Peace on Earth

During the entire time that Jesus was here there was no war anywhere on the planet. It is the only time period in recorded history when there was no war. There was no war in the Roman Empire, the British Isles, China or anywhere!

Isaiah 55:12 foretold the peace that would come to the earth while Jesus was here - "For you shall go out in joy, and be led forth in peace…” This was fulfilled according to Luke 2:10-14, “Then the angel said to them, “Do not be afraid, for behold, I bring you good news of great joy which will be to all the people. 11 For to you is born this day in the city of David a Savior, who is Christ the Lord. 12 And this will be the sign to you: you will find a babe wrapped in swaddling cloths and lying in a manger.” 13 And suddenly there was with the angel a multitude of the heavenly host praising God and saying, 14 “Glory to God in the highest, and on earth peace among men with whom he is pleased!”

J. Clontz – Editor of The Comprehensive New Testament

Prophecy about the Redeemer

The coming of the Redeemer is foretold in Isaiah 59:20-60:6. The Redeemer is the Light when we compare Isaiah 59:20 and 60:1. Isaiah 60:3 indicates that Gentiles will come to the redeemer at his rising and they will be on camels bringing gold, incense and praises for the Lord according to Isaiah 60:6.

J. Clontz – Editor of the Comprehensive New Testament

Isaiah 59:20 And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, says the Lord. 21 As for me, this is my covenant with them, says the Lord; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, says the Lord, from henceforth and for ever. 60:1 Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. 2 For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. 3 And the Gentiles shall come to thy light, and kings to the brightness of thy rising. 4 Lift up your eyes round about, and see: all they gather themselves together, they come to you: your sons shall come from far, and you daughters shall be nursed at your side. 5 Then you shall see, and flow together, and your heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto you, the forces of the Gentiles shall come unto you. 6 The multitude of camels shall cover you, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall show forth the praises of the Lord.

The Truth about the Trinity – The Jewish Secret

As can be seen below in the list of cross references from “The Comprehensive New Testament” – the Trinity was known to Judaism in the Old Testament before the New Testament was written. Judaism encompasses several sects including Pharisees, Sadducees, Essenes, Philo, the Qumran sect, the followers of John the Baptist (Mandeans and Sabians), the Rephaim, etc. The references below indicate that Philo who was a Jew born before Christ knew of the Trinity, believed in it and wrote about it. Furthermore, the Talmud cross references below indicate that even the Pharisees knew about the Trinity and despite it being supported by the literal interpretation of the text in Genesis they rejected the literal meaning.

Babylonian Sanhedrin 38b - Rabbi Yoḥanan says: Any place in the Bible from where the heretics attempt to prove their heresy, i.e., that there is more than one god, the response to their claim is alongside them, i.e., in the immediate vicinity of the verses they cite. The verse states that God said: “Let us make man in our image” (Genesis 1:26), employing the plural, but it then states: “And God created man in His image” (Genesis 1:27), employing the singular. The verse states that God said: “Come, let us go down and there confound their language” (Genesis 11:7), but it also states: “And the Lord came down to see the city and the tower” (Genesis 11:5). The verse states in the plural: “There God was revealed [niglu] to him when he fled from the face of his brother” (Genesis 35:7), but it also states in the singular: “To God Who answers [haoneh] me in the day of my distress” (Genesis 35:3)… Rabbi Yoḥanan cites several examples where the counterclaim is in the same verse as the claim of the heretics. The verse states: “For what nation is there so great that has God so near to them as the Lord our God is whenever we call upon Him?” (Deuteronomy 4:7), where the term “near” is written in plural, kerovim, but the term “upon Him” is written in singular. Another verse states: “And who is like Your people, like Israel, a nation one in the earth, whom God went to redeem unto Himself for a people?” (II Samuel 7:23), where the term “went” is written in plural, halekhu, but the term “Himself” is written in singular. Another verse states: “I beheld till thrones were placed, and one that was ancient of days did sit” (Daniel 7:9); where the term “thrones” is written in plural, kharsavan, but the term “sit” is written in singular… The Gemara clarifies: This works out well for almost all the verses, as they describe an action taken by God, but what is there to say concerning the verse: “I beheld till thrones were placed”? The Gemara answers: One throne is for Him and one throne is for David, i.e., the messiah, as it is taught in a baraita: One throne is for Him and one throne is for David; this is the statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presence by equating God with a person? Rather, the correct interpretation is that both thrones are for God, as one throne is for judgment and one throne is for righteousness… Rather, the correct interpretation is that while both thrones are for God, one is for a throne and one is for a stool. There is a throne for God to sit upon, and a stool that serves as His footstool… A certain heretic said to Rav Idit: It is written in the verse concerning God: “And to Moses He said: Come up to the Lord” (Exodus 24:1). The heretic raised a question: It should have stated: Come up to Me. Rav Idit said to him: This term, “the Lord,” in that verse is referring to the angel Metatron, whose name is like the name of his Master, as it is written: “Behold I send an angel before you to keep you in the way and to bring you to the place that I have prepared. Take heed of him and obey his voice; do not defy him; for he will not pardon your transgression, for My name is in him” (Exodus 23:20–21)… The heretic said to him: If so, if this angel is equated with God, we should worship him as we worship God. Rav Idit said to him: It is written: “Do not defy [tammer] him,” which alludes to: Do not replace Me [temireni] with him. The heretic said to him: If so, why do I need the clause “For he will not pardon your transgression”? Rav Idit said to him: We believe that we did not accept the angel even as a guide [befarvanka] for the journey, as it is written: “And he said to him: If Your Presence go not with me raise us not up from here” (Exodus 33:15). Moses told God that if God Himself does not accompany the Jewish people they do not want to travel to Eretz Yisrael… The Gemara relates: A certain heretic said to Rabbi Yishmael, son of Rabbi Yosei: It is written: “And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven” (Genesis 19:24). The heretic raised the question: It should have stated: From Him out of heaven.

