2Timothy 03:08 Jannes and Jambres

Did you know that Jannes and Jambres are mentioned in the Old Testament Targum Jonathan Exodus 7:11-8:19? Paul may have used an Aramaic Targum of the Old Testament.

1Corinthians 9:24-27 Win the Crown

In Viktor Frankl's 1946 book Man's Search for Meaning, he relates a story of when a holocaust survivor came to him to be treated for depression. The man’s seven children had died in the concentration camps and he had survived. The man was now old and was depressed. The survivor told Frankl that part of why he was depressed was because none of his family was left to pray (the shema) after he died since it was normally said by a child at the grave of their parent.

Frankl knew the man was researching vaccines. He asked the man about the gorilla that was being used for polio research. Frankl asked the man if the gorilla that he had injected with the polio virus was suffering in great pain. The man said that the gorilla was suffering in great pain but it was for a good cause. Frankl asked the man if the gorilla knew that – at which point the logotherapy session ended.

1. Is human suffering for a good cause?
2. If yes, then can we understand the good cause?
3. If we can understand the cause does this change our experience of suffering?

Below are some of the major references listed in The Comprehensive New Testament concerning the topic "Win the Crown."

Canon References (not text) sourced from The Comprehensive New Testament p. 633:

1Corinthians 9:24-27 Do you not know that those who run in a race all run, but only one receives the prize? Run in such a way that you may win. 25 Everyone who competes in the games exercises self-control in all things. They then do it to receive a perishable wreath, but we an imperishable. 26 Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air; 27 but I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified.

James 1:12 Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life which the Lord has promised to those who love Him.

Ante-Nicene Fathers References (not text) sourced from The Comprehensive New Testament p. 633:

Irenaeus – Against Heresies Book IV.37.6-76. Those, again, who maintain the opposite to these [conclusions], do themselves present the Lord as destitute of power, as if, forsooth, He were unable to accomplish what He willed; or, on the other hand, as being ignorant that they were by nature “material,” as these men express it, and such as cannot receive His immortality. “But He should not,” say they, “have created angels of such a nature that they were capable of transgression, nor men who immediately proved ungrateful towards Him; for they were made rational beings, endowed with the power of examining and judging, and were not [formed] as things irrational or of a [merely] animal nature, which can do nothing of their own will, but are drawn by necessity and compulsion to what is good, in which things there is one mind and one usage, working mechanically in one groove, who are incapable of being anything else except just what they had been created.” But upon this supposition, neither would what is good be grateful to them, nor communion with God be precious, nor would the good be very much to be sought after, which would present itself without their own proper endeavor, care, or study, but would be implanted of its own accord and without their concern. Thus it would come to pass, that their being good would be of no consequence, because they were so by nature rather than by will, and are possessors of good spontaneously, not by choice; and for this reason they would not understand this fact, that good is a comely thing, nor would they take pleasure in it. For how can those who are ignorant of good enjoy it? Or what credit is it to those who have not aimed at it? And what crown is it to those who have not followed in pursuit of it, like those victorious in the contest?
7. On this account, too, did the Lord assert that the kingdom of heaven was the portion of “the violent;” and He says, “The violent take it by force;” that is, those who by strength and earnest striving axe on the watch to snatch it away on the moment. On this account also Paul the Apostle says to the Corinthians, “Know ye not, that they who run in a racecourse, do all indeed run, but one receive the prize? So run, that ye may obtain. Every one also who engages in the contest is temperate in all things: now these men do it] that they may obtain a corruptible crown, but we an incorruptible. But I so run, not as uncertainty; I fight, not as One beating the air; but I make my body livid, and bring it into subjection, lest by any means, when preaching to others, I may myself be rendered a castaway.” This able wrestler, therefore, exhorts us to the struggle for immortality, that we may be crowned, and may deem the crown precious, namely, that which is acquired by our struggle, but which does not encircle us of its own accord. And the harder we strive, so much is it the more valuable; while so much the more valuable it is, so much the more should we esteem it. And indeed those things are not esteemed so highly which come spontaneously, as those which are reached by much anxious care. Since, then, this power has been conferred upon us, both the Lord has taught and the apostle has enjoined us the more to love God, that we may reach this [prize] for ourselves by striving after it. For otherwise, no doubt, this our good would be [virtually] irrational, because not the result of trial. Moreover, the faculty of seeing would not appear to be so desirable, unless we had known what a loss it were to be devoid of sight; and health, too, is rendered all the more estimable by an acquaintance with disease; light, also, by contrasting it with darkness; and life with death. Just in the same way is the heavenly kingdom honorable to those who have known the earthly one. But in proportion as it is more honorable, so much the more do we prize it; and if we have prized it more, we shall be the more glorious in the presence of God. The Lord has therefore endured all these things on our behalf, in order that we, having been instructed by means of them all, may be in all respects circumspect for the time to come, and that, having been rationally taught to love God, we may continue in His perfect love: for God has displayed long-suffering in the case of man’s apostasy; while man has been instructed by means of it, as also the prophet says, “Thine own apostasy shall heal thee;” God thus determining all things beforehand for the bringing of man to perfection, for his edification, and for the revelation of His dispensations, that goodness may both be made apparent, and righteousness perfected, and that the Church may be fashioned after the image of His Son, and that man may finally be brought to maturity at some future time, becoming ripe through such privileges to see and comprehend God.

