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BEFORE WE BEGIN, A WORD ABOUT DATES

The Jewish writer Markos is mentioned in Ac 12:12, 25; and 13:5, 13; and 15:37; and Co 4:10; and Pm 24; and 2Ti 4:11; and 1K 5:13. The fact that someone who would otherwise appear to be a minor player is given such attention might only be explained by his being the author of THE BESURAS HAGEULAH ACCORDING TO MARKOS and the interpreter of the Shliach Shimon Kefa, [see Eusebius, Historia Ecclesiastica] whose preaching he has incorporated into the work that bears Mark's name from earliest times, for some scholars date Mk (in its final published form, since it may have existed in the mouth of Kefa for decades in an oral form) as early as the 50s or 60s C.E. SEE MORE ON THIS BOOK.

Here it is: here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here.

Lukas, who apparently incorporates much of Mark in THE BESURAS HAGEULAH ACCORDING TO LUKAS, may very well have published his two-part work (Lk and Ac) in the 60s on the heels of the publication of Mark's writing (note that the two men, Mark and Luke, are mentioned together being in the same place at the same time in Pm 24). A careful study of Lk-Ac shows that a historian has been divinely dispatched into pre-Churban Jerusalem in the narrow window of time before the death of many of the eye-witnesses and before the 70 C.E. cataclysm (see Ac 21:8) to confirm with assurance that these things pertaining to our salvation (Moshiach's genealogy, miracles, parables, post-histalkus appearances, etc) written in Lk-Ac are true and trustworthy as eye-witnessed facts locked into the context of secular history and the Hebrew Bible's out-working of Hashem's plan of redemption (Lk 24:44). Now before we continue, we need to say a word about the preaching of Shimon Kefa. Markos took Shimon Kefa's preaching that had been preached for decades and set it down in writing. These were spiritual things expressed in spiritual words and were of inestimable value as a core document. Matthew used this core document in his writing along with his own unique material. Now Luke was familiar with Mark but by the time Luke was ready to publish his Lukan material he not only had Mark's writing in front of him but also very probably Matthew's writing because there are some 200 verses in Luke that are also found in Matthew. Therefore, since Luke had opportunity to personally interview people with knowledge of Miriam's family and Miriam's relative, the mother of Yochanan of the tevilah of teshuva, during the narrow window of time before the Churban and before the death of these witnesses, it is very unlikely that Luke is giving us a divergent genealogy of Yosef ben Dovid. On the contrary, we have a great deal of evidence to make a circumstantial case that Luke's genealogy, the second genealogy, is the genealogy of Miriam Bat Eli Ben Dovid, the Davidic royal almah Isaiah promised the House of Dovid in Isaiah 7:14, which Hebrew text contains the word LAMED KHAF FINAL MEM ("to you plural"), meaning that the almah is a ROYAL DAVIDIC ALMAH which will be a supernatural sign to the whole House of David. For more on this see Toledot Yeshua. NOW SEE MORE ON THIS BOOK.

Here is Lk: here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here.

Here is Ac: here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here. NOW SEE MORE ON THE BOOK OF ACTS.

THE BESURAS HAGEULAH ACCORDING TO MATTITYAHU says Amen to Hashem's plan of Redemption and uses an Exodus typology to depict Moshiach as Moshe Rabbeinu Redivivus, publishing Mt before 70 C.E. Notice that no one in the universe has more authority than Moshiach. And his gracious and ubiquitous presence (G-d is with us!) with the believer co-buried together with him in Moshiach's mikveh gives the messianic talmid every incentive to take the first step of faith-obedience in Moshiach's tevilah in the mikveh mayim--see 28:18 and 19 and 20 and the end of 20. Then, emerging from Moshiach's mikveh, the "Joshua" disciple thus rising up with his "Moses" Moshiach in the newness of life from the tevilah of the Rebbeinu will live in the presence of this "Moses" Moshiach and learn his Torah (28:20) all the days of his life, even until the End of the Age (Ketz HaOlam Hazeh, p.870). See more on Mattityahu.

So we go from Nisan 14, 3793 [33 C.E.], when Moshiach's Hagbahah occurs in Jerusalem, to the Churban, and yet we have traversed a very narrow window of time, as narrow as the time frame of the dawn of the Modern Messianic Revival, which spans from the Six Day War to the present.

