The Epilogue Parables
By Jonathan Mitchell
After the Resurrection of Jesus
This paper will present the lived-out parables which record incidents and sayings of Jesus which follow His resurrection. Below is the last section of our book, "Observations of the Spoken and Lived-out Parables of Jesus." It begins with and follows the structure of Matthew 28, while inserting other witnesses.
Chapter 28
1. During the progressive commencing of the light (= at the approaching of the dawn) [leading] into the midst of one of the sabbaths, Mary Magdalene and the other Mary came (or: went) to view and watch the grave.The Passion has passed, and now a new Parable begins: Resurrection and a sending-forth of His representatives. Here, we see the signs of the New Day, Day One of the New Creation. And what is first presented, following the dark night of humanity? "The progressive commencing of the Light." Here we next observe two witnesses - two Mary's - who will function as the replacement cherubim that will carry the flaming sword of the Truth to the world, eventually announcing that the Way into the Holy of holies is now open again, for,
"the Way (Path; Road) of the set-apart places (or: of the separated ones; pertaining to the sacred folks; of the Holies) [has] been manifested (caused to appear; brought to light)" (Heb. 9:8).
2. And - notice, and consider! - a great (= strong) earthquake suddenly occurred, for you see, an Agent of [the] LORD (= Yahweh's messenger; agent from [Yahweh]) - upon stepping down (or: descending) from out of the midst of [the] atmosphere (or: heaven; [the] sky) and approaching - rolled away the stone from the door and was then sitting on top of it.
What did this particular event portray, beyond its historical meaning? This is the Epilog Parable, the beginning of the New Creation. Why was an earthquake needed? Earthquakes were (are?) a figure of the action of God upon the earth. This points us back to Hag. 2:6-7,
"For thus says Yahweh of hosts: 'Still once more, it is a little while, and I shall make the heavens and the earth and the sea quake; and the Coveted of all the nations shall come, and I will fill this House with glory'..." (CVOT) Cf Heb. 12:26.
Folks had taken away the stone from Lazarus' tomb (Jn. 11:41), but that was in order to let him come out. Jesus did not need to have the stone rolled away in order for Him to exit the tomb. This was done to allow the women, and others, to view the interior of the tomb so as to see that it was empty. This messenger (vss. 5-7, below) was an agent of revelation, disclosing to them what had taken place. He was also a witness, testifying what had happened to Jesus. It was a witness and an unveiling which came first from the realm of the Spirit. His sitting on top of the stone was a symbol of the overcoming which Jesus' resurrection had accomplished. This act was saying that the gate of the Unseen no longer prevailed against those who die. The graves are now open, in the realm of the Spirit. Death and the Unseen had been cast into God (the Lake of Fire - Rev. 20:14). Jesus had accomplished the "Second Death" of Adam, for all of mankind.
Mark 16:4-5 reports the incident this way:
"Then, upon looking up they continue gazing, noticing that the stone has been rolled back - for in fact it was tremendously large. Next, upon entering into the memorial tomb, they saw a young man (or: a fresh, new one [or: person?]) continuing sitting down on [the places, or, furnishings] at the right, being a person having clothed himself with a bright, white, long flowing robe - and they were stunned from amazement."
Observe that what Matthew terms an Agent, Mark records as having been "a young man." Luke's witness is the same as Mark's, except he reports that there were two men, who stood beside the women.
3. Now his outward appearance was, and continued being, as lightning (or: a bright beam radiating from a lamp) - and his clothing bright-white, as snow.
Matthew's description of this Agent calls to mind the man that Daniel saw, described thusly in Dan. 10:6,
"His body was like topaz, his face like an appearance of lightning..."
And then, there is Rev. 1:12ff, and vs. 16 states:
"His appearance (countenance; sight) continually shines as the sun, in its power." Cf Rev. 18:14. And so - from the fear of him - the men guarding and keeping watch over [the situation] were made to tremble, and came to be as dead men.
In this acted-out parable, the guards functioned to portray humanity, as Paul discloses, in 2 Cor. 5:14b,
"[We are] deciding (discerning and concluding; judging) this: that [some MSS add: since] One Person (or: Man) died over [the situation of] all people (or: for the sake of all humans); consequently, all people died (or: accordingly, then, all humans died)." [cf Rom. 5:12, reversed]
5. Yet the Agent, giving a decisive response, said to the women, "As for you, yourselves, do not continue being made afraid (= stop being fearful), for I have seen and thus know that you continue seeking (looking for) Jesus - the One having been put to death on the execution stake (or: the One having been and still continuing having been crucified).
6. "He is not here, for you see, He was aroused and raised up - just as He said. Come here, see the place where He [other MSS: the Lord] was lying. [note: Cf 12:40; 16:21; 17:23; 20:19, above]
7. "And so, upon quickly going your way, at once say to His disciples that He was aroused and raised up away from the dead folks. Further - consider and take note! - He progressively leads the way before you folks into the Galilee [district]. You folks will repeatedly see Him there. Now look and consider, I tell you (or: Take note, I told you)!"
Now Lu. 24:2-5 gives the parable with slight variations:
2. and they found the stone having been rolled away from the tomb,
3. yet, upon entering, they did not find the body of the Lord Jesus.
4. And then - it happened in the midst of a perplexity for them to be without a way [to explain or understand] about this - look! two adult men (human males), in clothing that was constantly flashing and radiating beams of light, stepped up suddenly and stood by them.
5. Now in their immediately coming to be terrified and bowing [their] faces unto the ground (or: So, at their suddenly becoming engulfed in fear and inclining prostrate - the faces [pressed] into the soil), they [i.e., the men] said to them [i.e., the women], "Why are you women in the midst of looking for the Living One in the company of (or: with; amidst) the dead folks?
