Comments by "" (@fuuf102) on "Turki Alalshikh" channel.

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  16. Bruce Metzger, the premier New Testament textual critic, writes: “Matthew and Luke suppress or weaken references in Mark to such human emotions of Jesus as grief and anger and amazement as well as Jesus’ unrequited love; they also omit Mark’s statement that Jesus’ friends thought he was beside himself”. He explains further, that: “The later gospels omit what might imply that Jesus was unable to accomplish what he willed…and also omit questions asked by Jesus which might be taken to imply his ignorance.”[3] Metzger continues further by enumerating instances where Matthew and Luke soften Mark’s statements which might minimize the majesty of Jesus and replaced it with illustrations of a more alluring and authoritative Jesus. In the story of the fig tree as found in Mark, the disciples did not notice the withering of the tree until next morning. For Matthew, this seemed less dramatic and unimpressive, and hence in his narrative the tree withered at once, leaving the disciples in shock and amazement. Matthew and Luke were adamant in changing the words of Jesus. They wanted to make Jesus say what they wanted people to believe, “reflecting a later stage of theological understanding than that in Mark.” (Metzger, pg 83) It seems quite clear that during both the pre and post gospel stages of the gospel traditions transmission, the available material was molded, filtered and changed in direct correlation to the Christological convictions of those who handled the traditions. It is important to stress that this is not a case of the evangelists’ mere differing in emphasis; rather there are numerous occasions when the later gospel writers go out of their way to modify and alter the earlier version. Therefore, if we wish to come close to the historical Jesus in the gospels, it is a good starting point to compare the stories in the various gospels, to discern where the story has altered.
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  17. tthew 21:11 And the crowds were saying, “This is the prophet Jesus, from Nazareth in Galilee.” Luke 7:16 Fear gripped them all, and they began glorifying God, saying, “A great prophet has arisen among us!” John 4:19 The woman *said to Him, “Sir, I perceive that You are a prophet. Matthew 21:46 When they sought to seize Him, they feared the people, because they considered Him to be a prophet. John 6:14 Therefore when the people saw the sign which He had performed, they said, “This is truly the Prophet who is to come into the world.” John 7:40 Some of the people therefore, when they heard these words, were saying, “This certainly is the Prophet.” John 9:17 So they *said to the blind man again, “What do you say about Him, since He opened your eyes?” And he said, “He is a prophet.” Luke 24:19 And He said to them, “What things?” And they said to Him, “The things about Jesus the Nazarene, who was a prophet mighty in deed and word in the sight of God and all the people, Mark 6:15 But others were saying, “He is Elijah.” And others were saying, “He is a prophet, like one of the prophets of old.” Mark 8:28 They told Him, saying, “John the Baptist; and others say Elijah; but others, one of the prophets.” Luke 9:8 and by some that Elijah had appeared, and by others that one of the prophets of old had risen again. OK, so Jesus doesnt refute anybody calling him a Prophet, he reaffirms it Luke 13:33 . . . . I must proceed on my way. For it wouldn’t do for a prophet of God to be kwil. Led except in Jerusalem. Mark 6:3-4 Then they scoffed . . . . They were deeply off. nded and refused to believe in him. Then Jesus told them, “A prophet is honored everywhere except in his own hometown and among his relatives and his own family
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  29. Bruce Metzger, the premier New Testament textual critic, writes: “Matthew and Luke suppress or weaken references in Mark to such human emotions of Jesus as grief and anger and amazement as well as Jesus’ unrequited love; they also omit Mark’s statement that Jesus’ friends thought he was beside himself”. He explains further, that: “The later gospels omit what might imply that Jesus was unable to accomplish what he willed…and also omit questions asked by Jesus which might be taken to imply his ignorance.”[3] Metzger continues further by enumerating instances where Matthew and Luke soften Mark’s statements which might minimize the majesty of Jesus and replaced it with illustrations of a more alluring and authoritative Jesus. In the story of the fig tree as found in Mark, the disciples did not notice the withering of the tree until next morning. For Matthew, this seemed less dramatic and unimpressive, and hence in his narrative the tree withered at once, leaving the disciples in shock and amazement. Matthew and Luke were adamant in changing the words of Jesus. They wanted to make Jesus say what they wanted people to believe, “reflecting a later stage of theological understanding than that in Mark.” (Metzger, pg 83) It seems quite clear that during both the pre and post gospel stages of the gospel traditions transmission, the available material was molded, filtered and changed in direct correlation to the Christological convictions of those who handled the traditions. It is important to stress that this is not a case of the evangelists’ mere differing in emphasis; rather there are numerous occasions when the later gospel writers go out of their way to modify and alter the earlier version. Therefore, if we wish to come close to the historical Jesus in the gospels, it is a good starting point to compare the stories in the various gospels, to discern where the story has altered