Clement of Alexandria – Stromata Book VII.3 This is the true athlete — he who in the great stadium, the fair world, is crowned for the true victory over all the passions. For He who prescribes the contest is the Almighty God, and He who awards the prize is the only-begotten: Son of God. Angels and gods are spectators; and the contest, embracing all the varied exercises, is “not against flesh and blood,” but against the spiritual powers of inordinate passions that work through the flesh. He who obtains the mastery in these struggles, and overthrows the tempter, menacing, as it were, with certain contests, wins immortality. For the sentence of God in most righteous judgment is infallible. The spectators are summoned to the contest, and the athletes contend in the stadium; the one, who has obeyed the directions of the trainer, wins the day. For to all, all rewards proposed by God are equal; and He Himself is unimpeachable. And he who has power receives mercy, and he that has exercised will is mighty.

Clement of Alexandria – Stromata Book VII.11 In all circumstances, then, is the soul of the Gnostic strong, in a condition of extreme health and strength, like the body of an athlete. For he is prudent in human affairs, in judging what ought to be done by the just man; having obtained the principles from God from above, and having acquired, in order to the divine resemblance, moderation in bodily pains and pleasures. And he struggles against fears boldly, trusting in God. Certainly, then, the gnostic soul, adorned with perfect virtue, is the earthly image of the divine power; its development being the joint result of nature, of training, of reason, all together. This beauty of the soul becomes a temple of the Holy Spirit, when it acquires a disposition in the whole of life corresponding to the Gospel. Such an one consequently withstands all fear of everything terrible, not only of death, but also poverty and disease, and ignominy, and things akin to these; being unconquered by pleasure, and Lord over irrational desires. For he well knows what is and what! Is not to be done; being perfectly aware what things are really to be dreaded, and what not. Whence he bears intelligently what the Word intimates to him to be requisite and necessary; intelligently discriminating what is really safe (that is, good), from what appears so; and things to be dreaded from what seems so, such as death, disease, and poverty; which are rather so in opinion than in truth. This is the really good man, who is without passions; having, through the habit or disposition of the soul endued with virtue, transcended the whole life of passion. He has everything dependent on himself for the attainment of the end. For those accidents which are called terrible are not formidable to the good man, because they are not evil. And those which are really to be dreaded are foreign to the gnostic Christian, being diametrically opposed to what is good, because evil; and it is impossible for contraries to meet in the same person at the same time. He, then, who faultlessly acts the drama of life which God has given him to play, knows both what is to be done and what is to be endured. Is it not then from ignorance of what is and what is not to be dreaded that cowardice arises? Consequently the only man of courage is the Gnostic, who knows both present and future good things; along with these, knowing, as I have said, also the things which are in reality not to be dreaded. Because, knowing vice alone to be hateful, and destructive of what contributes to knowledge, protected by the armor of the Lord, he makes war against it.

Nag Hammadi References (not text) sourced from The Comprehensive New Testament p. 633:

Nag Hammadi - The Teachings of Silvanus 112…And the Life of Heaven wishes to renew all, that he may cast out that which is wak and every black form, that everyone may shine forth in heavenly garments in order to make manifest the command of the Father (who) is exceedingly brilliant, and that he (Christ) may crown those wishing to contend well. Christ, being judge of the contest… (Robinson p. 392-393)

Nag Hammadi - The Teachings of Silvanus 114…Fight the great fight as long as the fight lasts, while all the powers are staring after you –not only the holy ones, but also all the powers of the Adversary. Woe to you if you are vanquished in the midst of every one who is watching you! If you fight the fight and are victorious over the powers which fight against you, you will bring great joy to every holy one, and yet great grief to your enemies. Your judge helps (you) completely since he wants you to be victorious. (Robinson p. 393)

Nag Hammadi - Authoritative Teaching 26…Nothing came into being without his wish. He, then, the Father, wishing to reveal his [wealth] and his glory, brought about this great contest in this world, wishing to make the contestants appear, and make all those who contend leave behind the things that had come into being, and despise them with a lofty incomprehensible knowledge, and flee to the one who exists. (Robinson p. 307)

Plato References (not text) sourced from The Comprehensive New Testament p. 633:

Plato Republic x 613 a Then we must suppose that the same is true of a just person who falls into poverty or disease or some other apparent evil, namely, that this will end well for him, either during his lifetime or afterwards, for the gods never neglect anyone who eagerly wishes to become just and who makes himself as much like a god as a human can by adopting a virtuous way of life. (Cooper p. 1217)

Plato Republic X 613 b-c …if we’re to tell the truth isn’t this what happens? Aren’t clever but unjust people like runners who run well for the first part of the course but not for the second? They leap away sharply at first, but they become ridiculous by the end and go off uncrowned, with their ears drooping on their shoulders like those of exhausted dogs, while true runners, on the other hand, get to the end, collect the prizes, and are crowned. And isn’t it also generally true of just people that, towards the end of each course of action, association, or life, they enjoy a good reputation and collect the prizes…(Cooper p. 1217)

Plato Republic X 621 c-d But if we are persuaded by me, we’ll believe that the soul is immortal and able to endure every evil and every good, and we’ll always hold to the upward path, practicing justice with reason in every way. That way we’ll be friends both to ourselves and to the gods while we remain here on earth and afterwards – like victors in the games who go around collecting their prizes – we’ll receive our rewards. Hence, both in this life and on the thousand year journey we’ve described, we’ll do well and be happy. (Cooper p. 1223)