Luke sets forth the "two adult men" as the witnesses/cherubim figures, and in vs. 10 records three women as having been at the scene (or, the third woman, Joanna, joined the other two in reporting to "the emissaries"). Who were these "two adult men (human males)"? We are not told, but from the description of their clothing, they were apparently agent/messengers who had a message for these women. Recall that in Lu. 23:33 and Mat. 27:38 we were told that "two criminals" were crucified with Jesus. And to the one, Jesus said that he would be WITH Him in Paradise, that very day. Because Jesus forgave everyone, from the cross, we can assume that the other criminal would also be with Him there. Could these two "adult males" have been those same men who had been criminals and were crucified with Him, and thus, had actually been "witnesses" to the event and to Him being alive? This would only be supposition, but this is the way we would have written this living parable... were it up to us!
Another thought to ponder... Jacob and John had wanted to sit on Jesus' right and left, in His kingdom. Jesus had said that it was not up to Him who would occupy those positions. Now Jesus' enthronement was via His death on the cross. Two (criminal) witnesses were also drinking the CUP that He was drinking - one on His right; the other on His left. Could it be that these two (representing the witness of humanity) were the first to sit in His throne with Him (Rev. 3:21), having been
"jointly roused and raised (or: suddenly awakens and raises) [us] up, and caused [us] to sit (or: seats [us]; = enthroned [us]) together in union with, and among, the heavenly people, and within the things situated upon [thus, above] the heavens" (Eph. 2:6)?
Paradise (the original Garden) was the proto-Temple, wherein was God's throne (later represented by the Ark of the covenant, where there was a cherub on each side of the mercy seat). The risen criminals would be there, with the risen Jesus. In Jn. 20:11-12, we are told,
"Now Mary had taken a stand outside, facing the memorial tomb, and still stood there, continuously weeping and expressing strong inner emotions. As, then, she was continuing to weep, she stooped alongside [it] to peer into the tomb, and continues intently gazing at and carefully observing (watching) two agents (or: messengers) in brilliant, shining white (as being in a bright light), remaining sitting down - one toward the head, and one toward the feet - where the body of Jesus had been lying.
[note the picture of this setting: within this set-apart chamber, the place where He had been lying corresponds to the ark of the covenant, with His blood on the mercy seat; the two agents are at the positions of the cherubim, at each end, sitting on the top of the ark]
Was the entrance to the Garden (Paradise) the entrance to His tomb? Again, just something to ponder...
John's Gospel features Mary Magdalene, alone, where chapter 20 presents more details of her particular story of the incident. There (20:2), she runs to Peter and the other disciples and informs them of the empty tomb. So Peter and "the (or: that) other disciple" run to the tomb and experience the scene which the other Gospels do not offer:
6. Then Simon Peter, progressively following him, is now coming and he enters into the memorial tomb and continues intently gazing at the bandages (strips of linen) still lying [there],
7. also the handkerchief (face-cloth; napkin) - which had been upon His head - not lying with the linen bandages, but rather having been separately rolled (or: folded) in one place apart.
8. Then, therefore, the other disciple - the one coming first into the memorial tomb [area] - also entered, and saw with perception, and believed (faithed-it; trusted; experienced faith).
9. You see, they had not seen and did not as yet discern (perceive; know) the Scripture that it is necessary for (binding upon) Him to rise up (to stand up; to arise) forth from out of the midst of dead ones.
10. Therefore, the disciples went off (or: came away) again, toward themselves (face-to-face with themselves; or: = to their own places and things; or: = met together, privately). Here, take note of the details that are presented, here in Jn. 20:
These two, Peter and "the (or: that) other disciple," will be the central characters of His original twelve, in the rest of John's Gospel. That author uses a different verb (phileo) to describe Jesus' actions and feelings for this other disciple:
"for whom Jesus was continuing feeling friendly affection and showing devotion" (Jn. 20:2).
Although Peter will be one of the leaders among the initial called-out folks, this other person was held in high regard by Jesus. Mary misunderstood what happened - like so many others, down through the centuries.
So the three of them (we see Mary there, again, in Jn. 20:11) return to the tomb to check out her story. Mary had seen the stone rolled away, but did not further check-out the tomb. The other disciple arrives at the tomb area before Peter and stoops down in order to see inside, but he did not enter. However, he observed
"the swathing strips of linen bandages (or: winding sheets)."
The author is presenting a slow development of grasping the situation, among these three people. Why did he not enter? Did both he and Mary not wish to be ritually defiled (by being in a tomb), since they were still within the Feast of Unleavened Bread (Deut. 16:3)?
Or was it significant that one of these witnesses did not go into what had passed (2 Cor. 5:17), and remained outside of the death-realm (the old covenant that was taken to the grave and buried in sheol/hades) as a witness in the New Day?
Peter was the one that the risen Jesus instructed to feed His lambs and His sheep (Jn. 21:15-16). He was also the first to take the Good News to the Gentiles (Acts 10). It is interesting that there seem to be no words spoken, between these two men. Things had to sink in slowly.
Why is it noted that
"the handkerchief (face-cloth; napkin) - which had been upon His head - [was] not lying with the linen bandages, but rather having been separately rolled (or: folded) in one place apart"?
Does this suggest action by a living person? Was this a SIGN that the Head was for a time separated from (in one place apart - Jn. 13:36) the rest of the (corporate) body?
Peter, by the time of Acts 2:27, had later remembered Ps. 16:10,
"For You will not leave My soul in sheol (hades; = the realm of the dead); neither will You allow Your Set-apart (Holy; Sacred) One to see (= experience) corruption (thorough ruin, rot and decay)."
