By the way, one may wonder how the Christian communities in Jerusalem and other Judea survived? We find an indirect answer from Flavius[46]: The head of the Jerusalem community was by no means Peter, but James (Jacob) the Righteous, posing himself as “the brother of the Lord,” but at the same time a native Jerusalemite and a Pharisee known in religious circles. How so? It’s very simple: it was important for the Jews to return the newly-minted Christianity back to Judaism, to turn the “stricter” followers of the Jewish religion into their “progressive” sect, and to believe that the Heavenly Father preached by Jesus is the same Yahweh, only a side view. To do this, they sent their agents: Paul to the emerging Greek-pagan Christianity, and this Jacob to the Jewish, whose main community was the Jerusalem community. And therefore, for the time being, no one touched the Christians, they were under the hidden patronage of the Pharisees, “under the hood of Müller” (the head of secret police in Nazi Germany). This can be seen from the incident described in the 20th book of Flavius, when the new governor of Judea decided to deal with the hated Christians and executed Jacob, throwing him from the roof of the temple. The Pharisees were terribly indignant, declared it unlawful and complained about the arbiter to the emperor himself – you can read about this yourself in the “Antiquities of the Jews”.
“25 Then the disciples of John had a dispute with the Jews about cleansing”. Where, in Galilee? Because as soon as John (later) thrust himself closer to Judea in Salem, he was immediately captured and killed. So he still calmly remained in Galilee in the same place. And how did these Jewish debaters end up in Galilee?
“26 And they came to John and said to him: Rabbi! The One who was with you at the Jordan and about whom you testified, here He baptizes, and everyone is coming to Him”– who came? Apparently the Jews – because the disciples were with John. Wow, how worried the Jews are for the reputation of the Baptist, a preacher of another, non-Jewish, faith.
“27 John answered,” A man cannot take anything upon himself unless it is given to him from heaven. 28 You yourselves are witnesses to me that I said: I am not Christ, but I am sent before Him. 29 He who has a bride is a bridegroom. but the friend of the bridegroom, who stands and hears him, rejoices with joy when he hears the bridegroom’s voice. This – that my joy was fulfilled. 30 He must grow, but I must decrease. 31 He who comes from above is above all; but he who is from the earth is earthly and speaks as who is from the earth; He who comes from heaven is above all, 32 and what he has seen and heard, of that he also testifies; and no one accepts His testimony”. What about is this self-deprecating hysteria of John, who at the same time continued his mission of baptism” for the remission of sins “in spite of the discovery by him of the One by whose discovery his mission should end (according to his own words – John 1, 30—33)? If John himself did not believe Him, then why are these belated praises of Jesus? And if he did, why did he not give up the completed “mission” and didn’t leave it all, the water baptism, and did not follow Jesus to Him as a disciple? The answer is simple: the purpose of this fictional passage put into the mouth of John is propaganda, and “proof from John” that both Jesus and John are good Jews, the prophets of Yahweh, in pleasing whom one preceded the other, repetition is the mother of learning.
And further in the same spirit:
“33 He who has received His testimony has sealed that God is true, 34 for He whom God has sent speaks the words of God; for God does not give the Spirit by measure.35 The Father loves the Son and has given everything into His hand.36 Whoever believes in the Son has eternal life, and whoever does not believe in the Son will not see life, but the wrath of God abides on him "– here it suddenly turns out, unexpectedly, that John KNOWS and about the Spirit, which God gives “without measure,” and about the fact that Jesus is the Son of God (which one?), which has not yet been revealed to anyone by Jesus, and about the Heavenly Father, and about salvation through faith in the Son of God, which is yet to be learned by all from the gospel, the sermon of Jesus, which has not yet begun, if you believe the chronology given in the disassembled chapters – well, he knows everything as it is, but for some reason he himself does not believe in Jesus the Son of God, and did not go to Him as a disciple.
In general, all this, except for a couple of sayings of Jesus Himself about the Spirit and the Born again (above) – an empty collection of hollow propaganda of different sizes, trash – the events of this chapter are fictionalized and in a very strained manner, while the authors’ imagination and literary talent are simply a disaster.
The dry residue from the third chapter:
1 who is not born again (above) cannot see the kingdom of God
2 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 7 Do not be surprised that I told you: you must be born again (above). 8 The Spirit breathes where it wants, and you hear its voice, but you do not know where it comes from and where it goes: this is the case with everyone born of the Spirit
3 I told you about earthly things, and you do not believe – how will you believe if I speak to you about heavenly things?
4 God did not send His Son into the world to judge the world, but that the world might be saved through Him… because of belief in the Son of God
Sparse – but, well, that’s what we have.
I draw the reader’s attention to Jesus’ unequivocal rejection of the concept of the Last Judgment in the last episode. This completely refutes both the judgment itself and God as a strict judge at the end times. Here and below, we will more than once come across the refutation of messianic prophecies, accompanied by the sadness of Jesus himself that they do not believe him, trying on him the title of the messiah with all the accompanying entourage.
John, chapter 4
The next, fourth, chapter begins with a very truthful remark that fully confirms our doubts about the events in chapter 3 – however, it is not clear, again, to what time and place this remark refers. So.
“1 When Jesus learned about the rumor that reached the Pharisees that He makes disciples and baptizes more than John,”. Interesting -the Pharisees got worried, their “chosen prophet” was offended, a competitor appeared. But what about the fact that John led a sermon against the official church, and took away from its legal income by baptizing for the forgiveness of sins instead of through sacrifice? Is it okay that everyone went to him to be baptized for the remission of sins, all the people – and did not want to go to church any more? Moreover, he preached some other god, his own, not Jehovah – for this they stoned in Judea without further clarification.
“2 although Jesus Himself did not baptize, but His disciples” – and here is the moment of Truth: Jesus Himself did not baptize anyone because he did not see the point in pouring water from the river. God forgives because he is the Father, and not because someone doused himself with water or, worse, sacrificed someone else’s life for his sin. This is a fundamental difference between the teaching of love and ordinary ancient paganism.
The disciples, who before Jesus were mantas and disciples of John, baptized: they followed, as they say, in the footsteps of their (former) teacher, deciding that this would attract more people to Jesus. He, as usual, did not mind, until, in fact, the crowds went to them to be baptized – and then He just got up and silently left the Jordan, where apparently his disciples were training for the baptists – and they sadly trailed after him, leaving their water entertainments.
“3 that he left Judea and went back to Galilee. 4 He had to go through Samaria” – but He did not go to any Judea, we have already clarified this above, and began his sermon in his homeland, in Galilee, which is confirmed by Marcion in his much more logical novel “The Gospel of the Lord”. But for further narration, the return home from the pilgrimage to Jerusalem