Pseudepigrapha References (not text) sourced from The Comprehensive New Testament p. 633:

Sibylline Oracles 2.39-55 The again there will be a great contest for entry to the heavenly city. It will be universal for all men, holding the glory of immortality. Then every people will strive for the immortal prizes of most noble victory. For no one there can shamelessly buy a crown for silver. For holy Christ will make just awards to these and crown the worthy. But to martyrs he will give an immortal treasure, to those who pursue the contest even to death. He will give an imperishable prize from the treasure to virgins who run well and to all men who perform justice and to diverse nations who live piously and acknowledge one God, who love marriage and refrain from adultery. He will give rich gifts and eternal hope to these also. For every soul of mortals is a gracious gift of God and it is not lawful for men to defile it with any grievous things.

Sibylline Oracles 2.77-94 Give to the poor at once and do not tell them to come tomorrow. (with perspiring hand give a portion of corn to one who is in need. Whoever gives alms knows that he is lending to God. Mercy saves from death when judgment comes. God wants not sacrifice but mercy instead of sacrifice. Therefore clothe the naked. Give the hungry a share of you bread.) Revive the homeless into your house and lead the blind. Pity the shipwrecked, for the voyage is uncertain. Give a hand to one who has fallen. Save a solitary man. All have a common lot, the wheel of life, unstable prosperity. If you have wealth, stretch out your hand to the poor. The things which God gave you, give of them to one in need. Every life of men is common, but falls out unequally. (When you see a poor man, never mock him with words and do not verbally abuse a person who is at fault. Life is assessed in death. Whether one acted lawlessly or righteously will be distinguished when one comes to judgment.

Testament of Benjamin 4:1-5 See then, my children, what is the goal of the good man. Be imitators of him in his goodness because of his compassion, in order that you may wear crowns of glory. For a good man does not have a blind eye, but he is merciful to all, even though they may be sinners. And even if persons plot against him for evil ends, by doing good this man conquers evil, being watched over by God. He loves those who wrong him as he loves his own life. If anyone glorifies himself, he holds no envy. If anyone becomes rich, he is not jealous. If anyone is brave, he praises him. He loves the moderate person; he shows mercy to the impoverished; to the ill he shows compassion; he fears God. He loves the person who has the gift of a good spirit as he loves his own life.Hellenistic Synagogal Prayers 2.8You are the one who appointed the present world as a racecourse for righteousness, and opened to everyone a gate of mercy.

Philo References (not text) sourced from The Comprehensive New Testament p. 633-634:

Philo - Allegorical Interpretation II (108) cf. {Leviticus 11:29-44} Therefore do thou array against it the wisdom which contends with serpents; and struggle in this most glorious struggle, and labor to win the crown in the contest against pleasure, which subdues every one else; winning a noble and glorious crown, such as no assembly of men can confer.

Philo - On the Migration of Abraham (132-133) cf. {Genesis 18:23, Deuteronomy 10:20} And he also, with a wish further to excite an irresistible desire of what is good, enjoins one to cleave to it; for he says, "Thou shalt fear the Lord thy God, and him only shalt thou serve; and thou shalt cleave to Him." What, then, is this cleaving? What? Surely it is piety and faith; for these virtues adapt and invite the mind to incorruptible nature. For Abraham also, when he believed, is said to have "come near to God." If, therefore, while you are walking you are neither fatigued, so as to give way and stumble, nor are so careless as to turn to either the right hand or to the left hand, and so to stray and miss the direct road which lies between the two; but if, imitating good runners, you finish the course of life without stumbling or error, you will deservedly obtain the crown and worthy prize of victory when you have arrived at your desired end.

Dr. J. Clontz, Aidan University - Editor of The Comprehensive New Testament

1John 01:03 Fellowship ...

"Truly our fellowship is with the Father, and with his Son Jesus Christ." -- I John 1:3.

The word "fellowship" appears four times in this chapter, a translation of the Greek "koinonos." Synonymous with partnership. (Strong's Number 2842)

The word had a familiar ring to me, and then I remembered that "koinos" referred to the Greek language as spoken by the "common" people.

"Common" can of course have a derogatory sense, but here I see it as wholly positive, in that those who choose to walk in the light share God together, have Him in common. He is big enough to share.

Matthew 05:43-48 The Essene Connection?

Matthew 05:43-48
They [the Essenes] do nothing but according to the injunctions oftheir curators; only these two things are done among them ateveryone's own free-will, which are to assist those that want it, and to show mercy; for they are permitted of their own accord to affordsuccor to such as deserve it, when they stand in need of it, and to bestow food on those that are in distress. (Josephus - War 2.8.6 134)

A complete set of cross references for Josephus and the New Testament is in The Comprehensive New Testament: http://www.cornerstonepublications.org/prod01.htm

Matthew 05:33-37 The Essene Connection?

Matthew 05:33-37
Whatever they [Essenes] say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury for theysay that he who cannot be believed without [swearing by] God isalready condemned. (Josephus - War 2.8.6 135)

A complete set of cross references for Josephus and the New Testament is in The Comprehensive New Testament: http://www.cornerstonepublications.org/prod01.htm

Mark 06:08-11 The Essene Connection?

