There’s still time!

Follow the incremental clues, play detective–and solve the greatest crime in the history of Western religion: Jesus Crucifixion!

Are you a super sleuth who will win one of five, signed, free, soft-cover copies of my just-released book, “The Matthias Scroll–Select Second Edition”?

The clues are provided on my FB page, “Abram’s Historical Writing”  There you have the full array of fourteen clues presented incrementally.

Winners are those who follow the clues to solve the mystery which all agree has tantalized scholars for the better part of two millennia. The crime? Jesus’ crucifixion. The mystery: Whodunnit, and why. Your “solutions” are to be sent to my email address, by January 30th, 2018.

The Great Jesus Whodunnit Mystery Contest is now drawing to a close.

If, after contemplating today’s Clue #14, you are prepared to “solve” the case:

1. You may argue that Jesus intended to be crucified and there was no “crime.” (He died, but only as a human sacrifice for the sins of mankind, and his body and soul ascended to heaven, as the Christ of those who have faith he never truly died.)

Still, based on the clues, you shall have had ample evidence from Matthias scroll to ascertain who was–and who was not–responsible for his arrest and crucifixion. Your elocution of the facts requires evidence showing Simon/Peter “knew” Jesus was King of the Jews before the eulogy for John. Avoid citing supernatural miracles such as healing the blind, or raising the dead, which are omitted from Matthias’ scroll as dramatizations, and attempt to produce only such evidence which Matthias does not refute.

2. Conversely, you may point to clues supporting a viewpoint that Jesus was altogether aware of his mortality, especially following his coronation as “King of the Jews” at the conclusion of the eulogy for John. It was then he became a fugitive attempting to evade danger, which originated from two sources, should you argue this position. If you choose to make this case you should be prepared to assert Simon/Peter knew he had mistaken Jesus, his revered teacher, for God’s emissary on earth, and gotten him killed. You will have to show that Simon/Peter will do whatever he can to persuade others he is still alive thereby avoiding blame for Jesus’ death.

In reviewing the fourteen clues  (including today’s) we may see they fall into three general categories:

1. The first several indicate the false accusation the Jews were responsible for Jesus’ being sentenced to die is proved false. Matthias’ scroll has been preserved to reveal there were no Jews at the Caiaphas’ hearing who acquiesced when the High Priest demanded eyewitnesses come forth from among them and testify they heard him claim he was “King of the Jews.” They refused. Nor were the Jews “satan’s spawn” as the Gospel story of Barabbas would have had them portrayed. (Matthias enabled you to observe that Jesus never spoke of his Jewish People as “satanic.” And, he always taught his disciples how to pray in the synagogues, as well as keep Torah law. Those Pietist Jews of the Galilee who became suspicious of him were adversaries, not satanic, nor were they representative of all Jews of Judea.

2. An alternate suspect who could have sought Jesus’ arrest and crucifixion, an individual of primary interest, you observed to be the tetrarch of the Galilee, Herod Antipas. His known motive for executing John the Baptist was to avenge the honor of his wife Herodias, whom he had called an adulteress. Jesus also accused Herodias of adultery at John’s memorial gathering.

3. Jesus appeared to be distressed when, upon departing and making his way to the disciples’ offshore boat, he was hailed “King of the Jews,” by John’s followers who grasped his garment, forcing  him to free himself, wading hard against the choppy water. He seemed aware their “coronation” of him opened him up to a charge of sedition, and like John he might therefore be subject to arrest and a death sentence. If true, you have become aware he possibly saw himself as mortal–not as the Son of God.


Here you began a review of the “case history” as known from the Gospel record. Had somebody changed the description of events to spare themselves any implied responsibility for promulgating belief in his immortality as “King of the Jews”?

According to the traditional text put down under Simon/Peter’s supervision Jesus was never at risk of losing his life, and never did. Even the crucifixion did not make him mortal.

Struck as you are by Jesus’ apparent anxiety as he listens to Joanna warn that Antipas intends to kill him, and by his rapid retreat with the Disciples to safe refuge in Philip’s neighboring tetrarchy, you are seeking other possible evidence that he saw himself as mortal…

The next clue #14 is a significant step toward the conclusion of the investigation.

CLUE #14

Once again,  more traditional Christian investigators, those accustomed to Gospel liturgy placing Jesus’ baptism at the outset of his ministry, may well be inclined to resist Matthias’ forthcoming  testimony.

Unearthed from #13’s textual maze (all but incomprehensible as recorded), Jesus, stands beleaguered atop the Temple Mount despairing over the unknown voice within him, a spirit of his adulterous paternity, about to atone for giving the impression of sovereignty as God’s emissary on earth. Whatever he had done to possibly mislead followers to exalt him as God’s chosen King (according to Matthias) was a sin he would bring to an end by an act of utter mortality. Suicide.

Context of Clue #14

The Baptism of Atonement:

According to Matthias, when, looking down the precipice, Jesus saw John in the distance, purifying pilgrims in the waters flowing toward the Temple precincts. The Feast of Booths (Sukkot) would begin five days after the Day of Atonement. With prayers in the hearts of so many Judeans that this seventh year of the tithing cycle, 31CE–the Shemitah–would witness the prophesied return of God’s Presence to the midst of the People (the prophet Zechariah said would occur on a great Sukkot) and riddance of the occupying Romans, all wanted to be included in the coming Kingdom.