As an aside: notice that sheol/hades was considered to be a place where bodies "rot and decay."
There is also Ps. 49:15,
"But God will redeem my soul from the hand (= control) of sheol (hades), for He will TAKE me."
Similarly is Hos. 13:14,
"From the grip of the unseen (sheol/hades) I shall ransom them; from death I shall redeem them. Where are your plagues, Death? Where is your sting, Unseen (sheol/hades)?" (CVOT; parentheses added)
But now, let us carry on in Jn. 20, with Mary's story, in an excerpt from Observations on the Gospel of John:
11. Now Mary had taken a stand outside, facing the memorial tomb, and still stood there, continuously weeping and expressing strong inner emotions. As, then, she was continuing to weep, she stooped alongside [it] to peer into the tomb,
Emotion had overcome her... where could she go, to deal with all that had transpired? She had "taken a stand." Finally, she stooped alongside the tomb and through her tears, she peered in. Perhaps she is being held in place, to encounter the glory. Perhaps our author sets her as a third witness that looks into the realm of the past (the death realm of the Law - cf Rom. 7:9-11), pondering the symbology.
12. and continues intently gazing at and carefully observing (watching) two agents (or: messengers) in brilliant, shining white (as being in a bright light), remaining sitting down - one toward the head, and one toward the feet - where the body of Jesus had been lying.
[note the picture of this setting: within this set-apart chamber, the place where He had been lying corresponds to the ark of the covenant, with His blood on the mercy seat; the two agents are at the positions of the cherubim, at each end, sitting on the top of the ark]
The men had not experienced this encounter. She is the one who has "the divine appointment." We do not all experience the same things. Still being deeply moved, she
"continues intently gazing at and carefully observing (watching) two agents (or: messengers)."
If we saw two agents in brilliant, shining white, "remaining sitting down," we would probably continue observing, as well! As stated in the note that is attached to the text of this verse, the symbolism that can be seen in this setting is fascinating.
God met with Moses above the Mercy Seat, "between the cherubim" (Ex. 25:22). He meets with us in the death of Christ, and then in what follows. But this is more than a vision; there is interaction...
13. And they are now saying to her, "Woman (or: Dear lady; or: O married one), why do you continue weeping? [A*, D & others add: Whom are you presently seeking?]" She says to them, "They took away my Lord (or: Master; or: owner; the one having authority over me; or: my legal guardian and master of my house), and I have not seen nor know where they put Him."
They question her emotions, and the action that expresses them, in order to illicit a response from her. Notice that she does not fall on her face, but simply answers their question.
14. Upon saying these things, she was suddenly turned around (or: felt impelled to turn [and look]) into the midst of (or: unto) the things behind [her] and continues intently gazing then carefully observing (watching) Jesus standing [there] - and she has not perceived, to be aware that it is Jesus.
Notice the passive voice: something has acted upon her, for
"she was suddenly turned around."
On offer is a possible variation for the passive voice, "she felt impelled to turn." Either way, the Spirit was acting upon or influencing her. She [looks] into the midst of the situation that she now faces, and as in vs. 12, above, she
"continues intently gazing then carefully observing (watching) Jesus standing [there],"
but she has not perceived Who it is. He had left the grave clothes (wrapping) behind, in the tomb, so He must now be wearing something different. In 21:4, below, when Jesus is on the shore, the disciples did not recognize Him. Why not? Was it just that they had absolutely no expectation of seeing Him again? Or, did He actually now look different than when He had been with them before? Mk. 16:12 relates:
"Yet after these things, He was displayed in clear light and manifested - in a different form - to two of their group, when they continued walking along, being on their way journeying into [the] country."
Did that occasion correspond to the incident on the Road to Emmaus, in Lu. 24:13-31, where they do not recognize Him until "their eyes were opened"? But back to our story...
15. Jesus now says to her, "Woman (or: Dear lady; or: O wife), why do you continue weeping? Whom are you continuing to look for (or: presently seeking)?" That one, supposing (or: imagining; thinking) that He is the gardener, then says to Him, "Sir, if you yourself removed and carried Him away, tell me where you put Him, and I myself shall lift Him up and bear Him away."
Jesus asks her the same question that was posed by the two agents who were within the tomb, but then He asks who it is that she is presently seeking. Why did He not directly identify Himself to her? Did she need time to overcome her emotions, and so He wanted to engage her mind? She answers Him by saying the same thing that she had said to Peter, and the "other" disciple (vs. 2, above). So she has obviously not changed her thinking - even after seeing the two agents
"in brilliant, shining white (as being in a bright light)"
- and in such an unusual setting! She had been
"supposing (or: imagining; thinking) that He is the gardener."
Well, we might say that in one sense, she was right - He was the One who took care of the Garden. She thinks that Jesus is still dead, and wants to carry away His body from wherever He had been taken. What was her motive for wanting to do this? Was she wanting to hold on to the past, or just have His body in a place where she could visit it from time to time (as most everyone does who loses a loved one).
16. Jesus then says to her, "Miriam [other MSS: Mary]!" Now, at once twisting herself about, spinning and springing to [Him] (or: being [inwardly] turned), that one (= she) is exclaiming to Him, in Hebrew, "Rabboni!" - which is normally translated and interpreted, "O Teacher [D reads: My lord (or master), my teacher]!"
Observe that it is her name - or else the way He said her name - that opened her ears and her eyes and brought recognition. If those that had been close to Him did not recognize Him, how could those outside of His close circle ever recognize Him? In Lu. 24:13ff. the risen Jesus was with the two disciples, talking with them as they walked along, and then entering for a meal with them, before
"their eyes were at once fully opened wide, and they experienced full recognition of Him."
Consider the question of the kids (young goats) in the parable in Mat. 25:44,
"When did we see You...?"