The description of the actions of the apostles in Mark 06:08-11 parallels the description of the Essenes below:

And they [Esseni] traverse their native land, and on each occasion that they go on a journey they carry nothing except arms. And they have also in their cities a president, who expends the moneys collected for this purpose in procuring clothing and food for them. And their robe and its shape are modest. And they do not own two cloaks, or a double set of shoes; and when those that are in present use become antiquated, then they adopt others. And they neither buy nor sell anything at all; but whatever any one has he gives to him that has not, and that which one has not he receives. (Hippolytus - Refutation of all Heresies Book IX.15)

A complete set of cross references for The Early Church Fathers and the New Testament is in The Comprehensive New Testament: http://www.cornerstonepublications.org/prod01.htm

1Corinthians 10:16-18 The Cup of Blessing and the Last Supper

In “The New Testament and Rabbinic Judaism,” Daube explains the term “cup of blessing” in 1Corinthians 10:16. I’ll quote from page 330 in the section titled “the Omission of the Fourth Cup” –

Of the four cups of wine prescribed for the Passover-eve service, the third, over which grace is said, is to be taken immediately after the supper (Mish. Pes. 10.7) In technical language it appears as ‘the cup of blessing’, kos shel berakha, kasa’ debhirketha’ (Bab. Ber. 51a). According to the synoptics and Paul, this third cup is the cup of the New Covenant. Paul actually adopts its technical designation.
There is, however, in Matthew and Mark a reference also to the fourth and last cup of the Passover liturgy. It is contained in the words; ‘I will not drink henceforth of this fruit of the vine until I drink it new in my father’s kingdom’ or ‘in the kingdom of God’. The meaning is that the fourth cup will not be taken, as would be the normal thing, at a subsequent stage of this service; it will be postponed till the kingdom is fully established.

Below is more information related to the cup of blessing and the Last Supper:

TALMUD

The Talmud appears to have direct parallels between

Mark 14:25/Mishnah Pesahim 10.7B
Mark 14:34-37/Psalms 116:3-4/Mishnah Pesahim 10.7E

Psalms 116:3-4 is extremely similar to Mark 14:34, 37. It is interesting that the Mishnah Pesahim 10.7 gives an underlying basis for the similarity as Psalms 116:4 being part of the Hallel said at the fourth cup at Passover and Mark 14:34, 37 describes Jesus’ actions during Passover after the third cup and before the fourth cup. It is even more amazing that Mishnah Pesahim 10.7E indicates that part of the Hallel at Passover concerns the anguish of the Messiah. Psalms 116:13 which is part of the Passover Hallel parallels the Eucharist – “I will lift up the cup of salvation and call on the name of the Lord.” Below are the Talmudic quotes:

A. THEY MIXED THE THIRD CUP FOR HIM. HE SAYS A BLESSING FOR HIS FOOD.
1. I:1: Said R. Hanan to Raba, “That yields the inference that recitation of the
Grace after Meals requires a cup of wine.”
B. AND AT THE FOURTH CUP, HE COMPLETES THE HALLEL PSALMS AND AFTER IT HE SAYS THE GRACE OF SONG. BETWEEN THESE SEVERAL CUPS OF WINE, IF HE WANTS TO DRINK MORE WINE, HE MAY DO SO. BUT BETWEEN THE THIRD AND THE FOURTH CUP OF WINE, HE MAY NOT DRINK MORE WINE.
1. II:1: What is the meaning of the grace of song?
2. II:2: Our rabbis have taught on Tannaite authority: “At the fourth cup one
concludes the Hallel Psalms and recites the great Hallel,” the words of R. Tarfon.
And there are those who say, “‘The Lord is my shepherd, I shall not want’
(Psa. 23: 1).”
C. TOPICAL COMPOSITE ON THE GREAT HALLEL
1. II:3: What comprises the great Hallel?
E. REVERSION TO THE EXPOSITION OF THE GREAT HALLEL
1. II:12: Now that there is the great Hallel, how come we recite this one Psa. 113-
118? It is because it contains these five references: the exodus from Egypt,
dividing the Reed Sea, giving of the Torah, resurrection of the dead, and the
anguish of the Messiah.
a. II:13: And said R. Yohanan, “‘The phrase, ‘not to us, Lord, not to us’
refers to the subjugation to the kingdoms.”
2. II:14: Continuation of II:12. R. Nahman bar Isaac said, “It is because it alludes to the deliverance of the souls of the righteous from Gehenna: ‘I beseech you, Lord, deliver my soul’ (Psa. 116:4).”
[Mishnah Pesahim 10.7 (quote is from Neusner’s Babylonian Talmud]

R. Zera said in the name of R. Abbahu according to others, it was taught in a Baraitha: Ten things have been said in connection with the cup used for grace after meals. It requires to be rinsed and washed, it must be undiluted and full, it requires crowning and wrapping, it must be taken up with both hands and placed in the right hand, it must be raised a handbreadth from the ground, and he who says the blessing must fix his eyes on it. Some add that he must send it round to the members of his household. R. Johanan said: We only know of four: rinsing, washing, undiluted and full. A Tanna taught: Rinsing refers to the inside, washing to the outside. R. Johanan said: Whoever says the blessing over a full cup is given an inheritance without bounds, as it says, And full with the blessing of the Lord; possess thou the sea and the south. R. Jose son of R. Hanina says: He is privileged to inherit two worlds, this world and the next.
[Babylonian Berakhot 51a-(quote is from the Soncino Talmud)]

