The Cult of Paul

The Cult of Paul
examining the contrasting lives, values, & theologies
of Jesus Christ and Paul -- Jesus' most zealous “apostle”
and the true father of the modern-day Christian church
via Scaughdt
an (i)am publication
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NOTE: This work is Purpose-fully non-copyrighted, and may therefore be copied, reprinted, forwarded
&/or gifted onward in whatever ways any of its readers deem fit. That having been said, the author would
also like to remind anyone so doing that he has no claim of legal ownership over the images used herein. Of
equal importance, it is the author’s intent that -- just as they have been given to all for free herein, so too
should these entries be freely given onward to others; fully profitless to the giver and without any additional
costs or conditions attached for the recipients thereof … Thank you.
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“For the time is coming when people will not put up with
sound doctrine, but rather – having itching ears – will
accumulate for themselves teachers to suit their own desires.
They will turn away from listening to the Truth and instead
wander into the lands of haze and myth.” ~ 2 Timothy 4:3-4
“For ages self-professed prophets and self-lauded scholars have
beat upon the anvil that is God's Word, and though the noise of
their thunderous blows was often heard – and though many were
often led astray by those strikes' most raucous clang, their
hammers are becoming more brittle by the hour – and indeed are
destined to ultimately shatter, while the anvil itself remains forever
whole and fully unharmed.” ~ inspired by Earl Merritt & William Hare
“Everyone who does not abide in the teachings of Christ,
but rather goes beyond them, cannot truly know God; while
whoever does choose to enliven those teachings shall have
both the Father & the Son.” ~ 2 John 1:9
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“For the Lord himself will come down from the heavens, with a loud command, with
the voice of the archangel and with the trumpet call of God, and the dead in Christ will
rise first.” ~ Paul of Tarsus (1 Thessalonians 4:16)
“The Kingdom of God is not coming with things that can be observed; nor will they be
able to say, ‘Look, here it is!’ or ‘Look, there it is!’ For, in fact, the Kingdom of God is
already within you … Anyone who wants to be first must be the very last; the humble
servant of all.” ~ Jesus Christ (Luke 17:20-21 & Mark 9:35)
“And who through the Spirit of holiness was appointed the Son of God in power by
his resurrection from the dead: Jesus Christ our Lord.” ~ Paul of Tarsus (Romans 1:4)
“Why do you call me good? No one is truly good except God alone … I do not accept
glory from human beings.” ~ Jesus Christ (Mark 10:18 & John 5:41)
“The wrath of God is being revealed from heaven against all the godlessness and
wickedness of people … My conscience is clear, but that does not make me innocent. It is
the Lord who judges me” ~ Paul of Tarsus (Romans 1:18 & 1 Corinthians 4:4)
“The Father judges no one, but rather has given all judgment to the Son … Indeed, it
is you who judge by human standards, while I judge no one … I do not even judge those
who hear my words and do not keep them, for I did not come to judge the world” ~ Jesus
Christ (John 5:22, John 8:15, & John 12:47)
“For [Christ] must reign until he has put all his enemies under his feet.” ~ Paul of
Tarsus (1 Corinthians 15:25)
“Love your enemies, do good to those who hate you, bless those who curse you, pray
for those who mistreat you …Only then you will be considered Children of the Most
High, for He is kind to the ungrateful & the wicked … Be merciful, just as your Father is
merciful.” ~ Jesus Christ (Luke 6:27-36)
“I declare to you, brothers and sisters, that flesh and blood cannot ever hope to inherit
the Kingdom of God.” ~ Paul of Tarsus (1 Corinthians 15:50)
“As you go, proclaim the message that the Kingdom of Heaven is even now at hand …
for God is not the God of the dead but of the living … and the Kingdom of Heaven is
already within you.” ~ Jesus Christ (Matthew 10:7 + Matthew 22:32 + Luke 17:20-21)
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“I have set you an example, that you should do for one another as I have done for you
… By this others will know that you are my followers: that you show Love to one another
… Anyone who loves me will enliven my teachings … Indeed, a new command I give
you: Love one another. Just as I have Loved you, so you must Love one another … The
Kingdom of God will be give those who produce its Fruit ... In truth, my Father is glorified
by this: that you bear much Fruit and become my disciples … And by this everyone will
know that you are my disciples: when you show Love to one another.” ~ Jesus Christ
(John 13:15 + John 13:35 + John 14:23, John 13:34 + Matthew 21:43, & John 15:8 + John 13:35)
“But now, apart from the law, the righteousness of God has been disclosed … through
faith in Jesus Christ for all who believe. For there is no distinction; since all have sinned
and fall short of the glory of God, they are now justified by his grace as a gift through the
redemption that is in Christ Jesus, whom God put forward as a sacrifice of atonement by
his blood – effective through faith … Know that a person is not justified by the works of
the law, but rather by faith in Jesus Christ. So we, too, have put our faith in Jesus, that we
may be justified by faith in Christ … Indeed, if you declare with your mouth, ‘Jesus is
Lord’, and believe in your heart that God raised him from the dead, you will be saved.” ~
Paul of Tarsus (Romans 3:21-25, Galatians 2:16, & Romans 10:9)
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“No sooner had Jesus knocked over the menacing dragons of
religious dogma and spiritual superstition than the 'apostle' Paul
boldly set them back upright again. In truth, there is not one word of
Pauline Christianity to be found in the gospel utterances of Jesus,
and there has thus never been a more monstrous imposition
perpetrated than the one where the Christian religion imposed Paul's
soul upon the soul of Christ – and this, in Jesus' name no less! …
Almost as egregious, this fresh doctrine of Paul's was one that sought
not to topple or even significantly alter the unjust political systems of
its day, but was rather designed to coddle them and the corrupt
delegates who ran them. As such, it can come as no surprise that
The Way of Jesus Christ was suppressed by the time's political
authorities (and thereafter all but eliminated by the Christian Church),
even as the theology of Paulinism overran the entire western civilized
world and was adopted as its official faith.” ~ via George Bernard Shaw
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Forward … the WHY of it all
While engaging my own in-depth study of the Bible over the last several decades, I have
been constantly amazed at the vastly different interpretations people have formulated as to its
most important spiritual tenets. Indeed, it seemed that no matter who I asked, I was always
met with a differing set of responses; responses (even from Christian preachers & self-professed
biblical scholars) that often seemed to flagrantly contradict the very Way of Jesus Christ that
the Bible's canonical gospels so clearly portrayed. For those of you less familiar with the
Bible's specific contents, consider the following examples:
*While the Christian church tells us to willingly tithe a portion of our earnings every Sunday,
Jesus was not a fan of the same; preferring instead that we follow his Way and “Give for alms those
things that are within … When you give alms, do not let your left hand know what your right hand
is doing, so that your alms might be given in secret.” (Luke 11:41 & Matthew 6:3)
*While the church frequently teaches that that God is a God of vengeance and that all “nonbelievers”
are damned to Hell for eternity, Jesus noted instead that “The Father judges no one”
(John 5:22), that “I do not judge anyone who hears my words and yet still does not keep them” (John
12:47), and that we are to “Be merciful, just as your [heavenly] Father is merciful … Do not
condemn and you will not be condemned.” (Luke 6:36-37)
*While the church teaches that Salvation comes from verbally professing a faith in Jesus Christ
as being “the only Son of God” and one's “personal Savior”, Jesus himself noted that “No one is
Good but God alone” (Mark 10:18), that “whomever believes in me believes not in me but in Him
who sent me” (John 12:44), that “I do not accept the glory of human beings” (John 5:41), that “If
you wish to enter into Life, uphold the Commandments” (Matthew 19:17), and that “If you
understand these things, blessed are you while you perform them.” (John 13:17)
*While most church leaders preach that Jesus was sinless and that no one else can hope to attain
his level of moral brilliance, Jesus himself begged to differ – stating quite plainly that “the one who
believes in me will also do the works that I do, and in fact will do even greater works than these”
(John 14:12) and that “On that day you will know that I am in my Father, and that you are in me,
and that I am in you.” (John 14:20)
*While the church teaches that Divine Justice is a punishment-based “eye for an eye”, Jesus
informed us that God's Love is unconditionally “perfect” (Matthew 5:48 – i.e. without any punishment
whatsoever; see 1 John 4:18) and that “I desire mercy, not sacrifice.” (Matthew 12:7)
*While the church tends to preach that Heaven exists “up above” and can only be entered after
one dies, Jesus directly noted that “The Kingdom of Heaven is not coming [at some point in the
future] with things that can be observed .. For in truth the Kingdom of Heaven is already within
you.” (Luke 17:20-21)
*While most in the church believe that “the Good News” is Jesus' resurrection from the dead,
Jesus himself quite clearly defined his “Good News” twofold – first, that “the Kingdom of Heaven
is already at hand” (Matthew 10:7) and second, that entrance thereto was attained only by those who
persisted in selflessly Caring for others. (Matthew 24:12-14 – also John 13:15-17)
*While many in the church still quote some of the more violent passages of the Hebrew Bible
(a.k.a. the Old Testament) to justify their non-loving, war-justifying, and even bigoted behaviors,
Jesus plainly stated that “Blessed are the Peacemakers” (Matthew 5:9), and that we are to “Love
[our] enemies” (Matthew 5:44). Indeed, the New Testament itself went even further in stating that
“In speaking of a New Covenant, [Jesus] has made the first one obsolete.” (Hebrews 8:13)
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*While the church claims that all the words in the Bible are objectively true and must be read
“literally”, Jesus gives us a far better standard for judging the Truth of the Scriptures (as well as the
words of the “prophets” and pastors who claim to understand them) when he tells us to put them all into
practice and thereby test every profession thereof to see whether or not they bear the “Fruits of the
Spirit” – (a la “No good tree bears bad fruit, nor again does a bad tree bear good fruit; for each tree is
known by its own fruit … The good person out of the good treasure of the heart produces good, and the evil
person out of evil treasure produces evil” ~ Luke 6:43-45).
While there are many Christian apologists who go to great lengths to explain &/or
justify these quite blatant contradictions, the fact remains that the Bible obviously contains a
number of theological doctrines that are at best at odds with one another. And it is at one of
the most important (if not the most important) of these schisms that this treatise takes aim –
namely, the stark contrast between (and indeed contradictory espousals of) the life & teachings
of Jesus Christ (as read in the canonical Gospels of Matthew, Mark, Luke, and John) and the very
different life & teachings of the essential founder of the modern-day Christian Church –
who was and remains Paul of Tarsus, a self-proclaimed “apostle” of Jesus Christ.
Christianity is currently the world's largest religion, representing the primary spiritual
affiliation for almost 2.5 billion people, or roughly one third of the current human population.
And yet to be fair it is difficult to identify one true Christian religion – with the World
Almanac stating that there are over 400 different known Christian denominations, and with
the World Christian Encyclopedia breaking those major designations down even further to
count over 20,000 significant differences in dogma among the world's Christian believers.
These variations range from ultra-conservative “literalists” to hyper-liberal “progressives,”
and differ in their beliefs about such important concepts as the honoring of the Sabbath, the
washing of others' feet, the ownership of possessions, entering into Heaven, the nature of
Heaven itself, receiving baptism, communion’s exclusivity, communion itself, speaking in
tongues, the handling of serpents, prophesying, prayer, works vs faith, how to read Scripture,
the nature of the Rapture, the character of God, the requirements for redemption, the
necessity of confession, the holiness of Mary, the acceptable translation(s) of the Bible, the
existence of predestination, and the severity (or even the existence at all) of Hell.
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And yet as far as this particular tome is concerned, when I write the word “Christian” I
am referring to someone who believes in the fundamental tenets that all (or almost all) of the
aforementioned denominations share – namely the five fundamental “Solas” of the modernday
Christian Church, which are the following:
*Sola Scriptura – stating that the books of the Bible have sole spiritual authority
over all humankind. The words of the Bible (whether read literally or metaphorically) are to be
treated as the actual words of God, and the actual representations of God's will for humanity.
*Soli Deo Gloria – stating that humans are to give all glory to the one true God.
*Sola Fide – stating that Salvation (recognized as some form of eternal existence in some
form of a halcyon Hereafter) comes solely from having a mental belief in, professing a verbal
faith for, and indeed enlivening an active worship of Jesus Christ as one's “personal savior.”
*Solus Christus – stating that Jesus Christ, who rose from the dead and who is the
only true Son of God, is the sole spiritual mediator between God and humanity.
*Sola Gratia – stating that Salvation cannot be earned solely via one's deeds; that all
humans are innately fallible “sinners” (if not fully unworthy of redemption) and that only the
merciful “Grace of God” can save those deemed worthy thereof.
Most importantly, at least as far as this work is concerned, the last three of these
fundamental pillars of Christianity (and to a degree the 2 nd pillar as well – via any sincerely
devout application of the 3 rd ) all stem directly and solely from the writings of Saul of Tarsus –
the self-proclaimed “apostle” today known as Paul. In truth, these current cornerstones of
the Christian religion not only were never once espoused by Jesus Christ in the Gospels, but
Jesus himself actually went out of his way to reject each and every one of them therein (more
on this later). And yet Paul most certainly did champion them, and he did so not without a
high degree of both vehemence and eloquence. Indeed, the following words from his letter
to the Romans (one of the last canonical letters, if not the final such letter, he penned before his
death 1 ) shows this quite clearly to be the case. Consider his words therein: “But now, apart
from the law, the righteousness of God has been disclosed … the righteousness of God through faith
in Jesus Christ for all who believe. For there is no distinction, since all have sinned and fall short of
of the glory of God; they are now justified by his grace as a gift through the redemption that is in
Christ Jesus, whom God put forward as a sacrifice of atonement by his blood, effective through faith
… God proves his love for us in that while we are still sinners Christ died for us. Much more surely
then, now that we have been justified by his blood, will we be saved through him from the coming
wrath of God.” (Romans 3:21-25 + 5:8-9 – see also Acts 9:20-22 & 1 Corinthians 15:1-10)
1 It is important for the reader to NOTE that this treatise will only use &/or reference Paul's “actual” epistles found in the
Bible – that is to say, the writings which the consensus of biblical scholarship agrees were truly penned by his hand.
These works are (in the probable chronological order in which they were written) 1 Thessalonians, Philippians,
Philemon, Galatians, 1 Corinthians (not counting the verses thereof that were added thereto after Paul's death for personal &/or
political reasons – e.g. 1 Corinthians 14:34-35), 2 Corinthians (actually a compilation of 4+ different letters from Paul), Romans
& Colossians. As far as the unauthenticated Pauline epistles that remain, consider the following: 2 Thessalonians
uses a different tone than the aforementioned letters, pre-assumes the prevalence of forgeries, and mentions Paul's
personal “mark” in 2 Thessalonians 3:17 (something Paul himself would not have included had he been the one doing the actual
writing thereof). 1 Timothy, 2 Timothy & Titus all use a distinct Geek style and vocabulary not found in any of Paul's
“legitimate” letters, and also all focus on a church hierarchy that almost certainly did not exist before Paul's death.
Hebrews presents theological concepts found nowhere else in Paul's other epistles, and Ephesians was quite clearly a
pseudepigraphical copy/edit of Colossians, one almost certainly written at some point after Paul's execution.
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And so it is that we come to the crux of the matter – a quite thorough and most needed
exposé of one of human history's greatest (and ultimately most influential) impostors, an
exhaustive biblical proof of what you the reader will soon see as the simple fact that Paul was
in no way a true apostle of Christ, but rather was and remains one of Christ's most ardent
opponents – meaning that the modern day Christian church 2 , a church founded primarily upon
the teachings of Paul, in no way honors the “savior” it pretends to worship – and indeed in
actuality gravely dishonors him thereby.
2 Here, an important DISCLAIMER: This tome is in no way an attack on Christian beliefs, Christians themselves, or
Christianity as a whole. Rather, it is merely intended to show all non-Christians that the Christian religion is not at all
founded on the brilliant moral teachings of Jesus as found in the Gospels, and designed to prove to all Christians beyond
even the faintest shadow of any doubt that they all have a theological choice to make – either abide in the quite un-
Christian religious dogma of Paul or follow (i.e. emulate) The Way of selfless LOVE taught by Jesus Christ.
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An introductory look at Paul of Tarsus
While there are several extra-biblical sources that mention Paul (including Clement's 1 st
epistle to the Romans, Ignatius' letter to the Romans, and Polycarp's letter to the Philippians – all
written during the late 1 st &/or early 2 nd centuries), the primary historical wellspring related to the
life and teachings of Saul of Tarsus is the Bible itself – both the book of Acts (written by Paul's
traveling companion and ostensible friend, Luke) and the authenticated biblical works written by
Paul himself (1 Thessalonians, Philippians, Philemon, Galatians, 1 Corinthians, 2 Corinthians,
Romans & Colossians). In these latter writings, Paul is heard to instruct his would-be followers
in all manner of things theological – among them the over-arching worth (or lack thereof) of
the Judaic Law (what some called “the Law and the prophets” in his day and what many call “the
Old Testament” today), the non-necessity of circumcision, the power of grace, the necessity of
faith over works, the way to Salvation via atonement, the nature of the Holy Spirit, the nature
of Jesus as the only Son of God, the reception of spiritual gifts, the donning of “the armor of
God”, how to properly worship the Divine, the specific qualifications for church organization
and membership, and how others were to conduct themselves in their relationships with
believers & non-believers alike.
And yet what makes Paul's letters most intriguing is their authoritative tone. Paul is not
writing as one giving mere advice to companions or cohorts. No, he is writing as one who
knows – as one whose opinions must be obeyed – as one who is an authoritative “apostle” of
Christ. And Paul goes so far as to explicitly announce the same on a number of occasions.
Consider this passage from his letter to the Galatians as proof enough of the same: “For I want
you to know, brothers and sisters, that the gospel that was proclaimed by me is not of human origin;
for I did not receive it from a human source, nor was I taught it, but instead received it through a
revelation of Jesus Christ. You have heard, no doubt, of my earlier life in Judaism; how I was
violently persecuting the church of God and was trying to destroy it. I advanced in Judaism beyond
many among my people of the same age, for I was far more zealous for the traditions of my ancestors.
But when God, who had set me apart before I was born and called me through his grace, was pleased
to reveal his Son in me, so that I might proclaim him among the Gentiles, I did not confer with any
human being.” (Galatians 1:11-16) And this is in fact the case, for if we examine the biblical texts
closely, we see that Paul never once met Jesus Christ in the flesh and never once heard Jesus
preach or teach in person. Indeed, when we first meet Paul in the Bible, he is seen as a violent
persecutor of a non-violent group of Jesus-adherents who called themselves “Followers of The
Way” (read from Acts 7:54 – where Paul is seen witnessing and even approving of the dramatically
immoral stoning of Stephen – through Acts 8:3 & thereafter Acts 9:1-2 & Galatians 1:13, where Paul
himself admits to committing those same acts of abuse). Thereafter we read that Paul experienced
his aforementioned “revelation” on the Road to Damascus – presumably from the spirit of
Jesus Christ (Acts 9:3-6) – and goes blind for three days as a result (Acts 9:8-9). Then, oddly
enough, after regaining his sight Paul goes on to spend the rest of his life championing a
Jesus-based theology that is nowhere to be found in the Gospel-teachings of Jesus himself
(even having the gall to call his newly converted followers “Christians” – see Acts 11:26). In truth,
when we read Paul's letters, we hear him go on & on & on about being a “servant” of Jesus or
being “in Jesus Christ” or working “though Jesus” or being informed “by Jesus' revelation”,
and yet Jesus himself is almost completely absent from Paul's written works – with almost no
mention of his teachings, and almost no mention of his life.
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It is also intriguing that Paul only quotes Jesus a few times in all of his letters, and that
the few times he does so are done curiously. In Acts 20:35, Paul has Jesus quoting a common
Greek proverb – a saying from Jesus that is found nowhere else in the Gospels. Later, Paul
supposedly quotes Jesus at “the last supper” in 1 Corinthians (see 1 Corinthians 11:23-26) – a
letter that was in all likelihood written before the biblical Gospels were penned at all. As
such we are left to wonder: what were Paul's sources for these quotations, and how are we to
consider those sources, seeing as how neither of them belong to the canonical record?
Indeed, as the rest of the latter pages of this tome will show, not only does Paul fail to
even indirectly summon the moral majesty of the teachings of his self-professed “Lord” but
the unique theology he creates actually abandons and in many ways openly rejects the same.
As such, it can really be no surprise to the ardent student of the Scriptures to read thereafter
about the intense conflicts Paul experienced with Jesus' actual disciples (see Acts 4:15-31, 2
Corinthians 11:4-5, 2 Corinthians 11:22-24, Galatians 1:6, Galatians 1:18, Galatians 2:11-21, &
Galatians 3:1-3 et al) – with those men who had actually spent time with Jesus and watched him
enliven his Way in his interactions with others, with those men who had actually heard Jesus'
teachings directly from his lips, with those men who were actually striving to follow and
emulate the same. Possibly as a consequence thereof, in Acts 15:7 we see Peter (upon whom
Jesus himself said his true followers should rest their spiritual fellowship – see Matthew 16:18) in
effect banishing the rogue Paul to the Gentiles, whereafter Paul mutinies once more and
remains instead primarily ensconced in the comfortable confines of the Jewish communities
with which he was already familiar (see Galatians 2:7 et al).
In essence then, what we see in the Scriptures is not Paul going forth to help the disciples
spread the “Good News”, but rather Paul going forth – without any authority from those
original apostles to do so – and spreading a Gospel message that directly contradicted their
own. In truth, Paul actually had the gall to proudly claim in his letters that he needed no
external authority to preach his self-engendered version of the Gospel (Galatians 1:1 et al).
And so it can again come as no surprise that all Hell broke loose (literally – pun intended, with
my humble apologies) when the envoys that James had sent to check up on Paul heard his
heresies firsthand (Galatians 2:11-13). Indeed, several of Paul's other letters also appear to
have been written in no small part to quell a similar unrest amongst his Jewish Christian
critics (see Galatians 1:20 and 2 Corinthians 11:31 et al).
As such, one might wonder how it was that Paul's heavily criticized Jesus-based theology
became the basis for our modern, later-day versions of Christianity, and yet the answer thereto
seems to be a relatively simple one. For the community of Jewish Christians of Paul's time
were clustered in and around the city of Jerusalem, and after their leader James the Just was
murdered in 62 C.E. and their Temple then razed by the Romans a few years later, the
Followers of Christ movement was essentially crippled. On the other hand, it is easily
understandable that Paul's “Jesus as the resurrected Son of God” religion – sprinkled as it was
throughout the Roman Empire, and founded as it was in the relatively comforting doctrine of
atonement via mere faith alone – would thrive.
Regardless of how it came to pass, of course, come to pass it did. The theology of Paul
was steadily and assuredly adopted as the cornerstone of the Christian Church, and The Way
of Jesus Christ steadily faded into its now-shadowed background.
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“Now as Saul was going along and approaching Damascus, suddenly a
light from heaven flashed around him. He fell to the ground and heard a
voice saying to him, 'Saul, Saul, why do you persecute me? … I am Jesus,
whom you are persecuting. Get up and enter the city, and you will be told
what you are to do' … Saul got up from the ground, and though his eyes
were open, he could see nothing; so they led him by the hand and brought
him into Damascus. And for three days he was without sight.” ~ Acts 9:3-9
[And Jesus] said to them, “I watched Satan fall
from heaven like a flash of lightning.” ~ Luke 10:18
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“The triumph of Paul's Gospel is all the more remarkable in view of the
Jesus' repeated warnings that false teachers would arise after his 'going away'.
Thus we read in Matthew: 'Beware of false prophets, who come to you in sheep's
clothing, but inwardly are ravenous wolves. By their fruits ye shall know them ...
Not every one who saith unto me, Lord, Lord, shall enter the Kingdom of Heaven;
but only he that doeth the will of my Father which is in Heaven' … This warning
fits Paul snugly – Paul, who taught that entry into the Kingdom of Heaven
depends upon faith instead of loving deeds; Paul, who repeatedly called Jesus
'Lord, Lord', and yet did not teach the pure way of living alone by which man
could enter the Kingdom. And if we apply to Paul Jesus' test 'By their fruits ye
shall know them' it becomes abundantly clear that Paul was a false prophet. We
have seen that it was he who founded the Pauline Church in spite of the true
Apostles' opposition thereto, and that it was he who formulated its current-day
doctrines. In truth the Christianity which nations currently claim to follow is
nothing more than the religion of Paul, essentially the only theologian the
Church recognizes. And because of his open betrayal of Jesus' teachings, the
vision of true Christianity has been so dimmed that men have been able to defend
war and champion slavery and uphold a host of other evils (such as sexism and flesh
eating and bigotry) all on the supposed authority of the Bible. Had the teachings of
Christ maintained their proper place at the pinnacle of our practiced spirituality
such misinterpretations would have been unthinkable. As such we would all do
well to awaken and grieve that Christians have failed to give more heed to the
Savior's warnings against such false messengers.” ~ via Vincent Holmes-Gore
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A few of the Bible's“smaller hints”...
… several of the seemingly minor, yet still intriguing scriptural nuggets that
show Paul to be an actual opponent of Jesus, rather than an oracle thereof
*Paul preaches “in his own name” …
In John 5:43, Jesus ostensibly warns his followers of a false prophet “coming in his own name.”
Later, in the book of Acts, we see Paul doing just that – preaching under his taken name Paul instead
of his given name Saul (starting with Acts 13:9). To be fair, Christian apologists have correctly pointed
out that it was not uncommon for Jews of this region to have two names – one their Hebrew name
(Saul) and another its Greek equivalent (Paul). They also note that the book of Acts was written by
Luke, not Paul himself, and that Acts 13:9 simply states that Saul was “also known as Paul”, not that
Paul himself actively changed his name from one to the other. That having been said, critical here is
the fact that Jesus did not warn of a false prophet who changes his own name, but rather one who
“comes in his own name” – or rather, a prophet who preaches under his own authority; something
Paul does repeatedly throughout his ministry. Paul instructs the Corinthians to “be imitators of me”
(1 Corinthians 4:16), he compliments the Thessalonians for becoming “imitators of us” (1 Thessalonians
1:6), he tells the Galatians that many others were “glorifying God in me” (Galatians 1:24), he informs
the Romans both that God will judge others and that God is able to strengthen others “according to
my gospel” (Romans 2:16 & Romans 16:25), and he compliments the Philippians in significant part
“because you hold me in your heart” (Philippians 1:7). Paul even has the gall to announce himself as
an authentic apostle of Christ – doing so explicitly in 9 of the 13 biblical letters attributed to his pen.
In his second letter to the Corinthians he even goes so far as to place himself on equal footing with
“the most eminent apostles” – that is to say, the disciples who actually lived & served with Jesus
Christ and who were actually appointed to their apostleship by Jesus himself (2 Corinthians 11:5-10).
He even had the audacity in his letter to the Galatians to openly curse anyone professing “a gospel
contrary to the one we proclaimed” (Galatians 1:8) – a direct reference to Peter, James, and John; true
disciples of Christ who were in direct theological conflict with Paul at the time (see Galatians 2).
Fittingly, of the 22 times in the Bible where Paul is referred to as an apostle, only twice are those
referrals made by anyone other than himself – and both of those times the one doing the referring is
Luke, the author of Acts and Paul's
traveling companion and personal
press secretary (see Acts 14:4-14).
Indeed, Paul is quite clearly far more
focused on establishing his own
honor and his own popularity than
any of the other New Testament
contributors, using the personal
pronouns I, me, my, and mine over
three times more than any of his
scriptural rivals. Of course, as Jesus
mentions in John 5:43, no true
disciple or prophet would ever have
to go to such lengths to convince
others of their legitimacy In truth,
Jesus himself noted that even if he
alone bore witness to himself, then
even his witness should be considered
invalid as well (see John 5:31).
15

