The Lost Gospel The Original Sayings of Jesus CONSULTING EpIroR Marcus Borg INTRODUCTION ‘Thomas Moore Errors Mark Powelson Rey Riegert ULYSSES PRESS BERKELEY, CALIFORNIAPreface and introductions Copyright © 1996 Ubsses Press. Translation and footnotes Copyright © 199% Mark Powelson and Ray Riegert. All rihts reserved under Intemational and Pan-American Copyright Convertions, including the right to reproduce this book or portions thereof in ay form whatsoever, except for use by a reviewer in connection with 2 review. Publshed by. s Uses Press P.O. Bax #40 Berkeley, CA 94703-3440 LUbrary of Congress Catalog Card Number: 96-60975 Library of Congress Cataloging n-Publcation Data “The lost gospel Q: the original sayings of Jesus consitng editor, Marcus Borg introduction, Thomas Moore : edtors Mark Powelon, Ray Rieger pom. Includes bibfographical references, ISBN 1-56975-100-5 (hardcover) |. Q hypothesis Gynoates entcsm) |. Borg, Marcus Il Powelkon, Mat Il, Rieger, Ray. BS2555.2166 1996 = 728.055-e20 96-3541 CP ISBN: 15975-1005, Printed inthe USA by RR Donley & Sors 10987654321 (Cover Design: Big Fish Interior Desig: Sarah Levin Design Distfbuted in the Unite States by Pubishers Group West, in Canada by Raicoast Books, and in Great Britain anc Europe by World Leisure Marketing, Distributed to the religion market by Trinty Press international For Bev AND TED Marcus Borg To MY MOTHER AND FATHER Mark Powelson For GG AND GiB Rey RlegertContents Introduction Preface The Lost Gospel @ The Story of the Lost Gospel @ A Note on the Translation @ Parallels Bibliography About the EditorsIntroduction by Thomas Moore The haunting, inspiring and challenging words of Jesus have now been with us for two thousand years. During all that time they have been used to moralize, instruct, defend and condemn as well as to lead and guide. As scholars have pointed out for over a century, the four Gospels are riddled with the interpretations, biases and agendas of their editors Amid the clutter of age-old conflicting readings, tt often seems difficult to hear an original voice and to take to heart the wisdom of one of the world's greatest teachers. “The Lost: Gospel Q, the scholars’ best attempt: to render the pure voice of the Gospel Jesus, offers us an extraordt- nary opportunity to approach with an open mind, Fresh ears and new understanding the good news of the mysterious kingdom that Jesus announced. Reading these simple butpuzzling words is like sitting in the presence of a teacher Here we have the opportunity to listen actively and individ- ually to a real voice, to catch the nuances and perceive the personality. For many who are familiar with the language of the Gos- pels, it could be an eye-opening revelation to read the say- ings of Jesus without the usual contextualization of his words. A reader might discover wisdom instead of moraliz- ing, beauty and poetry rather than opinion and unfath- omable mystery instead of plain persuasion. @ offers us a glimpse of the Gospel’s soul and not merely its message. “The effort to make a religious or spiritual life can some= times get bogged down in questions that fail to get to the heart of the matter: Who is right? What are the facts? What is the proper way to live? The great literature of the world’s religions reaches so deep Into the nubure of things that such questions are revealed as too shallow. By being in touch with the depths of one’s soul, by realizing the absolute communal nature of human lifew-and by being open fearlessly to the mystery at the base of human life @ person will find far deeper resources for an ethical life than from a list of mini- mal moral standards. Attending church and professing belief though valuable routes to a spiritual life, may not be sufft- cient to create a true appreciation of sacredness. We need words of exceptional power and mystery to lead us beyond ‘our own agendas and understandings. ‘The sayings of Jesus that we find in The Lost Gospel Q address the mystery directly. They read lke the sacred poetry of the Old Testament, and of other religious traditions. They “10 generate religious wonder rather than simple notions of divin- ity and faith, They challenge a reader toward deeper reflec- tion on the human situation, and they invert familiar values, “The urge to discover in a scientific manner the historical Jesus and his own words has its place, but history is always changing as historians move in and out of vogue with their various theories and approaches, The fantasy of origins, the sense of being in the presence of an authentic and primary text, accomplishes something of importance. It focuses the imagination in @ special way, inclining the reader toward @ pure, open-minded approach to thoughts and images that may have become too familiar Stripped of many details of setting and purpose, the words of the Lost Gospel Q reach deeper in the imagina~ tion—a key factor in the relation between a secred text. and its readers. Ib is casy to read any holy text too lightly or as- sume too much about its meaning and intention. Our very notion of the spiritual life deepens as we allow sacred stories and sayings to penetrate that part of us that Is free of our ‘own agendas and habits of thought: The sayings in @ ask us to turn conventionel wisdom up- side down. Spiced with paradox, irony and wit, they move ‘our reflections in unusual directions. Psychologically, they shift our attention from the structures that provide us with conventional and comfortable meaning to more challenging and fruitful reconsiderations and revisions. In this way, they offer new life and vitality. 1 will place this beautiful, well-presented book with its excellent translation among my few primary resources from nm‘the world’s religious and spiritual literature. | will ead it dif- ferently than | do other books, treating it as one of the pri- mary revelations of life’s sacredness. | expect it to give me a Jesus who is loss shielded and packaged by later traditions, less nuanced by the purposes of well-intentioned institu- ‘tions, and therefore more poetic and more sublimely rele~ vant to my own desire for a truly intelligent, deeply felt: and socially responsive life of spirit. Preface by Marcus Borg, Ph.D. It is an honor and a pleasure to write a preface to this edition of The Lost Gospel @, one deliberately designed to make Q available to the general reading public. The Lost Gospel @ is of great interest and importance because, in the judgment of most: scholars, it is the first Christian Gospel. Written in the 50s of the first century, only a couple of decades after the death of Jesus, Q is significantly earlier than the four Gospels of the New Testament, Mark, the ear- lest of these, was written around the year 70; Matthew and Luke followed a decade or two later; and John probably in the last decade of the first century. Only the genuine writings of Paul, most of which were also written in the 50s, are as early as @. But his writings were not Gospels, but letters. They were his personal and “8+pastoral correspondence with eerly Christian communities outside the Jewish homeland and addressed issues facing ‘those communities, Paul’s letters thus contain very little ma~ terial about Jesus as a figure of history, his teachings and deeds; that was not their purpose. Therefore © is not only the first Christian Gospel, but the earliest written form of tthe Jesus tradition, In the last twenty-five years, @ has been one of the hot spots of the historical study of the Gospels and Jesus, a major focal point of scholarly research. In North America, this work Is associated especially with James Robinson, Arland Jacobson, John Kloppenborg, Burton Mack and Leif Vooge, Yet: the claim that there was a Lost Gospel Q—that is, an early Christian collection of the sayings of Jesus, older than all of the surviving Gospels—is not a recent innovation, The scholarly case for the existence of @ was first made over cone hundred fifty years ago. By the carly 1900s, © had be- come widely accepted by scholars involved in the study of Christian origins, The basis for the “@ hypothesis,” as it is commonly called, is a large amount of material (over two hundred verses) Found in both Matthew and Luke, but not in Mark Most scholars do not think that either the euthor of Matthew or the author of Luke knew the other's Gospel Therefore the material they share in common cannot be the result of one borrowing from the other, but: must come from an earlier written source to which they both had access. “That common source was the Lost Gospel ©. othe Thus @ is a hypothetical document; no copy of it has ever been found, It is therefore possible to deny that it ex- isted, and some scholars do not accept the Q hypothesis. But most do, My impression is thet at least 90 percent of contemporary Gospel scholars do. It seems to them (and to me) a necessary hypothesis So, accepting the highly probable hypothesis that Q ex- isted, what was it like? Q was a sayings Gospel. It consists primarily of sayings attributed to Jesus, and some to his con- ‘temporary and mentor John the Baptist. To make the point negatively, Q contains very few stories about Jesus. Unlike the Gospels of the New Testament, Q is not a narrative Gospel. There are no birth stories, no death and resurrection stories. There are almost: no miracle stories. The one excep- ‘tion (the healing of a centurion’ servant) has as its climax a saying of Jesus, so even the exception fits the basic pattern oF Q asa sayings Gospel These sayings fall into three main categories. The largest: category is wisdom teaching —sayings about: how to live “the way" that Jesus taught. A somewhat: smaller category con sists of conflict and judgment: sayings. The former includes sayings in which Jesus criticized practices and/or groups that: were part of his social world, or in which he responded to criticisms directed against him. The latter threatened a com- ing judgment by God. It should be noted that judgment in the biblical tradition does not necessarily mean “the last Judgment%; the prophets of the Hebrew Bible most often spoke of God's judgment as happening within history rather than bringing history to a close. The third and smallest cate- omgory consists of teachings about Jesus himself: his tempte- ‘tions by Satan and his responses, and his saying about his re- lationship to God being like that of son to father. ‘The presence of these somewhat diverse categories of material is among the reasons for a recent development in Q studies. Namely, beginning in the mid-1980s, some scholars argued that Q can be separated into three layers or stages of development; to put the point only slightly differently, that: went through three editions or redactions. These succes- sive layers or editions are designated Q!, Q* and Q*. @'—the wisdom material—is seen as the earliest (prob- ably put into writing in the 50s) and closest to what Jesus himselF taught. Though demanding, @! is essentially opti- mistic and reflects the enthusiasm of the early years of the Jesus movement. Q%, with its elements of conflict and judg- ment, reflects a later stage in the movement's history, during which opposition to end rejection of the movement had be~ come pronounced (the 50s and perhaps early 60s of the first century). Q° is slightly later, and reflects the movement's ‘emerging christological beliefs about Jesus as the son of God. But many scholars are skeptical that can be divided into successive layers of development. The issue is not whether @ was a developing tradition; clearly it was, just as ‘the Gospels as a whole are the product of the developing traditions of early Christian movements. The issve, rather, is whether @ can be neatly divided into a series of discernible and discrete stages of development. The present volume does not divide © into Q', Q? and OS, but presents it es an integrated whole. Like all the Gospels, the Lost Gospel @ can be read on two different levels. That i, it can be read with two differ- ent questions in mind. Both are very interesting and centrally important for the study of Jesus and Christian origins. First, what does tt tell us about the people in the community who produced it? What does it disclose about their situation, convictions and practices, thelr vision of life and sense of what was most central, their beliefs about Jesus? Second, what does it suggest about Jesus as a historical Figure? Here the Focus is not on the community itself, but on the way in which the document Functions as alens for glimpsing the his- torical Jesus. I do not wish to suggest comprehensive answers to these questions in this preface. lt would be impossible to do 0; moreover, the purpose of the questions is to guide your own reading of the Lost Gospel @. But | do wish to make a couple of remarks. | begin with the most striking thing the Lost Gospel Q tells us about the community that produced it. On the as- 1s what was most central to the Q community, it provides evidence for on early Christian com- munity that did not make the death and resurrection of Jesus central ta its message. contains no passion narrative, sumption that Q conta no death and resurrection stories, Itis an important point: For this community, what mattered most. about Jesus was not his death and resurrection; the community did not stress “believing” that Jesus “died for our sins and rose again.” What did matter for the @ community was the teaching, of Jesus. To a large extent @ Is a classic "Two Ways” teaching, osa form known in the Jewish tradition and in most religions There is the wise way and the foolish way, the narrow way and the broad way. One way leads to life, the other to death. ‘The sayings in @ most often speak of the way or path that Jesus taught, a way deeply subversive of the dominant: cul- tural consciousness of his day, and perhaps of every day, Here was a form of early Christianity (probably Galilean) thet centrally emphasized “The Way,” to use the phrase cited in the Book of Acts as the earliest name for the Christian movement. It is quite different from most traditional and modern forms of Christianity. Yet: too much should not be made of this point. For ex- ample, though it means that the theology of the O Christians was quite different from the theology of Paul, the two points of view do not seem to me to be intrinsicall reconcilable. Of course, the Lost Gospel © tells us much more about ‘the @ community, but | leave that to your reading, | turn now to the second question: What glimpses does @ have of Jesus? A caution: Just because the Lost Gospel @ is rela- tively early, we should not think