PHILO

There are several passages in Philo (Yonge – public domain) that are also interesting concerning the Eucharist including part of a quote from Euripedes -

And who can pour over the happy soul which proffers its own reason as the most sacred cup, the holy goblets of true joy, except the cup-bearer of God, the master of the feast, the word? not differing from the draught itself, but being itself in an unmixed state, the pure delight and sweetness, and pouring forth, and joy, and ambrosial medicine of pleasure and happiness; if we too may, for a moment, employ the language of the poets. Philo[On Dreams, That They Are God-Sent (2.249)]

On which account he will neither obey every one who imposes a command upon him, not even if he threatens him with insults, and tortures, and even still more formidable evils; but he will bear a gallant spirit, and will cry out in reply to such menaces--
"Yes, burn and scorch my flesh, and glut your hate,
Drinking my life-warm blood; for heaven's stars
Shall quit their place, and darken 'neath the earth,
And earth rise up and take the place of heaven,
Before you wring from me a word of Flattery."{4}{this is a fragment of Euripides from the Syleus. Fr. 2.} Philo[Every Good Man is Free (25)]

I would rather choose to die than to speak merely with the object of gratifying the ear, and to conceal the truth, disregarding all thought of what is really advantageous. "Now then," as the tragedian says: "Now then let fire, let biting steel come on; Burn, scorch my flesh, and glut your appetite, Drinking my dark, warm blood; for here I swear, Sooner shall those bright stars which deck the heaven Descend beneath the earth, the earth itself Soar upwards to the sky, than servile words Of flattery creep from out my mouth to thee." But the people, when it is the master, cannot endure a statesman of so masculine a spirit, and one who keeps so completely aloof from the passions, from pleasure, from fear, from grief, from desire; but it arrests its well-wisher and friend and punishes him as an enemy, in doing which it first of all inflicts upon itself the most grievous of all punishments, namely, ignorance; in consequence of which state it does not itself learn that lesson which is the most beautiful and profitable of all, namely, obedience to its governor, from which the knowledge how to govern subsequently springs. Philo[On Joseph 77-79]

NAG HAMMADI

The gospel of Philip 75 has the following:

…Nothing will be able to receive imperishability if it does not first become a son. But he who has not the ability to receive, how much more will he be unable to give? The cup of prayer contains wine and water, since it is appointed as the type of the blood for which thanks is given. And it is full of the holy spirit, and it belongs to the wholly perfect man. When we drink this, we shall receive for ourselves the perfect man.

NEW TESTAMENT APOCHRYPHA

they shall be arrayed in royal raiment, and shall put on shining robes; and in joy and exultation both of them shall be, and they shall glorify the Father of the universe, whose majestic light they have received, and they have been enlightened by the sight of Him their Lord, whose ambrosial food they have received, of which there is no failing at all; and they have drunk also of the wine which brings to them no thirst, neither desire of the flesh; and they have with the living spirit glorified and praised the father of truth and the mother of wisdom. [Acts of Thomas 1.121]

PSEUDEPIGRAPHA

And Joseph and his brothers eat bread before their father and drank wine, and Jacob rejoiced with exceeding great joy because he saw Joseph eating with his brothers and drinking before him, and he blessed the Creator of all things who had preserved him, and had preserved for him his twelve sons.[Jubilees 45.5

IRENAEUS

4…But how can they be consistent with themselves, [when they say] that the bread over which thanks have been given is the body of their Lord, and the cup His blood, if they do not call Himself the Son of the Creator of the world, that is, His Word, through whom the wood fructifies, and the fountains gush forth, and the earth gives “first the blade, then the ear, then the full corn in the ear.” 5. Then, again, how can they say that the flesh, which is nourished with the body of the Lord and with His blood, goes to corruption, and does not partake of life? Let them, therefore, either alter their opinion, or cease from offering the things just mentioned. But our opinion is in accordance with the Eucharist, and the Eucharist in turn establishes our opinion. For we offer to Him His own, announcing consistently the fellowship and union of the flesh and Spirit. For as the bread, which is produced from the earth, when it receives the invocation of God, is no longer common bread, but the Eucharist, consisting of two realities, earthly and heavenly; so also our bodies, when they receive the Eucharist, are no longer corruptible, having the hope of the resurrection to eternity. [Against Heresies Book IV. 18.4-5]

3. Vain also are the Ebionites, who do not receive by faith into their soul the union of God and man, but who remain in the old leaven of [the natural] birth, and who do not choose to understand that the Holy Ghost came upon Mary, and the power of the Most High did overshadow her: wherefore also what was generated is a holy thing, and the Son of the Most High God the Father of all, who effected the incarnation of this being, and showed forth a new [kind of] generation; that as by the former generation we inherited death, so by this new generation we might inherit life. Therefore do these men reject the commixture of the heavenly wine, and wish it to be water of the world only, not receiving God so as to have union with Him, but they remain in that Adam who had been conquered and was expelled from Paradise: not considering that as, at the beginning of our formation in Adam, that breath of life which proceeded from God, having been united to what had been fashioned, animated the man, and manifested him as a being endowed with reason; so also, in [the times of] the end, the Word of the Father and the Spirit of God, having become united with the ancient substance of Adam’s formation, rendered man living and perfect, receptive of the perfect Father, in order that as in the natural [Adam] we all were dead, so in the spiritual we may all be made alive. For never at any time did Adam escape the hands of God, to whom the Father speaking, said, “Let Us make man in Our image, after Our likeness.” And for this reason in the last times (fine), not by the will of the flesh, nor by the will of man, but by the good pleasure of the Father, His hands formed a living man, in order that Adam might be created [again] after the image and likeness of God. [Against Heresies Book V.1.3]