*Paul claims the title of spiritual “Father” …
Jesus makes it quite clear in Matthew 23:9 that his followers were to “call no one your father
on earth, for you have but one Father – the one in Heaven.”, and yet we see Paul doing just that in
his first letter to the Corinthians, stating – “For though you might have ten thousand guardians in
Christ, you do not have many fathers. Indeed, in Christ Jesus I became your father through the
gospel. I appeal to you, then – be imitators of me.” (1 Corinthians 4:15-16)
*Paul was blinded by his spiritual “awakening” …
In dramatic contrast to Jesus Christ, who received a noted enhancement of clarity after his
baptism (“And when Jesus had been baptized, just as he came up from the water, suddenly the heavens were
opened to him and he saw the Spirit of God descending like a dove and alighting upon him.” ~ via Matthew
3:16; also Mark 1:9-11 & Luke 3:21-22 et al 3 ), Paul was blinded for three days after his own “awakening”
(“Since I could not see because of the brightness of that light, those who were with me took my hand and led
me to Damascus.” ~ Acts 22:11 – see also Acts 9:8)
3 There are actually a number of verses in the New Testament proclaiming that Jesus was a champion of sight (see
Matthew 5:8, Matthew 7:4-5, Matthew 11:2-5, Matthew 13:10-17, Mark 8:17-18, Luke 4:18, Luke 10:22-24, John 9:39, &
John 17:24) &/or a direct provider thereof (see Matthew 9:30, Matthew 20:32-34, Mark 8:22-25, Luke 24:31, & John 9:7)
… In profound contrast, along with being himself blinded after supposedly encountering “the Spirit of Jesus Christ” on the
Road to Damascus (as described in Acts 9), Paul's subsequent ministry contained several references to sight itself being
over-rated, if not a direct hindrance to faith (see Romans 8:24, 1 Corinthians 2:9, 2 Corinthians 4:18, & 2 Corinthians 5:7),
and he was even known to have at least once intentionally blinded one of his opponents – “But Saul, also known as Paul,
filled with the Holy Spirit, looked intently at him and said, 'You son of the devil, you enemy of all righteousness, full of all
deceit and villainy, will you not stop making crooked the straight paths of the Lord? And now listen: the hand of the Lord
is against you, and you will be blind for a time, unable to see the sun.' Immediately mist and darkness came over him, and
he went about groping for someone to lead him by the hand.” (Acts 13:9-11)
16

*Paul downplays the innate holiness of “little children” …
Jesus makes it clear that children (more accurately read as “very young children” or “toddlers” in
the ancient texts) are to be considered role models for our behavior – especially the unconditional Love
they exhibit in their interactions with others & the innocent Wonderment they exude in their
interactions with their surroundings (see Matthew 18:3-4 – “Truly I tell you, unless you change and become
like very young children, you will never enter the Kingdom of Heaven. Indeed, whoever becomes humble like
this very young child is the greatest in the Kingdom” – see also Matthew 18:6-7 & Mark 10:13-16) … In
marked contrast, Paul's reverence for the very young is nowhere to be seen in the Bible, and indeed
he seems to at least once intimate exactly the opposite in his first letter to the Corinthians: “When I
was a child, I talked like a child, I thought like a child, and I reasoned like a child. And yet once I became a
man, I did away with childish things.” (1 Corinthians 13:11)
*Paul is without doubt a man “of the world” …
While Jesus made it repeatedly clear that “my Kingdom is not of this world” (Acts 18:36), that
“the ruler of this world has been condemned” (John 16:11), and that “I have conquered the world”
(John 16:33 – see also John 17:16 “[my disciples] do not belong to the world, just as I do not belong to the world”),
Paul not only repeatedly coddled to (and even brazenly called upon) worldly authorities 4 , but he even
came right out and said that “the earth and its fullness are the Lord's.” (1 Corinthians 10:26)
“Let every person be subject to the governing
authorities; for there is no authority except from God,
and those authorities that exist have been instituted by
God. Therefore whoever resists authority resists what
God has appointed, and those who resist will incur
judgment.” ~ Paul (Romans 13:1-2)
4 This is a reference to the many times that Paul worked for &/or availed himself to the “mercy” of human religious
leaders &/or human political authorities (see Acts 8:1-3, Acts 9:1-2, Acts 16:38-40, Acts 25:10-11, & Acts 26:5 et al).
17

*Paul affirms all within the “one body” (regardless of doctrinal differences) …
Jesus makes it quite clear that there is only one Way to enliven the will of his all-Loving Father
(see John 14:6 – focusing on dia, the Greek word often translated as through, much more than the Greek word
emou, oft translated as me) and only one very narrow gate of selfless sacrifice through which any & all
must pass to attain entrance to his Kingdom of Heaven (see Matthew 7:13-14 + Matthew 18:3-4 +
Matthew 24:12-14). He even goes so far as to say that any & all self-focused habits &/or addictions
must be cut off and thrown away in order to do so (a la “If your right eye causes you to sin, tear it out and
throw it away; for it is better for you to lose it than for your whole body to be thrown into Gehenna. And if
your right hand causes you to sin, cut it off and throw it away as well; for it is better for you to lose one of your
members than for your whole body to go into Gehenna.” ~ Matthew 5:29-30). Paul, on the other hand (pun
intended), is embarrassingly lax when it comes to sinful violators of the Law; establishing a new codex
grounded in a mere profession of faith, regardless of one's actual conduct (see Romans 3:31, Romans
7:4-6, & Romans 10:1-10 et al), even going so far as to say: “As it is, there are many members, yet one
body. The eye cannot say to the hand, 'I have no need of you,' nor again the head to the feet, 'I have no need of
you.' On the contrary, the members of the body that seem to be weaker are indispensable, and those members
of the body that we think less honorable we clothe with greater honor. Our less respectable members are
treated with greater respect; whereas our more respectable members do not need this. But God has so arranged
the body, giving the greater honor to the inferior member, that there may be no dissension within the body, but
the members may have the same care for one another. If one member suffers, all suffer together with it; if one
member is honored, all rejoice together with it as well.” (1 Corinthian 12:20-26)
*Some even say that the Bible shows Paul to be “the Antichrist” …
While I personally do not subscribe to this particular argument, it is still interesting to note the
following biblical tidbits: A) that the numeric value of Tarsus in Hebrew (TRSV) is 666, B) that the
1290 days mentioned in Daniel 12:11 match the probable length of Paul's ministry, C) that Paul
persecuted the saints of the early church in alignment with the “prophecy” of Daniel 7:25 (see also
Matthew 24:15), D) that the author of 1 John clearly states “the Antichrist [is] the one who denies the
Father and the Son” (1 John 2:22) – something Paul regularly does throughout his writings (regularly
downplaying the importance of the former in favor of solely exalting the latter – see 1 Corinthians 4:15,
Romans 10:9-10, & Romans 15:1-4 – and these alongside Galatians 5:14 & Romans 13:9 when they are
contrasted with Matthew 22:37-40), E) that Paul performed “signs and wonders” that indeed “misled the
elect” (as this book quite clearly shows) just as Jesus warned the Antichrist would (see Acts 15:12 &
Matthew 24:24), and F) that Paul's “revelation” on the Road to Damascus (“Now as [Saul] was going
along and approaching Damascus, suddenly a light from heaven flashed around him” ~ Acts 9:3) quite eerily
hearkens back to Jesus' utterance in Luke 10:18 (that he “saw Satan fall like lightning from the heavens”).
*The book of Revelation strongly hints that Paul is a false prophet …
Ephesians 1:1 has Paul telling the church there that he is “an apostle of Christ Jesus.” And this
claim is much more than a mere Paulinist boast. For of the 7 churches noted in the book of Revelation,
the one in Ephesus is the only one cited for having dealt with false apostles (stating in Revelation 2:2 that
“you have tested those who claim to be apostles but are not, and have found them to be false”). This fact is
made all the more potent when we realize that the biblical record makes it equally clear that Paul had a
great deal of trouble with the Ephesian congregation during his ministry (see Acts 19:8-9). In addition,
the letter of 2 Timothy (admittedly probably written by a follower of Paul, not by Paul himself) has Paul
admitting that “all those in Asia have turned away from me” (2 Timothy 1:15). As such, when we
remember that Paul is the only person in the Bible (other than the original 12 disciples) who ever claimed
to have been an apostle, what we have here is A] Paul falsely claiming to be an apostle of Christ (while
preaching his own unique religious doctrine to the contrary), B] the Ephesian Church vehemently rejecting
the same, and C] a “returned Christ” thereafter applauding the Ephesian Church for doing so!
18

"Paul avoids quoting the teaching of Jesus, in fact even mentioning the
same. In truth, if we had to rely on Paul, we would not know that Jesus
taught in parables, we would not know that Jesus had ever delivered the
Sermon on the Mount, nor that he had taught his disciples the 'Our Father.'
Indeed, even where they are specially relevant, Paul blatantly ignores the
words of his Lord … Paul obviously did not desire to truly know Christ. And
the fateful thing is that the Greek, the Catholic, and the Protestant theologies
all contain the Gospel of Paul in a form which does not continue the Gospel
of Jesus, but rather wholly displaces it.” ~ via Albert Schweitzer
“Fundamentalism is nothing more than the triumph of Paul over Jesus
… Paul created a theology of which none but the vaguest warrants can be
found in the words of Christ; a theology about the man instead of his
teachings – a man who Paul never even knew and a theology written some
50 or more years after the death of that same man … Paul replaced moral
conduct with mere creed as the test of Virtue. It is in no way an
understatement to say that this was quite the tragic shift.” ~ via Will Durant
19

“The name 'disciple of Jesus' has little applicability to
Paul, with the obvious contradictions in the three accounts
given by him in regard to his Road to Damascus conversion
being more than enough to arouse a palpable distrust in the
man … The moral majesty of Jesus -- his purity and piety, his
ministry among the people, his manner as a prophet, the
concrete ethical-religious content of his earthly life – signifies
very little whatsoever for Paul's Christology. As such we are
confronted with Jesus or Paul: the fundamental choice that all
are required to make; the choice that embodies the primary
spiritual battleground of our present day.” ~ via William Wrede
20

As the previous pages have shown, there is quite obviously a stark contrast in the Bible
between the words attributed to Jesus Christ and the theology Paul presents in his epistles. And
yet a schism as critical as this one warrants a much more thorough examination of the Scriptures
with regards to these two men and their beliefs, and that is precisely what now follows –
namely, an in-depth examination of their very different lives, their very different personalities,
and their very different teaching styles – all of which contributed to or directly engendered
what turned out to be their very different (and indeed, patently contradictory) theologies. And yet
before we look into the latter, let us cast a closer glance at how the two men are portrayed …
Jesus & Paul: a look at their lives ...
First off, let me state quite clearly that I no way claim to know “the Truth” about Paul or
Jesus. I don't know whether or not the words in my Bible (as someone interested in scholarship, I
prefer the NRSV over all other translations) are fully accurate, I don't know if the spiritual
concepts expressed therein are valid, and I don't even know whether or not Paul or Jesus
actually said what they are reported to have said – much less whether either man actually
existed at all. And yet none of those issues are relevant to the task at hand – namely, showing
how the Bible itself (or at least one of its more widely accepted versions) proves quite
convincingly that Paul was not a supporter of Jesus and his teachings, but was rather a stark
opponent thereof. And the best place to start during such an examination is a look into how
the texts of the Bible portray the lives of the two men – very different lives that in and of
themselves do not prove my primary postulation, and yet very different lives that do indeed
explain how such radically divergent theologies could come to be. As such, please consider
the following biblical contrasts that show the same:
Contrast #01: their citizenship …
Though Paul was a self-proclaimed Roman
citizen regularly respected by the authorities (see Acts
16:37 & Acts 22:25-28), Jesus is portrayed as coming
from the home of a common Jewish laborer 5 & as an
itinerant preacher often met with scorn and disdain
(see Matthew 13:54-58, Mark 6:3, & John 6:42).
5 Though common Christian tradition cites Jesus as having been a “carpenter”, the actual Greek word used in the
relevant verses is tekton (Strong's # 5045), a word that actually meant “laborer” or “artisan.” While some scholars
have noted that this would have made Jesus a well-respected craftsman of sorts, the opposite is more than likely to
have been the case, with the average peasant artisan residing even below the peasant farmer on the sociological
pecking order of the day. Indeed, there was no “middle class” to speak of in more ancient times. Rather, there were
those like Paul and his family who had wealth, and there was everyone else who essentially didn't. This would explain
the disdain and even disrespect that Jesus obviously receives in the above-cited verses. Indeed, it is intriguing to note
that Jesus never once mentions the bustling city of Sepphoris in the Gospels, and this even though he grew up within
sight of its walls. He also rarely talks in urban images, even though he was raised near a mid-sized metropolis, and
even though his family probably worked regularly therein. As such it seems that Jesus quite obviously knew that cities
were the places where opulence gathered, and that cities were the sources of the very same peasant oppressions that his
ministry was designed to stifle and quell.
21