He was now to be seen in even the least ones of His brothers (vs. 45). He had passed into another realm, but not one that was far away. He had entered our atmospheres, and people. So here, Miriam (Mary) whirled about and sprung on Him, in delighted surprise...
17. Jesus then says to her, "Stop holding (or: Do not continue hanging on and clinging to) Me, for I have not yet stepped back up again so as to be ascended toward (or: to; face to face with) the [other MSS: My] Father. Now be going on your way toward (or: to) My brothers (family, from the same womb; or: = fellow members), and say to them [that I said], 'I am progressively stepping back up again (or: now ascending) toward My Father - even the Father of you folks - and My God: even [the] God of you people [note: this would be Yahweh]!'"
He did not tell her not to touch Him (as, with the KJV), but to stop hanging on Him and clinging to Him. Apparently, the transition back to the realm from which He had been sent had not yet been completed. We are not given any explanation about this. Perhaps it was simply that He was anxious to again see His Father's face, as He had before the incarnation - when, at the beginning of all this He was still face-to-face with God (Jn. 1:1). Whatever the case, He had a mission for her - in which she would be the first to have seen the resurrected Jesus. She was to tell the rest of the Family that He was off to see their Dad.
We now return to Matthew's narrative of the women's response to the Agent's message:
8. So, quickly going away from the memorial tomb while experiencing apprehension mingled with overwhelming (or: great) joy, they ran to report back to His disciples.
9. And then - look and consider! - Jesus came suddenly and met them [i.e., the women] face to face, at that time saying, "Be constantly rejoicing!" [note: also used as a greeting, can = Continuous joy to you; Shalom; Hi; Hello; Greetings]
By now, Jesus had apparently been off to see the Father, and had now returned from the atmosphere to meet with them.
Now they, upon approaching, took hold of His feet and, being prostrate, immediately gave homage and worship to Him.
10. At that point Jesus continues to say to them, "Stop fearing (or: Do not continue being made to fear). Continue leading the way and bring things under control as you go. Immediately report back to My brothers (folks from the same womb; = family) so that they would go off unto the Galilee [district] - and there (in that area) they will repeatedly see Me."
Why did He tell them to "stop fearing"? Was it that their form of worship was no longer appropriate, in this new creation? Their actions (prostrating themselves) told Him that they were afraid, as was usually the case when an agent from the atmosphere appeared to someone living on the earth sphere of existence. But here, standing before them, was Perfect Love, casting out fear, as we read in 1 Jn. 4:18,
"Fear does not exist within the Love, but rather perfect love (mature love; love having reached its goal) repeatedly (habitually; progressively) throws the fear outside, because the fear constantly has and holds a pruning (a curtailment; a checking; restraint; a lopping off - thus, a correction). But the one habitually fearing or dreading has not been perfected within the Love (has not been brought to the destined goal of maturity - in union with love)."
Take note that He said to report back to His "brothers." This calls to mind Rom. 8:29,
"those whom He foreknew (whom He knows from previous intimate experience), He also marked out beforehand (determined, defined and designed in advance) [as] copies (joint-forms) of the image (material likeness; portrait; form) of His Son (or: He previously divided, separated and bounded conformed patterns from the image/form of His Son) into the [situation for] Him to be (or: to continually exist being) the Firstborn among, within the center of, and in union with many brothers." Cf Heb. 2:11
An important lived-out parable that only Luke offers is in 24:13-32, where the risen Jesus just happens along and "drew near" to two disciples as they walked along the road to Emmaus. The whole incident is inspiring and worth studying, but we are especially drawn to what He did for them, in vs. 27,
"And so, beginning from Moses, and then from all the prophets, He continued to fully interpret and explain to (or: for) them the things pertaining to (or: the references about) Himself within all the Scriptures."
Now, by His Spirit, He is constantly doing the same for us, in our days...
12. Then, being gathered together and taking joint counsel, they gave enough (sufficient; adequate) silver [coins] to the soldiers,
13. laying out [the situation] and saying, "Say that his disciples, upon coming by night, stole him during our continued sleeping.
14. "And then, if this [tale] should be brought to a hearing (or: be heard) on the governor's [agenda; or: ears], we ourselves will be progressively persuasive - and we will continue making you men free from care or worry.
15. So they, after taking the silver [coins], did as they were instructed. And thus, this idea (saying; patterned message) was rumored throughout and spread abroad among and by the Judeans (or: the Jewish culture and religion) until this very day.
The scene on stage has changed. Matthew informs us of the strategies of those who are still in the outer darkness of the previous age, and the old covenant.
16. Now the eleven disciples went on their way into the Galilee [district] - unto the mountain where Jesus had arranged for them. Cf 26:32, above.
17. And then, upon seeing Him, they prostrated themselves, giving homage (and perhaps: worship) - even though they [perhaps: = some] had divided thoughts (or: wavered; hesitated; had doubts).
None of them had yet transitioned into the Light of the new arrangement. He ignores their behavior and simply announces the Good News. He has been enthroned...
18. And so, after approaching, Jesus, [breaking the silence], suddenly spoke to them, by saying, "All authority (or: Every right and privilege from out of Being) is (or: was) given to Me within heaven and upon the earth (or: in sky and atmosphere, as well as on land)!
This is one of the most significant statements of the New Reality that we can find in Scripture, but, sadly, so many "believers" still think, act and live as though some imaginary "spirit-being" has authority over them, or the world, and they constantly spend their energies fighting fantasies from false religions, rather than proclaiming this Good News, that we have been set free from these religious mindsets (Gal. 5:1).