2. But vain in every respect are they who despise the entire dispensation of God, and disallow the salvation of the flesh, and treat with contempt its regeneration, maintaining that it is not capable of incorruption. But if this indeed do not attain salvation, then neither did the Lord redeem us with His blood, nor is the cup of the Eucharist the communion of His blood, nor the bread which we break the communion of His body. For blood can only come from veins and flesh, and whatsoever else makes up the substance of man, such as the Word of God was actually made. By His own blood he redeemed us, as also His apostle declares, “In whom we have redemption through His blood, even the remission of sins.” And as we are His members, we are also nourished by means of the creation (and He Himself grants the creation to us, for He causes His sun to rise, and sends rain when He wills). He has acknowledged the cup (which is a part of the creation) as His own blood, from which He bedews our blood; and the bread (also a part of the creation) He has established as His own body, from which He gives increase to our bodies.
3. When, therefore, the mingled cup and the manufactured bread receives the Word of God, and the Eucharist of the blood and the body of Christ is made, from which things the substance of our flesh is increased and supported, how can they affirm that the flesh is incapable of receiving the gift of God, which is life eternal, which [flesh] is nourished from the body and blood of the Lord, and is a member of Him?—even as the blessed Paul declares in his Epistle to the Ephesians, that “we are members of His body, of His flesh, and of His bones.” He does not speak these words of some spiritual and invisible man, for a spirit has not bones nor flesh; but [he refers to] that dispensation [by which the Lord became] an actual man, consisting of flesh, and nerves, and bones,—that [flesh] which is nourished by the cup which is His blood, and receives increase from the bread which is His body. And just as a cutting from the vine planted in the ground fructifies in its season, or as a corn of wheat falling into the earth and becoming decomposed, rises with manifold increase by the Spirit of God, who contains all things, and then, through the wisdom of God, serves for the use of men, and having received the Word of God, becomes the Eucharist, which is the body and blood of Christ; so also our bodies, being nourished by it, and deposited in the earth, and suffering decomposition there, shall rise at their appointed time, the Word of God granting them resurrection to the glory of God, even the Father, who freely gives to this mortal immortality, and to this corruptible incorruption, because the strength of God is made perfect in weakness, in order that we may never become puffed up, as if we had life from ourselves, and exalted against God, our minds becoming ungrateful; but learning by experience that we possess eternal duration from the excelling power of this Being, not from our own nature, we may neither undervalue that glory which surrounds God as He is, nor be ignorant of our own nature, but that we may know what God can effect, and what benefits man receives, and thus never wander from the true comprehension of things as they are, that is, both with regard to God and with regard to man. And might it not be the case, perhaps, as I have already observed, that for this purpose God permitted our resolution into the common dust of mortality, that we, being instructed by every mode, may be accurate in all things for the future, being ignorant neither of God nor of ourselves? [Against Heresies Book V.2.2-3]

Now those oblations are not according to the law, the handwriting of which the Lord took away from the midst by cancelling it; but they are according to the Spirit, for we must worship God “in spirit and in truth.”And therefore the oblation of the Eucharist is not a carnal one, but a spiritual; and in this respect it is pure. For we make an oblation to God of the bread and the cup of blessing, giving Him thanks in that He has commanded the earth to bring forth these fruits for our nourishment. And then, when we have perfected the oblation, we invoke the Holy Spirit, that He may exhibit this sacrifice, both the bread the body of Christ, and the cup the blood of Christ, in order that the receivers of these antitypes. may obtain remission of sins and life eternal. Those persons, then, who perform these oblations in remembrance of the Lord, do not fall in with Jewish views, but, performing the service after a spiritual manner, they shall be called sons of wisdom. [Fragments from the Lost Works 37]

JUSTIN MARTYR

“And the offering of fine flour, sirs,” I said, “which was prescribed to be presented on behalf of those purified from leprosy, was a type of the bread of the Eucharist, the celebration of which our Lord Jesus Christ prescribed, in remembrance of the suffering which He endured on behalf of those who are purified in soul from all iniquity, in order that we may at the same time thank God for having created the world, with all things therein, for the sake of man, and for delivering us from the evil in which we were, and for utterly overthrowing principalities and powers by Him who suffered according to His will. [Dialogue with Trypho 41]

“Accordingly, God, anticipating all the sacrifices which we offer through this name, and which Jesus the Christ enjoined us to offer, i.e., in the Eucharist of the bread and the cup, and which are presented by Christians in all places throughout the world, bears witness that they are well-pleasing to Him. But He utterly rejects those presented by you and by those priests of yours, saying, ‘And I will not accept your sacrifices at your hands; for from the rising of the sun to its setting my name is glorified among the Gentiles (He says); but ye profane it.’ Yet even now, in your love of contention, you assert that God does not accept the sacrifices of those who dwelt then in Jerusalem, and were called Israelites; but says that He is pleased with the prayers of the individuals of that nation then dispersed, and calls their prayers sacrifices. Now, that prayers and giving of thanks, when offered by worthy men, are the only perfect and well-pleasing sacrifices to God, I also admit. For such alone Christians have undertaken to offer, and in the remembrance effected by their solid and liquid food, whereby the suffering of the Son of God which He endured is brought to mind…”[Dialogue with Trypho 117]