Contrast #02: their personal wealth …
Though the scholarship on this issue admittedly remains slightly divided, the majority of those “in
the know” agree that the Bible shows Paul coming from an upbringing of great wealth and Jesus from
one of great poverty. As far as the former is concerned (and aside from the fact that Paul himself admits to
a relatively luxurious pre-apostle life in his letter to the Philippians, stating quite plainly “I know what it is to
have plenty” in Philippians 4:12), consider the following evidence: *Paul was born into the home of a
devout Pharisee who also happened to be a Roman citizen (see Acts 23:6, Philippians 3:5, Acts 22:25-28,
& Acts 25:7-12) – a pedigree that in and of itself granted Paul no small measure of social status …
*Paul twice introduces himself as being “a Jew, from Tarsus in Cilia” (Acts 21:39 & Acts 22:3), with
Tarsus being the capital of Cilia at the time, and having a reputation as being a center of Greek
philosophical and literary education. This would explain Paul's high degree of learning, which was
evidenced by the large and distinctively sophisticated Greek vocabulary he employed in his letters.
Indeed, over half of the words used in the Greek New Testament are used by him and him alone …
*Paul's letters also employ metaphors drawn from the upper-class domains of law, business, politics,
and leisure, and they regularly reflect Greek oratory tradition and Stoic methods of argumentation –
forms of prose essentially unknown to the common men of the day. Indeed, his style of debate was
often so sophisticated that even Peter and the other disciples had difficulty understanding it (see 2 Peter
3:16) … *Scholars have also noted that Paul was obviously familiar with the Greek Septuagint
translation of the Jewish scriptures (seeing as how he quoted from it frequently) – not a trait prevalently
found in the average Judean pauper … *In addition, the Bible makes it clear that Paul was later able to
receive the highest level of tutelage available (at the feet of Gamaliel, a leading scholar of Jewish law who
was held in great repute at the time – see Acts 22:3 & Acts 5:34) in Jerusalem (located some 350 miles from
Tarsus; an expensive distance to travel by any means, and thus more evidence of the probable wealth of Paul's
family) … *Paul's privileged youth also brought early fruits, as evidenced by him being entrusted at a
relatively young age with the task of arresting early Christians (followers of “The Way” – see Acts 9:2) in
Damascus and returning them to Jerusalem to be tried for blasphemy (see Acts 8:3, Acts 9:1-2, Acts16:4,
& Acts 22:4); a task of some import, and not one that would have been given to any mere “college
student” … *Paul traveled along the Road to Damascus with a group of men who were clearly his
subordinates, if not his servants (see Acts 9:7-8) … *He was also able to repeatedly defend himself with
no small amount of mastery in Jewish, Greek, and Roman courts of law (impressing the Roman
proconsul on Cyprus, escaping from Jewish prosecutors in Antioch and Iconium and Lystra, asserting his legal
rights in Philippi, settling a case in Thessalonica, obtaining a stay of action in Athens, winning a legal victory
before the proconsul of Corinth, exposing illegal magicians in Ephesus, and defending himself before the
Roman governors in Caesarea). While more than a few historians have noted that these successes had
little to do with his Roman citizenship or his manipulation of the actual law, there can be little doubt
that the average layman would not have been able to finagle such
successes – that in all likelihood the high social standing of Paul's
family (&/or the powerful social connections he had forged therewith)
was instrumental in allowing Paul to so often escape his lions'
legal dens … *While there is admittedly some evidence that Paul
chose to live more austerely during the days of his latter ministry,
there is also much to suggest that he remained a man of means
until the very end – living in a Roman apartment for “two whole
years at his own expense” (Acts 28:30), sponsoring a Nazarite
vow in Acts 21:23-26, being held in special custody by Felix for a
lengthy period of time (Acts 24:27) – the former of whom openly
had hopes of receiving a bribe from Paul during said house arrest
(Acts 24:26), and promising to pay Philemon any debts incurred
by Onesimus (Philemon 1:18-19) – not to mention having regular
access to writing materials throughout his travels.
22

In marked contrast, Jesus is seen throughout the Gospels as being a man of meager means, a man
who embraced detachment from material riches as a means to the true wealth of spiritual purity
(Matthew 6:25-33). Consider the following biblical evidence thereof: *Prior to his birth, Mary is seen
joyfully announcing “He has brought down the powerful from their thrones, and lifted up the lowly.
He has filled the hungry with pure things, and sent the rich away empty-handed” (Luke 1:52-53) …
*Jesus was not born in an inn or a household, but rather in a “dwelling” (Matthew 2:11) where he was
thereafter was laid in a “manger” (Luke 2:7 & Luke 2:16) … *Jesus was raised by a father who was a
“menial laborer” (see Footnote 5 on page 21) in the meager village of Nazareth (Luke 2:39 & Matthew
21:11) … *After his birth, Jesus is taken to the Temple where a sacrifice of “a pair of turtledoves and
two young pigeons” is made for him there (Luke 2:22-24) – the sacrifice that was demanded of all poor
families by Leviticus 12:8 … *Jesus lived home-free; as an itinerant preacher who had no home of his
own (Matthew 8:20) … *Jesus openly blessed and even lauded the poor (“Blessed are you who are poor 6 ,
for yours is the Kingdom of God” ~ Luke 6:20) … *Even Paul – the self-proclaimed “apostle of Christ” –
admits that Jesus “became poor, so that through his poverty you might become [spiritually] wealthy”
(2 Corinthians 8:9) … *Jesus publicly denounced those who expected him to wear fine clothes &/or live
in pomp & luxury (Matthew 11:7-8) … *Jesus repeatedly made it clear that neither he nor the founding
values of his ministry were “of this world” (see Acts 18:36, John 16:11, John 16:33, & John 17:16) …
*Jesus quite flagrantly tells the wealthy young man in Matthew 19 to “sell all your possessions, give
the proceeds to the poor, and then come and follow me” (Matthew 19:21) … *Thereafter he tells his
disciples that “it is easier for a camel to pass through the eye of a needle than for someone who is rich
to enter the Kingdom of God.” (Matthew 19:24) … *Jesus passed on his ministry of austerity to his
disciples, sending them forth in abject material poverty, with “neither gold not silver nor copper in
your money belts” (Matthew 10:9-12) … *In one of his greatest sermons (if not his greatest sermon of all)
Jesus extols his followers, “Do not lay up for yourselves treasures on earth, where moth and rust
destroy and where thieves can break in and steal … For where your treasure is, there your heart will be
also” (Matthew 6:19-21) … *Jesus even references the dangers of material wealth in the parable of The
Sower – the parable that provides the foundation for understanding all his other parables (see Mark
4:13) – when he says “As for what was sown among thorns, this is the one who hears the Word, but the
cares of the world and the lure of wealth choke the Word, and it yields nothing” (Matthew 13:22) …
*Even in Jesus' greatest moment of earthly triumph, he chooses to broadcast the virtues of humility
and purposeful poverty; entering Jerusalem as a servant and not a king – doing so “humbly riding on a
donkey” (a la Zechariah 9:9 – see Matthew 21:1-8, Mark 11:1-11, Luke 19:29-35, & John 12:12-15) … *This
is also one of the reasons he proclaimed that “all who exalt themselves will be humbled, and all who
humble themselves will be exalted” (Matthew 23:12) … *Remember as well that one of the primary
directives for becoming a true follower of Christ was willing self-sacrifice (“If any want to become my
followers, let them deny themselves and take up their cross daily and follow me” ~ Luke 9:23; see also Matthew
10:38 & Mark 8:34-37) … *Indeed, this is one of the reasons why Jesus said, “Whoever wants to be first
must be last of all and servant of all” (Mark 9:35) and why he warns his followers in the Gospel of
Luke against material riches as well (“Be on your guard
against all kinds of greed; for one’s life does not consist in the
abundance of possessions … The land of a rich man produces
abundantly. And he thinks to himself, ‘I will pull down my barns
and build larger ones, and there I will store all my grain and my
goods.' … And yet God says to that man, ‘You fool! This very
night your life is being demanded of you. And the things you have
prepared, whose will they be?’ So it is with those who store up
treasures for themselves but are not rich toward the Lord … None
of you can truly become my disciples if you do not first give up
all your possessions.” ~ Luke 12:15-21 & Luke 14:33) …
6 Unlike in Matthew 5:3, where the words “in spirit” amend the word “poor” (ptochoi – Strong's #4434), here the term
stands alone, and thus does indeed mean those who are materially destitute; those who are the extreme opposite of rich.
23

Contrast #03: how they “made their living” …
Throughout Paul's ministry we see him seeking material security (and this, despite his regular claims
to the contrary – e.g. “The one who is righteous will live by faith,” cited by Paul in both Romans 1:17 &
Galatians 3:11; see also Romans 5:1-2, Romans 8:1-2, Romans 8:13, Galatians 5:16-17, Galatians 6:8, 1
Corinthians 2:5, & 1 Corinthians 15:1-28 – as well as 1 Corinthians 9:15-18 & 2 Corinthians 11:9) – doing so
via working for money with his own hands (see Acts 18:1-4, Acts 20:34, 1 Thessalonians 2:9), doing so via
directly asking for financial assistance from others (“Do we not have the right to our own food and drink?
… If we have sown spiritual good among you, is it too much if we reap your material benefits? … In the same
way the Lord commanded that those who proclaim the gospel should get their living by the gospel.” ~ 1
Corinthians 9:4-14; see also Philippians 4:15-18, 2 Corinthians 9:11-14, 2 Corinthians 11:8, & Galatians 6:6's
“Those who are taught the Word must share in all good things with their teacher”), and even doing so via
guilt-tripping others into providing for his needs (see Romans 15:27, 2 Corinthians 8:2, Philippians 4:16, &
2 Corinthians 8:8-14's “I am testing the genuineness of your love against the earnestness of others … It is
appropriate for you not only to do something but also to desire to do something. Now finish doing it, so that
your eagerness might be matched by completing it according to your means. For if the eagerness is there, the
gift is acceptable according to what one has … I do not mean that there should be relief for others and pressure
on you, but it is simply a question of a fair balance between your present abundance and their present need”).
In marked contrast, Jesus consistently preaches living a life sustained by humility and faith (“One
does not live by bread alone, but rather by every word that comes from the mouth of God” ~ Matthew 4:4) –
*He taught that his followers must abandon all attachment to their material possessions (Luke 14:33),
that they should use their wealth to lessen the suffering of the poor (see Matthew 19:16-21, Luke 12:33 &
Luke 18:18-22) &/or to care for their enemies (a la Luke 10:29-37, – noting that the hero of this tale is a
Samaritan, a cultural enemy of the Jews at the time; the one who “shows mercy”, something that can only be
given to one who has wronged us), and that his disciples should only accept as “payment” that which is
freely offered by others (see Luke 8:1-3 & Luke 10:5-7) … *While he did indeed note that “laborers
deserve their food”, Jesus felt that it was not for his followers to in any way expect the same, ask for
the same, or provide for the same themselves (see Matthew 10:8-10, Matthew 6:25-33, Luke 10:1-8 & Luke
12:22-32's “Do not be concerned, for it is the Father's great pleasure to give you the Kingdom”) … *In
harmony with this admonition, Jesus never earned any money on his own, but rather ministered to all
for free and lived only on what was freely given to him by others (see Luke 8:3 & Mark 15:41, along with
the many times others invited him into their homes for food and shelter, a la Luke 11:37) … *This is how
Jesus avoided hypocrisy while making it clear that we can either serve “God or wealth”, never both
simultaneously (see Matthew 6:22-24, Matthew 8:22-23, Mark 4:18-19, Luke 6:20, Luke 12:21, & Luke
16:13-15's “What is prized by human beings is an abomination in the sight of God”) … *As such, Jesus
passionately advocated for storing up “treasures in Heaven” (via persistent deeds of selfless Kindness –
see Matthew 25:34-40, Luke 6:30, John 13:15-17 + Matthew 24:12-14) instead of material “treasures on
earth” (see Luke 12:15 & Matthew 6:19-21 + Luke 17:20-21).
“Therefore I tell you, do not worry about your life, what you will eat or what you
will drink, or about your body, what you will wear. Is not life more than mere food, and
the body more than mere clothing? Look at the birds of the air; they neither sow nor
reap nor gather into barns, and yet your heavenly Father feeds them … And consider
the lilies of the field, how they grow; neither toiling nor spinning. And yet I tell you,
even Solomon in all his glory was not clothed like one of these. And yet if God so
clothes the grass of the field, will He not much more clothe you as well? Therefore do
not worry, saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’
… Strive instead to serve the Kingdom of God and to embody His righteousness, and
all these other things will be provided you as well.” ~ Jesus Christ (Matthew 6:25-33)
24

Contrast #04: their affiliations with & towards the Pharisees …
For the entirety of his ministry, Paul – wherever it suited him – openly proclaimed to be a devout
member of the conservative Jewish sect known as the Pharisees (see Acts 23:6's “I am a Pharisee and the
son of Pharisees” – also his similar boasts in Acts 26:5, Galatians 1:14, & Philippians 3:4-5) …
Jesus, on the other hand entirely, both frequently and vociferously denounced the Pharisees and
their teachings (and encouraged his followers to do the same) – calling them “blind guides of the
blind” (Matthew 15:12-14; juxtaposed intriguingly with Paul losing his sight on the Road to Damascus in Acts
9:3-9), warning his followers to “beware the yeast of the Pharisees … [that is to say] the teachings of
the Pharisees” (Matthew 16:6-12 & Mark 8:15; both potently juxtaposed with the admonitions of 2 John 1:9
“Everyone who does not abide in the teaching of Christ, but rather goes beyond it, does not know God; whereas
whoever abides in [Christ's] teaching has both the Father and the Son” & John 8:31-32 “If you continue in my
word, you are truly my disciples; and you will thereby know the truth, and the truth will set you free”), telling
his followers “do not do as [the Pharisees] do, for they do not practice what they teach” (Matthew 23:3
– see also Luke 12:1), and openly denouncing his Pharisee critics, saying “Isaiah prophesied rightly
about you, you hypocrites! For just as it is written: ‘This people honors me with their lips, but their
hearts are far from me; in vain do they worship me, teaching human precepts as doctrines’ so you too
abandon the commandment of God and hold to human tradition.” (Mark 7:6-8)
Contrast #05: to whom they most readily preached …
Another marked contrast between Paul and Jesus is readily seen in their preferred audiences, with
Paul frequently speaking to those with whom he was already familiar (a la “Come, let us return and visit
the believers in every city where we have already proclaimed the word of the Lord and see how they are doing”
~ Acts 15:36) and Jesus seeming to share his message openly with any and all nearby. This is not to
say that Paul only preached where it was comfortable to do so (He clearly didn't – see Galatians 2 et al) or
that Jesus never chose to purposefully engage a particular group or gathering (He most certainly did – see
Matthew 21 et al), and yet it is revealing nonetheless to note that for the most part Paul seemed to enter
into religious dialogue in private arenas he had already visited (previously established churches, like the
ones at Lystra & Iconium & Antioch in Acts 14:22-27 – churches where he “strengthened the souls of the
[already won] disciples”, and like the one in Jerusalem mentioned in Acts 15:4 & Acts 21:17-18) &/or places
in which he felt comfortable (local Jewish synagogues, like the one at Salamis noted in Acts 13:5, the one at
Thessalonica mentioned in Acts 7:1-2, or the one at Beroea referenced in Acts 17:10); speaking to audiences
he already knew (like those present in the home of Lydia mentioned in Acts 16:40) &/or those who were
predisposed to accept his message (like the “believers” in Macedonia mentioned in Acts 20:1-2).
25

Jesus, on the other hand, is frequently shown preaching in public to large gatherings of people
who were unfamiliar to him (see Matthew 13:57-58 & Mark 6:4-6 et al) – people who had come to him
instead of vice versa (see Matthew 4:25, Matthew 8:1, Matthew 8:18, Matthew 13:34, Matthew 14:13,
Matthew 19:2, Matthew 20:29, Mark 3:7-8, Mark 3:32, Mark 5:21-24, Mark 9:14, Mark 10:1, Mark 10:46, Luke
5:1, Luke 7:11, Luke 8:4, Luke 8:42, Luke 9:11, Luke 11:29, Luke 14:25, Luke 18:36, Luke 23:27, & John 6:2).
He is also often shown interacting with those who are considered to be disliked or despised or
“undesirable” or “unclean” (e.g. lepers in Matthew 8:2-3, Mark 1:41 & Luke 5:13, prostitutes in Luke 7:37 &
John 8:3-11, Samaritans in Luke 17:11-19 & John 4:7-40, Pharisees in Luke 7:36, and tax collectors in Luke
15:1 & Luke 19:7-10) and doing so with a message that was in & of itself less than comforting to those
listeners. For he championed a kind of self-sacrificial Love that was active, not verbal; a Love that
required actual courage to manifest, not mere religious piety (see Luke 9:23 “If any want to become my
followers, let them deny themselves and take up their cross daily and follow me” & Matthew 7:21 “Not
everyone who says to me, ‘Lord, Lord,’ will enter the Kingdom of Heaven, but only the one who does the will
of my [all-Loving] Father” & Matthew 18:3-4 “Truly I tell you, unless you change and become humble again
like very young children, you will never enter the Kingdom of Heaven”). He also encouraged others to
abandon all their attachments – both to the ease of material wealth (see Matthew 6:19-21, Matthew 19:21-
24, Mark 9:35, Luke 12:15-21, & Luke 14:33 et al) as well as to the comfort of familiar relationships (see
Matthew 12:50, Matthew 19:12, Matthew 19:29, Mark 3:33-35, Mark 10:29, & Luke 14:26).
Contrast #06: how they dealt with temptation …
Note as well that whereas Paul claims that his succumbing to temptation is an innate inevitability
(“But I am of the flesh, sold into slavery under sin. I do not comprehend my own choices, for I do not do what
I want, but rather the very thing I despise … And yet in fact it is no longer I that do so, but rather the sin that
dwells within me … I can wish for what is right, but I cannot do the same” ~ Romans 7:14-18), Jesus – in a
brilliant exemplification of his own teachings – stands fully resolute in the face of even the most
insidious of misleadings during the most trying of circumstances (“And Jesus was led by the Spirit up
into the wilderness to be tempted by the devil. And after fasting for forty days and forty nights, he was
famished … and the devil took him to a very high mountain and showed him all the kingdoms of the world and
said to him 'all these I will give to you if you will but fall down and worship me.' And Jesus said to him 'Away
with you Satan! For it is clearly written: 'Worship only the Lord your Father, and serve only Him.' and it was
then that the devil left Jesus, and angels came to him thereafter.” ~ Matthew 4:1-11 – see also Luke 4:1-13).
26

Contrast #07: how they dealt with threats of violence …
It is also interesting to witness how differently the two men handled situations involving
physical adversity, especially ones dealing with threats of violence from their adversaries. On the
one hand, Paul is regularly seen fleeing in fear from such encounters – most often in furtive fashion;
often with the direct assistance of his followers (see Acts 9:23-25, Acts 9:28-30, Acts 14:5-6, Acts 14:19-
20, Acts 17:14-15, & Acts 19:28-30), and twice even with the help of Roman soldiers (see Acts 21:35 &
Acts 23:12-31) … On the other hand, whenever Jesus is seen encountering similar mobs posing
similar threats to his physical well-being, “no one laid hands on him” (John 7:30) and he is repeatedly
seen to calmly “pass through 7 the midst of them” instead (a la Luke 4:29-30 – see also John 10:39-40 8 ) –
almost as though he were gently “shaking the dust from his feet” as he departed (see Matthew 10:12-
14). Even more intriguing is the fact that, while Paul almost always allowed his friends to keep him
from coming into harm's path, Jesus sternly rebuked his disciples for attempting to do the same 9
(“From that time on, Jesus began to show his disciples that he must go to Jerusalem and undergo great
suffering at the hands of the elders and chief priests and scribes, be crucified, and then on the third day be
raised. And when Peter took him aside and began to chastise him, saying, 'God forbid it, Lord! This must
never happen to you,' Jesus turned to Peter and said, 'Get behind me, Satan! You are a stumbling block to me;
for you are setting your mind not on divine things but on human things.'” ~ Matthew 16:21-23).
Contrast #08: how they dealt with accusations of wrongdoing …
It is equally interesting to note the stark contrast in which Paul and Jesus dealt with the local
political authorities whenever accused of any wrongdoing. On the one hand, Paul defended himself
passionately & vehemently whenever charged with any legal offense, using whatever means he could to
escape punishment – including purposefully inciting religious dissension (Acts 23:1-7), blatantly lying
about his support of the Jewish Law (Acts 24:10-14), openly calling upon and appealing to his Roman
citizenship (Acts 22:25), and even once going so far as to appeal directly to the mercy of the Roman
Emperor (Acts 25:8-11) … Jesus, on the other hand, either answered curtly & cryptically (see Matthew
26:63-64, Matthew 27:11, Mark 15:2 10 & Mark 14:61-62, & John 18:6 11 ) or remained completely silent (see
Matthew 26:62, Matthew 27:12-14, Mark 15:3-5, Luke 23:9, & John 19:9) whenever similarly accused.
7 This interpretation is made even more convincing when we realize that the Greek word translated as “passing through”
here (dierchoma – Strong's #1330) also means “to share” or “to relay”, as in to report to others or to disseminate
information. In addition, the argument being made here takes on even more meaning when we look to some of the
other places this term is used in the New Testament – “passing though” the eye of the needle in Matthew 19:24,
“passing over to the other side” in Mark 4:35, the sword “passing through” the Soul in Luke 2:35, and Jesus' disciples
“passing through” various villages in Luke 9:6.
8 To be fair, there is one instance where Jesus “hid himself” before “passing through” his enemies (John 8:59), and yet
the argument can be readily made that he did so in this instance not out of fear, bur rather to preserve the intricate
timeline of his pre-planned crucifixion (see Note 9 hereafter).
9 If one reads the New Testament texts carefully, it is easy to see that Jesus “[knew] all that was to happen to him” (John
18:4) – namely, that he in all probability pre-planned his own crucifixion. He repeatedly told his disciples ahead of
time that he was going to be “handed over to the chief priests” to then “rise again after three days” (Matthew 20:17-19
– see also Mark 9:30-32, Luke 9:22, Luke 9:44, John 12:27 et al), he regularly showed that he had pre-arranged the
event (see Matthew 21:1-9, Matthew 21:17, Matthew 26:18, Mark 11:11, Luke 9:52, Luke 10:1, Luke 19:5, John 7:10
et al), and he frequently noted that he was doing everything purposefully “so that the Scripture might be fulfilled” (see
Matthew 26:54-56, Luke 24:44, John 12:23-34, John 17:12, & John 18:11 et al) … For a plethora of additional proof
for this theory, see Part 2 (beginning at page 35) of my book Exhuming Easter, readable online at the following link:
https://www.yumpu.com/en/document/view/55687577/exhuming-easter-complete-3rd-edition
10 “You say so” is a subtly important answer here, if for no other reason than – when combined with the words of John
6:15 – it becomes Jesus' way of coyly saying “No, I am not” (or “No, not you” – as in Matthew 26:25).
11 Quite importantly, Jesus does not say eimi in the Greek texts – which could indeed have been translated as “Yes, I am.”
Instead, the texts show him saying ego eimi, a phrase which literally means “I, Iam” – and which contextually means
“I am the essence of I Am” or “I am an embodiment of the Child of God within.” (see John 14:12 & John 14:20)
27