of it as a near transcript of events and teachings going back to Jesus himself. As noted carl, @ is the product of a developing tradition, and some of the material init is unlikely to go back to Jesus. With that caution in mind, what picture of Jesus emerges? Taking @ as a whole, | will mention six elements. First, Jesus was a wisdom teacher with a metaphoric mind—a ‘teacher of ati unconventional wisdom, commonly expressed in memorable aphorisms. He was a master of the one-liner 118+ Second, he was a radical cultural critic. Though subversion of cultural consciousness is characteristic of most teachers of unconventional wisdom, there is also sharp and passionate social criticism in Q. It is directed against: wealth and against the ruling elites (religious, political and economic); indeed, the Jesus of @ threatens Jerusalem (the home of the elites) swith divine judgment. The social passion of Jesus’ radical cul- tural criticism makes him similar to the great social prophets of the Hebrew Bible. Third, from @ we would discern that Jesus was a religious ecstatic. He had visions, undertook a ‘wilderness ordeal or vision quest, spent long hours in prayer, was said by his eritics to be spirit-possessed, and spoke of God with intimate metaphors. Fourth, we would surmise that: he was a healer and exor~ cist, Though @ has only one healing story, It contains sayings about bath healings and exoreisms. Fifth, the @ community spoke of Jesus as the Wisdom of God (that is, as the Sophia ‘of God), and as the Son of God (though not yet in an onto- logical sense). Whether etther christological image goes back to Jesus is much-debated and uncertain. Sixth, the Jesus of @ spoke of both an apocalyptic eschatology and a sapientiel eschatology. The Former speaks of a supernatural Interven~ +tion by God coming in the imminent future; it stresses walt: ing for God to act, es the contemporary Jesus scholar John ‘Dominic Crossan puts it, The second speaks of the ending of the world of culturel consciousness and domination brought about through response to an enlightened teacher. To echo Crossan again, the second form stresses that God is waiting for us to act, Both are in Q; whether both can be traced “19°back to Jesus (and if so, how they are qualified by each other) is another question Like all editions of the Lost Gospel @, the present one is a reconstruction from non-Markan material shared in com- mon by Matthew and Luke, Mark Powelson and Ray Rieger, the editors of this volume, have immersed themselves in the history of @ scholarship from the nineteenth century to the present, and are thoroughly conversant: with the recent burst of publishing on ©. Their reconstruction largely follows the order of @ as found dational study. They have made major use of massive com mentaries by W. D. Davies and Dele Allison (on Matthew) and Joseph Fitzmyer (on Luke). They have considered the conclusions of scholars from the more conservative end of John Kloppenborg's recent foun- the scholerly spectrum, such as |. Howard Marshall and Robert Guelich. Their translation takes into account: multi= ple versions of the Bible, even as itis also of ten fresh. I com: mend this volume to you, and | invite you to explore for yourself the earliest Igyer of the Jesus tradition. The Lost Gospel“2 The Story of the Lost Gospel Q During the decades immediately following the death of Jesus, small bands of believers wandered the countryside around Galilee. Many were poor people— -efoot, 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 be- ‘tween 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 reetangu-lar cloaks thet 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 gor- ments, 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 lite, 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’ idess 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 listen- ing 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 Whereas Jewish scribes had been recording holy text on Jong scrolls for centuries, the Lost Gospel @ was possibly @ 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 1 primitive book slightly larger than the one you are holding, Whereas scrolls were ereated 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 origl- nal 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 sev- eral 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, itis older than the traditional Gospels, colder than the Christian church itself: ©, quite simply, is the dlosest 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 archae~ 15+ologists from the leaves of a crumbling manuscript. Rather than a single rare find, the discovery of the Lost Gospel has been the result of over one hundred fifty years of detec tive 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 @ began in Germany during the 1830s. Probing into the synoptic Gospels, historians began aiscovering 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 con- trary 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 Weise, a lec- turer 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 » second source as well. Laying the books of Matthew and Luke side by side, Welsse realized that this unknown second source was filled with seyings 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 an- other hundred years and the archaeological discovery of a ifferent document to fully substantiate Weisse’s theory. 't was December 1945, just a few months after the end ‘of World War Il, when a treasure trove of early Christian manuscripts wos discovered along the Upper Nile River in a ‘town called Nag Hammadi, Unlike the Dead Sea Scrolls, un- earthed just « few years ater, these documents were codices covered in leather and containing Christian writings ‘Among, the thirteen precious books was one very un- usual 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 find- ings. Like , the Gospel of Thomas did not mention the birth cor death of Jesus. Most significant of all, over one-third of tthe sayings it contained were similar to those in the Lost ospel Q! i Freee 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 @ 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 @ Project and the Q Project of the Society of Biblical Literature to spearhead further investigations into what: had proved to be the origi- nal source for over two hundred twenty-five verses in the books of Matthew and Luke. By extracting @ from the pages of the traditional Gospels historians have uncovered @ mising link between Judaism and Christianity. In a sense, the Lost Gospel @ 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 teaches, a healer, a simple man filled with the spirit of God, Jesus is also.a sage, the person: fication 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 satzon 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 @. Jesus talks about villages, neighbors, spouses end chil- dren, There are lessons on the relation between households, borrowing and the importance of helping one another, The passages he quotes from the Old Testament ere part of a popular tradition, simple sayings that do not reflect learned interpretation. His imagery is rural and agricultural, creating @ portrait of Galilee with its mud huts, tilled flelds and fishing villages, Most important to the destitute people who sur- rounded Jesus, there is a.vision of the future. He speaks in 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 everyone's 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 @ is a guidebook to the land of the soul. It provides simple advice on getting along in the worl. 