Here, He pronounced the fulfillment, in Himself, of Dan. 7:14,
"To Him [was] granted jurisdiction and esteem and a kingdom, that all the peoples and leagues and language-groups shall serve Him; His jurisdiction [is an] eonian jurisdiction that shall not pass away, and His kingdom shall not be confined" (CVOT).
Paul spoke of this same thing, in Eph. 1:19-22,
20. which is operative (or: which He exerted and inwardly worked) within the Christ (the Anointed One; = the Messiah), awakening and raising Him forth from out of the midst of dead folks and then seating Him within (or: = at) His right [hand] (or: in union with the place of honor, strength and receiving - which is Him), within the things (or: places or realms) situated upon the heavens and in union with the imposed atmospheres (or: in the added heavens; within the full, perfected heavenlies; in union with the celestial people; among the folks [residing] in the imposed atmospheres),
21. up over (or: back above) every primacy (or: ruler; principality; government; controlling effect; or: beginning; origin) and authority (or: right and privilege from out of being) and power (or: ability) and lordship (or: ownership), as well as every name being continually named - not only within this age, but also within the impending one (the one being presently about to come) -
22. and then placed and aligned all people in humbleness under His feet [Ps. 8:6b; LXX] (or: and arranges everyone in a supportive position by His feet; or: then by the feet - which are Him - He subjects all things), and yet gives (or: gave) Him, [as] a Head (or: Source; origin and beginning of a series; or: extreme and top part) over all humanity and all things, for the called-out community (or: and as a Head over all humanity, gave Him to the summoned and gathered assembly; or: and then by the called-forth congregation He gives Him [to be the] Source over [the situation] of, and for, all humanity),
Then, in Phil. 2:9, Paul explains:
"For this reason, God also lifts Him up above (or: highly exalted Him; elevates Him over) and by grace gives to Him (or: joyously favors on Him) the Name - the one over and above every name!"
Peter reports this, about Jesus Christ:
"Who continuously exists (or: is; has being) within [the place of] (or: = on or at) God's right [side, or hand; - i.e., the place of authority and ability to exercise power; the place of receiving], going from place to place, journeying into [the] atmosphere (or: heaven) of those being humbly aligned by Him (or: pertaining to those subjected, placed and arranged under in Him; which are the folks being set in order for support to Him): of agents (or: messengers; folks with the message), and of authorities (or: those who have the right and privilege from out of Being), and of powers (or: folks with abilities and influence)" (1 Pet. 3:22).
And then, Rev. 17:14b speaks of the Lamb, who is, "LORD of lords and KING of kings." Need we say more?
19. "Therefore, while going on your way, instruct and make disciples (at some point enlist students and apprentices) of all the ethnic multitudes (the pagans; the Gentiles; the nations; the non-Israelites), habitually immersing them [i.e., the people (masculine pronoun)] (or: one-after-another [B & D read: at some point] baptizing them to the point of infusion and saturation) into the Name which has reference to, belongs to, has its origin and character in, and which represents, the Father and the Son, as well as the Set-apart Breath-effect
(or: the Name from the Father, as well as from the Son, and even which is the Holy Spirit;
or: the Name of the Father and of the Son - even of the Holy Spirit;
or: the Father's Name, even the Son's, and which pertains to the Sacred Breath;
or: the Name belonging to the Father and the Son, and which is the Sacred Attitude;
or: the Name of the Father, and then of the Son, and which comes from the set-apart Spirit;
or: the Name which represents the Father, the Son and the Holy Spirit;
or: the Name which comes from the Father, belongs to the Son, and corresponds to the Holy result of the Breath),
[note: Eusebius gives this as "Go and make disciples of all the nations in my name." - Eusebius: The History of the Church from Christ to Constantine, translated by G. A. Williamson, Barnes & Noble Books, 1995, p 111. Williamson footnotes: "Matt. 28:19, in a simpler, perhaps a more primitive form." Comment: this may have been a paraphrase; it may come from a lost MS tradition; it may represent an interpretation of this verse in the early AD 300's; cf Acts 2:38; 8:16; 10:48; 19:5]
20. "constantly teaching and progressively training them to habitually watch over, guard, keep and maintain everything (or: all things) - as many things as I Myself implanted as goals (imparted as the finished product within; gave as interior, destiny-laden directives; set as the union-centered, purposed aim) within, among and for you folks. And now - look and consider this! - I Myself continuously am (exist being) with you folks all the days, on until the joint-goal (or: the conjunction; the end [of all] brought together; the conclusion, consummation and fruition; the combined finished product and actualization) of the age (or: which is that Age [= the Age of the Messiah]; or: as far as the attending and associated end of this age; or: until the consummation brought by the Age [of Messiah])."
The "Therefore," of vs. 19 is based upon the proclamation of vs. 18. His reign was there and then, and it is still here and now. The Good News is for all humanity. He has made "all the ethnic multitudes" into one new Humanity, the Last Adam (Eph. 2:15; 1 Cor. 15:45-47).
We would point out, from the Greek expression in 19b, that there is only one Name, as Peter said, in Acts 4:12,
"And thus, the rescue and deliverance - the restoration to health and wholeness, the safety and salvation, and the return to our original state and condition - is in absolutely no other person! And it follows that neither is there a different name under the [dome of the] sky (or: heaven) that has been given, and now exists as a gift, among mankind (or: in the midst of humans; centered in people), within which, it continues binding and necessary for us to be saved (healed and restored to health and wholeness; delivered and kept safe; rescued and returned to our original state and condition)!"