“In the teachings of Christ, religion is completely present tense: Jesus is the
prototype and our task is to imitate him; to enliven his teachings and thereby
ourselves become his disciples. And yet then through Paul came a fundamental
alteration; with Paul drawing attention away from imitating Christ and fixing
that attention on the death & rebirth of Jesus. What Martin Luther failed to
realize is that even before Catholicism came along, Christianity had become
degenerate at the hands of Paul. By making it a religion about worshiping
Jesus instead of enlivening the internal Christ, Paul turned Christianity into the
religion of Paul. In essence, Paul threw the Christianity of Christ away and
completely turned it on its head, morphing it into a religion lauding the exact
opposite of the original proclamations of Jesus.” ~ via Soren Kierkegaard
“If Christianity needs an Anti-Christ, it needs look no farther than Paul … As
represented in the Gospels (of Jesus) on one hand and Paul's epistles on the
other, we find two quite different kinds of men, and two quite different – if not
fully opposing – spiritual traditions being inculcated. In the spirituality of Jesus
Christ we find all the good that has ever been the result of biblical application,
while in the religion of Paul we find all the disastrous mischief which has so
indisputably flowed from the same.” ~ via Jeremy Bentham
28

Jesus & Paul: a look at their personalities ...
While it is true that exposing the vast differences in the lives & lifestyles of Jesus Christ
and Paul of Tarsus (a la the evidence provided in the previous 8 pages of this tome) does not in & of
itself prove that the two men espoused competing theologies, those differences in upbringing
do explain what I will now show – namely, that Paul & Jesus exhibited stark discrepancies of
basic personality & character; discrepancies that do not always mandate the development of
different spiritual beliefs, and yet discrepancies that can help us to understand the same.
Contrast #09: Paul's cowardice & Jesus' courage …
More than a few Christians take offense when Paul's cowardice is mentioned by “non-believers”,
claiming that no martyr can ever be properly labeled as such. Aside from the fact that Paul was not a
true martyr – in that a true martyr (like Stephen, for example, whose brutal murder Paul witnessed and of
which Paul himself approved – see Acts 7:58 to Acts 8:3) is given the choice to recant and yet chooses to
remain steadfast and die anyway (whereas Paul was simply imprisoned against his will and executed by
Nero thereafter), there is a large amount of biblical evidence showing Paul as having a cowardly
character. Yes, Paul was a blowhard who openly claimed to be “ready not only to be bound, but also
to die at Jerusalem” (Acts 21:12-13), and yet real courage is not shown by what one says, but rather by
what transpires thereafter – by what one does. And what happens to Paul after he makes his proud
claim? We see him rescued from martyrdom by the Gentiles in Acts 21-23, we see him protected
from the Jews by Felix in Acts 23-24, and we see Paul appealing to the mercy of the Roman Emperor
and the regulations of Roman law in Acts 25:9-12 – and this, despite Paul himself telling his
followers in Corinth to never ever “go to law before the unrighteous” (1 Corinthians 6:1-11 – see also
Contrasts #7 & #8 on page 27 herein) … Jesus, on the other hand, not only had the courage to
consistently preach and personally embody an extremely uncomfortable Gospel that directly
challenged the current religious authorities (see Matthew 5, Matthew 21:12-13, Mark 2:1-12, Mark 2:23-
27, Mark 11:27-33, Mark 12:35-37, Luke 5:29-32, & Luke 20:1-8 et al) but he also had the courage to
confront his accusers with bold silence (see Matthew 26:62, Matthew 27:12-14, Mark 15:3-5, Luke 23:9, &
John 19:9), the courage to arrange his own crucifixion (as his final and ultimate sermon on selflessness –
see Note 9 at the bottom of page 27 herein), and then the courage to face down his persecutors with
amazing grace (“Father, forgive them; they know not what they do” ~ Luke 23:34).
Contrast #10: Paul's arrogance & Jesus' humility …
There is possibly no greater – nor more telling –
difference in character between Paul & Jesus than the
jittery arrogance of the former and the assured humility
of the latter. Indeed, Paul (no less than a self-proclaimed
“apostle” of Jesus Christ – see Romans 1:1, 1 Corinthians 1:1,
2 Corinthians 1:1, Galatians 1:1, Colossians 1:1 et al) has the
repetitive gall to openly glorify his own ministry (Romans
11:13), to publicly claim that his ministry is given directly
from God (2 Corinthians 3:5 & 2 Corinthians 10:17-18), to
harshly condemn his religious opponents (Galatians 1:7-
8), to judge the readiness of his followers (1 Corinthians
3:2), to laud his own efforts as being better than &/or
more worthy than those of all others (1 Corinthians 15:10
& 2 Corinthians10:8), and to demand that his readers “be
imitators of me” (1 Corinthians 4:16, 1 Corinthians 11:1 &
Philippians 3:17) and “maintain the traditions just as I
have handed them on to you” (1 Corinthians 11:2) …
29

Jesus Christ, on the other hand – despite the Bible's clear portrayal of him as a bona fide
embodiment of the Divine, is shown repeatedly humbling himself before others (“I am among you as
the one who serves” ~ Luke 22:27). First & foremost, Jesus always places God above and beyond
himself 12 (see Matthew 4:1-10, Matthew 23:8-9, Matthew 26:37-39, Mark 10:18, John 5:41, John 6:38, John
8:50-54, & John 12:44-50 et al). Second, Jesus is shown regularly & repeatedly associating with the
downtrodden and others considered to be “undesirable” (e.g. lepers in Matthew 8:2-3, Mark 1:41 & Luke
5:13, prostitutes in Luke 7:37 & John 8:3-11, Samaritans in Luke 17:11-19 & John 4:7-40, Pharisees in Luke
7:36, and tax collectors in Luke 15:1 & Luke 19:7-10). Third, Jesus frequently demands that others not
treat him as holy or announce him as the Messiah (see Matthew 16:13-20, Mark 1:21-25, Mark 1:40-44,
Mark 7:32-36, Mark 8:27-30, Mark 9:1-9, Luke 5:12-14, Luke 8:49-56, & Luke 9:18-21 – see also John 6:15
& John 13:5 et al). Finally, in his teachings Jesus places humility above all other virtues (see Matthew
11:29, Matthew 20:27, Matthew 23:11-12, Luke 9:48, Luke 14:7-11, Luke 22:26, & John 13:14, et al); even
making it a direct requirement for one's personal Salvation (see Matthew 18:3-4 – also John 14:12).
Contrast #11: Paul's callousness & Jesus' caring …
Possibly due to his obvious low sense of self-esteem &/or his aforementioned high degree of
arrogance, Paul frequently treats others with a callousness that is anything but Divine (“I declare to
you this day that I am not responsible for the blood of any of you.” ~ Acts 20:26 – see also Romans 2:1's
“Therefore you have no excuse”, 1 Corinthians 5:11's “do not associate with anyone … who is sexually
immoral or greedy”, & Galatians 1:9's “let that one be accursed”). Indeed, nowhere is Paul's cold
demeanor more evident than in his belief in a wrathful God (“For the wrath of God is revealed against all
ungodliness and wickedness of those who by their wickedness suppress the truth” ~ Romans 1:18 – see also
Romans 2:12 & 1 Thessalonians 2:15-16) and his open support for God's actualization of that wrath (see
1 Corinthians 6:10 & 2 Corinthians 11:14-15) … Jesus Christ, on the other hand, repeatedly exuded an
unconditional kindness and a humble sense of caring for all those he met – for sinners of lust and
greed (see Luke 7:37, Luke 15:1, Luke 19:1-10, & John 8:3-11), for cultural enemies (see Luke 17:11-19 &
John 4:7-40) and religious opponents (see Luke 7:36), for the “unclean” (see Matthew 8:2-3, Mark 1:41,
Luke 5:13, & Luke 8:43-48), and even for thronging crowds for whom he had great compassion (see
Matthew 9:36-38, Matthew 14:14, Matthew 15:32, & Mark 6:34 et al). In great contrast to Paul, Jesus
actually cared about those in need. He actually wanted above all to lessen others' suffering and to
enhance their Joy (John 15:11), and his actions throughout his ministry proved the same.
“The conversion of Paul was no conversion at all: instead it was Paul
converting a lifestyle that raised one man above sin and death into a
religion that has delivered millions of men so completely into their own
dominion that their common nature has become a horror to them, and
their religious life a denial of life itself.” ~ via George Bernard Shaw
12 It is true that Jesus seems to claim divinity in a number of “I am” verses in the New Testament – most notably Mark
14:62, where he seems to answer “[Yes] I am” when asked if he was the Messiah. Of course, when we look to the
Greek texts of this and all his other similar “I am” verses (including John 8:58), we can clearly see that Jesus does not
ever say eimi – which could indeed be correctly translated as “Yes, I am.” Instead, the texts show him saying ego eimi,
a phrase which is literally translated as “I, I am” – and which contextually means “I am the essence of I Am” or “I am
an embodiment of the Child of God within.” (see also John 14:12 & John 14:20)
30

Contrast #12: Paul's condemnation & Jesus' forgiveness …
In line with many of the aforementioned contrasts (directly via Contrast #04 on page 25, Contrast #10
on pages 29-30, and Contrast #11 on the previous page, and indirectly via Contrast #05 on pages 25-26 &
Contrast #09 on page 29) there is a clearly defined dichotomy between Paul and Jesus in the way they
judge the actions of others – with Paul tending to staunchly condemn those believing differently than
he does or acting in ways he deems to be unacceptable, and Jesus repeatedly and unconditionally
forgiving the same 13 . Paul calls a spiritual opponent a “son of the devil” and then blinds him in Acts
13:8-11, whereas Jesus calmly informs his religious opponents “now that you say 'We see,' your sin
remains” in John 9:41 – and this, after having cured a man who had been blind from birth (see John 9:1-
7; also Matthew 9:27-31, Mark 8:22-25, Mark 10:46-52, & Luke 18:35-43) … Paul coldly proclaims that
“those who practice such things deserve to die” in Romans 1:32, whereas Jesus tells a critical crowd
“Do not condemn others by appearances, but rather judge [their deeds] with proper discernment” (in
John 7:21-24) and later tells his Pharisee opponents “The thief comes only to steal and kill and destroy.
I come that you might have life, and have it abundantly” (John 10:10) … Paul claims that the sinful
cannot “escape the judgment of God” and that they “are storing up wrath on the day of wrath” (Romans
2:3-5), whereas Jesus speaks frequently and consistently of a celestial Father whose Love is “perfect”
(see Matthew 5:44-48) and thus completely without punishment (see 1 John 4:18), as well as of a God
whose mercy is unconditionally given to all who forgive others (see Matthew 6:14 – see also Matthew
18:21-22 14 & Luke 6:36) … Paul is seen demanding that a congregation member guilty of “sexual
immorality” should be “[handed] over to Satan for the destruction of the flesh” (1 Corinthians 5:1-5),
whereas Jesus extends open kindness towards a woman who has committed a similar offense (see his
“neither do I condemn you” in John 8:1-11) … Paul aggressively states “You foolish Galatians! Who has
bewitched you?” (Galatians 3:1), whereas Jesus calmly reminds us that “anyone who says ‘You fool’ is
liable to the fires of Gehenna” (Matthew 5:22) … Indeed, Paul repeatedly makes brazen statements of
condemnatory judgment (see “Let anyone be accursed who has no love for the Lord” via 1 Corinthians 16:22,
“We are ready to punish every disobedience” via 2 Corinthians 10:6, “I wish those who unsettle you would
castrate themselves” via Galatians 5:12, and “Their end is destruction” via Philippians 3.18), whereas Jesus
over and over & over again expresses gentleness and understanding towards those steeped in sin, all
while telling his followers to avoid judging others at all costs. (see “Do not judge, so that you might not be
judged. For with the judgment you levy upon others will you yourselves be judged, and the measure you give
out will be the measure you receive in return.” ~ Matthew 7:1-2, see “Why do you see the speck in your
neighbor’s eye, but do not notice the log in your own? … You hypocrite! First take the log out of your own eye,
for only then can you see clearly enough to take the speck out of your neighbor’s.” ~ Luke 6:41-42, see “Love
your enemies and pray for those who persecute you … for your Father in Heaven makes the sun rise upon both
the evil and the good, and sends rain to both the righteous and the unrighteous.” ~ Matthew 5:44-45, and see
“Father, forgive them, for they know not what they do” ~ Luke 23:34)
.
“God did not send the Son into the world to condemn the world, but rather that the world might be
saved through him … I do not judge anyone who hears my words and does not keep them, for I came
not to judge the world, but to offer it salvation … As you enter a house, greet it. If the house is
receptive, let your peace flow upon it; and yet if it is not so, allow your peace to return to you. If
anyone will not welcome you or listen to your words, gently shake off the dust from your feet as you
calmly leave that house or town.” ~ via Jesus Christ (John 3:17, John 12:47, & Matthew 10:12-14)
13 Yes, it is true that Jesus somewhat testily – if not seemingly rudely – calls his listeners “broods of vipers” twice in the
New Testament (in Matthew 12:34 & Matthew 23:33), and yet readers would do well to note that on both occasions
Jesus is speaking to groups of Pharisees (like Paul) who had chosen to be cunning in their denouncement of The Way
of Christ – cunning like the serpent whose guile had deceived Adam in the book of Genesis; with the Hebrew word for
cunning being extremely similar to the Hebrew word for naked in that tome. As such, Jesus is not so much insulting
the Pharisees here as he is noting that the is aware of their trickery, and that he will neither honor nor tolerate the same.
14 Importantly, numbers had potent sub-meanings for the authors of the biblical texts; in this instance with the number 70
speaking to the seventy nations of humanity mentioned in Genesis 10 (i.e. that we are to forgive everyone) and the
number 7 referring to perfection or wholeness (i.e. that we are to forgive them completely and without condition).
31

Contrast #13: Paul's divisiveness & Jesus' peacemaking …
This next contrast can truly come as no surprise, seeing as how condemnation by its very nature
brings division – and forgiveness by its very nature engenders harmony. Indeed, for the entirety of his
biblical account – no matter where Paul seemed to go – debate & dissension followed. He first
preached in the synagogues of Damascus, whereby the Jews there became enraged and tried to kill him
(Acts 9:19-25). He then escaped to preach in Jerusalem, whereafter the Hellenist Jews there tried to kill
him as well (Acts 9:29). After his friends helped him escape to Tarsus, Paul found his way to Antioch,
and yet before long bad blood began to boil there too, and he & Barnabas were sent away (Acts 13:9-
12). Setting sail, Paul and his cohorts landed at Antioch in Pisidia, and yet it didn't take long for them
to offend many of the Jews there, who then “drove them out of their region” (Acts 13:13-52). So off
Paul went to Iconium – where he and his friends narrowly escaped being stoned for heresy (Acts 14:1-
6). This led them to flee to Lystra, where Paul engaged in even more vociferous debates and was
indeed subsequently stoned and left for dead (Acts 14:7-19). After retreating to the cozy confines of
like-minded friends back in Antioch (Acts 14:24-28), Paul again began debating with local Jews (Acts
15:1-2) and thereafter went to Jerusalem to confront the disciples on his primary matters of theological
contention. After hearing him out, James and Peter were at first unclear as to how they should deal
with Paul's fervent ramblings, and yet ultimately decided that it would be in the best interests of
everyone if he were simply sent back to Antioch (Acts 15:22-29). After remaining there for a time, Paul
grew restless and wanted to “return and visit the believers in every city where we have already
proclaimed the word of the lord” (Acts 15:36). True to form, Paul could not agree on which members
of his cadre should take part in this journey, a dissension that grew so sharp that it led to he and longtime
companion Barnabas non-amicably parting company (Acts 15:36-41). After making his way to
Philippi, Paul and his new traveling companion Silas were charged with causing a public uproar, barely
escaping an angry mob only to have the local magistrates flog and imprison them thereafter (Acts
16:16-24). After an earthquake allowed for a most miraculous escape, Paul and his cohorts made their
way to Thessalonica, where it took Paul only three Sabbath speeches to inspire the next wave of rioting
(Acts 17:1-5). Some pro-Paul believers then ushered Paul out of the city under cover of darkness, and
he made his way to Berea, where his uniquely heretical rantings created still more trouble (Acts 17:10-
13). Paul was then sent off to Athens, where the relatively sophisticated citizenry seemed to regard
him with bemused contempt (Acts 17:15-33), inspiring him be on his way once more. After thereafter
arriving in Corinth, he began “arguing” every Sabbath in the synagogue there, causing no small
amount of conflict and inspiring no small amount of derision (Acts 18:1-7). After narrowly avoiding
sentencing at the hand of Gallio (Acts 18:12-16), Paul left for Ephesus, where he spent three months
speaking in the synagogue before the offense taken by the Jews there became too rancid and Paul was
forced to leave once again (Acts 19:1-9). He then went to Tyrannus, where he remained for two years,
preaching his unique brand of “good news” (Acts 19:9-10). It was at some point shortly thereafter that
yet another Paul-inspired riot broke out – this one leading to the mauling of two of Paul's traveling
companions by an angry mob (Acts 19:28-29) and convincing Paul that it might be best if he left for
Macedonia (Acts 20:1). Paul then passed through Macedonia and entered Greece, staying there for just
three months before the next Jewish plot to kill him was set into motion and discovered (Acts 20:3). He
fled and made his way eventually to Jerusalem by boat, where he once more narrowly escaped death
when the Jews there tried to lynch him for his heresies, quite accurately stating: “This is the man who
is teaching everyone everywhere to turn against our people, our law, and this place [the Temple]” (Acts
21:27-36). It was here that Paul cast himself upon the mercy of the Roman Emperor (not on that of God
or even of Jesus Christ, his self-professed Messiah – see Acts 22:22-30), causing him to be transferred to
Caesarea where, in true Pauline fashion, he intentionally stirred up a squabble between the Pharisees
and the Sadducees (Acts 23:6-10). The Jews then formed yet another pact to kill Paul, and yet this plot
was foiled – again under cover of darkness – by Paul's newfound Roman friends (Acts 23:12-23). Paul
eventually made it to Rome thereafter, where he continued to preach his contentious gospel until his
death by decapitation several years later (Acts 28:24-31) …
32