Here is Mt: here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here. NOW SEE MORE ON THIS BOOK OF MATTHEW.

We know historically that the Talmid ha'ahuv, Moshiach's Shliach Yochanan, survived the Churban by a couple of decades, and we have firm and reliable attestation that THE BESURAS HAGEULAH ACCORDING TO YOCHANAN was published by him at some point in his long life in Ephesus [Irenaeus, Adversus Haereses].

Here is Yn: here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here. NOW SEE MORE ON THIS BOOK WRITTEN BY THE BELOVED DISCIPLE.
His purpose in writing is given in Yn 20:30-31, which is similar to his purpose in 1Yn (SEE MORE ON THIS BOOK OF FIRST JOHN.) 5:13. We also know that he countered heretical interpretations of his writing by writing 1Y and 2Y (NOW SEE MORE ON THIS BOOK OF SECOND JOHN) and 3Y, (NOW SEE MORE ON THIS BOOK OF THIRD JOHN) and we know that the Rv prophecy given to him on the Island of Patmos was also written down by him.

Here is 1Y: here and here and here and here and here.

Here is 2Y: here.

Here is 3Y: here.

Here is Rv: here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here. (NOW SEE MORE ON THIS BOOK OF REVELATION.)

In Romans, Rav Shaul presents the Besuras HaGeulah as a tightly reasoned argument from the Tanakh. The man of G-d, especially the ministry of the man of G-d, is always a target of demonic slander (Ro 3:8), so, preceding his visit to Rome, the Rabbi from Tarsus sends ahead a complete tractate that lays out the Good News of Redemption by grace through faith just as he has preached and taught it since the other Shlichim of Moshiach endorsed it years before in Jerusalem (Ga 2:9). The rabbi's Message of Salvation is G-d's answer to this question: How can anyone, Jew or non-Jew, be declared right with G-d, and when this happens and the person finds redemption, where does such redemption leave the redemption of Israel? This is clearly a question for a rabbi to exposit, but only a rabbi in whom the Ruach Hakodesh indwells through obedience given to Moshiach as Adon kol HaAretz. Many people do not know that Rav Shaul was a Torah-observant Jew whose halakhah [Ro 8:4] in the Derech Hashem was according to the Ruach Hakodesh. On Shabbos, according to Luke's eye-witnessed account in the Book of Acts, Rav Sha'ul was in shul, not travelling to the local market for shopping or working overtime at the tent-maker's shop. His preaching of the Besuras HaGeulah from the Torah on Shabbos in shul rested squarely on the Inerrant Hebrew Tanakh. In 57 C.E. in Corinth, when Rav Shaul dictated this letter to his amanuensis Tertius, there were four messianic Jews right there in the room in Gaius' house. On Rav Shaul's heart was Jerusalem, where he would be making his perilous stop-over [see Ac 21:19-31] at the Jerusalem messianic kehillah on his way to the messianic kehillah in Rome. He knew that there were many Torah-observant Jews in the messianic kehillah in Jerusalem as well as more than a few in the messianic kehillah in Rome, and many of these needed a clear presentation of the Besuras HaGeulah that Rav Shaul was preaching throughout the world. Many commentators on Romans get bogged down in Romans chapter 7 because they, in their Gentile mindsets, cannot understand how one could possibly live a Torah-observant Jewish life in Shul on Shabbos and yet, at the same time, because of the sin-prone "Adam in me" nature, remnants of which are still resident in the believer, need the power of the Ruach Hakodesh, rather than merely and only the scrupulous observance of the letter of the Torah of Moshe Rebbeinu, in order to conquer sin and live UNDER GRACE a frum messianic Jewish life of kedushah with victory over sin in holiness. So by neglecting the Jewishness of the one book of the Bible which presents salvation in its quintessential Ro 1:16 Jewish essence, these expositors unwittingly distort this very presentation of salvation.

(NOW SEE MORE ON THIS BOOK OF ROMANS)

Here is Ro: here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here.

In 1 Corinthians, Rav Sha'ul presents the self-sacrificial love that should prevail in a properly ordered charismatic Messianic kehillah where pride, party spirit, boasting in men, incest, litigation between believers, extramarital coitus, destructive pretensions to superior knowledge, indifference to the body as the Heikhal Hashem, and idolatry all have no place. This letter was written from Ephesus around 55 C.E. during his two and a half years of ministry there. The bickering going on masks a fundamental distrust of Paul, which is really a smokescreen manipulation hiding a lust to rebel from G-dly authority, something Israel did in the wilderness and perished (1Co 10:1-14). (NOW SEE MORE ON THIS BOOK OF 1CORINTHIANS.)