Paul put it this way, in Phil. 2:10-11,
That's the real end of the story, for the first Adam; it is the beginning of the story for the Second Humanity. And so what do we take away from this glorious send-off that Jesus gave to His disciples? We suggest that His final words to them, in vs. 20, are worth repeating:
a) constantly TEACHING and progressively TRAINING them to habitually watch over, guard, keep and maintain everything (or: ALL THINGS) - as many things as I Myself implanted as goals (imparted as the finished product within; gave as interior, destiny-laden directives; set as the union-centered, purposed aim) WITHIN, among and for YOU folks;
b) I Myself continuously am (exist being) with you folks all the days, on until the joint-goal of the age.
We see, from the book of Acts, that He was referring to the new age, for we frequently observe Him among them, and we also observe Him among the called-out communities of Asia Minor, in Rev. 1:20-3:22.
We submit that we are still in this new age of the Messiah. He is presently here, among us and within us, by His Spirit - you see,
"if even we have intimately, by experience, known Christ ([the] Anointed One) on the level of flesh (or: = in the sphere of estranged humanity; or: = in correspondence to a self that is oriented to the System; = according to the old covenant), nevertheless we now (in the present moment) no longer continue [thus] knowing [Him or anyone]" (2 Cor. 5:16b).
Luke offers a different, more intimate version of Jesus' parting from them, so we offer that ending of the Parable of the Christ, from Lu. 24, beginning with a lived-out parable for the two disciples on the road to Emmaus, and how He pointed them to the OT Scriptures as the foundation of who He was:
27. And so, beginning from Moses, and then from all the prophets, He continued to fully interpret and explain to (or: for) them the things pertaining to (or: the references about) Himself within all the Scriptures.
The parable was that of going to the OT to come to an understanding of the Messiah. He laid it out for them to see, and as an example for them to follow. The OT was the Root of the Olive Tree (Rom. 11:17), for both Israel and the nations. He had made the same assertion about Himself to the leadership of the Judeans, in Jn. 5:39,
"You folks continuously search (or, as an imperative: Be constantly searching) the Scriptures, because within them you yourselves are habitually presuming to be presently and continuously holding eonian life (or: because you folks are normally supposing for yourselves to be habitually having - in union with them - life pertaining to, and having the qualities and characteristics of, the Age [perhaps: = the life of the coming age]), and those [Scriptures] are (exist being) the ones continuously testifying about Me (constantly giving evidence concerning and bearing witness around Me)."
Then He ended this discourse in Jn. 5 with two remarkable statements:
46. "For if you folks had been trusting by, adhering to, having loyalty for and believing in Moses, you would have been trusting by, adhering to and believing in Me: for that one wrote about Me!
47. "Yet if you are not habitually trusting by, adhering to, having loyalty for and believing in that one's writings, how will [other MSS: do] you folks continue to trust by, have loyalty for, adhere to and believe in My sayings (or: My declarations; My gush-effects; the results from flows in Me)?"
Returning to Lu. 24, we pick up His final words to the group, and the presentation to them of His resurrected body as a parable that affirmed His resurrection:
36. Now upon [the disciples] speaking these things, He [other MSS: Jesus] himself stood in their midst, and proceeds to say, "Peace [= Shalom] to (or: A Joining [is] for, by, in and with) you folks."
38. Then He said to them, "Why are you folks shaken... troubled... disturbed? And because of what are reasonings and doubts repeatedly climbing up within the midst of your hearts?
39. "Look at My hands, and My feet... see and perceive that I, Myself, am He (or: that I Myself continue existing; or: because, as for Me, I continue existing [as] Myself)! Handle Me, and feel as you grope and touch, then perceive that spirit (breath-effect; wind; life-force) does not usually have flesh and bones - according as you folks continue viewing Me [as] continuously having."
40. And while continuing in saying this, He showed (displayed) [His] hands and feet to them.
41. But at their still continuing in not trusting or believing (or: disbelieving) - from the joy and continued marveling, wondering and bewilderment - He says to them, "Do you presently have something edible (or: = any food), here in this place?"
42. So they handed a piece of broiled (or: baked) fish to Him.
43. Then, upon taking (or: receiving) [it], He ate [it] in front of them and in their sight.
44. Now He says to them, "These [were] My words (thoughts; ideas; laid-out transmissions of information; or =: This [is] My message) - which I spoke to you folks, while yet being together with you - That it continues binding and necessary for all the things having been written within the Law of Moses, and in the Prophets and Psalms, concerning Me, to be fulfilled."
45. At that time He fully opened back up again their minds to be habitually making the Scriptures flow together (or: to continue putting the Scriptures together so as to comprehend [them]),
What Jesus did for them, we need the Spirit (within us) to do for us - otherwise we are simply reading ancient texts and receiving no spiritual understanding of their meanings for Christ, and for us (remember, we are His body).
47. "and then, upon the [authority and basis of] His Name, a change of mind, thinking and state of consciousness - [proceeding, or, leading] into [other MSS: and] a flowing away of failures (a sending away of mistakes; a forgiveness of sins; a divorcing of the situations of missing the target; an abandonment of guilt; a release from error) - is to be proclaimed by heralds unto all the ethnic multitudes and nations (or: the Gentiles; the non-Israelites), beginning (or: with folks starting) from Jerusalem. [cf Rom. 12:2]
48. "You folks are witnesses of these things (or: are people who can give evidence for these people).
49. "And so, look and take note: I Myself am now progressively sending forth the Promise from out of the midst of, and from, My Father (or: am out from within repeatedly sending forth My Father's promise, as an Emissary; [with other MSS: From where I now am, I now continuously send off the Promise, which is My Father]) upon you people. So you, yourselves, sit down (be seated) within the City - until where (or: which [situation] or: what [time]) you can (or: may) clothe yourselves with (or: enter within the midst of) power and ability from out of the midst of exaltation (or: height; elevation; perhaps: = on high)."