In quite marked contrast, Jesus Christ relayed his own very different Gospel (contrast Paul's Jesusbased
gospel in Romans 10:9 & 1 Corinthians 15:1-4 with Jesus' Love-based Gospel in Matthew 10:7 &
Matthew 24:12-14) with an air of calm authority – and this, even though his message was just as
challenging as Paul's. Firstly, while Paul is frequently seen “arguing” in synagogues (a la Acts 17:2,
Acts 17:17, Acts 18:4, & Acts 19:8-9 – and also 1 Corinthians 11:19's “There must be factions among you, for
only so can it become clear who is genuine” and 2 Corinthians 10:4-5's “We destroy [others'] arguments … and
take [their] every thought captive”), Jesus is seen calmly teaching “with authority” in those same places
of worship (see Matthew 21:23-27, Matthew 21:45-46, Mark 1:21-22, & Luke 4:31-32 – also Matthew 9:35,
Matthew 13:54, Mark 1:39, Mark 6:2, Mark 11:18, Mark 12:12, Mark 12:35-37, Luke 2:43-47, Luke 4:15-22,
Luke 4:44, Luke 19:47-48, Luke 20:1-8, Luke 20:20-26, Luke 21:37-38, John 6:22-59, John 7:30-46, John 8:2,
& John 8:20) &/or serving others by healing them there (see Matthew 4:23, Matthew 12:9-13, Matthew
21:14, Mark 1:23-27, Mark 3:1-5, Luke 4:33-35, Luke 6:6-11, & Luke 13:10-16 – also Luke 14:1-5 & John
5:14) … Secondly, note that while Paul is most often seen to seek out his listeners and then speak with
them in private gatherings, Jesus is by far most often seen speaking to larger crowds in public – “with
authority, not like the scribes” (i.e. not like Paul – see Matthew 7:29 & Mark 1:22); crowds who had over
& over & over again sought him out, not vice versa (see Matthew 4:25, the Sermon on the Mount in
Matthew 5-7, Matthew 8:1-5, Matthew 8:18, Matthew 9:9, Matthew 9:27-32, Matthew 11:7, Matthew 12:15,
Matthew 13:1-3, Matthew 14:13, Matthew 14:34-36, Matthew 15:10, Matthew 15:30, Matthew 19:2, Matthew
19:16, Matthew 20:29, Mark 1:32-33, Mark 2:1-2, Mark 2:13, Mark 3:7-8, Mark 3:20, Mark 4:1, Mark 5:21-24,
Mark 6:33-34, Mark 6:54-55, Mark 7:24, Mark 8:1, Mark 8:22, Mark 9:15, Mark 10:1, Mark 10:13-17, Mark
10:46, Luke 4:42, Luke 5:1-3, Luke 5:11, Luke 5:15-19, Luke 6:17-18, Luke 7:11, Luke 8:4, Luke 8:40, Luke
9:11, Luke 9:37, Luke 12:1, Luke 14:25, Luke 15:1-2, Luke 17:11-12, Luke 18:15, John 4:45, John 6:2-5, John
6:24-25, John 10:41, & John 12:9-12) … Thirdly, while Paul almost without exception attacked his
religious opponents to the point of instigating violent conflict with them, we often see those same
opponents (Pharisees & Sadducees & scribes – see Matthew 15:1, Matthew 16:1, Matthew 19:3, Matthew
22:15-23, Mark 7:1, Mark 8:11, Mark 12:13, Mark 12:18, Luke 7:14, Luke 13:31, Luke 17:20-21, Luke 20:27,
& John 10:22-24, and even the occasional “leader of the [local] synagogue” – see Matthew 9:18, Mark 5:22,
Mark 11:27, Luke 8:41, & John 8:1-9) seeking out Jesus to ask questions or seek his counsel … Fourthly,
while it is true that Jesus' ministry was a troubling one to the powers that were 15 ; inspiring those
authorities to regularly show him hostility (Luke 11:53-54) or ridicule (Luke 16:14) &/or persecution
(John 5:16), it is crucial to note that Jesus just as often went out of his way to deescalate those
moments of tension 16 – telling his disciples to “shake the dust from [their] feet” and “flee” similar
conflicts (see Matthew 10:14, Mark 6:11, & Matthew 10:23) and himself flowing smoothly away from the
same (see him easily “passing through” an angry mob in Luke 4:24-30, removing himself from other aggressive
gangs in John 8:59 & John 12:36, quietly leaving when asked to do so in Luke 8:34-37, “sighing deeply” and
departing peacefully after being confronted by the Pharisees in Mark 8:11-13, calmly defusing yet another
hostile band in John 10:31-40, avoiding Judea in John 7:1 when the Jews there were still angry with him, and
later in John 11:53-54 taking a break from preaching entirely when tensions were at a peak) … In conclusion,
while Paul believed that Jesus “must reign until he has put all his enemies under his feet” (1
Corinthians 15:25) and preached accordingly, Jesus consistently shared a Gospel of Love that was ever
in harmony with his deepest sermons (here most notably Matthew 5:9's “Blessed are the peacemakers”).
15 And this, despite the fact that Jesus' openly professed mission was to “perfect the Law” – admittedly by radically
amending it and thereby bring it to “completion” (the more accurate translation for the Greek word plerosai – Strong's
#4137, most often read as “fulfilled” in Matthew 5:17-18).
16 NOTE that, whereas Paul was clearly interested in converting others to his ministry, Jesus was only interested in
awakening others to his Way. Paul ran from aggression and sought new audiences for himself, while Jesus pre-planned
his ministry solely for the benefit of others – solely to awaken as many as possible to the wonders of his brand of
selfless Love. And proof of this is found quite readily in the Scriptures – with Jesus only twice provoking others to the
point of aggression; once in the very beginning of his ministry (Luke 4:24-30) and once near that ministry's end (via
turning over the money-changers tables in the Temple, in all probability to purposefully draw attention to his
subsequently self-organized crucifixion – see Matthew 21:12-17, Mark 11:15, & Luke 19:45). This explains why he is
repeatedly shown to so easily avoid injury or arrest; why “no one laid hands on him, because his hour had not yet
come.” (see John 7:30-44 – also John 2:4, John 7:6, & John 8:20)
33

Contrast #14: Paul's passive-aggression & Jesus' gentle kindness …
For those who are unclear on the matter, the term “passive aggressive” relates to statements or
actions which seem calm, detached, or even well-intended on their surface, and yet which have an
underlying manipulative motive &/or aggressive intent. Some examples of this dysfunctional trait are
found in expressions of melodramatic pettiness, pity-ploys, insincere compliments, blame-shifting,
behavior shaming, guilt tripping, embittered complaining, paranoia, “white lie” dishonesty, griping
gossip, caustic criticism, &/or a rationalized lack of remorse or empathy. Passive aggressive
individuals often feel that they are being treated unfairly, and almost always feel entitled to more
respect or honor than they currently receive. Reading the biblical letters of Paul with these
definitions in mind, it is quite easy to see that Paul regularly & flagrantly exhibits a classic passive
aggressive personality 17 . He regularly attempts to summon pity from his readers (see 1 Thessalonians
2:2, 2 Corinthians 2:1-9, 2 Corinthians 11:16-33, & Colossians 1:24), he frequently disguises his true
motives behind false denials (see 1 Thessalonians 2:8 & 2 Corinthians 7:2-4), and he openly admits to his
attempts to “make my own people jealous, and thereby save some of them” (see Romans 11:14). He
claims to not be shaming his followers while obviously shaming them (see 1 Thessalonians 2:9-11,
Galatians 1:6-9, Galatians 3:1-3, Galatians 4:8-11, 1 Corinthians 4:14, & 2 Corinthians 11:7-11), he sets
himself up as the only acceptable arbiter of truth (see 1 Thessalonians 4:8, Galatians 1:11-12, 1
Corinthians 14:37-38, & Romans 15:15-19), he makes “velvet threats” related to the potential future
misdeeds of his readers (see 2 Corinthians 12:19-21), he lauds the past behaviors of one congregation in
order to manipulate another into supplying him with similar gifts or benefits (see 2 Corinthians 8:2-24
& 2 Corinthians 9:5), and he openly denigrates his opponents – and thereby passively threatens his
readers with similar denigration should they be similarly disobedient (see 1 Thessalonians 2:14-16,
Galatians 2:11-14, Romans 1:20-22, Romans 10:2-3, & Romans 16:17-20) …
Jesus Christ, on the other hand, is regularly seen being unconditionally kind to others while
being blatantly direct with them at the same time. Indeed, it is no accident that he openly champions
flagrantly honest speech (“Let your 'yes' mean Yes and your 'no' mean No” ~ Matthew 5:37) and that he
openly lauds & honors “children” (see Matthew 18:3-6 & Matthew 19:13-14, where the Greek word paidia
– Strong's #3813 – actually means “toddlers” or “very young children”); in the case at hand those who are
fully incapable of engaging in passive-aggressive manipulations of any kind. Where Paul frequently
threatens and inspires fear in others as a manipulative tool, Jesus repeatedly encourages his followers
to “Be not afraid” (see Matthew 10:26-31, Matthew 14:27, Matthew 17:7, Matthew 28:5-10, Mark 5:36,
Mark 6:50, Luke 5:10, Luke 8:50, Luke 12:4-11, Luke 12:32, John 6:20, along with John 14:27's “My peace I
give to you” ). Where Paul threatens God's wrath and punishment, Jesus speaks of God's
unconditional Love (see Matthew 5:44-48, Luke 6:36, Luke 15:11-32, John 3:16-17, John 15:9-17, along
with 1 John 4:7-18 and Luke 12:32's “It is the Father's good pleasure to give you the Kingdom”). Where
Paul's ministry is clearly designed to establish his theology and ultimately his church, Jesus'
teachings are all about bringing others Joy and lessening their suffering (see Matthew 5:3-11, Matthew
11:28-30, Luke 10:20, Luke 15:1-7, Luke 17:20-21, & John 16:20-22 – as well as Luke 7:13's “Do not weep”,
John 15:11's “I have said these things to you so that my Joy might be in you” and John 17:13's “I speak these
things in the world so that they may have my joy made complete in themselves”). Where Paul is often
cold-hearted and lacking in empathy, Jesus often shows great compassion for others' confusion and
suffering (see Matthew 9:36, Matthew 14:14, Matthew 15:32, Matthew 20:34, Mark 1:40-42, Mark 6:34,
Mark 8:2-3, Luke 7:13 & Luke 19:41-42 et al). Where Paul tempts his adherents to worry about
imminent danger or future discomfort, Jesus encourages his followers to have faith and focus only on
the present moment (see Matthew 6:25-34, Mark 4:39-40, Luke 12:22-26, along with John 16:33's “I have
said these things to you so that in me you might find peace. In the world you face persecution. But take
courage; for my way has conquered the world”).
17 In all fairness to Paul, most of his passive aggressive manipulations are found in his letters to the Thessalonians & the
Corinthians, with far fewer examples thereof being found in his ministry's final two epistles, Romans & Colossians.
34

And finally, where Paul is frequently stern and even harsh with his readers, Jesus is almost
always (except when exposing the hypocrisies of the Pharisees) seen being gentle and kind. Indeed, aside
from the many times we see Jesus feeding the hungry or healing the ill or injured, we see him being
gentle and kind without condition to all those who come to him. He was kind to lepers (see Matthew
8:2-4, Mark 1:40-42, Luke 5:12-13, & Luke 17:12-19) even though the Judaic Law of the day forbid the
same (see Leviticus 13:44-45 & Numbers 5:1-4). He was kind a Roman centurion even though Roman
legions were militarily occupying his homeland at the time (see Matthew 8:5-13 & Luke 7:1-9). He was
kind to an adulteress in John 8:1-11, and he was kind to tax collectors and prostitutes in Matthew
9:10-13, Mark 2:15-17, Luke 5:29-31, & Luke 19:1-9. He was kind to all the ill & injured people
who came to him in Simon's home (see Mark 1:29-34 & Luke 4:38-40), and he was kind to an “unclean
woman” who touched him (and thereby made him “unclean” as well – see Leviticus 15:25-27) without his
permission (see Matthew 9:20-22, Mark 5:25-34, & Luke 8:43-48). He was kind to all the innocent
animals who were being brutally butchered in the Temple (see Matthew 21:12, Mark 11:15, Luke 19:45,
& John 2:14-16 – also Matthew 9:13's “I desire mercy, not sacrifice”), and he was kind to the woman from
Canaan in Matthew 15:22-28 (even though such friendliness was forbidden at the time by Jewish Law – see
Deuteronomy 20:17). He was kind to very young children (see Matthew 19:13-15, Mark 10:13-16, &
Luke 18:15-17) and he was kind to “royal officials” (see John 4:46-53). Despite the centuries-old
enmity that still existed between Jews & Samaritans at the time (see 2 Kings 17:29-41, Matthew 10:5, &
John 4:9), Jesus was openly kind to a Samaritan woman (see John 4:5-26), openly kind to Samaritans in
general (see John 4:39-40), and even vehemently kind to a village of Samaritans who had rudely
rejected him and his disciples (see Luke 9:52-56). He was kind to the “wasteful woman” who anointed
him with expensive oil in Matthew 26:6-13, Mark 14:3-9, & Luke 7:37-50 (see also John 12:2-8, which
pretty clearly references another anointing entirely) and he was also kind to Jairus, the leader of a local
synagogue, in Mark 5:21-24 & Luke 8:41-55 (and also Nicodemus in John 3:1-21). He was repeatedly
kind to his disciples (who were for the most part completely clueless for the entirety of his ministry, and who
often frustrated him immensely throughout the same – see John 13:3-8; also John 20:20-23 et al) and he was
even kind to Judas during his betrayal (see Matthew 26:20-25 & Matthew 26:49-50). Most telling of all,
Jesus was kind during his darkest hour – even towards his crucifiers during his crucifixion (see
“Father, forgive them – they know not what they do” in Luke 23:34).
35

Contrast #15: Paul's deceitfulness & Jesus' honesty …
Seeing as how Jesus called the devil “a liar and the father of lies” (John 8:44), openly warned his
followers of “the yeast of the Pharisees” (see Matthew 16:11-12 – properly juxtaposed with Acts 23:6,
Galatians 1:14, & Philippians 3:5) and other “false prophets” who will work to “deceive the elect” (see
Matthew 24:24 – also Matthew 7:15-21, Matthew 23:1-7, Matthew 23:12, Matthew 24:3, Luke 6:26, Luke
14:11, Luke 18:14, & Revelation 2:2), and boldly stated that his own primary purpose was “to testify to
the Truth” (John 18:37), it is crucial for any earnest student of the Scriptures (&/or any devout believer
in Christ) to understand that – even though he frequently made claims to the contrary (a la Romans 9:1-
3, 2 Corinthians 11:31-33, & Galatians 1:15-20 et al) – Paul was quite obviously a liar, and even openly
boasted of being the same (see Romans 3:7, 2 Corinthians 12:16, & Philippians 1:18).
As proof of this contention, please consider the following:
*Paul lied about being “entrusted with the gospel to the Gentiles” in Galatians 2:7 after
Peter had quite clearly and quite publicly laid proper claim to this same task (see Acts 15:7) ...
*Paul clearly lied to James in Acts 21:18-26 about his well documented belief that the
Law of Moses was no longer binding on Jews who “die daily” and are thus “crucified in
Christ” (see 1 Corinthians 15:31 & Galatians 2:20 – also Romans 6:6-8, Romans 7:6, Romans 8:12-
13, Romans 12:1-2, Galatians 5:24, Galatians 6:14, & Philippians 3:8 et al) …
*Paul lied when he provoked dissension between the Pharisees and the Sadducees while
being tried before Ananias and the rest of the Sanhedrin in Jerusalem; knowingly & falsely
proclaiming that he was being judged “concerning the resurrection of the dead” (Acts 23:6-7),
when in truth he was being judged as someone “who teaches everywhere against the people,
against the Law, and against [the Temple]” (Acts 21:27-28) …
*Paul lied when he wrote to the Galatian Church and told them that the high council at
Jerusalem only desired for them to “remember the poor” (Galatians 2:10), when in fact Paul
knew quite well that the same council had clearly decreed that Gentiles must fully abstain
from four points of the Law – “from things polluted by idols, from fornication, from
whatever has been strangled, and from blood” (see Acts 15:20-29) …
*Seeing as how the Jews in Jerusalem were already receiving direct testimony about
Jesus from his actual disciples – from those who (unlike Paul) had actually lived and worked
and served with Jesus during his ministry, Paul seemed to lie in Acts 22:17-21 when he
claimed that Jesus had somehow personally told him to “get out of Jerusalem quickly,
because [the Jews there] will not receive your testimony concerning me” …
*Paul lied in Acts 9:22-25 when he claims that his Damascus persecutors were “the
Jews”, when in fact he admits in 2 Corinthians 11:32-33 that it was actually “the governor
under King Aretas” who was his primary persecutor at that time and place…
*Paul lied about when he met with the disciples after his revelation on the Road to
Damascus (with Acts 9:20 stating that Paul preached in Damascus straight away thereafter and then
went on to Jerusalem, and Galatians 1:16-17 claiming that Paul went first to Arabia for a time before
then avoiding Jerusalem altogether and heading to Damascus instead) 18 …
18 Interestingly enough, there exists a document in the Dead Sea Scrolls (Q40266 – called The Damascus Document)
which was written around the time of Paul's espoused trip to Arabia. As it turns out, this parchment is an
excommunication document that condemns an unidentified man – referred to therein as “the lying adversary, the lying
spouter, the tongue, the scoffer” – who had rejected the Law before an entire congregation. Maybe this document
refers to Paul, and maybe it doesn't. Still, it adds a great deal of flavor to Acts 9:26-30, where Paul is shown to have
great conflict with those in Jerusalem who “did not believe he was a disciple” and then “sent him away to Tarsus.”
36

*Paul lied to King Agrippa about his conversion experience on the Road to Damascus,
originally telling the Jews in Jerusalem that the spirit of Jesus told him to “Get up and go to
Damascus, where you will be told everything that has been assigned for you to do” (Acts 22:10
– an account that generally harmonizes with Luke's regaling of the same event in Acts 9), and then
later telling Agrippa an obvious fabrication; claiming that Jesus had instead told him to “get
up and stand on your feet; for I have appeared to you for this purpose: to appoint you to serve
and testify to the things in which you have seen me … I will rescue you from your people and
from the Gentiles – to whom I am sending you to open their eyes, so that they may turn from
darkness to light and from the power of Satan to God, so that they may receive forgiveness of
sins and a place among those who are sanctified by faith in me.” (Acts 26:16-18)
“For though I am free with respect to all, I have made myself a slave to all,
so that I might win more of them. To the Jews I became as a Jew, in order to
win Jews. To those under the Law I became as one under the Law so that I
might win those under the Law. To those outside the Law I became as one
outside the Law so that I might win those outside the Law … I have become all
things to all people, that I might by all means save some.” ~ Paul of Tarsus
(1 Corinthians 9:19-22)
“Now concerning the things which I write to you,
indeed, before God, I do not lie.”
~ Paul of Tarsus (Galatians 1:20)
“You have heard that it was said to those of old, ‘You shall not
swear falsely, but shall perform your oaths to the Lord’ and yet I say
to you, do not swear at all, neither by Heaven – for it is God’s throne;
nor by the earth – for it is His footstool … But rather let your ‘Yes’ be
‘Yes’, and your ‘No’ be ‘No’, for anything more than this comes from
the evil one.” ~ Jesus Christ (Matthew 5:33-37)
37

“It is frankly more than a bit disappointing to see
how Paul hardly ever allows the true Jesus of
Nazareth to get a word in ... Indeed, the Jesus of the
Sermon on the Mount is in all truth completely
opposed to the manipulative ramblings of his selfprofessed
apostle.” ~ via Carl Jung & Martin Buber
“Paul himself stands in the twilight of heresy. In
reading his letters, one immediately encounters a
major difficulty – namely, that whatever Jesus had
preached never entered the content of his missionary
proclamations. In truth, the deeds and sayings of
Jesus' ministry play little role whatsoever in Paul's
understanding of Salvation.” ~ via Helmut Koester
38

