q57 "Do you suppose that I am here to bring peace? No, I have come to bring the sword of division. My message will divide father and son, mother and daughter, mother-in-law and daughter-in-law.
Those who prefer their father or mother to me are not deserving. Nor are those who prefer their sons and daughters.
Unless you carry your own staff and follow me, you are not worthy."
Q58 "Those who grasp and clutch at self will lose it. Those who let go of self and follow me will find it."
Q59 "When you see the clouds in the western sky, you say, 'It's going to rain.' And it does! When the wind blows from the south, you predict scorching weather. And it comes! You know the lay of the land and can read the face of the sky. So why can't you interpret the here and now?"
Q60 "Why can't you judge for yourselves what is right? When you are headed for court with any opponent, try to settle the case on the way and make peace with him. Otherwise he will call you before the judge, who may turn you over to the jailer. Then you may not get out of jail until you've paid your last shekel."
Q61 "What is the realm of YHWH like? How can I describe it to you? It is like a tiny mustard seed that someone tosses into a garden. It grows into a tree and birds nest in its branches."
Q62 "To what shall I compare the realm of YHWH?
It is like the yeast that a woman takes and mixes with three measures of flour until it all rises."
Q63 "Enter by the narrow gate. The path that leads to destruction is wide and easy. Many follow it. But the narrow gate and hard road lead to life.
Few discover it."
Q64 "I predict that people will come from east and west, and north and south to sit with Awraham, Yitzchak, and Ya’akov at a great banquet in the realm of heaven. Those who think the realm of YHWH belongs to them will be thrown out into the dark where they will cry tears of bitter regret."
Q65 "The last will be the first and the first will be the last."
Q66 "Yerushalayim, O Yerushalayim, you are a city that kills prophets and stones those who are sent to you. How often I have wanted to gather your children as a hen gathers her chicks under wings.
But you have not let me. See, your house will be abandonded and left in ruins. You will not see me again until you say, ‘Blessed is the one who comes in the name of Master YHWH’."
Q67 "Those who praise themselves will be humbled. Those who humble themselves will be praised."
Q68 "A man once gave a great banquet and invited many guests. As the dinner hour approached, he sent a servant to tell them, ‘Come, everything is ready now.’ One by one, they started making excuses. The first guest told the servant, ‘I'm sorry but I just bought a piece of land and have to go see it.’
Another guest said, ‘You'll have to excuse me, I'm on my way to take a look at five pairs of oxen that I've purchased.’
A third guest explained, ‘I just got married and I can't come.’
The servant returned to tell the host about all these excuses.
In a fit of anger, the man shouted, ‘Go out right now into the streets and alleys and invite the poor, the crippled, the blind and the lame.’
Soon, the servant reported back, ‘I've carried out your orders, but there is still room.’
‘Then go farther out to the roads and country lanes,’ the man responded, ‘and lead people back until my house is filled. But not one of those original guests will share this feast.’
Q69 "If you love your father and your mother, or your son and daughter, more than me, you cannot follow me. Unless you take uo your staff and let go of all you possess, you cannot truly follow me."
Q70 "You are the salt of the earth. But if the salt loses its taste, it can never be salty again. It will be worthless. It won’t even be fit for the manure pile."
Q71 "Suppose someone has a hundred sheep and one of them strays. Won’t he leave the other ninety-nine on the hillside and search for the one that wandered away? When he finds it, he’ll lift the sheep onto his shoulders in joy. Then coming home, he’ll call out to his friends and neighbors, ‘Let’s celebrate!
I’ve found the sheep that was lost.’
Q72 "If a woman has ten silver coins, what will she do if she loses one? She’ll light a lamp, sweep the house, and search carefully. When she finds it, she will call her friends and neighbors and say to them, ‘Let’s celebrate! I’ve found the coin that was lost.’
Q73 "No one can serve two masters. You will either hate the first and love the second or treat one with respect and the other with scorn. You can not serve both YHWH and money."
Q74 "As long as heaven and earth endure, not one letter, not a single dot of the Law, will disappear."
Q75 "Anyone who divorces his wife and remarries commits adultery. So does a man who marries a divorced woman."
Q76 "Obstacles to faith are sure to arise, but beware to the one who creates them. It would be better for that person to be thrown into the sea with a millstone tied around their neck than for that person to mislead one of my followers."
Q77 Jesus explained to his disciples, "If a companion does something wrong to you, go to the person and point this out. But do it privately. If your friend listens and says, ‘I’m sorry,’ forgive and your bond will be strengthened."
Q78 "Even if your faith is no bigger than a mustard seed, you can say to this mountain, ‘Move!’ and it will move. Nothing will be impossible for you."
Q79 Jesus was asked, ‘When will the kingdom of YHWH arrive?
He replied, "You won’t be able to see the kingdom of YHWH when it comes. People won’t be able to say ‘it’s here’ or ‘it’s over there’.
The kingdom of YHWH is among you."
Q80 "A time will come when you will long to see the son of man, but you'll see nothing. There will be those who will say, ‘Look over there’ or ‘Look right here.’ But don't go searching! Stay right where you are. Because the son of man will come like lightning flashing from one end of the sky to the other.
It will be just like it was in the days of No’ach. People ate, drank, got married and went on with their lives right up until the day that No’ach climbed aboard the ark. Then the flood came and destroyed them. That's how it will be when the son of man is revealed.
If two people are sleeping, one will be taken, the other left. If two women are grinding grain at the mill, one will be taken, the other will be left."
Q81 "A nobleman once went off to a distant land to become king. Just before he left, he called together his ten most trusted servants and gave each of them ten silver coins. ‘See what you can earn with this money while I am gone,’ he instructed them.
His fellow citizens, however, hated him and sent a delegation saying, ‘We don't want this man to rule over us!’
Nevertheless, he received the kingship and returned home. He summoned the servants to find out what each one had done with the money.
The first one said, ‘I've turned the ten coins into one hundred!’
‘Excellent,’ the new king replied. ‘Because you've proven trustworthy in this small matter, I'm going to put you in charge often towns.’
The second one reported, ‘I've earned five times what you gave me.’
‘Then you'll be in charge of five towns,’ replied the king.
Another servant stepped forward and said, ‘Sir, here are your coins. I kept them wrapped in a handkerchief because you're a hard man and I'm afraid of you. You always try to get something for nothing. You reap where you do not sow.’
‘Listen to what you're saying!’ the king said. ‘You're trapped by your own words. You say that I'm a difficult man, that I try to get something for nothing. If that's true, why didn't you do something with the money to make a profit? You've disobeyed me.’
Turning to the others, he said, ‘Take the silver coins from him and give them to the fellow who turned ten coins into one hundred.’
‘But sir!’ they protested. ‘He already has a hundred coins.’
‘Yes,’ the king replied, ‘and to the person who has something, more will be given and that person will have an abundance. The person who has nothing of real value will lose even what he thinks he has.’
Q82 Jesus said to his followers, "You have stayed close to me through all of my trials. You will eat and drink with me in the realm of YHWH."