Luke described this scene, again, in Acts 1:4-9, where in vs. 4-5a,
"He at one point passed along the message to them not to be presently separated (or: caused to depart) from Jerusalem, but rather, to continue remaining with regard to, and waiting around for, the Father's promise (or: the promise pertaining to, and from, the Father; or, as a genitive of apposition: the Promise which is the Father), 'Which you people heard Him repeatedly saying through My mouth [reading with D*; other MSS: "Which you folks heard from Me], because John, indeed, immersed in (or: baptized with and by) water, but you yourselves will proceed being immersed within the midst of [the] Holy Spirit'..."
And this became a parable/pattern for us, for we are a part of "the Jerusalem above is (continues being) free, who is (or: which particular one continues being) our mother" (Gal. 4:26).
50. Now He led them out [on the Mount of Olives] as far as facing toward Bethany (or: to where [the road turns off] toward Bethany), and then, after lifting up His hands on [them], He spoke words of goodness, ease and well-being, and blessed them.
51. Then - it happened during the [occasion for] Him to be blessing them - He stationed [Himself] at an interval from [His] former position, away from them, and then He was progressively carried back up into the atmosphere (or: heaven; sky) again.
The atmosphere is the air that surrounds us, the lowest part of the sky. The OT (Heb.) word "heaven" meant "heaved up things." The Greek ouranos refers to the air, our atmosphere and all that is visible above us, on to the planets, stars and galaxies. But as a parabolic symbol, He was entering the "heavenly" Temple (us; cf Heb. chapter 9-10:22) where, in the spirit, He has seated us with Him (Eph. 2:6). Remember, He was around to speak to Saul, on the road to Damascus (Acts 9).
52. And they themselves, after doing obeisance and paying homage to Him and bowing in worship, returned into Jerusalem, with great joy.
53. Later, they were through all [times and conditions] within the Temple grounds and courts, constantly praising and habitually speaking good words of ease and well-being, in blessing God. It is so (Amen). Cf Acts 1:1-11.
For the final scenes recorded in John's Gospel, we refer you to our Observations on the Gospel of John, 2020, but we will offer a few observations, here.
In Jn. 21:1,
"Jesus at one point manifested Himself (or: displays and discloses Himself; causes Himself to be seen in clear light) again to the disciples, upon [the shore] of Lake (or: the Sea of) Tiberias."
Peter and six other disciples had gone fishing, fished all night, and yet caught nothing. Upon returning toward the shore, Jesus greeted them there, and then (vs. 6) said,
"You men cast the net into the areas at the right of the boat... and you will be finding [some]". So they obeyed, and, "they cast [it], and were no longer having the strength to draw (or: drag; tug) it away from the great number of fish. Then, that disciple whom Jesus was loving says to Peter, 'It is the Lord (or: He is the Master)!'" (vs. 7a).
We will leave you with these thoughts:
a) obeying the instructions of the Lord brings success, with regard to what He has said to do;
b) things must be done "on the right side";
c) if our eyes are open, in the spirit, we will recognize the Lord in the results of our labors.
We suggest that when the OT is viewed through the lens of "parables," then we will be looking at their history in the same way that the NT writers looked at those Scriptures, and we will be able to see in those actions and stories the things that say something to us - about Christ, His reign, and even our own part in the story of creation, from the Alpha to the Omega, and in the story of humanity, from the First to the Last.
In Mat. 22:30, we observed that Jesus spoke of a new arrangement for men and women:
"You see, within the resurrection folks are neither repeatedly marrying, nor are they constantly being given in marriage."
We have interpreted this use of the term "resurrection" as a reference to the new creation, and the Life in Christ (Who IS the Resurrection and the Life - Jn. 11:25). Thus, it was for this reason that Paul instructs us that,
"Within [Him; us]... there is not (does not exist) 'male and female'; for it follows that, you folks all exist being one within Christ Jesus (or: for you see, all you people are one person, centered in, and in union with, an Anointing from Jesus)" (Gal. 3:28).
Now, during Jesus' earthly ministry, the disciples were often clueless as to what Christ was all about; they still carried traditional cultural thinking, and would sometimes speak from the old covenant, old creation point of view. Through Peter, Thomas expressed the common view that Second Temple Judaism had concerning women. Sadly, much of Christianity continued to hold this same view. But we see that Jesus countered this view.
With this thought in mind, read the final saying in the Gospel of Thomas with the new covenant in mind, not taking Jesus to be speaking about the physical life that we live, here and now, but metaphorically, in the realm of the Spirit and the new creation:
"Simon Peter says to them: 'Let Mary go out from our midst, for women are not worthy of [the] Life!' Jesus says: 'See, I will draw (or: guide; lead; attract) her so as to make her male so that she also may become (or: be transformed into) a living spirit like (or: resembling) you males. For every woman (or: female) who has become (or: been changed in this way; who will make herself) male will enter the Kingdom (or: domain; realm) of heaven.'" (Logion 114; Doresse, ibid; additions from other translators; [note: Bauman hears sarcasm in Jesus' voice])
We need to keep in mind that the Kingdom of God is within us.
This also calls to mind Paul, in 2 Cor. 5:19a,
"God was existing within Christ (God was and continued being centered in, and in union with [the] Anointed One) progressively and completely transforming [the] aggregate of humanity (or: world) to be other [than it is]..."
The new arrangement is not based upon race, sex, or cultural position in this life. It is a condition and a relationship to God, and to everything, in His New Creation. He said, in Rev. 21:5,
"I am periodically making all humanity new, and progressively, one after another, producing and creating every person anew, while constantly constructing all people fresh and new, i.e., continuously renewing everyone."