Here is 1C: here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here.

In 2 Corinthians, the man of G-d again is forced to defend his ministry, which, since thereby people either are being saved or people are being lost, places the minister in a somewhat odoriferous position, being an aroma that leads to people either coming alive to Hashem or perishing (2Co 2:15). Consequently Rav Sha'ul is being proudly sniffed at by rebels in this congregation and Rav Sha'ul must engage in strong exhortation and warning, which shows his anxious love for the Moshiach's people but also his anger toward interloper usurpers who presume to undercut his G-d ordained authority and, although Jewish, seemingly have no interest in getting their hands dirty with anything other than self-promoting rhetorical performances and human applause, certainly not with the Jerusalem Collection Journey, which turns out to be a dangerous "open air" enterprise that will eventually cost Paul his life as a martyr al kiddush ha-Shem, since in 57 C.E. in Jerusalem he will become a figure reviled and attacked in criminal court and later in peril of Nero's executioner's sword, and yet G-d's strength will be made perfect in this rabbi's weakness. (NOW SEE MORE ON THIS BOOK OF 2CORINTHIANS.)

Here is 2C: here and here and here and here and here and here and here and here and here and here and here.

Possibly Rav Sha'ul's earliest epistle is the one written to the Galatians (48 C.E.). Since the Jerusalem Council (48-49 C.E.) appears not to have taken place yet, this would explain why Rav Sha'ul does not use its decisions to buttress his argument in this letter that non-Jews may not be pointed in a legal justification direction as the Derech Hashem. To teach them to do so would mean that Moshiach died for nothing. Compare Gal 1:18 to Act 9:26-30 and also compare Gal 2:1 to Acts 11:27-30. Rav Shaul refused to set Titus on a merit-seeking legal search for justification and forgiveness (this had been a dead-end street for Rav Shaul), since this would undermine what only Moshiach Tzidkeinu had wrought and what only faith can receive (Gen 15:6). This does not mean that circumcision or Torah observance were outlawed for Jewish believers. What was outlawed in this epistle is the notion that any supposed Jewish merit through Torah observance could substitute for Moshiach Tzidkeinu's salvation wrought for us by grace through faith. What is being hammered out here is the essence of the Besuras HaGeulah as it came to Avraham Avinu, namely justification by faith (Gen 15:6 and see also Chabakuk 2:4). We in this epistle are not in Jerusalem dealing with Torah observant Jews but on the shlichus field of the non-Jewish world, and Moshiach's followers who were Torah observant Jewish manhigim in Jerusalem were found to be in basic agreement with Rav Shaul on the truth of the Besuras HaGeulah as it applies to all people, whether they are non-Jews living in the Diaspora or Jewish people living in the Torah observant ways of Jerusalem. Avraham Avinu received the promise of life and blessing for the whole world, the promise coming by unmerited Chen v'Chesed through faith in Avraham's Zera, the Moshiach. So also everyone who believes, everyone who is justified and forgiven and given life through the Ruach Hakodesh shares in Avraham's promise and becomes a son of the promise born of the promise. This is not something achieved by merit through efforts in the rudiments of religion. The victory is not ours but Moshiach's and we bring nothing to it. Trusting G-d is not meritorious. On the contrary, without faith it is impossible to please G-d. Distrusting G-d impunes His holy character, inferring G-d is not trustworthy. By faith we achieve no righteousness of our own. Isaiah 54:17 says our righteousness is from Hashem, and Hashem shows us mercy for the sake of Moshiach Tzidkeinu. So we cast away all notions of virtues and merits and rest in Moshiach Tzidkeinu who is our righteousness, for Hashem imputes His righteousness to us and, for Moshiach's sake, Hashem does account us His Tzaddikim. This is not our own [self-achieved or self] righteousness but it is a very real imputed and Biblical righteousness accredited to our faith, just as right standing or the access to Hashem of the Tzaddikim (Ps 118:20) was accounted to Abraham's faith (Gen 15:6). For Moshiach's sake, Hashem does not remember our sins, nor our corrupt nature, against which we have a Romans chapter 7 struggle all our life long. We stand in Hashem's chesed with the righteousness of Moshiach imputed to us so that we may never be condemned before Hashem's tribunal (Dan 7:13-14). Whoever believes in the finished work of Moshiach's Redemption, whoever in fact makes teshuva in obedience and is zikh getoyvl't in der mikveh shall be raised with Moshiach. We are talking about G-d's righteousness credited to us on the basis of our Righteous Substitute. Moshiach Tzidkeinu is our temurah substitute and Geuleinu and our only righteousness and kedushah and chochmah and chattat sin offering and kaporah. The innocent victim is our stand-in and his sacrifice is credited to our account for satisfaction and reconciliation and a change of status. There is an exchange: the innocent victim becomes the offering for our sin and our guilt is imputed to him; whereas we become G-d's restored children because the [see Isa 54:17 and Gen 15:6] righteousness of G-d is imputed to us. See Phil 3:2-9. When the curse, the ALEF RESH VAV RESH curse, the Gehinnom curse, of the Torah (Deut 27:26) on a Torah curse-doomed sinner in a Torah curse-doomed world is lifted (Gal 3:13) and a heart is renewed in the new life of saving faith, this is a miracle of salvation wrought by our Goel Redeemer Moshiach Ben Dovid, the Bar Enosh, through the Atik Yomin, even Hashem, in the convicting, life-giving power of the Ruach Hakodesh. Romans chp 5 is a midrash developing the teaching found in Gal 3:12-13. Likewise also Romans chap 7 is a midrash developing Galatians 5:16-17. (NOW SEE MORE ON THIS BOOK OF GALATIANS.)