There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. [First Apology 65]

all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. [First Apology 67]

CLEMENT OF ALEXANDRIA

There are not, then, in the same Word some “illuminated (gnostics); and some animal (or natural) men;” but all who have abandoned the desires of the flesh are equal and spiritual before the Lord. And again he writes in another place: “For by one spirit are we all baptized into one body, whether Jews or Greeks, whether bond or free, and we have all drunk of one cup.” [The Instructor Book I.6]

Afterwards the sacred vine produced the prophetic cluster. This was a sign to them, when trained from wandering to their rest; representing the great cluster the Word, bruised for us. For the blood of the grape—that is, the Word—desired to be mixed with water, as His blood is mingled with salvation.
And the blood of the Lord is twofold. For there is the blood of His flesh, by which we are redeemed from corruption; and the spiritual, that by which we are anointed. And to drink the blood of Jesus, is to become partaker of the Lord’s immortality; the Spirit being the energetic principle of the Word, as blood is of flesh.
Accordingly, as wine is blended with water, so is the Spirit with man. And the one, the mixture of wine and water, nourishes to faith; while the other, the Spirit, conducts to immortality.
And the mixture of both—of the water and of the Word—is called Eucharist, renowned and glorious grace; and they who by faith partake of it are sanctified both in body and soul. For the divine mixture, man, the Father’s will has mystically compounded by the Spirit and the Word. For, in truth, the spirit is joined to the soul, which is inspired by it; and the flesh, by reason of which the Word became flesh, to the Word. [The Instructor Book II.2]

A complete set of cross references for these sources are in The Comprehensive New Testament.

Dr. J. Clontz, Aidan University

Acts 13:01 The Essene Connection?

Is Manaen in Acts 13:01 the same person mentioned by Josephus in Antiquities 15.10.5? -

Now there was one of these Essens, whose name was Manahem, who had this testimony, that he not only conducted his life after an excellent manner, but had the foreknowledge of future events given him by God also. This man once saw Herod when he was a child, and going to school, and saluted him as king of the Jews; but he, thinking that either he did not know him, or that he was in jest, put him in mind that he was but a private man; but Manahem smiled to himself, and clapped him on his backside with his hand, and said," However that be, thou wilt be king, and wilt begin thy reign happily, for God finds thee worthy of it. And do thou remember the blows that Manahem hath given thee, as being a signal of the change of thy fortune. And truly this will be the best reasoning for thee, that thou love justice [towards men], and piety towards God, and clemency towards thy citizens; yet do I know how thy whole conduct will be, that thou wilt not be such a one, for thou wilt excel all men in happiness, and obtain an everlasting reputation, but wilt forget piety and righteousness; and these crimes will not be concealed from God, at the conclusion of thy life, when thou wilt find that he will be mindful of them, and punish time for them." Now at that time Herod did not at all attend to what Manahem said, as having no hopes of such advancement; but a little afterward, when he was so fortunate as to be advanced to the dignity of king, and was in the height of his dominion, he sent for Manahem, and asked him how long he should reign. Manahem did not tell him the full length of his reign; wherefore, upon that silence of his, he asked him further, whether he should reign ten years or not? He replied, "Yes, twenty, nay, thirty years;" but did not assign the just determinate limit of his reign. Herod was satisfied with these replies, and gave Manahem his hand, and dismissed him; and from that time he continued to honor all the Essens. We have thought it proper to relate these facts to our readers, how strange soever they be, and to declare what hath happened among us, because many of these Essens have, by their excellent virtue, been thought worthy of this knowledge of Divine revelations.

A complete set of cross references for Josephus and the New Testament is in The Comprehensive New Testament: http://www.cornerstonepublications.org/prod01.htm

Matthew 04:04 By Bread Alone

CANON

Deuteronomy 08:02-03 - And you shall remember all the way which Jehovah your God has led you these forty years in the wilderness, that he might humble you, to prove you, to know what was in your heart, whether you would keep his commandments, or not. 3 And he humbled you, and suffered you to hunger, and fed you with manna, which you knew not, neither did your fathers know; that he might make you know that man does not live by bread only, but by everything that proceeds out of the mouth of Jehovah does man live.

OLD TESTAMENT APOCRYPHA

Wisdom of Solomon 16:26 - That your children, O Lord, whom you love, might know, that it is not the growing of fruits that nourishes man: but that it is your word, which preserves them that put their trust in you.

PHILO

Allegorical Interpretation III – Exodus 16:15
(173) Therefore, the souls inquire of one another, those, that is, that have clearly felt the influence of the word, but which are not able to say what it is. For very often, when sensible of a sweet taste, we are nevertheless ignorant of the flavor which has caused it, and when we smell sweet scents, we still do not know what they are. And in the same manner also the soul very often, when it is delighted, is yet unable to explain what it is that has delighted it; but it is taught by the hierophant and prophet Moses, who tells it, "This is the bread, the food which God has given for the Soul,"{Exodus 16:15.} explaining that God has brought it, his own word and his own reason; for this bread which he has given us to eat is this word of his.