Genesis 1:26,

Genesis 3:22,

Genesis 19:24

Philo[Appendices A Treatise Concerning the World (1)],

Philo[On Abraham (56)], Philo[On Abraham (132)],

Philo[On Flight and Finding (68-71)],

Philo[On the Confusion of Tongues (146-147)],

Philo[On the Confusion of Tongues (168-179)],

Philo[On the Migration of Abraham (132-133)],

Rabbinic[Babylonian Menahot 110a],

Rabbinic[Babylonian Sanhedrin 38b],

Rabbinic[Bereshith Rabba viii p. 22d],

Rabbinic[Debarim Rabba ii: 33 p. 104c],

Rabbinic[Jerusalem Berakhot i: 8 (3c)],

Rabbinic[Shemoth Rabba xxix 5 p. 51b],

Rabbinic[Siphra 4c],

Rabbinic[Siphri Numbers 143 p. 54]

By J. Clontz – Editor of The Comprehensive New Testament

Parallels between Jesus and Jonah – The Sign of Jonah

The Storm on the Sea:

Jesus and Jonah traveled by boat – Matthew 8:23/Jonah 1:3

A great storm arose on the sea powerful enough to wreck the boat – Matthew 8:24/Jonah 1:4

Jesus and Jonah were asleep in the boat when the storm struck the boat – Matthew 8:24/Jonah 1:5

The other people in the boat were afraid that the boat would sink. They woke Jesus and Jonah from their sleep so that they would be saved from perishing – Matthew 8:25/Jonah 1:6

The Trial:

Jesus and Jonah at their “trial” were asked about their occupation; where they came from; and what was their nationality – John 18:33, 37, 19.9, Luke 23.6/Jonah 1:8

The people conducting their “trial” asked them what they had done - John 18:35/Jonah 1:10 

The people conducting their “trial” became afraid - John 19:8/Jonah 1:10

The people conducting their “trial” were urged to cast them out – John 19:6/Jonah 1:12 

The people conducting their “trial” strove hard against a “storm” of protest to find an alternative to avoid casting them out – Matthew 27:15-18, 20-23, Mark 15:06-14, Luke 23:13-23, John 18:38-40/Jonah 1:13

The people conducting their “trial” did not want to be held responsible for shedding innocent blood - Matthew 27:24/ Jonah 1:14

After failing to find any other alternative, the people conducting their trial acquiesced to casting them out – Luke 23:24-25/Jonah 1:15

When they were cast out a great fish appeared – Luke 23:45/Jonah 1:17 Note: According to Luke 23:45, when Jesus was on the cross the sun “failed” or was “eclipsed.” A natural solar eclipse can’t occur during a full moon because the moon is on the wrong side of the earth at that time. Since Passover occurs during a full moon, then the sun was supernaturally eclipsed or darkened when Jesus was on the cross. During an eclipse of the sun by the moon, the two celestial bodies form two overlapping circles in the sky. Ancient mathematicians referred to the area between two overlapping circles as “the fish.” As shown in the picture below, the area between two overlapping circles resembles the body of a fish:

The Sacrifice:

Jesus and Jonah were vicariously sacrificed – Ephesians 5:2, Hebrews 7:27, 9:26, 10:12/Jonah 1:12-15

Burial:

Both Jesus and Jonah were in the grave for three days – Matthew 27:63/Jonah 1:17

There was a wrapping around their heads while they were in the grave – John 20:7/Jonah 2:5

Their bodies were preserved from corruption while they were in the grave – Acts 13:37/Jonah 2:6

Return from the grave:

After three days, Jesus and Jonah returned from their graves alive and continued their ministries a second time for another forty days – Acts 1:3/Jonah 3:1-4

J. Clontz – Editor of the Comprehensive New Testament