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  31. tthew 21:11 And the crowds were saying, “This is the prophet Jesus, from Nazareth in Galilee.” Luke 7:16 Fear gripped them all, and they began glorifying God, saying, “A great prophet has arisen among us!” John 4:19 The woman *said to Him, “Sir, I perceive that You are a prophet. Matthew 21:46 When they sought to seize Him, they feared the people, because they considered Him to be a prophet. John 6:14 Therefore when the people saw the sign which He had performed, they said, “This is truly the Prophet who is to come into the world.” John 7:40 Some of the people therefore, when they heard these words, were saying, “This certainly is the Prophet.” John 9:17 So they *said to the blind man again, “What do you say about Him, since He opened your eyes?” And he said, “He is a prophet.” Luke 24:19 And He said to them, “What things?” And they said to Him, “The things about Jesus the Nazarene, who was a prophet mighty in deed and word in the sight of God and all the people, Mark 6:15 But others were saying, “He is Elijah.” And others were saying, “He is a prophet, like one of the prophets of old.” Mark 8:28 They told Him, saying, “John the Baptist; and others say Elijah; but others, one of the prophets.” Luke 9:8 and by some that Elijah had appeared, and by others that one of the prophets of old had risen again. OK, so Jesus doesnt refute anybody calling him a Prophet, he reaffirms it Luke 13:33 . . . . I must proceed on my way. For it wouldn’t do for a prophet of God to be kwil. Led except in Jerusalem. Mark 6:3-4 Then they scoffed . . . . They were deeply off. nded and refused to believe in him. Then Jesus told them, “A prophet is honored everywhere except in his own hometown and among his relatives and his own family
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  48. GROSS: So Jesus saw himself as the messiah. What else did that mean in its time? EHRMAN: Well, a lot of Christians today have a wrong idea about what the messiah was supposed to be. The word messiah is a Hebrew word that literally means the anointed one. This was used in reference to the kings of Israel. The ancient kings of Israel, when they became king during the coronation ceremony, would have oil poured on their head as a sign of divine favor. And so the king of Israel was called God's anointed one, the messiah. There came a point at which there was no longer a king ruling Israel, and some Jewish thinkers began to maintain that there would be a future king of Israel, a future anointed one, and they called that one the messiah. And so the messiah for most Jews simply referred to the future king of Israel. And so when Jesus told his disciples that he himself was the messiah, he was saying that in the future, when God establishes the kingdom once more, I myself will be the king of that kingdom. And so it's not that the messiah was supposed to be God. The messiah was not supposed to be God. The messiah was a human being So did Jesus' earliest followers consider him to be God? EHRMAN: Well, what I argue in the book is that during his lifetime, Jesus himself didn't call himself God and didn't consider himself God and that none of his disciples had any inkling at all that he was God. The way it works is that you do find Jesus calling himself God in the Gospel of John, our last Gospel. Jesus says things like: Before Abraham was, I am, and I and the father are one, and if you've seen me, you've see the father. These are all statements that you find only in the Gospel of John, and that's striking because we have earlier Gospels, and we have the writings of Paul, and in none of them is there any indication that Jesus said such things about him. I think it's completely implausible that Matthew, Mark and Luke would not mention that Jesus called himself God if that's what he was declaring about himself. That would be a rather important point to make. So this is not an unusual view among scholars. It's simply the view that the Gospel of John is providing a theological understand of Jesus that is not what was historically accurate. GROSS: Jesus was referred to as the king of the Jews. Did he call himself that, and what did that mean it is time? Do we know? Can we have any idea what that meant in its time? EHRMAN: Yeah, we do know, and actually to be a king of the Jews simply meant literally, being the king over Israel. It is a very difficult question to get to, what Jesus taught about himself because of the nature of our gospels, but one thing is relatively certain, that that the reason the Romans crucified Jesus was precisely because he was calling himself the king of Israel. Now, Jesus obviously was not the king. So what might he have meant by it? Well, what scholars have long thought is that Jesus was talking about not being put on the throne by means of some kind of political show of power, but that Jesus thought the world as he knew it was coming to an end and God was going to bring in a kingdom, a new kingdom in which there would be no more injustice or oppression or poverty or suffering of any kind. And in this kingdom, Jesus appears to have thought that he himself would be the future king. And so Jesus meant this not in the regular political sense but in a kind of apocalyptic sense, that at the end of the age, this is what was going to happen: he was going to be installed as king.