Israel, as a people chosen to reflect God into the pagan world, was termed by God as being God's son (Ex. 4:22). Paul picked up this concept, along with what Jesus said here in Logion 114, and explained in Rom. 8:14 that,
"as many as are being continuously led by God's Spirit, these folks are God's sons."
And so, what did Jesus say that He would do with Mary, here in Thomas? Yes, He said,
"I will lead her."
Now, in Rom. 8:23b, Paul explained:
"we ourselves also continually sigh and groan within (in the center of) ourselves, continuously accepting and with our hands taking away from out of (or: fully receiving) a placing in the condition of a son (or: [the] deposit of the Son; a setting in place which is the Son; a constituting as a son; a placing in the Son): the process of the release of our body from slavery (or: [and] the loosing from destruction pertaining to the [corporate, old covenant] body, which is us; or: = the unbinding and release of the body [of Adam; of humanity], which belongs to us)."
Then, in Rom. 8:29, he laid out the logical result of the Lord's work, concerning us:
"He also marked out beforehand (determined, defined and designed in advance) [as] copies (joint-forms) of the image (material likeness; portrait; form) of His Son (or: He previously divided, separated and bounded conformed patterns from the image/form of His Son) into the [situation for] Him to be (or: to continually exist being) the Firstborn among, within the center of, and in union with many brothers."
There is another trail that we can follow which also leads to Jesus' statement about Mary. Eve was originally a part of the first Adam, i.e., the first Humanity. In Gen. 2, God took a part of Adam and "made" her to be female, woman. In the new creation, the woman is made to be a part of the Last Adam, the Second Humanity, and thus becomes
"a continuously life-making (life-producing; life-creating; life-forming) Spirit" (1 Cor. 15:45).
Paul goes on to explain,
"and likewise, as [is] the Added, Imposed, Heavenly Person (or: the one made of and having the quality and character of the added-heaven), of such sort also [are] the added, imposed, heavenly people - those made of and having the quality and character of the added, imposed, heaven (or: the finished and perfected atmosphere, or the added sky)" (1 Cor. 15:48b).
Furthermore, where Israel is termed God's son at her creation (in the Egypt-to-Sinai incidents), she later is termed Yahweh's wife, in the Prophets. Although Israel traces "her" origin story back to Adam, Israel, and later Jerusalem, lived the role of being a woman. Thus, also, are the called-out communities referred to as "the bride," or,
"the Lamb's wife, who now produce God's sons (Gal. 4:26; Eph. 5:32; Rev. 21:9-10).
In Rom. 16:7, Julia, a woman, was included,
"among those sent out with a mission (the representatives; the emissaries), ones that were birthed within Christ before me."
The New Creation (2 Cor. 5:17) had come into being, and the old things (traditions from the old covenant) had passed away. The New Creation is that state of being into which we are "born back up again, from above" (Jn. 3:7; Gal. 4:26) in which we are led by Him, in the Way pointed out, being progressively transformed into His image, from glory to glory (2 Cor. 3:18).
The Gospel of John presents chapter 21 as a kind of Epilogue. Here, the theme of fishing rounds out the Gospel by returning to the beginning, when Jesus first called these folks to become "fishers of men." But in this scene, on their own, they catch nothing. His presence and direction are what bring success for them. What a lived-out parable (vss. 1-8). In vs. 9, we observe that Jesus already had fish on the fire, but, and another lived-out parable, He simply instructs them:
"Bring away some of the fish (food fish) which you just now caught" (vs. 10).
Some of the "men" whom they would later catch were to be brought to Jesus, as a "first-fruit." But the entire catch was still dragged ashore (vs. 8) for God.
Next, in vs. 12, Jesus says to them,
"Come folks! Have breakfast!"
And what is it that He has prepared for them?
"Jesus is then coming and proceeds taking the bread, and likewise the fish, and continues presently giving [it] to them" (vs. 13).
This is an allusion to the feeding of the multitudes. In vs. 14, we find that,
"this [is] already [the] third [time (situation) in which] Jesus was manifested (was displayed in clear light) to (or: for; among) the disciples [after; since] being raised up from out of the midst of dead folks."
And then Jesus asks Peter three questions (vss. 15-17). After each of Peter's responses, Jesus tells him to feed His flock of sheep. Then, in vs. 18, Jesus gave Peter a personal, prophetic parable that ends,
"Yet whenever you may grow old and decrepit, you will proceed stretching out your hands, and another will continue clothing and girding you, and will proceed carrying you where you are not intending (willing)."
The author of John explains this enigmatic parable, in vs. 19,
"Now He said this showing by a sign (or: signifying) by what sort of death he [Peter] will continue bringing glory (a manifestation which calls forth praise, recognition, and a good reputation) to God (or: will proceed to present an assumed appearance for, and with, God). And after saying this, He continues in saying to him, 'Continue following Me!'"
Right up to the very end, Jesus still spoke to them in "a sign" which would have to be interpreted, by the Spirit. When Peter asks about,
"the disciple progressively following along behind - [the one] whom Jesus was loving and accepting, who also leaned back upon His chest during supper and said to Him, 'O Lord, who is the one transferring, committing and giving You over?'"
Jesus gives him an obtuse answer:
"If I am intending (willing; purposing) him to continue remaining until I am progressively coming (or: from time-to-time coming and going), what [is it] to you (or: what [effect comes] toward you)? As for you, you be habitually following Me!"
Should we wonder that the risen Lord does not often give us direct answers to our questions? He is still often speaking with signs and enigmas. Yes, when it comes to specific directives (e.g., Acts 9:11, His instructions to Ananias), He does speak plainly (as here, telling Peter to follow Him - and yet this is a generalized directive, rather open-ended). But consider the word to the called-out communities in the Unveiling (Rev.). Yesterday, today, and apparently, for the ages, He remains the same.
Jonathan
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