Here is Ga: here and here and here and here and here and here.

In the early 60s, incarcerated in Rome, where he also wrote to the Colossians, (NOW SEE MORE ON THIS BOOK) the Philippians, (NOW SEE MORE ON THIS BOOK) and Philemon, (NOW SEE MORE ON THIS BOOK) we find Rav Sha'ul writing Ephesians (NOW SEE MORE ON THIS BOOK OF EPHESIANS), which deals with the spiritual warfare necessary to resist the demonic, a battle he was waging when he ministered in Ephesus [in what is today Turkey]. Compare Ephesians chapter 6 and Ac chapter 19, especially 19:9-19. He also writes Colossians, which warns about (Co 2:8) the emptiness of hollow and deceptive philosophy, which so many are diverted into when they search for Hashem.

Here is Ep: here and here and here and here and here and here.

Here is Pp: here and here and here and here and here.

Here is Co here and here and here and here and here.

1Th (NOW SEE MORE ON THIS BOOK OF 1THES) was written from Corinth about 50 C.E. with 2Th (NOW SEE MORE ON THIS BOOK OF 2THES) coming shortly thereafter in 50 or early 51  along with a warning that there would be a great apostasy with masses following a false Moshiach before the Bias Moshiach.

Here is 1Th: here and here and here and here.

Here is 2Th: here and here and here.

1Ti (NOW SEE MORE ON THIS BOOK OF 1TIM) was written in the 60s, probably from Macedonia. 2Ti (NOW SEE MORE ON THIS BOOK OF 2TIM) was written from Rome in the middle 60s. Ti was written before 2Ti, not later than the middle 60s. Pm was written in the early 60s from Rome.

Here is 1Ti: here and here and here and here and here.

Here is 2Ti here and here and here and here

Here is Ti (NOW SEE MORE ON THIS BOOK OF TITUS) here and here and here.

Here is Pm (NOW SEE MORE ON THIS BOOK OF PHILEMON) here and here.

MJ (NOW SEE MORE ON THIS BOOK OF HEBREWS) along with 1Y (NOW SEE MORE ON THIS BOOK OF 1JOHN) deals with the problem of perseverance.

Here is MJ here and here and here and here and here and here and here and here and here and here and here and here and here. The First Epistle of Yochanan (John) [1Yn] (SEE MORE ON THIS BOOK) is a tract to ward off temptation and doubt and confusion and lack of assurance created by morei sheker (false teachers) who obstruct our following the One known of the Moshiach's Shluchim, Moshiach Tzidkeinu, whom we also know. See again:

Here is 1Y: here and here and here and here and here.