Jesus & Paul: a look at their preaching ...
It can come as no surprise that two men with such dramatically different upbringings
would develop such dramatically different personalities, and it can come as even less of a
surprise that such dramatically different personalities would reflect themselves in such
dramatically different styles of preaching … Consider the following examples:
Contrast #16: Paul's pious boasting & Jesus' humble quietude …
While there are admittedly exceptions to this generality found within the Scriptures – with Paul
sometimes writing reservedly (a la his letter to Philemon) and Jesus every now and then booming his
message with fervor (a la Matthew 23 or Luke 11:37-52), for the most part it holds true that Paul was
fond of brash boasting while Jesus preferred the peace of calm teaching or spiritual solitude. Whereas
Paul regularly enters local synagogues to cajole, debate, &/or argue (see Contrast #17 that follows),
Jesus is far more often seen retreating to pray alone (see Matthew 14:23, Matthew 26:36-39, Mark 1:35,
Mark 6:46, Mark 14:32-25, Luke 5:16, Luke 6:12, Luke 9:18, Luke 22:41-42, & John 17 et al) … Whereas
Paul frequently compliments himself and “boasts in [his own] sufferings” (Romans 5:3 – also Romans
15:17, 1 Corinthians 4:9-13, 1 Corinthians 9:15, 1 Corinthians 15:10, 2 Corinthians 1:8-9, 2 Corinthians 6:4-
10, Galatians 1:24, Colossians 1:24, & 1 Thessalonians 2:2 et al), Jesus encouraged his followers to do
exactly the opposite (see Matthew 5:10-11, Matthew 6:1-4, Matthew 6:16-18, Matthew 10:39, & Luke 6:22-
23 – as well as his “Father ... not my will but yours be done” prayer in the Garden of Gethsemane in Luke
22:42, Matthew 26:39, & Mark 14:36)… Whereas Paul openly “glorified [his own] ministry” (Romans
11:13), Jesus refused to do so; stating quite plainly that he could “do nothing on my own” (John 5:30),
that he “accepted the glory of no human beings” (John 5:41) and that “if I glorify myself, that glory
means nothing” (John 8:54 – see also Matthew 4:10, Matthew 18:3-4, Matthew 23:12, Mark 10:18, John
6:15, & John 12:44 et al) … Whereas Paul encouraged others to loudly praise Christ & publicly
worship Jesus (see Romans 10:9-13, 1 Corinthians 12:3, 1 Corinthians 14:4-5, 2 Corinthians 1:19-20,
Philippians 2:10-11, & Colossians 1:15-17 et al), Jesus encouraged his followers to pray only to God and
to do so in secret silence (see Matthew 6:5-6, Matthew 6:33-34, & John 4:23 et al) …
Finally, whereas Paul saw “signs
& wonders” as proof of his divine
apostleship (see Acts 14:1-3, Romans
15:18-19, 1 Corinthians 2:4-5, 2
Corinthians 12:12, & 1 Thessalonians
1:5), Jesus often refused to engage in
such showboating (see Matthew 12:38-
39, Matthew 16:2-4, Mark 6:4-6, & Mark
8:12 – also Matthew 24:24, John 4:446-
48, & John 20:29's “Blessed are those
who have not seen and yet have come to
believe”) and frequently refused to
accept responsibility for any of his
supposed “miracles” (see Matthew 8:1-
3, Matthew 9:22, Matthew 9:23-24,
Matthew 9:29-30, Matthew 15:28,
Matthew 17:19-20, Mark 1:40-44, Mark
5:19, Mark 5:34, Mark 5:36-39, Mark
7:36, Mark 8:26, Mark 9:23, Mark 10:52,
Luke 5:12-14, Luke 8:39, Luke 8:48,
Luke 8:50-52, Luke 17:19, Luke 18:42,
John 5:19, John 6:15, & John 11:4).
39

Contrast #17: Paul's heated preaching & Jesus' calm teaching …
As mentioned previously (primarily on pages 31 & 32 herein), Paul tended to inspire vehement
argument and aggressive opposition whenever & wherever he preached. Indeed, he is seen arguing
with Hellenists in Acts 9:29, debating with Judean Jews in Acts 15:2, disagreeing sharply with
Barnabas in Acts 15:39, haranguing Thessalonians in Acts 17:2, quarreling with Athenians in Acts
17:17, squabbling with Corinthians in Acts 18:4, bickering with Ephesians in Acts 19:8-9, stirring up
dissension between Pharisees & Sadducees in Acts 23:6-9, and inspiring stark disagreement amongst
Roman Jews in Acts 28:24-25. But it was not only the author of Acts who portrayed him in this light,
as even in his own letters Paul openly brags about “destroying [others'] arguments” (2 Corinthians
10:4), brazenly curses his religious opponents (see 1 Corinthians 4:14, Galatians 1:9, & Galatians 3:1-3 et
al), and encourages his followers to reject and “drive out the wicked from among you” (1 Corinthians
5:12-13) … Jesus Christ, on the other hand, is repeatedly shown in quite a different light – repeatedly
calling for peace and harmony amongst friends & enemies alike (see Matthew 5:9, Matthew 5:22,
Matthew 5:44-48, Matthew 18:21-22, Matthew 24:12-14, Mark 11:25, Luke 6:27-36, Luke 10:29-37, John
13:15-17, & John 13:34-35 et al), teaching others his loving Gospel calmly “with authority” (see
Matthew 7:29, Mark 1:27, & Luke 4:32) – others who often refused to debate him at all and who were
regularly “astounded at his teaching” (see Matthew 7:28, Matthew 12:23, Matthew 13:54, Matthew 22:33,
Mark 1:22, Mark 10:24, Mark 11:18, Luke 2:47, & Luke 4:32 – also Luke 19:48 & John 7:46).
Contrast #18: Paul's loyalty to allies & Jesus' devotion to strangers …
It makes easy sense that relatively cowardly individuals with low self-esteem (see Contrast #09 on
page 29 and Contrast #14 on page 34) would tend to gravitate towards speaking to gatherings of people
who are either already well-known &/or who are likely to accept whatever is being sold or shared.
And this is precisely what we see Paul doing throughout his ministry – traveling to &/or writing to
the “believers” in already-established churches (see Acts 13:1, Acts 14:20-28, Acts 15:3-4, Acts 15:30-35,
Acts 15:41, Acts 18:22-23, Act 20:2-3, Acts 20:17, Acts 21:7, Acts 21:15-17, & Acts 28:14-15 – also Acts
15:36's “Come, let us return and visit the believers in every city where we [have already] proclaimed the word
of the Lord” and, of course, the biblical epistles Paul penned to the congregations in Rome, Corinth, Galatia,
Philippi, Colossae & Thessalonica) &/or entering and preaching in pre-established synagogues 19 (see Acts
9:20, Acts 13:5, Acts 13:14-16, Acts 14:1, Acts 17:1-2, Acts 17:10, Acts 17:17, Acts 18:4, Acts 18:19, & Acts
19:8 – and this despite Paul's proclamation that he had been “entrusted with the gospel for the uncircumcised”
in Galatians 2:7). Paul also goes out of his way to laud those of like mind &/or like faith (see Acts
13:17, Romans 1:6-7, Romans 3:22, Romans 4:13, Romans 8:1, Romans 8:27-30, 1 Corinthians 1:2, Galatians
1:15, Galatians 6:10, Philippians 1:3-5, Philippians 2:15, Colossians 1:12, Colossians 1:26-28, 1 Thessalonians
3:11-13, 1 Thessalonians 4:9-10, & 1 Thessalonians 5:2-5), to denigrate those who believe differently than
he does &/or who aren't in his comfortable circle of friends (see Romans 1:18-21, Romans 1:28-32,
Romans 10:2-3, Romans 16:17-18, 1 Corinthians 2:14, 1 Corinthians 5:9-
13, 1 Corinthians 6:9-10, 2 Corinthians 6:14, 2 Corinthians 11:4-15,
Galatians 1:6-9, Galatians 3:1-3, Galatians 4:30-31, Galatians 4:10-12,
Philippians 3:2, Philippians 3:17, Colossians 2:8, Colossians 3:5-6, & 1
Thessalonians 2:14-15), and to coddle or bow down to those who had
political power &/or influence (see Acts 16:40, Acts 18:1-4, Acts 18:7-
8, Acts 20:3-4, Acts 22:25-28, Acts 23:5, Acts 23:16-32, Acts 24:22-23,
Acts 25:10-11, Acts 27:3, & Acts 28:16 – also his admonition in Romans
13:1-2 to “Let every person be subject to the governing authorities; for
there is no authority except from God, and those authorities that exist
have been instituted by God. Therefore whoever resists authority resists
what God has appointed, and those who resist will incur judgment”) …
19 While it is admittedly true that Paul's self-made theology was not welcomed in the majority of the synagogues he
visited, it is just as true that Paul was obviously well-versed in Jewish Law and felt quite comfortable arguing about the
same in those particular arenas.
40

Jesus Christ, on the other hand, maintained a very different style of affiliating with others. First
& foremost, while he did (like Paul) enter local synagogues to teach there, he spent the vast majority
of his ministry teaching to crowds of strangers – crowds not that he had sought out, but rather who
had thronged to him (see Matthew 4:25, the Sermon on the Mount in Matthew 5-7, Matthew 8:1-5, Matthew
8:18, Matthew 9:9, Matthew 9:27-32, Matthew 11:7, Matthew 12:15, Matthew 13:1-3, Matthew 14:13,
Matthew 14:34-36, Matthew 15:10, Matthew 15:30, Matthew 19:2, Matthew 19:16, Matthew 20:29, Mark
1:32-33, Mark 2:1-2, Mark 2:13, Mark 3:7-8, Mark 3:20, Mark 4:1, Mark 5:21-24, Mark 6:33-34, Mark 6:54-
55, Mark 7:24, Mark 8:1, Mark 8:22, Mark 9:15, Mark 10:1, Mark 10:13-17, Mark 10:46, Luke 4:42, Luke 5:1-
3, Luke 5:11, Luke 5:15-19, Luke 6:17-18, Luke 7:11, Luke 8:4, Luke 8:40, Luke 9:11, Luke 9:37, Luke 12:1,
Luke 14:25, Luke 15:1-2, Luke 17:11-12, Luke 18:15, John 4:45, John 6:2-5, John 6:24-25, John 10:41, & John
12:9-12). Secondly, it is important to note that Jesus did not limit his interactions to those with whom
he felt comfortable, but regularly and willingly associated with the meek and the downtrodden and the
“undesirable” and the “unclean” – embracing lepers (see Matthew 8:3, Mark 1:41, & Luke 5:13), being
kind to centurions (see Matthew 8:5-13 & Luke 7:1-9), forgiving prostitutes (see Luke 7:37-50 & John 8:3-
11), honoring Samaritans (see Luke 17:11-19 & John 4:7-40 – also Acts 1:8 & Luke 10:29-37), dining with
Pharisees (see Luke 7:36, Luke 11:37-54, & Luke 14), and openly associating with “tax collectors and
sinners” (see Matthew 9:10-12, Luke 15:1-3, & Luke 19:1-10). Finally, Jesus refused to bend to pressures
from political authorities; never appealing to their mercy, but rather answering their charges with
either cryptic wisdom (see Matthew 26:63-64, Matthew 27:11, Mark 15:2, Mark 14:61-62, & John 18:6) or
unwavering silence (see Matthew 26:62, Matthew 27:12-14, Mark 15:3-5, Luke 23:9, & John 19:9).
“Paul would have done well to often ask himself: What would
Jesus not have written – What would Jesus not have done? …
How fortunate we are that, despite this grave undersight, every day
more and more people are waking up; that every day more and
more are walking away from the church of Paul and heading back
to the God of Christ.” ~ inspired by Chuck Palahnuik & Lenny Bruce
41

Contrast #19: Paul's manipulation of Scripture & Jesus' use thereof …
While it is true that both Paul and Jesus used external sources (including the Hebrew Bible – today
known by many as the Old Testament) to illustrate their teachings and emphasize their sermons, it is just
as true that they did so in very different ways for very different reasons. Whereas Paul was fond of
quoting contemporary philosophers and poets as if they were the holy Word of God (see Acts 17:28 –
where Paul cites Platonic philosopher Posidonious' “in him we live and move and have our being” and Greek
poet Aratus' “for we too are his offspring”, 1 Corinthians 2:9 – where Paul cites a non-canincal Jewsih writing
as if it is Scripture 20 , 1 Corinthians 4:6 – where Paul quite ironically cites the well-known proverb “nothing
beyond what is written”, 1 Corinthians 15:33 – where Paul quotes the Greek poet Menander's “bad company
ruins good morals”, and 2 Corinthians 12:2-4 – where Paul references a popular Jewish mysticism found
nowhere else in the Scriptures), Jesus was not. Intriguingly, Paul even goes a dramatic step further with
this form of scriptural abuse by having Jesus himself quote from non-canonical sources – claiming
that Jesus uttered the statement “It is more blessed to give than to receive” in Acts 20:35 (a saying
found nowhere in the Gospels-- indeed, one found nowhere else in the entire Bible 21 ) and having Jesus
apparently reference a common Greek proverb in Acts 26:14 (“It hurts to kick against the goad”,
ironically telling Paul therewith that the more he resisted the teachings of Christ, the more he and others would
suffer) … In addition, Paul can regularly be seen manipulating Old Testament scriptures to fit his own
self-created (and thoroughly heretical – rejecting as he does both the traditional pro-Law beliefs of the Jews
and the reformed pro-Love-via-selfless-deeds spirituality of Jesus Christ) theological agenda – combining
the words of Psalm 116:11 with Psalm 51:4 to make his own Scripture in Romans 3:4, combining the
words of Psalm 14, Psalm 53, Psalm 5, Psalm 140, Psalm 10, & Psalm 36 with Proverbs 1:16 & Isaiah
59:7-8 to create his own Scripture in Romans 3:10-18, molding Psalm 143:2 into an entirely new
context in Romans 3:20, altering the intended focus of Isaiah 28:16 in Romans 9:33, falsely refuting
Leviticus 18:5 with Deuteronomy 30:13-14 in Romans 10:5-8 (when those two verses are actually in
complete harmony with one another), inverting the effective context of Isaiah 52:15 in Romans 15:21,
paraphrasing – and indeed altering – Isaiah 28:9-12 as if he is quoting the same in 1 Corinthians
14:21, and combining & manipulating the words of Leviticus 26:12, Ezekiel 37:27, Isaiah 52:11, 2
Samuel 7:14, & Isaiah 43:6 to make completely new Scripture in 2 Corinthians 6:16-18 …
“Paul has audaciously substituted a mere faith in Jesus for living
a Christlike life … Neither I nor anyone else I know have been able to
follow the supposed wisdom of the supposedly blessed and glorious
Paul … Paul's words are not the Words of God. They are the words of
Paul – and there is a vast difference between the two.” ~ via Walter
Kaufman, Bishop Polycarp (one of the earliest of the Church Fathers; a man who scholars
suppose learned about Jesus Christ directly from John the apostle himself), & John Spong
20 NOTE that Paul's use of “as it is written” in this verse is not present in Jude 1:9-14 where similar words are intoned.
While it is admittedly possible that Paul is here once more piecing together various verses from the Old Testament (in
this case Isaiah 64:4, Isaiah 65:17, & Isaiah 62:15 from the Septuagint) in order to create a “holy word” more
persuasive to his unique intentions, using the phrase “as it is written” – a phrase that clearly implies that the words
mentioned thereafter are found wholly intact within the ancient texts – is intentionally misleading at the very least.
21 While the Gospel of Thomas 1:95's “do not lend at interest, but rather give to him from whom you will not receive in
return” and Deuteronomy 15:10-11's “give liberally … open your hands to the poor and the needy neighbor in your
land” both reflect the same wisdom Paul cites in Acts 20:35, those two sources are actually far more reminiscent of the
statements Jesus made in Matthew 5:42, Luke 6:35, & Luke 14:12-14.
42

In marked contrast, while it is true that Jesus also occasionally combined words from different
Old Testament verses to illustrate his teachings (see him seemingly composing his own Scripture by
intermingling the words of seven different verses from the books of Isaiah, Ezekiel & Joel in Mark 13:24-25, seemingly
adjusting the context of Micah 7:6 while paraphrasing it in Luke 12:53, seemingly composing his own Scripture by
combining several words from Isaiah 56:7 & Jeremiah 7:11 in Luke 19:46, and seemingly composing his own Scripture
once more by combining Isaiah 61:1-2 & Isaiah 58:6 in Luke 4:18-19) and while it is also the case that he is at
least once seen apparently citing a non-canonical text as though it were Scripture (see Luke 11:49,
where he appears to quote from The Wisdom of God), he is far more often than not seen accurately
alluding to the ancient Old Testament texts (alluding to Psalm1:1 & Isaiah 61:2 in the Beatitudes of Matthew 5:3-
11, alluding to Psalm 72:2 in Matthew 5:6-10, alluding to Psalm 24:4 & Psalm 51:10 in Matthew 5:8, alluding to 1 Kings
19:10 & Nehemiah 9:26 in Matthew 5:12, alluding to the “Prayer of David” in 2 Samuel 7:18-29 as well as Leviticus
19:18 in Matthew 5:44, alluding to Ezekiel 22:27 & Zephaniah 3:3 in Matthew 7:15, alluding to Jeremiah 14:14 in
Matthew 7:22, alluding to Isaiah 62:5 in Matthew 9:15-17, alluding to Isaiah 29:18-19 & Isaiah 35:5-6 & Isaiah 42:18 &
Isaiah 61:1 in Matthew 11:4-6, alluding to Isaiah 40:3 in Matthew 11:10, alluding to Numbers 28:9-10 in Matthew 12:5-6,
alluding to Ezekiel 17:23 in Matthew 13:31-32, alluding to Exodus 3:14 – along with the numerous “have no fear” verses
in Isaiah 40-55 – in Matthew 14:27, alluding to Isaiah 22:22 in Matthew 16:19, alluding to Deuteronomy 19:15 in
Matthew 18:16, alluding to Isaiah 56:3-5 in Matthew 19:12, alluding to Isaiah 51:17 & Lamentations 4:21 in Matthew
20:22, alluding to Deuteronomy 6:5 & Leviticus 19:18 in Matthew 22:37-40 & Mark 12:30-31 & Luke 10:27, alluding to
the “gnats” of Leviticus 11:20-23 & the “camels” of Leviticus 11:4 in Matthew 23:24, alluding to Leviticus 19:14 in
Matthew 24:10, alluding to Daniel 9:27 & Daniel 11:31 & Daniel 12:11 in Matthew 24:15, alluding to Daniel 12:1 & Joel
2:2 in Matthew 24:21, alluding to Daniel 7 22 in Matthew 24:27, alluding to Ezekiel 32:7 in Matthew 24:29, alluding to
Daniel 12:2 in Matthew 25:46, alluding to Daniel 7:13 & Psalm 110:1 in Matthew 26:64, alluding to Isaiah 66:24 in Mark
9:44-46, alluding to Leviticus 2:16 & Ezekiel 43:24 in Mark 9:49, alluding to Deuteronomy 6:4-5 & Joshua 22:5 in Mark
12:29-30, alluding to Isaiah 6:9-10 in Luke 8:10, alluding to Isaiah 53:12 in Luke 22:37, alluding to Hosea 10:8 in Luke
23:30, alluding to Psalm 31:5 in Luke 23:46, alluding to Isaiah 54:13 in John 6:45, alluding to Psalm 82:6 in John 10:34,
alluding to Psalm 41:9 in John 13:18, and alluding to Psalm 69:4 in John 15:25) or directly quoting from the
Hebrew Scriptures (quoting Deuteronomy 8:3 & Deuteronomy 6:16 & Deuteronomy 6:13 & Deuteronomy 10:20 to
rebuke Satan in Matthew 4:4-10 & Luke 4:4-11, quoting Psalm 37:11 in Matthew 5:5, quoting Isaiah 66:1 & Psalm 48:2 in
Matthew 5:35, quoting Proverbs 7:27 & Proverbs 15:24 & Jeremiah 21:8 in Matthew 7:13-14, quoting Psalm 6:8 in
Matthew 7:22, quoting Hosea 6:6 in Matthew 9:13 & Matthew 12:7, quoting Micah 7:6 in Matthew 10:35-36, quoting
Malachi 3:1 in Matthew 11:10 & Mark 1:2 & Luke 7:27, quoting Isaiah 42:1-4 in Matthew 12:18-21, quoting Isaiah 6:9-
10 in Matthew 13:14-15 & Mark 4:12 & Luke 8:10 & John 12:40, quoting Exodus 20:12 & Deuteronomy 5:16 in Matthew
15:4 & Mark 7:10, quoting Isaiah 29:13 in Matthew 15:8-9, quoting Isaiah 60:21 in Matthew 15:13, quoting Genesis 2:24
in Matthew 19:5 & Mark 10:7-8, quoting Isaiah 56:7 & Jeremiah 7:11 in Matthew 21:13 & Mark 11:17, quoting Psalm 8:2
in Matthew 21:16, quoting Psalm 118:22-23 in Matthew 21:42 & Mark 12:10-11 & Luke 20:17, quoting Exodus 3:6 in
Matthew 22:32 & Mark 12:26, quoting Psalm 110:1 in Matthew 22:44 & Mark 12:36 & Luke 20:42-43, quoting Psalm
118:26 in Matthew 23:39, quoting Isaiah 13:10 in
Matthew 24:29, quoting Daniel 7:13 in Matthew
24:30, quoting Isaiah 27:13 & Zechariah 2:6 in
Matthew 24:31, quoting Zechariah 13:7 in Matthew
26:31 & Mark 14:27, quoting Psalm 22:1 in
Matthew 27:46 & Mark 15:34, and quoting
Jeremiah 5:21 & Ezekiel 12:2 in Mark 8:18)
instead of twisting or manipulating the
same – doing so not to reject the Law, but
rather to “fulfill” the same (see Matthew
5:17-18, where the Greek word often
translated as “fulfill” is plerosai [Strong's
#4137]; a word that actually means “to hone”,
“to perfect”, “to cleanse”, or “to make whole”;
something Jesus does with shocking regularity
throughout the Gospels – see also Matthew
7:15-20, Matthew 13:18-23, Matthew 13:52,
John 5:39-40, & John 15:1-17).
22 NOTE: when it comes to understanding the deeper implications of what Jesus meant by the term “Son of Man”, it is
crucial to start by comparing & contrasting Daniel 7:13-14 with Matthew 4:1-11 (also Matthew 26:64).
43