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. cen~ tury 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 miss~ ing for two millennia? Why isn’t it part of the New Testament? One very obvious answer is that when the au thors of Metthew and Luke wrote their texts, they com- bined the Lost Gospel 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 re- counted his arrest in the holy city, the subsequent trials be- fore 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 , 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. Ht was the early church fathers who helped to determine the canon 129of the New Testament, and in doing so they would have been concerned about the role of the disciples in any text. Strange too ls the failure of modem-day scholars to un- veil the Lost Gospel @ 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 acad- emics, 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 pro- vided translations of the text but, ironically, have buried ‘them in lengthy trestises much as the text once lay hidden in the books of Matthew and Luke. Their sin has been one of omission rather than commis- sion, 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 teach ings. @ is, after all, both a doorway into the world of ancient Christionity and a window onto the soul and spirit of Jesus. What we have is a long-tost gospel with a very contemporary message. +30The: ARE THE SAYINGS of Jesusol In tHose Days THE word of God came to John the Baptist, the son of Zechariah, in the desert of Judea. He went throughout the Jordan area, calling, for baptism and a change of heart leading to the forgiveness of sins. As it is said in the book of the prophet Isaiah, “A voice cries out in the desert: Prepare a way for the Lord, clear a straight path for him.” > ‘Anyone who has heard the expression "Repent, for the kingdom Of Gaz is at hand!” is familiar with the Greek word metancia, Here itis translated to signify a profound "change of heart” or "change cf mind." a transformation in goals and life direction, But for cen- tures, the term-has implied the Christian concepts of good and evil and has been translated as "repentance" or “conversion. Crowns Came FROM JERUSALEM and Judea and the regions around the Jordan River to be baptized by John. He said to them, “Brood of vipers, who warned you to flee from the impending doom? Produce good fruit. Prove that your hearts are really changed. Do not think of saying to yourselves, ‘We are Abraham's children’ because, | tell you, God ean produce children for Abraham right out of these rocks. Even now the axe is aimed at the roots of the trees, 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.” > 135°63 Even tax coutectors came to be baptized, and asked John, “Teacher, what shall we do?” He answered them, "Charge no more than the official rate.” Soldiers also asked him, “And what about us?” He replied, “Don't harass people. No more extortion. Be satisfied with your pay.” > No contemporary word can capture the emotional impact that the ‘erm "tax collector" had on people in Jesus’ time. To support the largest empire the world had ever known, Rome imposed over fifty cifferent taxes and levies in places like Galilee. To collect, Roman officals aften hired unscrupulous brokers who squeezed as ‘much money as possible from an angry populace. Jorn tHe Barnisr saio, “Ibaptize you with water, but someone more powerful than me is coming, | am not fit to untie his sandals. He will baptize you with holy spirit and fire. His pitchfork Is in his hand, ready to thresh the grain. He will gather ‘the wheat into his granary; but he will burn the chaff ina fire that never goes out.” a ‘Although they are its major practitioners today, Christians did not initiate the ceremony of baptism. Its an ancient rite dating back to the Egyptians and the mystery cults. Most jews no longer practice this ritual bathing, but many did in Jesus’ time. In fact, the excava- ‘ions at Qumran that produced the Dead Sea Scrolls also revealed an important immersion sit. 37+os Jesus came reom GAaLILee to the Jordan River tobe baptized by John. After Jesus was baptized, he prayed and the sky opened up: The holy spirit came to him asa dove, and a voice came from the sky saying, “You are my son. Today | have become your father.” ae Ficteo werts tHe HOLY spirit, Jesus left the Jordan and was guided into the wilderness. Here he ‘was put to the test by the devil for forty days, During that time he fasted and when it was over he was very hungry. Then the devil said to him, “I you are God's son, turn this stone into a loaf of bread.” But Jesus replied, “Scripture says: ‘People cannot live on bread alone.” Visitors to modern-day Israel wil stil ind a sun-scorched region of sharp limestone clifs and wind-blown dust stretching southeast frorn Jerusalem to the Dead Sea. Known in Hebrew as Jeshimon or "the Devastation.” thie was the wildernass that Jesus entered.7 Then THe Deva TOOK Jesus to Jerusalem and made him stand at the top of the Temple. “To prove you are God's son,” he said to him, jump down from here. And remember, it Is written: ‘He will send his angels to guard you and to catch you in their hands so you won't even hit your foot on astone.” Jesus answered him, “It has been said “You must: not put God to the test.’” > Siting atop an enormous complex that covered nearly thirty-five acres, the temple in Jerusalem was entered through monumental marble gates. The great jewish historian Josephus, who lived a gen. eration after Jesus, said that if you climbed to the top of the tower “you would become dizzy and couldn't even see the end of the measureless depth before you." ae THEN TAKING Him TO a high mountain, the devil showed Jesus in an instant all the empires of ‘the world. “I will give you the power and glory of ‘these kingdoms, for itis mine, and I ean give it to anyone | want, All yau have to do is worship me.” Jesus retorted, “It is written: “You must worship God and serve him alone.” Having exhausted all these ways of tempting Jesus, the devil left him, to return at a later time. > (One of the Greek words in this passage is olkoumene, which liter: ally means “all the inhabited world” and was commonly used to refer to the Roman Empire. The devil it seems, is tempting Jesus ‘with the earthly power of an emperor. cate09 A\rounn 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 Judea, Jerusalem and the coastal region of Tyre and Sidon 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 God.” "Prayer" in ancient Palestine usually meant the recitation of long set prayers, often proclaimed aloud and in public. In retreating to the hills for long hours of solitude, Jesus was probably engaged in what taday we would gall meditation Qo Hapey are You wrio are hungry now, you shall be satisfied. Fortunate are you who weep now, for you shall laugh. Known as the Beatitudes, these sayings traditionally have been translated with the expression “blessed are." Actually, the Greek ‘word is mokerios, whase rich meaning includes “congratulations to," “happy is" and "fortunate are.ot Forrunare are tHe cenris, for they shall inherit the earth. ~ ‘The most famous passage in this Sermon on the Mount has always been translated as."the meek shall inherit the earth." Actually, the Greek word praotes means “gentle but strong” and connotes strength that is under control and tinged with a spint of caring a4 Happy are THE MERCIFUL, for they shall be 12 shown merey. Happy are the pure in heart, for they shall see the face of God Fortunate are the peacemakers, for they shall be called sons of God. +4598 Forrunare are You WHEN people hate you, exclude you, abuse you and denounce you on my account: Gelebrate when that day comes and dance for joy—your reward will be great in heaven, Remember ‘that th ancestors treated the prophets this wey. => Love your enemies Do good to those who hate you. Bless those who curse you. Pray for-those who treat you badly. ~ ‘The idea of foving your enemies rather than retaliating against them was as radical in Jesus' time as it is today. As one ancient Greek thinker put it, "I consider it established that one should do hharrn to one's enemies and be of service to one's friends.” +40 ofots When someone strikes You on the right: cheek, offer them the other cheek, too. 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. > To strike someone on the right cheek usually meant striking them with the back of the hand. In Middle Easter culture, this was twice as insulting as a slap delivered with the palm of the hand, +, ale REAT PEOPLE AS YOU would like them to . ‘treat you. Ifyou love those who love you, what credit is that to you? Even sinners do the same. If you do good only to those who do good to you, what merit is there in that? Even sinners do that. And if you lend to those from whom you hope to receive, what reward is there in that? Even sinners lend to sinners. 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. ‘The original Hebrew word translated as “to sin" in the Bible actu- ally meant “to miss the mark” the way an arrow misses its target.on Be compassionate as your Father is compassionate. Do not judge, and you will not be judged Donot condemn, and you will not be condemned. Forgive and you will be forgiven. > ar Give, ano THere wit be gifts for you. A full measure of grain, pressed down, shaken together and running over, will be poured into your lap; becaus the amount you measure out is the amount you will be given back. ~ SE019 Can one BLIND PERSON lead another? Won't they both fall into a ditch? The student Is not superior to the teacher, but if students are well taught they will become like their teacher ~ +52 Wty bo vou Nomice the speck of sawdustin 20 your brother's eye and nat 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 own eye first; then you will see clearly enough to remove the sawdust from your brother's eye. > Who were the "hypocrites" Jesus criticizes here and in the New ‘Testament Gospels? The Greek word was fiypokntes, meaning an ‘actor o orator, and in a derogatory sense, a pretender,oat No coon rate peoouces 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 gather 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 > Why D0 vou cat me, “Lord, Lord” and then ™ not do what | say? | will show you what the person who comes to me, hears what | 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. His built on 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, >23 Artie time THar Jesus entered Capernaum, a Roman officer there had a favorite servant who ‘was sick and near death. Hearing about Jesus, the Beato mentece onal teteiers tates rate oome.and heal his servants They cometo Jetueand pleaded urgently with him. “He deserves your help,” they said. He is a friend of our people; in fact, he is the one wha built-the synagogue” Jens veal not hey far fam ties hause wher tie centurion approached him and sald, "My servant is Iying at home paralyzed and in great pain.” Jesus sald to him, “Iwill come myself'and cure him.” The centurion replied, “I don’t deserve to have you in my house. But just: say the word, and my servant will be healed, AFter all, | myselam under orders, and I have many soldiers under my command, I say to one, ‘Go! and he goes. | 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 Israel have | found such faith.” +56 Then Jesus said to the centurion, “Go home now and everything will happen as you believed it would.” ‘At that moment, the servant was healed. > Could a centurion have been a friend to the Jews? In fact, many Greeks and Romans highly respected the Jews because of their Unique worship of a single God, At least one ancient synagogue carried an inscription acknowledging the builder as a Gentile024 Jorn ree Baptist 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 John what you hear and sce: 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 John’s disciples had departed, Jesus spoke ‘to the crowds about John. “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 sée 8 prophet? Yesy| 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 is greater than John the Baptist; yct the least in the realm of God is greater than him,” > Ub unr. tite rime of John the Baptist, 9% we had the law of Moses and the words of the prophets, Since John arrived, the good news about God's realm has been announced. Now people everywhere are pushing to get In >26 How sttoutn | pescrise 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 the flute for you and you didn’t dance; We sang sad songs and you would not wey For John the Baptist came, not eating bread, not drinking wine, and you satd, "He is crazy? Now the son of man comes, eating and drinki and you say, “Just look at him, a glutton and a drunkard, a friend of tax collectors and outcasts.” But Wisdom is being proven right by all her children, > aan As THty WALKED ALONG the road, theymet aman 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 their dead. Your duty is to go and spread the news of the realm of God.” 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 continves to look at what was left behind is suited for the realm of God.” ‘One of the most problematic phrases in the Bible is “the kingdom of God” (translated here as “the realm of God"), The Aramaic and Hebrew words of Jesus did not imply a territory or domain Instead, they referred to a power that is coming to be. Far from an cearthly empire, the “kingdom of God’ sometimes lies hidden and at other times appears in mysterious ways—as in the form of a mustard seed, var28 Acrnouct 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, | am sending you out like lambs among wolves. ~ eae eat Don’ acouire Goto, sitver 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. ‘The knapsack and the staff (used as a walking stick and to ward off wild animals) were characteristic symbols of wandering Cynic philosophers, Jesus may be distinguishing his followers from these itinerants, wno also took a vow of poverty,930 Whenever vou enter somrone’s home, let your first words be, “Peace to this housel” Ife 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 God is at your door.” Iryou ener a town and they donot welcome 931 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 Sodom and Gomorrah will be better of f than that town. Beware, Chorazin! Take heed, Bethsaida! If Tyre and Sidon 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 Tyre and Sidon at the judgment as with you. As for you, Capernaum, 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. ~ The towns of Chorazin and Bethsaida were near Capernaum, the {ishing vilage on the Sea of Gallee that was the center of Jesus’ ac- tivity. He probably shocked his followers by favoring the notori- ‘ously pagan centers of Tyre and Sidon over their own homeland, ‘These Mediterranean cities were infamous in the Old Testament as the home of the idol-worshiping Queen Jerebel. 