Another Matthias scroll “First”

never-before-known episode in the historical life of Jesus

The Day After XMAS  2017

December 26th

As I indicated, for the next week or so, I shall present another historical sampling of an episode from the life of Jesus, NEVER-BEFORE-KNOWN, one of the many recovered from the “excavated” Matthias scroll, culled from beneath the Gospels’ doctrinal text. As my works present in rigorous detail, they comprise biographical events he left for us to re-assemble from separated and disjunctive fragments after his ouster from the group of twelve disciples. Please understand I shall not be analyzing the Gospel text in these entries. Those interested in the detailed argument supporting the fully reconstructed version of what actually occurred, including Jesus’ arrest, hearing and crucifixion, should find my work readily available at Amazon, Barnes and Noble and retail booksellers: “A Documented Biography of Jesus Before Christianity” (reviewed in Goodreads, Amazon) and the just–released portrait in story form, “The Matthias Scroll–Select Second Edition” subtitled: Jesus’ life as he would have remembered it.

The third of seven

3. The Wedding at Cana


Traditional Christians, and those familiar with the Gospels are sure to recognize the famed miracle-setting of Jesus turning water to wine. One may still visit Cana in northern Israel and buy a bottle of wine which boasts on its label being the site of the revelatory event.

Indeed, as we arrive with Jesus and his disciples (Gospel of John 2:1-2:11, its only canonization), Mary apparently “greets” Jesus with a complaint that the party has no more wine, to which Jesus replies, “Woman, what’s that to you or me?”

Before we enter the wedding, and acquaint ourselves with his version of events, seeing what was to transpire next, an exceedingly important textual fragment from Matthias scroll has already emerged. “Woman” is not what Simon/Peter’s Gospel text would have had Jesus say if Matthias did not assert his witnessed testimony to the group that he was standing right there to hear it. Scholars have pondered the chill it reflected in Jesus’ relationship with his mother, bending over backwards to suggest it expressed a higher spiritual value attached to the universal family saved through faith in his kingship. Matthias has opened the door to what Jesus was feeling. His own family, having heard about the errant Kfar Nahum “exorcism” (see #2 of these entries), had tried to pull him away from conspicuous healings during the Rosh ha-shannah service three days earlier. He resented his mother’s acting toward him like he was crazy! Therefore, he addresses her as “woman,” instead of  more affectionately, as “mother.”

With  Jesus, as well as the twelve disciples, we are now inside. Jesus, according to Matthias, had brought a gift of wine, the very wine which led to his mother’s complaint–because his late arrival had diminished its value to the party. (Jesus’ late arrival is critically supported in “A Documented Biography of Jesus Before Christianity.”)

The reader should be advised that in Jesus’ era, common practice was to mix wine and water, so that by the end of a celebration, with the dilution making the taste less potable, guests would have been pleasantly surprised to have a refreshed supply again enriching their beverage.

When Jesus mixed his gift of wine into the hand-washing purification vessels (which Matthias describes), some guests were delighted to again fill their glasses. Others thought he was mimicking the High Priest, play-acting one who believed himself the messiah sent by God to save the People.

Matthias knew Jesus would never have had  such a thought. But to the Pietist guests who were there, a  revelation of his divine identity could have been his intention. Based on Torah, only a few days hence, the High Priest, during the Feast of Booths would conduct a ceremony of  praying God would turn water to wine! Now, at the wedding celebration, sarcastic onlookers mocked his “antics” as if he could do what the High Priest could only pray for.

Again, Matthias testimony informs us of the unfolding drama:

Matthias text states that Mary tells Jesus, “If you continue acting like this, nobody will marry you.”

Jesus tries to dismiss what she says. “I am not ready to get married,” he answers. (Wording may vary.)


Abruptly, his disciples leave. (Inferred: Jesus planned to stay with his family, and the squabbling had become disagreeable.)

Joseph’s sons, who are there, tell him “You should go to Jerusalem and show everybody your magic tricks so the disciples can enjoy them. You don’t want to keep them a secret!”

Jesus knows that Jews who have been raised only by their mother because they have an unknown father and act crazy are called “silent ones.” A popular idiom in Hebrew goes: “Shetufi is shetuki”  The crazy one is silent; meaning he would be silent about naming his father, because his mother gave birth out of wedlock.

Jesus likely sees how Mary is looking at him, pleading he stop drawing attention to himself. The ones he used to call his brothers are now sons of a father who was never his; while his mother is the daughter of their aunt…they are cousins. Jesus responds to their sarcasm:

“The world cannot hate you (inferred: because you are a Hebrew of undefiled lineage), but the whole world hates me…” (John 7:7-7:8)

He will spend the night with them nonetheless, in a lakeside house (it is conjectured), and remain behind when they leave for Jerusalem on their pilgrimage for the Day of Atonement and five days later the Feast of Booths.

Undecided whether to make the pilgrimage by himself, now totally alone, he is devastated. What is he to feel toward his mother whose infidelity occurred during her betrothal when she was only sixteen? And what was he to think about the inner voice he had felt was his spiritual guide…but was possibly a foreigner and certainly an adulterer if not satan himself?

That night he has a famous vision. It will be number 4. of the never-before-known biographical events in the life of Jesus.