Here is 2Y (NOW SEE MORE ON THIS BOOK OF 2JOHN) : here.

Here is 3Y (SEE MORE ON THIS BOOK OF 3JOHN) : here.

The Hebrew Bible says,

אתה כהן לעולם על-דברתי מלכי-צדק

To follow some of the views of a 16^th century Reformer, it is likely that Apollos, preaching in both Ephesus (Ac 18:18-19,26; 1C 16:19) and Corinth (1C 1:12) on the above Hebrew verse from the Messianic Psalm 110, was able to develop the material that became MJ (SEE MORE ON THIS BOOK OF HEBREWS) when it was written down and then sent from Ephesus, where Timothy (MJ 13:23; 1Ti 1:2,3; 2Ti 1:18; 4:9) and Priscilla and Aquilla (“those from Italy” MJ 13:24; Ac 18:18-19) were probably ministering in the 60s. This homily on endurance warns about not entering Hashem's rest, about failing the test of obedience in the wilderness, and about defecting in the deceitfulness of sin from Moshiach's Shul. Those "Esau's" who shun the better hope of the real Moshiach will discover that their recidivism will not lead them back to Judaism but, just the opposite, away from a Mizbe'ach from which those who serve the Mishkan, being spiritually uncircumcised, have no right to eat (see 1C 11:27-34). It is a fearful thing to drift toward such a point of no return and toward imminent judgment of wrath at the hands of the Elohim Chayim (see 2:1-4 and 9:27-28 and 10:25 and 12:18-29).

Ya was probably one of the first epistles written, if not the very first. Ya'akov is not arguing with Shaul about faith versus 613 mitzvot works of the law for either Jews or non-Jews. Indeed, this epistle (SEE MORE ON THIS BOOK OF JAMES) doesn't seem to be aware of non-Jews in shul attendance at all. It is that early. Rather we see Jews neglecting the widow in her distress, fawning over the rich drop-in shul visitor, and being dismissive and rude to the poor Jew who comes into shul hungry and ill-clan. Can such lip-service "faith" be genuine? No! Ya'akov is written by the half-brother of Moshiach. Some so-called evangelicals question his authorship, which is not an innocuous doubt. For others come along and make the obvious inference that there is no normative force for the text if the putative inspired author is not the authority standing behind the text. This kind of "scholarship" is a betrayal of these Scriptures. There is no other "Ya'akov" (Yd 1:1; Mt 13:55; Ya 1:1; Ga 2:9; Ac 15:13; 1C 15:7) in antiquity than "Ya'akov ben Yosef" whose authority is such that he could write this letter.

Here is Ya: here and here and here and here and here and here.
The same can be said of Yd (SEE MORE ON THIS BOOK), who quotes from the Shliach Shimon Kefa (see 2K 3:3 and compare Yd 17-18; also see our AFII Greek Course for evidence of Yd quoting from 2K, the latter (2K SEE MORE ON THIS BOOK OF 2PETER) along with 1K (1K SEE MORE ON THIS BOOK OF 1PETER) written probably from Rome in the early to middle part of the decade before the Churban, witnessing to the Torah [Vayikra 19:2] that our Sovereign Covenant G-d is kadosh, and therefore his covenant charges must be kadosh, foreclosing any compatibility between the faith once for all delivered to the Kadoshim and homosexuality or sexual immorality of any kind.)

Here is 1K: here and here and here and here and here and here.

Here is 2K: here and here and here and here.

Here is Yd: here and here.

Revelation was written (NOW SEE MORE ON THIS BOOK) by Moshiach’s Shliach Yochanan.

Here is Rv: here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here and here.

Several thousand manuscripts of the New Testament have been discovered. This includes a fragment of the Besuras HaGeulah according to Yochanan from 125 C.E. To illustrate the safeguard all these copies afford, imagine 10,000 copyists copying the sentence. "Moshiach Ben Dovid was to be born in Bethlehem." Now imagine that 9,990 copyists wrote down "Moshiach Ben Dovid was to be born IN Bethlehem," but 10 copyists wrote down "Moshiach Ben Dovid was to be born AT Bethlehem." Even though there is this minor variation, we can be sure that the essential point has not been lost in transcription, and that we have reliable texts so that when we translate into modern languages like English and Spanish we know we have an accurate Bible.

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