05+932 Acris rime, Jesus said, “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,” > When Jesus was ALONE with his disciples, 938 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.”One oav rr HAPPENED that Jesus wos praying ina particular place. When he finished, one of his disciples said, “Lord, teach us howto pray just as John the Baptist taught his disciples.” He responded, “Say this when you pray: ‘Father, may your name be honored; mey your reign begin, Grant us the food we need for each day. Forgive ovr failures, for we forgive everyone who fails us And do not putius to the tes ~ Known to Protestants as the Lord's Prayer and to Catholics as the Our Father, this simple prayer includes a single word that pro= aims a radically new relationship between humankind and God. Throughout the Old Testament, the names for God imply power and remoteness, Here Jesus addresses God as “Abb: informal term for Father that is akin to our word Papa. ‘warm and +68 Assx ano r’LL bt 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 6936 Who amone you woutp hand his son a stone when he has asked you for bread? Who would hand him a snake when it’s Fish he’ 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. ~ 7 “They sRouGHT a MAN who was blind and 937 mute and who was possessed by a demon 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 Beelzebul, the chief of the evil spirits” But Jesus answered them, “IF ibis by the power of Beelzebul that | cast out demons, by whose power do your own people cast them out? If I rely ‘on the help of the chief of the demons to cast out demons, then Beelzebul’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 Satan's house is divided, how can his kingdom survive? “Butifit is by the finger of God that | cast out demons, then the reign of God has arrived!” =~ Jesus was not the only healer in the land. Unlike other healers of the day. however, he used no charms, incantations or paraphera lia, but relied upon the power inherent in "the finger of God. om238 Anyone vaio is Nor with meis against me. ae When an UNCLEAN SPIRIT goes out of a 939 sr does not help me gather scatters. person, it wanders through waterless country ~ looking for a place to rest. Not: finding one Ht says, “I will go back to the home | came from.” But on arrival, finding it swept and tidied, it then goes off and brings seven other 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. > In Jewish folklore, demons and evil spirits could be destroyed by - ‘water, so they roamed the desert locking for a resting place. om40 As Jesus was sPeaxino, awoman in the crowd raised her voice and said, “Blessed is the womb that gave birth to you and the breasts thet nursed you.” He replied, “Blessed rather are those who hear the word of God and observe it.” > me Wert tHe crowns swarMine 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 Jonah. Just as Jonah was a symbol for-the people of Nineveh, so will the son of man be for today’s generation. "The Queen of Sheba traveled from the ends of the earth to hear the wisdom of Solomon. Today, something greater than Solomon is here. The people of Nineveh heard the preaching of Jonah and changed thetr ways. But now, something greater ‘than Jonah is here. “At the judgment, both the Queen of Sheba and the Ninevites will condemn this generation.” > Jn the Old Testament, the Queen of Sheba came from Ethiopia to meet King Solomon and “test him with hard questions.” Like the people of Nineveh mentioned in this passage, she was a Gentile So itis interesting to note that after hearing Solomon's responses, she went away convinced of his wisdom, tle42 Noone uictrrs 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 isin darkness. Be careful that your light never fides into darkness. ~ Lamps in fist-century Galilee were small terra-cotta lanterns that burned oil and were often the only source of ight inside the win- dawless houses of the region, Beware, You wnio CALL yourselves perfect 43, in your obedience to the law. You pay the tax on mint, dil and cumin, but you ignore justice, mercy and honesty. You should practice these things first You 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. “The ritual washing of kitchen utensils was a common practice among devout Jewish groups Jesus failure to follow these clean ness codes was seen as a sign of his rebeliousness against the re~ ligious establishment.44 You wrio ciaim 10 be the most:devout are hopeless! You love sitting in the front row of the Synagogue and having people bow downto 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 ‘God said, “I will send them prophets and messengers. Some they will kil, others they will persecute. This generation will have to answer for the blood of every prophet shed since the beginning of the world, from Abel -to Zechariah.” ~ ill 945 There is NOTHING COVERED up now that wi not be exposed. Nothingis secret that will not be revealed, Every secret you've kept will aa a known. What you have whispered in hidden places will be shouted from the housetops. >45 Donor rear Those who kill the body but cannot killthe soul. Instead, you should respect the one who holds n his hands both your body and your soul. What: does a sparrow cost? A few pennies? Yet not a single little bird is Forgotten by God. And you? God's care extends to every hair on your heed, You are worth more than a flock of sparrows > Sokd in the village. markets of Galilee, sparrows, though tiny, were ‘heap and plentiful and served as a common food for the pour Evervone wito ackNOWLEDGES ME in public will be colebrated by the angels. = oar oar948 Whoever rejects me scrore others will be Someone IN THE CROWD said to him, a9 disowned by the angels. Anyone who speaks against “Teacher, tell my brother to share the family the son of man will be forgiven, but there Is no inheritance with me." forgiveness for those who attack the Holy Spirit. Jesus responded, “Friend, who made When you are dragged into court and forced to me a judge?” appear before judges because of your beliefs, don't i worry about how to defend yourself or what to say. ‘The words will come to you from the Holy Spirit when you need them.950 “Thtere was ONCE a rich men 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'ltear down my bars and build bigger ones so that I can keep all my grain in them. Then | will sayto myself, ‘| have enough to last me for years. | can take it easy, eat, drink and havea good time.’” But God said to him, “You fool! This very night you may die, Then who will own this hoard of yours?" So itis with those who pile up possessions but remain poor in the treasures of the spirit. > Jesus sroKe To Hs disciples: “Don't be anxious about: your life. Don't