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  49. A prophet is someone SENT by God, God is not a prophet by definition, they are mutually exclusive. If this man was GOD, he would never have claimed to be a prophet or called a prophet by those who saw him. Matthew 21:11 And the crowds were saying, “This is the prophet Jesus, from Nazareth in Galilee.” Luke 7:16 Fear gripped them all, and they began glorifying God, saying, “A great prophet has arisen among us!” John 4:19 The woman *said to Him, “Sir, I perceive that You are a prophet. Matthew 21:46 When they sought to seize Him, they feared the people, because they considered Him to be a prophet. John 6:14 Therefore when the people saw the sign which He had performed, they said, “This is truly the Prophet who is to come into the world.” John 7:40 Some of the people therefore, when they heard these words, were saying, “This certainly is the Prophet.” John 9:17 So they *said to the blind man again, “What do you say about Him, since He opened your eyes?” And he said, “He is a prophet.” Luke 24:19 And He said to them, “What things?” And they said to Him, “The things about Jesus the Nazarene, who was a prophet mighty in deed and word in the sight of God and all the people, Mark 6:15 But others were saying, “He is Elijah.” And others were saying, “He is a prophet, like one of the prophets of old.” Mark 8:28 They told Him, saying, “John the Baptist; and others say Elijah; but others, one of the prophets.” Luke 9:8 and by some that Elijah had appeared, and by others that one of the prophets of old had risen again. OK, so Jesus doesnt refute anybody calling him a Prophet, he reaffirms it😇 Luke 13:33 . . . . I must proceed on my way. For it wouldn’t do for a prophet of God to be kwil. Led except in Jerusalem. Mark 6:3-4 Then they scoffed . . . . They were deeply off. nded and refused to believe in him. Then Jesus told them, “A prophet is honored everywhere except in his own hometown and among his relatives and his own family”. In the above two verses, Jesus called himself a prophet. There are also many verses indicating that during his lifetime on earth the people in Judea and Galilee regarded him as a prophet. Regarding the verses in which Jesus says that he is equal to God (mainly in the Gospel of John) most scholars believe that Jesus never said that. It was what people started saying about him after his deaff and put on his lips in the Gospels written at least 4 decades later.,
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  50. Bruce Metzger, the premier New Testament textual critic, writes: “Matthew and Luke suppress or weaken references in Mark to such human emotions of Jesus as grief and anger and amazement as well as Jesus’ unrequited love; they also omit Mark’s statement that Jesus’ friends thought he was beside himself”. He explains further, that: “The later gospels omit what might imply that Jesus was unable to accomplish what he willed…and also omit questions asked by Jesus which might be taken to imply his ignorance.”[3] Metzger continues further by enumerating instances where Matthew and Luke soften Mark’s statements which might minimize the majesty of Jesus and replaced it with illustrations of a more alluring and authoritative Jesus. In the story of the fig tree as found in Mark, the disciples did not notice the withering of the tree until next morning. For Matthew, this seemed less dramatic and unimpressive, and hence in his narrative the tree withered at once, leaving the disciples in shock and amazement. Matthew and Luke were adamant in changing the words of Jesus. They wanted to make Jesus say what they wanted people to believe, “reflecting a later stage of theological understanding than that in Mark.” (Metzger, pg 83) It seems quite clear that during both the pre and post gospel stages of the gospel traditions transmission, the available material was molded, filtered and changed in direct correlation to the Christological convictions of those who handled the traditions. It is important to stress that this is not a case of the evangelists’ mere differing in emphasis; rather there are numerous occasions when the later gospel writers go out of their way to modify and alter the earlier version. Therefore, if we wish to come close to the historical Jesus in the gospels, it is a good starting point to compare the stories in the various gospels, to discern where the story has altered.
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