On Mating With The Preliminary Studies – Deuteronomy 8:2
(170) Does not, then, the prophetic word, by name Moses, very rightly speak in dignified language when he says, "Thou shalt remember all the road by which the Lord God led thee in the wilderness, and how he afflicted thee, and tried thee, and proved thee, that he might know what was in thy heart, and whether thou wouldest keep his commandments. Did he not afflict thee and oppress thee with hunger, and feed thee with manna which thy fathers know not, that he might make thee know that man shall not live by bread alone, but by every word that proceedeth out of the mouth of God?"{Deuteronomy 8:2.}

ANTE-NICENE CHURCH FATHERS

Clement of Alexandria -The Instructor Book III.7. For he who has the almighty God, the Word, is in want of nothing, and never is in straits for what he needs. For the Word is a possession that wants nothing, and is the cause of all abundance. If one say that he has often seen the righteous man in need of food, this is rare, and happens only where there is not another righteous man. Notwithstanding let him read what follows: “For the righteous man shall not live by bread alone, but by the word of the Lord,” who is the true bread, the bread of the heavens. The good man, then, can never be in difficulties so long as he keeps intact his confession towards God. For it appertains to him to ask and to receive whatever he requires from the Father of all; and to enjoy what is his own, if he keep the Son. And this also appertains to him, to feel no want.
This Word, who trains us, confers on us the true riches. Nor is the growing rich an object of envy to those who possess through Him the privilege of wanting nothing. He that has this wealth shall inherit the kingdom of God.

Tertullian - On the Resurrection of the Flesh 26. You will reckon, (I suppose) onions and truffles among earth’s bounties, since the Lord declares that “man shall not live on bread alone!” In this way the Jews lose heavenly blessings, by confining their hopes to earthly ones, being ignorant of the promise of heavenly bread, and of the oil of God’s unction, and the wine of the Spirit, and of that water of life which has its vigor from the vine of Christ. On exactly the same principle, they consider the special soil of Judea to be that very holy land, which ought rather to be interpreted of the Lord’s flesh, which, in all those who put on Christ, is thenceforward the holy land; holy indeed by the indwelling of the Holy Ghost, truly flowing with milk and honey by the sweetness of His assurance, truly Judean by reason of the friendship of God. For “he is not a Jew which is one outwardly, but he who is one inwardly.”

Tertullian - On the Resurrection of the Flesh 61. Now you have received your mouth, O man, for the purpose of devouring your food and imbibing your drink: why not, however, for the higher purpose of uttering speech, so as to distinguish yourself from all other animals? Why not rather for preaching the gospel of God, that so you may become even His priest and advocate before men? Adam indeed gave their several names to the animals, before he plucked the fruit of the tree; before he ate, he prophesied. Then, again, you received your teeth for the consumption of your meal: why not rather for wreathing your mouth with suitable defense on every opening thereof, small or wide? Why not, too, for moderating the impulses of your tongue, and guarding your articulate speech from failure and violence? Let me tell you, (if you do not know), that there are toothless persons in the world. Look at them, and ask whether even a cage of teeth be not an honor to the mouth. There are apertures in the lower regions of man and woman, by means of which they gratify no doubt their animal passions; but why are they not rather regarded as outlets for the cleanly discharge of natural fluids? Women, moreover, have within them receptacles where human seed may collect; but are they not designed for the secretion of those sanguineous issues, which their tardier and weaker sex is inadequate to disperse? For even details like these require to be mentioned, seeing that heretics single out what parts of our bodies may suit them, handle them without delicacy, and, as their whim suggests, pour torrents of scorn and contempt upon the natural functions of our members, for the purpose of upsetting the resurrection, and making us blush over their cavils; not reflecting that before the functions cease, the very causes of them will have passed away. There will be no more meat, because no more hunger; no more drink, because no more thirst; no more concubinage, because no more child-bearing; no more eating and drinking, because no more labor and toil. Death, too, will cease; so there will be no more need of the nutriment of food for the defense of life, nor will mothers’ limbs any longer have to be laden for the replenishment of our race. But even in the present life there may be cessations of their office for our stomachs and our generative organs. For forty days Moses and Elias fasted, and lived upon God alone. For even so early was the principle consecrated: “Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.” See here faint outlines of our future strength! We even, as we may be able, excuse our mouths from food, and withdraw our sexes from union. How many voluntary eunuchs are there! How many virgins espoused to Christ! How many, both of men and women, whom nature has made sterile, with a structure which cannot procreate! Now, if even here on earth both the functions and the pleasures of our members may be suspended, with an intermission which, like the dispensation itself, can only be a temporary one, and yet man’s safety is nevertheless unimpaired, how much more, when his salvation is secure, and especially in an eternal dispensation, shall we not cease to desire those things, for which, even here below, we are not unaccustomed to check our longings!

More info is available from the notes in The Comprehensive New Testament: http://www.cornerstonepublications.org/prod01.htm

Matthew 03:09 linguistic word play in Hebrew

In Matthew 03:09, the Hebrew word for “Stones,” eben (אבן) is a pun for “Children,” ben (בן). The word play in this verse is similar to the word play in Genesis 17:5 where a single letter is added to Abram’s name, “Neither shall your name any more be called Abram, but your name shall be Abraham; for the father of a multitude of nations have I made you." The Shem Tob Hebrew version of Matthew contains the Hebrew spellings that I indicated for Matthew 03:09. More linguistic information is available from the notes in The Comprehensive New Testament: http://www.cornerstonepublications.org/prod01.htm