worry about getting enough food or having 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 storehouses nor barns. Yet God feeds them. Aren't you more important than 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?” > Jesus probably chose the raven here to sharpen his point. Roman naturalists like Pliny the Elder thought that these birds were so careless they sometimes forgot to return to their nests! And under Jewish law, ravens were considered unclean. Many rabbis even be~ lieved that mentioning the raven in a prayer was blasphemous.Look ar THE LiLies that grow wild in the fields. They don’t weave clothes for themselves. But. | tell you, even King Solomon in all his splendor was not dressed as beautifully as these flowers. If that is how God clothes the grasses, which are green today and burned in the sun tomorrow, how much more will God provide for you. How little faith you havel =~ ‘A master of the spoken word, Jesus often used puns and poetic devices in his speech. Here, in describing the weaving of clothes, he uses the rhyming Aramaic words omel and az +86 Dow’ sr LinDcD By the pursuit of food, 953 clothing and possessions. Stop worrying about these things. Only those who lack spirit. and soul pursue ‘them. You have a Father who knows what you need, Set your heart on God and these other things will be given to you. sr938 : : Don’t pine ur your treasures here on earth, Teste owNeR OF ahouse knows whena thiefis 985 They will be destroyed by moths and rust and stolen ae coming, he will be on guard and not let anyone break by thieves. Store your riches in heaven where moths into the house. You too must: be prepared—the son \d rust are powerless and thi and rust: are powerless and thieves cannot break in, of man will arrive when you least expect him. Wherever your treasure is, your heart will also be. > > ‘Ancient Jews believed that breaking through a doorway brought bad luck even to a thief. So the words Jesus uses here literally . mean breaking through thick walls made of mud or clay bricks 89°936 Where tie owner oF an estate wants a manager who can be trusted with all his goods, someone who will make sure the staffis cared for and fed, whom will he put in charge? A trusty and sensible supervisor. Congratulations to that: person if he proves faithful and is hard at work when the ‘owner comes home, In that cas , the owner will give him a share in all his property. Buti the manager says to himself, “The owner is not. coming back for along time,” and begins abusing the workers and feasting and getting drunk, the owner may return un- expectedly, Instead of receiving a reward, the manager will be cut off and will share the Fate of the unfaithful 7 Do you suppose tHar | am here to bring 08% peace? No, | have come to bring the sword of division. My message will divide father and son, mother and daughter, mother-in-law and daughter- indaw. 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 eros and follow me, you are nat worthy. ‘The Romans crucied two thousand Jens ding the rebelion that "lowes Ring Hers the Gat rin #2 0 ee lowers ll exunnted wth crucioton even before Ni deat was “ommon prac in these execution to have the conderned er Son cat na own eos tothe place of resin 91058 Tost wti0 Grasp aNp clutch at self will lose it, Those who let go of self and follow me will find it. > +2 ‘When you see CLouns inthe western sky, 959 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 reed the face of the sky. So why can’t you interpret the here and now? ‘pt > ‘A vital aspect of the Lost Gospel Q is its earthiness. Whereas the book's message is universal, the imagery is personal and local. Here Jesus refers to the rain clouds that entered Galilee from the Mediterranean Sea to the west and the hot winds that swept in from the Negev Desert in the south,960 Why can’t you uoer for yourselves what is right? When you arc headed for court with an opponent, try to settle the case on the way and make peace with him. Otherwis before the judge, who may turn you over to the he will eall you jailer. Then you may not get out of jail until you've paid your last penny. Whar is THe REALM of Godlike? How can! 961 describe it to you? Its like a tiny mustard seed that someone tosses into a garden. It grows into a tree and birds nest in its branches. > For centuries, jewish prophets compared the reaim of God to the famed cedars of Lebanon, which were used to build the temple of Solomon in Jerusalem. So Jesus is shocking his audience by likening it to a tiny mustard seed, which grew into a scragaly plant that ‘most farmers considered a weed.To wnar SHALL I compare the realm of God? Its like yeast that a woman takes and mixes with three cups of Flour until it all a> Enrer sy THe Narrow gate, The path that 063 leads to destruction is wide and easy. Many follow it. But the narrow gate and hard road lead to life Few discover it.oa | preDicr Har propte will come from east and west, and north and south to sit with Abraham, Isaac and Jacob at a great bang ct:in the realm of heaven, Those who think the realm of God belongs to them will be thrown outiinto the dark where they will cry tears of bitter regret > The Last witt et first and the first will be lost. > of066 Jerusacem, O Jerusacem, You are a city that kills the prophets and stones those who are sent: to you. How often I have wanted to gather your children asa hen gathers her chicks under her wings. But you have not let me See, your house will be abandoned and left in ruins. You will not see me again until you say, “Blessed is the one who comes in the name of the Lord.” > There is a hidden irony when Jesus calls Jerusalem a “city that kis" Its name actually derives from the Hebrew word “shalorn;" ‘which implies the absence of strife and hostity. Jerusalem Iterally means “city of peace “10° Those wito peat humbled. Those whe humble the: be praised. THEMSELVES will be “101 ves will 967«68 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, “Im sorry but: just bought: 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 lve purchased.” A third guest explained, “Ijust got married and | can’t come.” ‘The servant returned to tell the host about cll these excuses. Ina fit of anger, the man shouted, “Go out right now into the street® and alleys and invite the poor, the crippled, the blind and the lame.” Soon, the servant reported back, “Ive carried out your orders, but there is still room.” 102+ “Then go farther out to the roads and country lanes,” the man responded, “and lead people back until my house's filled, But not one of those original guests will share this feast.” > To the cultures of the Middle East, sharing a meal signified much more than simply eating together. To invite a person to dinner was to honor them: and very strict Jewish rules dictated who was a suitable guest, Jesus is turning this tradition upside down by inwit- ing the homeless to share a meal while excliding the weatthy. 