Contrast #20: Paul's malleable theology & Jesus' consistent Way …
In examining the writings of and about Jesus and Paul in the Bible, it becomes readily apparent to
the earnest reader that whereas Jesus' fundamental teachings remain remarkably consistent throughout
the New Testament 23 , Paul's quite clearly do not. Indeed, Paul himself even goes so far as to openly
boast about his knack for theological bendability, at one point bragging that “I have made myself a
slave to all, so that I might win more of them. To the Jew I became a Jew, in order to win Jews. To
those under the Law I became as one under the Law (though I myself an not under the Law) so that I
might win those under the Law … I have become all things to all people, that I might be any and all
means save some of them.” (1 Corinthians 9:19-22) He also admitted openly and without remorse that
“I try to please everyone else in everything I do” in 1 Corinthians 10:33, and encouraged his followers
not to speak their Truth courageously, but rather to “Let your speech always be gracious, and seasoned
with salt” (Colossians 4:6), for in his opinion “some proclaim Christ from envy and rivalry, and others
from goodwill … [some] out of love … and others out of selfish ambition … What does it matter, so
long as Christ is proclaimed? … Whether out of false motives or true, in that I rejoice” (Philippians
1:15-18). Unsurprisingly, this penchant for irregularity manifested itself is many of the more
fundamental tenets of Paul's theology … Consider the following examples thereof:
*Paul was inconsistent in his approach to honoring the Law. Sometimes he claimed to be a
strictly staunch upholder thereof – “believing everything laid down according to the Law and written in
the prophets” (Acts 24:14) and being “as to the righteousness under the Law, blameless” (Philippians 3:6
– see also Acts 22:3, Acts 23:6, & Acts 26:5), while at other times he spoke openly and quite heretically
against the same – claiming in Romans 13:8-9 & Galatians 5:14 that all the Law could be fulfilled in
one word (with Jesus saying otherwise in Matthew 5:17-18, Matthew 7:21, Matthew 13:16-23, Matthew 22:37-
40, & Matthew 24:12-14 et al), claiming in 1 Corinthians 6:12-14 & Colossians 2:16 that all things were
lawful (with Jesus saying otherwise in Matthew 5:18, Luke 6:17, & John 14:15 et al), claiming in Romans
14:14 that “nothing is unclean in itself” (with Jesus asserting otherwise in Matthew 5:8, Matthew 15:11, &
Matthew 23:25-26 et al), claiming in Romans 6:14 & Romans 7:4 that Christ had abolished the Law and
replaced it with grace (with Jesus noting otherwise in Matthew 5:17-18, Matthew 7:21, Matthew 19:17,
Matthew 28:20, Luke 16:17, & John 13:15-17 et al), claiming in Romans 3:20, Galatians 2:16-21, &
Galatians 3:11-21 that no one was justified by the Law and even in Galatians 3:13 that the Law was a
“curse” (with Jesus clearly announcing otherwise in Matthew 7:20-21, Matthew 13:18-23, Matthew 16:27,
Matthew 19:17, Matthew 24:12-14, & John 13:15-17 et al), and claiming in 2 Corinthians 3:12-16 that the
Law was “veiled” and thereby too difficult to understand or fulfill (with Jesus intoning otherwise in
Matthew 11:28-30, Matthew 19:26, Matthew 22:37-40, John 14:4-6, & John 15:11 et al).
*Paul was also inconsistent in his proclamations concerning Faith & Works – on the one hand
often proclaiming that it was only faith that saved (see Romans 4:1-5, Romans 5:1-2, Romans 10:6-9,
Galatians 2:21, & Galatians 3:22 et al), while on the other hand brazenly stating in Galatians 5:6 that “the
only thing that counts is faith enlivened 24 by Love” and in Acts 26:20 that his followers should “turn to
God and do deeds consistent with repentance 25 .” Similarly, Paul cannot seem to make his mind up
regarding when his version of faith takes hold – noting in Galatians 3:23 that “before faith came, we
were imprisoned and guarded under the Law”, and yet essentially stating exactly the opposite in his
later letter to the Romans. (see Romans 4:3 & Romans 4:22)
23 Seeing as how the teachings of Jesus Christ as portrayed in the canonical Gospels are more often than not directly
opposed to the words announced by the “angel” who spoke about “Jesus” in the book of Revelation, the latter tome
must be summarily – and quite appropriately – discounted for this particular contrast to remain fully on point.
24 While it is true that this term is frequently translated as “working”, the actual Greek word here is energoumene
(Strong's #1754) – a word which more accurately means “made operative”, “actively engendered”, or “enlivened.”
25 How intriguing that these particular sayings of Paul are fully in alignment not only with the teachings of James' “faith
without works is dead” (James 2:14-17) but also the similar postulations of Jesus Christ (see Matthew 7:20-21,
Matthew 7:24-27, Matthew 13:18-23, Matthew 24:12-14, & John 13:15-17 et al).
44

*Paul was inconsistent in his teachings on the nature of Jesus Christ – on the one hand claiming
that he was the divine Son of God (see 1 Corinthians 8:6 – also Romans 9:5, 1 Corinthians 2:16 & Romans
10:13), and on the other that he was a human saint, lord, and teacher. (see Romans 1:3, Galatians 4:4, 1
Corinthians 2:8, & 1 Corinthians 15:3-4 et al) 26
*Paul was inconsistent in his proclamations about predestination & choice – on the one hand
stating that God “has mercy on whomever He chooses, and hardens the heart of whomever he
chooses” (Romans 9:18) and on the other that God “has imprisoned all in disobedience so that He might
be merciful towards all” (Romans 11:32); on the one hand declaring that he sinned because of the Law
(see Romans 7:7-13) and on the other that he “will not be dominated by anything.” (1 Corinthians 6:12)
*Perhaps most amusing of all, Paul cannot even make up his mind about making up his mind –
stating on the one hand quite clearly that “If I were seeking to please people, I would not be a servant
of Christ” (Galatians 1:10), and yet also stating just as boldly that “I try to please everyone in
everything I do.” (1 Corinthians 10:32 – see also Romans 12:17, Romans 14:18 & 2 Corinthians 8:21) 27
26 While many a Christian will justify this obvious contradiction by calling upon “the Trinity” – their belief that Jesus
was one of the three literal embodiments of God (with the other two being “the Father” and “the Holy Spirit”), it is
important for the earnest student of the Scriptures to realize that this doctrine is essentially man-made and actually
nowhere to be found in the earliest biblical manuscripts. Yes, 1 John 5:7-8's “There are three that testify in Heaven:
the Father, the Word, and the Holy Spirit, and these three are one” does seem to support this notion, and yet A) this
“Johannine Comma” is not present in any of the earliest ancient manuscripts (it first appeared as a minor textual gloss
sometime in the 4 th Century, and remains completely absent from all Ethiopic, Aramaic, Coptic, Syriac, and Arabic
translations of the Greek New Testament to this day), and B) it speaks literally of “the Word” – the Divine Essence that
was thought at the time to animate all living beings – not of Jesus Christ as “the Son.” Most importantly of all, Jesus
himself vehemently denied that he was a member of any such Trinity throughout the Gospels (see Matthew 4:8-10,
Mark 10:18, Mark 13:32, John 5:41, John 7:16, John 8:50-54, & John 12:44 et al); stating instead that he was an
embodiment of the “Son of God” – the same potential embodiment that resides within us all (see Matthew 28:19, John
8:58, John 10:30 & John 17:5 – juxtaposed with John 14:12 & John 14:20), never that he was in any way equal to God
or that he was the only such embodiment.
27 Intriguingly, here are two saying of Jesus in the Gospels – “Woe to you when all men speak well of you” (Luke 6:26)
and “what is exalted among men is an abomination in the sight of the Lord” (Luke 16:15).
45

Jesus Christ, on the other hand, never wavered in sharing his brand of Gospel – a Gospel which
was clearly defined twofold: A) that the Kingdom of Heaven was already present in every single
moment of every human's life (specifically that it is “even now at hand” via Matthew 10:7 – see also
Matthew 4:17, Mark 1:15, Luke 10:9-11, & Luke 17:20-21 et al) and B) that the entrance into that
Kingdom came only to those who were willing to actively (see Matthew 7:21 & John 13:15-17 et al) and
self-sacrificially (a la Luke 9:23 & Matthew 16:24-26, along with Matthew 5:38-42 & Luke 6:28-30) care
for others (explicitly referenced in Matthew 24:12-14) – especially the downtrodden in their midst (a la
Matthew 25:35-40) &/or the enemies in their lives (a la Matthew 5:43-48, Luke 6:27-28 & Luke 10:29-37)
… Consider the following as additional proof for this remarkable theological unanimity:
*When crowds of people demanded he show them “signs” and miracles, Jesus often refused to do
so – opting instead to share the message of his Way of selfless Love (see Matthew 12:38-39, Mark 8:11-
13, Luke 11:29-30, & Luke 12:54-56 – also John 4:48-50).
*When strangers or his disciples or even demons proclaimed that he was the Davidian Messiah
(instead of simply a pure relayer of a most pure Way), Jesus repeatedly informed them of their error and
told them with great vehemence not to spread that particular falsehood to others (see Matthew 8:4,
Matthew 9:30-31, Matthew 16:20, Mark 1:23-25, Mark 1:34, Mark 1:40-44, Mark 7:36, Mark 8:22-26, Mark
8:27-30, Mark 8:31-33, Luke 4:31-35, Luke 4:41, Luke 5:12-16, & Luke 8:49-56 et al).
*When tested on the Law, Jesus never faltered in defended the absolute purity of the same (see
Matthew 5:17-18, along with the rest of Matthew 5-7) – ever doing so under the penumbra of its most
essential Gospel (i.e. that God was a celestial Father of perfect Love & absolute mercy – a la Matthew 5:48 &
Luke 6:36 et al, and that we could all become his spiritual Children via acting accordingly – see Matthew 7:21,
Matthew 13:18-23, Matthew 24:12-14, John 10:34-38, John 13:15-17, John 14:12, & John 14:20-23 et al).
*Even when threatened by the authorities, Jesus affirmed his message and its underlying
principles – calmly “passing through” violent mobs instead of caving to their criticisms (a la Luke
4:30), answering his aggressive questioners cryptically (often saying “No” in the form of the subtly coy
“You say so” a la Mark 15:2 & Luke 23:3 juxtaposed with John 6:15 – see also Matthew 26:64 & Mark 14:61b-
62 juxtaposed with Mark 10:18 et al), and even maintaining complete silence in the face of dire legal
challenges (see Matthew 26:63, Matthew 27:12, Mark 14:61a, Mark 15:5, Luke 23:9, & John 19:9).
*Even though others persistently proclaimed that he was the Messiah – the one and only “Son of
God”, Jesus repeatedly informed them that this was certainly not the case – that he was not equal to
God (see Matthew 24:36, Mark 10:18, John 7:16, John 8:50-54, & John 12:44 et al), and that instead of
worshiping him (see Matthew 7:21 & John 5:41's “I accept the glory of no human being” et al) they should
all simply do as he had done (see John 11:26 + John 14:12 & John 13:15-17 et al) and thereby become as
he had become (see John 10:34-35 & John 14:20-23 et al).
*Indeed, despite all manner of resistance & rejection & ridicule, Jesus' message remained
stunningly consistent from start to finish – in his ministry's very beginning calling for all to “repent,
for the Kingdom of Heaven is even now at hand” (a la Matthew 4:17 & Mark 1:15 – see also Matthew
11:21, Luke 3:8-11, Luke 5:32, Luke 13:3-5, & John 3:3-8), throughout its course noting again & again &
again that the “repentance” which he proclaimed 28 was nothing short of showing unconditional Love
for others in the form of deeds of selfless kindness (see Matthew 5:39-48, Matthew 7:21, Matthew 18:21-
22, Matthew 25:35-40, Luke 6:27-36, Matthew 22:37-40 juxtaposed with Luke 10:29-37, John 13:15-17, &
John 15:12-13 et al), and defining his unique “Gospel” quite specifically in accordance with the same
(see Matthew 24:12-14, where he quite clearly states “the Love of many will grow cold, and yet the one who
endures [in Love] to the end will be saved. And it is this Good News of the Kingdom that must be proclaimed
throughout the world” – see also Matthew 28:19-20, Mark 16:15-16, Luke 24:46-48, & John 20:21).
28 NOTE that the word often translated here as “repent” or “repentance” is the Greek word metanoeo (Strong's #4430), a
word that combined one's state of mind (noeo) with the active renewal thereof (meta); meaning that – for Jesus at least
– “repentance” had little to do with what one thought or said, and everything to do with what one did for others.
46

*Just as revealing, every single one of Jesus' biblical parables (by far his favorite teaching medium
– see Matthew 13:10-15, Matthew 13:34, Mark 4:33-34, & Luke 8:10 – and also John 16:25) is grounded in
the same Truth; namely, the Truth that the Way to real Life (what he sometimes refers to as “the narrow
gate” – see Matthew 7:13-14 & Luke 13:23-25) is tread solely via deeds of selfless caring & loving
kindness. For starters, both his very first biblical parable (sometimes called The Wise & Foolish
Builders – where the “wise man” was the one who “hears these words of mine and acts on them”; as found in
Matthew 7:24-27 and also Luke 6:47-49) as well as his final three such teachings (the parables of The 10
Virgins, The Talents, and The Sheep & the Goats 29 – all found in Matthew 25) are all built upon &/or
immersed in this basic Christ-principle of selfless action for others. Even more importantly (at least
for evangelical fundamentalists and any other “biblical literalists”), the Parable of the Sower – which Jesus
himself clearly raises up as being the most important of all his parables (“If you do not understand this
parable, how will you understand all [my other] parables?” ~ Mark 4:13) – quite obviously adheres to the
same teaching; stating in no uncertain terms that “as for that in the good soil, these are the ones who,
when they hear the Word, hold it fast in an honest and good heart, and bear fruit with patient
endurance” (Luke 8:15 – see also Matthew 13:23 & Mark 4:20). In truth, throughout the Gospels it can
be readily seen that almost every single one of Jesus' parables has selfless action as one of its primary
hubs, if not as its sole centrifuge (see his focus on the “harvest” of The Tares in Matthew 13:24-30+36-43
and of The Growing Seed in Mark 4:26-34, on the “sowing” of The Mustard Seed in Matthew 13:31-32 &
Mark 4:30-32 & Luke 13:18-19, on the “mixing” of The Yeast in Matthew 13:33 & Luke 13:20-21, on
“seeking” The Hidden Treasure & The Pearl in Matthew 13:44-45, on The Two Sons and “doing the will of the
Father” in Matthew 21:28-32 & Mark 11:27-33 & Luke 20:09-19, on going out and “gathering” guests for The
Wedding Banquet in Matthew 22:01-14 & Luke 14:16-24 as well as for The Great Supper in Luke 14:16-24,
on The Faithful Servant being ever “at work” in Matthew 24:45-51 & Mark 13:33-37 & Luke 12:35-48, on
The Good Samaritan actively “showing mercy” in Luke 10:29-37, on the generosity of The Giving Friend in
Luke 11:05-10 as well as Lazarus and the Rich Man's lack thereof in Luke 16:19-31, and on celebrating the
“finding” of The Lost Sheep & The Lost Coin & The Lost Son in Luke 15:03-32).
29 While not obvious at first glance, the parable of The Sheep & the Goats in Matthew 25:31-46 is indeed a promulgation
of Jesus' call to selfless service, with the lauded “sheep” being animals known for their gentle generosity (and as well
being placed at “his right hand” – archetypally the hand of Giving) and the condemned “goats” being known for their
greediness (and being not surprisingly put “at the left” – archetypally the hand of taking).
47

“Paul was the very first corrupter of the doctrine of Jesus Christ; a
doctrine very different from the one practiced by those who would call me
infidel while elevating themselves as preachers of the Gospel … Indeed, these
“Christian” impostors have compounded from the Halcyon Mysteries a
religious system fully beyond the comprehension of humankind, one of which
the greatest ethical reformer of the Jews, were he to return to Earth today,
would not recognize a single feature.” ~ inspired by & via Thomas Jefferson
“Paul's soul is not the soul of a truly free man. He speaks rarely of Jesus'
life, nor does he repeat his recorded words or reflect his championed teachings.
Indeed, Paul strikes boldly – actually recklessly, and often blindly – with his
own chipped hammer upon the Anvil of Truth; doing so in the name of one he
clearly does not know and indeed never once even met.” ~ via Kahlil Gibran
48

Jesus & Paul: their conflicting theologies ...
And now we come to the crux of the matter. For just because the Bible clearly shows that
Jesus & Paul had very different upbringings and led very different lives – and just because the
Bible just as clearly shows that these two men exuded very different personalities and
effectuated very different preaching styles, does not necessarily require that their spiritual
philosophies contradict. That having been said, just because Paul repeatedly says that he is a
follower of Jesus Christ and a proponent of Jesus' Way does not mean that he actually was the
same. 30 Paul was fond of saying that God had appointed “apostles and prophets and teachers”
(see 1 Corinthians 12:28), that he was one of the aforementioned appointed (see Romans 1:1, 1
Corinthians 1:1, Galatians 1:1, & Colossians 1:1 et al), and that his followers should “imitate me, as I
am in Christ” (see 1 Corinthians 11:1 – also 1 Corinthians 4:16 & Galatians 1:2). And yet Jesus himself
made it equally clear that “Many will come in my name, saying that I am the Messiah”
(Matthew 24:5) and that “you are not to be called rabbi, for you have one teacher, and you are
all students” (Matthew 23:8). And in truth, all sincere students of the Scriptures can readily see
that Jesus warned his followers of those who preach like Paul, if not even specifically of Paul
himself – telling all to “beware the yeast of the Pharisees” (see Matthew 15:13-14, Mark 7:6-8, &
Luke 12:1) when Paul was a self-professed Pharisee (see Acts 23:6, Acts 26:5, Galatians 1:14, &
Philippians 3:4-5), warning that a false prophet(s) would “come in his own name” (John 5:43)
when Paul did just that – not only altering his name from Saul to Paul depending upon his
audience (via Acts 13:9) but also preaching his own unique Gospel (see Romans 10:9 & 1
Corinthians 15:1-4 et al) for his own self-aggrandizing ends (see Romans 2:16, Romans 16:25, 1
Corinthians 4:16, 2 Corinthians 11:5-10, Galatians 1:8, Galatians 1:24, Philippians 1:7, & 1 Thessalonians 1:6).
Jesus also foretold in Matthew 24:24-26 of a deceiver “in the wilderness” (like the obviously false
“Jesus” who spoke to Paul on the Road to Damascus in Acts 9) who would speak personally &
privately (as in Galatians 1:11-12, where Paul claimed that his personal “revelation” did precisely that). Just
as intriguing, the Bible shows that Paul himself (albeit inadvertently) warned others against his
own false teachings, nowhere more notably than in 2 Corinthians 11:13-15 when he warns of
“boasters” (which he himself openly boasted of being – see see Romans 5:3 – also Romans11:13, Romans
15:17, 1 Corinthians 4:9-13, 1 Corinthians 9:15, 1 Corinthians 15:10, 2 Corinthians 1:8-9, 2 Corinthians 6:4-10,
2 Corinthians 11:16-33, Galatians 1:24, Colossians 1:24, & 1 Thessalonians 2:2) who both “disguise
themselves as apostles of Christ” (which he himself did far more than anyone else in the Scriptures –
again see Romans 1:1, 1 Corinthians 1:1, Galatians 1:1, & Colossians 1:1 et al) and “disguise themselves
as ministers of righteousness” (like he himself unabashedly did in 1 Corinthians 3:10 et al) …
Of course all this evidence means nothing if the theologies of the two men are in fact
somehow in harmony; if they do not in fact contradict one another. And yet contradict each
other they do – both fully and quite dramatically. As proof thereof, please consider well the
following exhaustively researched examples of conflict between them:
30 To be fair to Paul, while the vast majority of his writings and teachings do indeed directly contradict those of Jesus
found in the Gospels, there are several verses sprinkled throughout Paul's biblical epistles that do seem to (though in all
likelihood inadvertently) reflect The Way of Christ – among them Romans 2:1, Romans 2:13-15, Romans 8:5-6,
Romans 8:14-16, Romans 12:10, Romans 12:14-21, Romans 13:8-10, Romans 14:4, Romans 14:13-14, Romans 14:19,
Romans 14:22, 1 Corinthians 3:16, 1 Corinthians 6:17, 1 Corinthians 10:24, 1 Corinthians 13:2, 1 Corinthians 13:8, 1
Corinthians 16:14, 2 Corinthians 3:18, Galatians 5:6b, Galatians 5:14, Philippians 2:4-5, Philippians 4:5a, Colossians
2:20, Colossians 3:12-14, and 1 Thessalonians 5:15-18.
49