God’s Covenantal promise to the prophets was forgiveness even to individuals whose ancestral Hebrew lineage had been defiled by sin. Those who asked God, the prophet Isaiah had assured them (in words called out by John as they came to him), “I will level the bumps in your family’s past, and the crooked shall be made straight…for God can raise up descendants of Abraham (Matthew 3:9) even from these rocks sticking up from these river waters” (selectively worded, Isaiah 40:3-4).

And so Jesus’ beloved cousin John, whom he would call greater than any man who had ever lived (Matthew 11:11), immersed Jesus and blessed him with the purifying waters of that Sukkot-Shemitah mikveh. Upon surfacing, Matthias believes, he was touched by Ruach ha-kodesh, God’s holy spirit, and knew he was loved by God, and that whatever sin had been within him was atoned.

Why, according to the Gospel text, did Jesus seek the immersion? In the Gospel of John, the Baptist offers in rather scripted kerygmatic wording,  “so he might be revealed to Israel.” In the other Gospels, no reason is given. Only the result is described, with Jesus rising from the immersion feeling loved by God as a son. To be a “son” of God, according to Torah (as Jesus himself explains to those accusing him of self-exaltation (John 10:35 ref. to Psalm 82) was to be decreed righteous by God, meaning he would be fully acquitted of sin. This accords with Jesus words in Luke 3:15 speaking of his immersion: “It is proper for us, in this way, to fulfil righteousness.”

The explanation is so absent any viable doctrinal meaning, that the earliest apostles must wrestle the truth of Jesus’ atonement out of history’s grip. Paul, who has spent his time working on a postmortem, paradigmatic meld of Jesus the savior to Dionysus/Mithras as mystery religion soter devises an answer. The so-called pagans have a belief they enter their god’s cave of death, are entombed, and through faith and chanting join the true God, transcending entrapment of this world to achieve immortality.

This is found in the New Testament Romans 6:4 which describes the immortality of Jesus as having baptism as its model. One dies in the water and emerges, reborn to an eternal life.

But your Clue #14 must take the following into consideration:

From the time of his Baptism–atonement on (fall of 31CE through the late winter, 32CE) when John was arrested, until early spring when he was put to death, Jesus’ manner of relating to his Disciples and the style of his teaching changed. Almost immediately he gave a stern and impassioned instruction that Torah was eternal, and not even the smallest letter was to be changed. If anybody did so, they would be least in God’s coming Kingdom. Never again did he perform a healing, aware any crippling affliction could be suspected punishment by God, and his healing had meant to some he could forgive all sin. (The paralytic who manages to be brought to him only by breaking into Matthias’ house through his smashed-open roof, is a modified healing, the exception which proves the rule; Mark 2:4-2:2:12.)

To Matthias, the parables stood out. Jesus no longer instructed his disciples in the actual words of the Torah commandments. Lessons about their own equality as Hebrews and treating others with compassion were told in symbolic form. (Before his atonement with John, he had heard the disciples twist his Torah teaching into adulation, bringing criticism from Pietists that he was making himself out to be the messiah.) Among his circle, whether it was Andrew or Thomas, or the Zebedees, they exaggerated his words to show he was master of the Shabbat, even the actual Son of God.

CLUE #14

Based on the evidence you have accumulated, if Jesus was deeply aggrieved toward an individual for exalting everything he did and said, misconstruing his symbolic (post baptism-atonement) parables, and mistaking his recent reticence as a message to the worthy that he was “King of the Jews” would you expect him to try and stop the individual from his whispered gossip about his divine origin?  If so, Jesus could have challenged that individual to say to his face, “Who do you say I am?”

According to the Matthias’ scroll, Jesus interrogates a disciple who confesses he reveres him as King of the Jews, to which Jesus responds (selective wording): “I am a man, not a god. If you say I am, you are speaking as satan. And when the Kingdom is here, if you keep calling me a king, I will say I do not know you. If you keep saying such things about me, I will be arrested and put to death.”

[Note:The Simon/Peter Gospel text significantly fragments and alters the Matthias scroll. Pages 100-104 of “A Documented Biography of Jesus Before Christianity” reassembles the original confrontation.]

Based on what Matthias’ scroll has recorded of these episodes and which is now recovered, we are repeatedly struck by a thematic element central to Simon/Peter’s Gospel canon: Jesus is forced into the textual mold of an eternal existence. (As we have seen in multiple clues, especially those relating to his becoming a fugitive from Antipas following the eulogy to John, Simon/Peter has embellished the doctrinal text with miraculous signs of Jesus’ powers over nature which Jesus himself deprecated as unreal, saying “there will be no signs.”)

But from Matthias we now know Jesus was in no danger of a death sentence until he too was guilty of sedition, being hailed “King of the Jews” at John’s memorial ceremony. Even as he and the Disciples made their getaway from Antipas’ domain, the one responsible for promulgating adulation of Jesus as “King of the Jews,” may have believed Jesus could never die–or after the crucifixion, he may have been terrified that he was wrong and changed the story of his life so it seemed like his death never happened.

If  Jesus was postmortem made a god to conceal the guilt of the one who had made him King of the Jews, even in an exalted belief unintentionally causing his pursuit as seditious, your investigation must venture toward a controversial assertion that Jesus was a fugitive and never saw himself as the Son of God, but was, in his own esteem, as finite to this existence as any other human kind.

Upon your conclusion, whatever it may be, you shall judge whether it is for Jesus to save you, or you to save Jesus.