103969 Trou Love Your father and mother, or your son and daughter, more than me, you cannot follow me. Unless you take up your cross and let go of all you possess, you cannot truly follow me, > You age Tie satr of the earth, But if salt loses 970 Its taste, it can never be salty again. H: will be worthless. It won't even be fit for the manure pile. > Mined along the Dead Sea, the satiest body of water in the world, salt was a vital ingredient in the dally and spiritual life of the an- cient world, Homer and Plato said it was "beloved of the gods." and Plutarch claimed that it was the spice of wit and conversation, To the Jews of the Old Testament, eating salt together was a sign of loyalty and purity 2105on Suppose someone Has a hundred sheep and cone 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 i the sheep onto his shoulders in joy. Then, coming home, he'll call out-to his friends and neighbors, “Let's celebrate! ve found the sheep that was lost.” > Ik. was a rare lamb that was lost in first-century Galilee, Each shep- herd had a unique whistle known only to his flock. iftwo flocks be- ‘ame hopelessly intermixed at a watering spot, the herder needed simply to whistle softy for his flock to immediately part from the other sheep and follow him, Ira woman Has ten silver coins, what will she 972 do if she loses one? She'll ight 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 ebrate! I've found the coin that was lost.” > Made of mud and cavered by thatched roofs, houses in Galilee had rough dirt floors and lacked even a single window. So losing a sit ver cain was no small matter.973 No one can serve two masters. You will Ass tone as Heaven andearthendure,not 974 either hate the first and love the second or treat one letter, not a single dot of the Law, will disappear ‘one with respect and the other with scorn. You can > not serve both God and money. > ‘The Gospel of Thomas, the Q-lkke manuscript discovered in Egypt in 1945, includes a variation on this problem of serving two mas- ters. “One canst mount two horses,” it explains, “or pull back two strings on a bow." 109+ 108+975 Anyone wito pivorces His wife and remarries commits adultery. So does a man who marries a divorced woman. > 10 Obssracuts 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 the neck than for that: person to mislead one of my followers. > oron Jesus expaineo 70 nis disciples, “Ifa companion does something wrong to you, go to the Person and point this out. But do it privately. your friend listens and says, Im sorry’ forgive and your bond will be strengthened.” “But how often must | forgive the same person?” asked one of his disciples. “Seven times?” Jesus answered, “Not just seven times, but seventy-seven times.” oma seed, you can say to this mountai will move, Nothing will be impossible for you. Even ir Your Farr is no bigger than a mustard 078 “Movel” and it => m8979 Jesus was askeo, “wren will the kingdom of God arrive?” He replied, “You won't be able see the kingdom ‘of God when it comes. People won't be able to say ‘it’s here’ or ‘it’s over there,” “The kingdom of God is among you.” ~ oma t i A time wit come when you will long to see the son of man, but you'll see nothing, There will be those who will say, “Look aver 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 He-will be just like re was in the days of Noah. People ate, drank, got married and went:on with their lives right up until the day that Noah climbed aboard the ark. Then the flood came and destroyed them. That’s how it will be when the son of man is revealed. Iftwo people are sleeping, one will be taken, the other left. I'two women are grinding grain at the rill, one will be taken, the other will be left. > 115- 980oat A Nosteman once wEnr off to a distant: land to become king, Just before he left, he called together his ten most trusted servants and gave cach of them ten silver coins. “See what you can carn with this money while | 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, “Ive turned the ten coins into one hundred!” “Excellent,” the new king replied. “Because you've proven trustworthy in this small matter, 'm going to put you in charge of ten towns.” The second one reported, “I've earned five times what you gave me.” “Then youll be in charge of five towns,” replied the king. Another servant stepped forward and said, “Sir, here are your éoins. | kept them wrapped in a handkerchief because you're a hard man and Tm 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, I that’s true, why didn’t you do something with the money to make a profit? You've disobeyed me.” ‘Tuming 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 hes.” ~ am982 Jesus sai 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 God.” 18A Note on the Translation Translation is risky business. Wiliam Tyndale, the great: English translator, was executed by strangulation for the heretical act of rendering the Latin Bible into English. Just ‘ten years earlier, the Bishop of Landon held a public burning, of English-language Bibles that had been smuggled in From new printing presses“in the continent That was during the 1500s. By early the next century, ‘the situation had improved markedly. In fact, when King James Il mandated a group of almost: fifty British scholars to produce a new edition of the Bible, he cautioned them not ‘to work in a vacuum, but to review existing translations. As @ result, the King James Bible, which many people look upon as the crowning achievement: of English prose, is hardly original He depends in lage part on earlier translations Today, with two dozen massively researched translations and revisions of the Gospels produced during the last quar- 120+ ter century alone, we also have avoided working in 2 vacuum We have drawn on the New English Bible, Jerusalem Bible, Today's English Version, New Revised Standard Version and the New American Standard os well as the experiments in prose undertaken by individual translators such as James Moffat, Ronald Knox, Edgar Goodspeed and J.B. Philips This edition of the Lost Gospel @ does not pretend to be the scholarly version. In fact, many scholars would cell our rendering 2 "paraphrase" since we have followed the princ- ple of ‘dynamic equivalence” in producing the text. This modern style of translation secks to re-create a text in con- temporary language by focusing on sentences, paragraphs ‘ond overall meaning, rather than secking @ word-for-word equivalence, Our goal has been to rebuild the scattered frag- ments of the Lost Gospel @ in a fashion that gives Form and meaning to the resulting structure. is, efter all, a diamond in the rough—briliant, multifaceted and sharp—but lacking in gymmetry and polish. ‘We are extremely gratefulto the guiding hand of Marcus Borg, our consulting editor, whose sensitivity to both the meaning of the original text and the beauty of the language has helped direct our interpretation. Together with Dr. Borg, we believe that the Lost Gospel @ is a powerful end impor tant: book both for spiritual seekers and those in search of the historical Jesus. —Mark Powelson and Ray Riagert, EditorsQ PARALLELS sa Ist4 1024-35, 133 20: 1235 aia t1 hau ase aia vo6 997 tour tose, rata3 ias-27 ine? 0 78 ‘a0 sR. a ae abn wo 580 612, 17.2021 a ona 077-283 o-0 e31-0.399 639-40 ens eee iv-t0 78-20, 72-28 950-40 (2-3 93; 108 105-9 ‘aia tea ti2a ias-26 a7-a8 144 29-92 sans » Py 2 2 ra o 9 a “ ‘6 a ° 2” 7” * ct 8 a harTvew 5, 1622-22 e798 126-27 ‘02 es-20 1232 ean enn en aoa 10436 v0a9 su 106-7 vas, 21-22 720 a6 41 rsa jae 128+ Ke ee hiss Hest ret ne ns seat aaa nana ras. ras-40 rea 31-59 va 234-56 nie 192021 te aaa ras wae? ise? 410 vate ima mae 6 702-% nas nae0