PEACE and GOOD WILL
CLUE # 13
We are now entering the phase of this investigation which requires you face a controversial question. From your perspective, you must decide whether Jesus, after being hailed “King of the Jews” and being warned “Antipas intends to kill you” felt threatened or not.
First, if you abide by the “case history” as presented in the traditional Gospel texts, Jesus’ only concern as he made his way from Caesaria Philipi to Jerusalem and toward the eventual crucifixion was that he should not die before reaching the holy city. (“It is not possible for a prophet to die outside of Jerusalem. Luke 13:33) Indeed, such a view denies there ever was a Jesus who truly died, and asserts that there was no crucifixion “crime.”
But Matthias, the one who left us fragments of his description of that momentous scene of John’s eulogy to piece together, as we have now observed, told how distraught Jesus became when they coronated him with their cries “King of the Jews!” pulling away from their grasp as he entered the water, making his way to the disciples’ fishing boat. If you accept Jesus’ own proclamation there “will be no signs” for this generation, what are we to make of his contradictory fugitive anxiety and his portrayed immortality?
Time for a flashback. We are returning to a less ominous period, about six months earlier. John (the baptist) was still alive and had not yet been imprisoned for his harangues against Antipas. It was shortly after Rosh ha-shannah (September) of 31 CE. Jesus and his disciples have made their way to the wedding at Cana.
During the wedding, famed for the reported miracle of Jesus turning water to wine (not our subject in this investigation) Matthias records the occurrence of a devastating event in Jesus’ young life. Jewish tradition and local cultural norms cast a net around individuals who they perceived to be acting “crazy” and who had no known fathers active in the community. Jesus had just mixed wine (Matthias suggests was brought as a wedding gift) in the hand-purification water vessels at the door. His doing so went over well and was popular with the guests because the wine was almost gone. But to the observant Jews present at the party it seemed to imitate the high priest pouring water and wine on the altar during the Feast of Booths–so, claiming to be the one engendering a coming year of prosperous harvests of fruit and grain. (According to Matthias) Mary, already upset he had caused a disturbance a few days earlier during a Rosh ha-shannah service, warned him if he kept on with his antics nobody would marry him. That was when he grasped her implication she had committed adultery during her betrothal, and that Joseph, gone from his life more than a dozen years earlier, was not his father.
Everything in his world was reeling. Suddenly his brothers, the sons of Joseph were not really his brothers, but cousins. His unknown father, the voice within him who had been his guide inspiring his healings, his teachings, who was he? He could have been a foreigner! Or, satan…and certainly, he was an adulterer.
Indeed, Matthias tells us, just that night, the famed vision of the so-called Pharisees challenging Jesus to judge a woman caught in the actual act of committing adultery was none other than his own mother. And what a personal struggle of conscience it was for him to find his way to tell her visage, “I do not condemn you.”
To Jerusalem, for that year of 31 CE Day of Atonement, Jesus made the pilgrimage alone.
Atop the Temple Mount he looked down the steep precipice.
Your investigation, as uncomfortable and disquieting as it may be for some, must take into account the witnessed testimony of Matthias as he recorded those specific events, never-before-understood which precipitated the Gospels’ famed scene known as the “Temptation on the Temple Mount.” (For those who are unfamiliar with Matthias, please avail yourself of any of my several works on his scroll, recovered from beneath the doctrinal Gospel text. Most recently, I have offered his testimony in story form, “The Matthias Scroll-Select Second Edition.”)
If Jesus was immortal, he was born of God’s spirit to his mother while she was a virgin. If true, Matthias scroll and his testimony are simply false. You may close the case, blaming Antipas for the cruelty of the crucifixion, if that is your verdict.
But Matthias’ portrait of Jesus atop the mountain tells us he reflected on and intended to atone for sins. He decided he had heeded an unknown, satanic voice within him, leading followers to falsely believe he was especially loved by God, even as a son would be, that in some sense he was holier than others, and allowed them to believe his healing had forgiven sin…that he understood Torah because God’s spirit was upon him…
….none of which has any slight echo in the Gospel text. Of odd discord, Satan tells Jesus to jump and prove he is worthy to rule all the kingdoms of earth. Jesus refuses. He will only obey God. From this Christian perspective, we are left with no indication of why he climbed a pinnacle of mortal peril.
Matthias is clear: Unable to see a way to atone for what he had done, Jesus was about to end his life; the Day of Atonement in the Year 31 CE, the seventh year of the tithing cycle, he would have committed suicide…
If your investigation is inclining you to accept the Matthias scroll’s testimony that Jesus knew he was mortal, and that he had given the impression he was “messianic/the “King of the Jews,” as he now despaired, you must find evidence of how he atoned, other than by jumping. (Keep in mind we are still four months before John’s imprisonment–and six months before the eulogy when Antipas will hear of John’s followers heralding him “King of the Jews.”)
Hint (well-deserved, if you’ve made it this far): He saw something from where he stood far below. A person. There was water. People were coming to him. Jesus would too. He had reason to hope he could be purified of his paternal defilement and lineage sin. You may have always wondered what the real reason is that Jesus did this. Matthias is about to tell you.
“How did Jesus atone for unintentionally giving his followers the impression he was the “King of the Jews” instead of committing suicide by jumping from the Temple Mount?