Conflict #01: Paul's replacing of the Law vs Jesus' reformation of it …
While Paul regularly claims to affirm the validity of the Jewish Law (see Romans 2:12-13,
Romans 3:31, Romans 7:12-25, Romans 8:4, Romans 10:5, & Galatians 3:19-21), these professings cannot
be deemed sincere in light of the essence of his theology that dismisses and often even denigrates the
same. Where Paul claims that “the very commandment which promised life proved to be death to
me” (Romans 7:10), Jesus quite clearly states “If you wish to enter life, keep the commandments”
(Matthew 19:17). While Paul brazenly claims that “Christ is the end of the law so that there may be
righteousness for everyone who believes” (Romans 10:4) and that via his version of faith in Jesus
“we establish the Law [anew]” (Romans 3:31), Jesus calmly states that “it is easier for heaven and
earth to pass away than for one stroke of a single letter of the Law to be dropped” (Luke 16:17) and
that “Do not think that I have come to abolish the law or the prophets; I have come not to abolish but
to fulfill them. For truly I tell you, until heaven and earth pass away, not one stroke of a single letter
will pass from the Law until all of it comes into being” (Matthew 5:17-18). Where Paul openly
claims that a mere faith in Christ supersedes abiding in the Law's commandments (see Romans 1:17,
Romans 5:10-20, Romans 6:14, Romans 10:9-13, Galatians 3:13, 1 Corinthians 15:1-4, & 2 Corinthians 5:19
et al), Jesus states over & over & over again that he himself is not to be the focus of anyone's faith
or worship (see Mark 10:18, John 5:41, John 7:16, John 8:50-54, John 12:44 et al) and that salvation
comes instead from actively and selflessly fulfilling the Law (see Matthew 5:39-48, Matthew 7:21,
Matthew 13:18-23, Matthew 19:17, Matthew 24:12-14, Matthew 25:35-40, Mark 8:34, Luke 6:27-36, Luke
10:29-37, John 13:15-17, John 14:12-20, & John 15:12 et al). And finally, while Paul established his
theology as a way to circumvent the Law (see Galatians 2:16, Galatians 3:11, Galatians 5:4 et al), Jesus
established his “new covenant” (Luke 22:20) by simplifying the Law (see his reference to The Golden
Rule in Matthew 7:12 and his summary of the fundamental essence of the Ten Commandments in Matthew
22:37-40 as examples) in order that the Law might be done – in order that his followers would
“exceed the righteousness of the scribes and the Pharisees” (Matthew 5:20), not discard or dismiss
or reject or replace the Law they professed and promulgated.
Conflict #02: Paul & our innate sin vs Jesus & our inherent divinity …
While Paul regularly focused on our tendency to fail as humans and thereby be less than divine
(a la “All have sinned and fall short of the glory of God” ~ Romans 3:23 – see also 2 Corinthians 12:7-9),
Jesus continually reminded his followers that they could always transcend such selfishness and
thereby reflect their innate divinity instead (see John 1:12-13's “But to all who received him, who
believed in his name, he gave power to become children of God” + John 14:12's “the one who believes in me
will do the works I do”). Whereas Paul claimed that our sinning was essentially inevitable (that we are
all “sold into slavery under sin” ~ Romans 7:14-20 – see also Romans 5:12), Jesus repeatedly encouraged
his followers by encouraging them to do the improbable (a la Matthew 5:44-48, Matthew 18:21-22, &
Luke 6:27-36 et al) because “with God all things are possible” (see Matthew 19:26, Mark 10:27, & Luke
18:27). 31 While Paul believes that we humans are weak and need saving by Christ (see Romans 5:18-
19 & Romans 6:6-7 – also Romans 8:19-25 et al), Jesus reminded his followers that original sin is a
myth (like the Old Testament says – see Deuteronomy 24:16 & Ezekiel 18:20); that the perfect Love of the
heavenly Father (see Matthew 5:48) resides ever within us all (see John 14:20) and is easily reenlivened
with every choice of selfless kindness we make (see Matthew 24:12-14 & John 13:15-17; also
Matthew 11:30's “my yoke is easy and my burden is light”, as well as Luke 12:32's “it is your Father's great
pleasure to grant you the Kingdom”, the ubiquitous omnipresence of “the Kingdom of God” in Luke 13:18-19
& John 14:15-26, and our ready knowledge of The Way thereto mentioned in John 4:4).
31 In order to fully comprehend this verse (and all those similar to it) it is critical to comprehend two things about the
ministry of Christ – namely, A) that for Jesus God resided “in Heaven” (see Matthew 5:16, Matthew 5:45, Matthew
6:1-9, Matthew 7:11, Matthew 10:20, Matthew 12:50, Matthew 18:14, Matthew 23:9, Mark 11:25, & Luke 11:13) and
B) that for Jesus Heaven existed “within” us all (see Luke 17:20-21 – also Matthew 4:17, Matthew 10:7, Matthew
11:27, Matthew 22:32, Luke 3:22, Luke 12:31, John 1:18, John 3:23, & John 14:1-3 + John 14:20-26 et al).
50

Conflict #03: Paul guided by convenience & convention
vs Jesus abiding by “the Fruit of the Tree” …
A finer examination of the New Testament shows that Paul regularly coddled to religious
traditions that were not in alignment with his own spiritual beliefs, essentially allowing the demands
of public opinion to influence, guide, or even alter his behaviors. Even though Paul was adamant
throughout his ministry that the Jewish Law was no longer to be considered a primary spiritual
determinant (e.g. that it was not necessary to follow the Law's demands regarding food – see Romans 14:21 &
1 Corinthians 8:4-13 & 1 Corinthians 10:19:29, that it was not necessary to follow the Law's demands
regarding circumcision – see Romans 2:29 & 1 Corinthians 7:18 & Galatians 2:4 & Galatians 5:2-6, and that
faith in Christ was the only true prerequisite for salvation – see Romans 1:17, Romans 3:31, Romans 5:10-20,
Romans 6:14, Romans 10:4, Romans 10:9-13, Galatians 2:16, Galatians 3:11-13, Galatians 3:23-29, Galatians
5:4, 1 Corinthians 15:1-4, & 2 Corinthians 5:1) he regularly caved to the conventional expectations of the
Law's demands anyway – making sure that Timothy was circumcised in Acts 16:3, cutting his hair
(because he was “under a vow”) in Acts 18:18, entering the Temple and “making public the completion
of [his] days of purification” in Acts 21:26, testifying publicly to Felix of “completing the rite of
purification” in Acts 24:17-18, openly & boldly claiming that “the law is holy, and the commandment
is holy and just and good” in Romans 7:12, and stating that “whatever was written in former days was
written for our instruction so that by steadfastness and by the encouragement of the Scriptures we
might have hope” in Romans 15:4. In essence, Paul was primarily interested in gaining as many
followers as possible, and thus conveniently bent and twisted his theology depending upon the overarching
beliefs of each particular audience (quite evident in his statement in 1 Corinthians 7:17 that “let
each of you lead the life that the Lord has assigned”, and nowhere more telling than his admission in 1
Corinthians 9:19-22 that “though I am free with respect to all, I have made myself a slave to all … To those
under the Law I became as one under the Law – though I myself am not under the Law … To those outside the
Law I became as one outside the Law … To the weak I became weak, so that I might win the weak. I have
become all things to all people, that I might by any means save some”) …
In astounding contrast, Jesus never vacillated in the content of his message – and this, no matter
to whom he happened to be sharing it. Jesus was not out to convince or convert or cajole. He was
simply determined to share the Truth of the Way of his Life (a la John 14:6) – namely the Truth that the
Way to real Life would have to come from a radical purification of the common practice of the Jewish
Law (see Matthew 5:17-18, Matthew 19:14, John 5:39-40, & John 8:45-55 et al). He shared that same
message over & over & over again, and then he simply let others hear that message and either emulate
his example or not as they saw fit (a la “If any want to become my followers, let them deny themselves and
take up their cross daily and follow me” in Luke 9:23 – also Matthew 3:3, Matthew 11:9-10, Mark 1:3, Luke
3:4, & John 1:23). Indeed, where Paul often wavered in the face of expectation or caved to
conventional whim, Jesus remained astoundingly consistent throughout his ministry. When his
audience wanted to be coddled & comforted, Jesus was stark & uncompromising (e.g. Matthew 7:13-
14, Matthew 19:21 & Luke 18:22 – along with the majority of The Sermon on the Mount in Matthew 5-7).
When his audience demanded his easy rejection in the form of a coerced self-incrimination, Jesus was
either cryptic or silent (see Luke 23:3 juxtaposed with John 6:15 & Mark 14:61b-62 juxtaposed with Mark
10:18 – along with Matthew 26:63, Matthew 27:12, Mark 14:61a, Mark 15:5, Luke 23:9, & John 19:9). And
when his audience wanted to be saved by him, Jesus boldly reminded them that they would have to
ultimately save themselves (see Matthew 7:21, Matthew 13:18-23, Matthew 18:3-4, Matthew 20:23-28,
Matthew 24:12-14, Luke 10:29-37, John 13:15-17 & John 14:12-20 et al) … In essence, where Paul
frequently allowed the hopes & wishes of his audience to mold his message, Jesus remained ever
steadfast – teaching without fail that his followers should do the same; that they should not follow
cultural norms or communal expectations, but rather should abide fully in only those teachings that
engender the “good fruit” of peace and harmony after they are set in motion (see Matthew 7:15-20,
Matthew 12:33-35, Matthew 21:43, Luke 6:43-45, Luke 7:33-35 – also John 7:22-24).
51

Conflict #04: Paul calling for obedience to human authorities
vs Jesus encouraging the transcendence thereof …
In alignment with the analysis of the conflict mentioned on the previous page, it can come as no
surprise that Paul – despite many of his bold proclamations to the contrary (a la Romans 12:2's “Do not
be conformed to this world” and Galatians 5:1's “For freedom Christ has set us free. Stand firm, therefore, and
submit never again to a yoke of slavery”) – was from beginning to end nothing more than a de facto agent
of the ruling class. Indeed, the first time we see Paul he is passively witnessing (and then openly
approving of) the stoning of Stephen (Acts 7:58-8:1) before going on thereafter to do the dirty work of
the Pharisee rulers (see him “ravaging the church” in Acts 8:3 and “breathing threats and murder against the
disciples of the Lord” in Acts 9:1-2). Consistent to form, even after his supposed conversion on the Road
to Damascus in Acts 9, a close examination of the Scriptures shows Paul to regularly receive favor
&/or assistance from the local authorities (often leaders of the Gentile communities in which he preached –
see Acts 13:12, Acts 13:48, Acts 14:18, Acts 15:3-4, Acts 16:4, Acts16:38-40, Acts 17:8, Acts 17:15, Acts
17:22-34, Acts 18:7-11, Acts 18:12-17, Acts 18:18-20, Acts 19:9-10, Acts 19:35-41, & Acts 20:36-38) – doing
so all the way up until essentially the end of his life, when he openly appeals to the mercy of the
Roman Emperor (ironically just before his eventual execution at the hands thereof – see Acts 25:10-11).
With this all in mind, it can come as no surprise to read Paul's admonition to his Roman followers – a
summons to subservience penned at the conclusion of his ministry and very near to the end of his
days: “Let every person be subject to the governing authorities; for there is no authority except from
God, and those authorities that exist have been established by God. Therefore whoever resists
authority resists what God has appointed, and those who resist will incur judgment … So do what is
good, and you will receive its approval; for it is God’s servant for your good. And yet if you do what
is wrong, you should be afraid, for authority does not bear the sword in vain. Rather, it is the servant
of God that executes wrath on the wrongdoer.” (Romans 13:1-4)
Again in stark contrast, Jesus' entire ministry was predicated upon encouraging his followers to
fully transcend all human authorities – both those political as well as those religious. For starters, his
ministry from start to finish was designed to intentionally and quite radically amend (and thereby
“purify” or “complete”) the 613 active Jewish Laws – or mitzvot – of his day (see Matthew 5:17-18, where
the Greek word commonly translated as “fulfilled” is plerosai/Strong's #4137 – a Greek term which does not
mean “to support” or “to uphold” or “to affirm”, but rather means “to hone” or “to perfect” or “to make
whole”). Indeed, where the Law demanded a priestly mediator for the common Jew to communicate
with God, Jesus claimed that “for all who knock the door will be opened” (see Matthew 7:7-11).
Indeed, where the prevalent religious authorities (often Jesus' primary nemesis, the Pharisees) felt that the
Law was to be inflexibly obeyed, Jesus boldly proclaimed that “new wine is not to be put into old
wineskins” (Matthew 9:16-17) and that “every scribe prepared for the Kingdom of Heaven brings out
of his treasure both what is old
and what is new” (Matthew 13:52).
Indeed, where the average Jew
looked to the Pharisees as
religious role-models, Jesus loudly
announced that true worship has
nothing to do with such piousness
– that we are instead to “do
whatever they teach, but not to do
as they do” (Matthew 23:2-3), and
that we like they should “clean
first the inside of our cup so that
the outside might thereafter
become clean.” (Matthew 23:25-28)
52

In truth, in the Gospel of Matthew alone we see Jesus courageously constraining (and sometimes
even completely annulling) Old Testament regulations that were obviously outdated (essentially making
the Law more lenient, and thereby more reasonable – a la dampening the “eye for an eye” rule of Exodus
21:23-24 via Matthew 5:38-41, supplanting Leviticus 4:27's requirement to give sin offerings & Leviticus
19:17's requirement related to reproving sinners via Matthew 6:14-15, openly violating – and thereby annulling
– Leviticus 13:44-45's law against associating with lepers via Matthew 8:3, devaluing the importance of
Deuteronomy 21:23's burial regulations via Matthew 8:22, negating all Old Testament laws – among them
those found in Numbers 28:3, Exodus 30:7-9, Exodus 12:6-10, & Exodus 13:2 – related to Temple sacrifices
via Matthew 9:12-13, strongly alluding to overtly violating – and thereby rejecting – Deuteronomy 10:20's
regulation against associating with sinners via Matthew 11:19, seemingly dishonoring current teachers of the
Torah – an act prohibited by Leviticus 19:32 – via Matthew 11:25, effectively neutering Leviticus 11's laws
related to appropriately honoring the Sabbath via Matthew 12:1, dramatically diminishing the potency of all
Old Testament regulations related to blasphemy – including those found in Deuteronomy 18:20, Deuteronomy
21:22, Leviticus 22:32, Exodus 20:6 & Exodus 22:27 – via Matthew 12:31, seemingly negating Exodus 30:13's
regulations related to taxation via Matthew 17:24-27, trivializing all Old Testament laws related to marriage –
including those found in Genesis 1:28, Deuteronomy 7:3 & Deuteronomy 22:13 – via Matthew 19:10, and
seemingly nullifying Leviticus 19:30's call to ever revere the Temple via Matthew 21:12-13) …
But that's not all. Again, only looking at the Gospel of Matthew, we can also witness dozens of
verses that show Jesus actually expanding the Law to reflect its truer intent – effectively making it
more absolute, and thus far more challenging to fulfill than traditionally demanded by the religious
leaders of his day. Examples thereof include his expansion of the Old Testament laws against murder
(see Exodus 20:13 & Deuteronomy 5:17) via Matthew 5:21-22, his broadening of Leviticus 25:17's law
against slander via Matthew 5:22, his intensifying the Old Testament laws against adultery (see Exodus
20:14, Deuteronomy 5:18 & Leviticus 18:20) via Matthew 5:27-28, his deepening of Deuteronomy 24:1-
4's laws related to divorce via Matthew 5:31-32 32 (see also Matthew 19:3-9), his expanding the Old
Testament laws related to swearing oaths (see Leviticus 19:12, Numbers 30:2-3 & Deuteronomy 10:20) via
Matthew 5:33-37, his dramatic purification of Leviticus 19:18's “love your neighbor” via Matthew
5:43-44, his inflation of the Old Testament regulations related to tithing (see Exodus 23:19, Deuteronomy
18:4 & Deuteronomy 18:26) via Matthew 6:1-4, his intensification of Exodus 23:25's rules related to
prayer via Matthew 6:5-8, his crystallization of Exodus 20:13's law against giving false testimony via
Matthew 12:35-37, his expansion of the Old Testament edicts related to honoring one's mother and
father (see Exodus 20:12, Exodus 21:17, Deuteronomy 5:16 & Leviticus 19:3) via Matthew 12:48-50 (see
also Matthew 15:1-6), his radical broadening of the Old Testament's rules & regulations related to sexual
intercourse (see Leviticus 18 & Deuteronomy 22) via Matthew 19:11-12, his dramatic heightening of the
absoluteness of the Ten Commandments (see Exodus 20:12-16 & Deuteronomy 5:16-20) via Matthew
19:16-20 (also Matthew 22:37-40 33 ) – as well as his expansion of the law in Deuteronomy 15:7-8
requiring giving to those in need via Matthew 19:21, his enhancement of the Old Testament
regulations related to not coveting (see Exodus 20:14 & Deuteronomy 5:18) via Matthew 20:24-28, and
his elevation of Exodus 30:32's law related to holy anointings via Matthew 26:6-13.
“I have said these things to you to keep you from stumbling. They will put you
out of the synagogues. Indeed, an hour is coming when those who would kill you
will think that by doing so they are offering worship to God. They will do this
because they have known neither the Father nor me.” ~ Jesus Christ (John 16:1-3)
32 NOTE that the phrase “except on the grounds of unchastity” in this passage is fully absent in the parallel verses of
Mark 10:11-12 & Luke 16:18 – noting as well that almost all scholars agree that Mark was the first Gospel written, and
that the authors of Matthew & Luke copied and/or amended large portions of that primary tome thereafter.
33 Here we see Jesus executing said intensification by using the Shema of Deuteronomy 6:5-7 and the “Love your
neighbor” edict of Leviticus 19:18 to simultaneously summarize and expand the Ten Commandments.
53

Essentially, Jesus made his ministry about showing his listeners & followers that the Law was
not to be blindly followed, nor was it to be abjectly replaced. Rather it was to be transcended by
“maxing it out” – by making life a mission not of obedience or revolution, but of perfectly selfless
Love; a Love that was always within his hearers' power to actualize, and thus a Salvation (that ever
comes therewith – see Matthew 7:21, Matthew 18:3-4, Matthew 24:12-14, Luke 6:46-49, John 13:15-17, &
John 13:34) that was always within their grasp (a la his claim that “the one who believes in me will also do
the works that I do and, in fact will do even greater works than these” in John 14:12, his statement “on that
day you will know that I am in my Father, and that you are in me, and that I am in you” in John 14:20, and his
promise that “if you ask anything of the Father in my name, He will give it to you” in John 16:23 34 – see also
Matthew 7:7, Matthew 17:19-21, Matthew 18:19, Matthew 21:22, Mark 11:24, Luke 11:9, John 14:13, & John
15:7). This is why Jesus always stoutly stood up to his Pharisee critics & scribal challengers (see
Matthew 9:11-13, Matthew 10:16-18, Matthew 12:1-8, Matthew 12:24-32, Matthew 12:38-42, Matthew 15:1-9, Matthew
16:1-4, Matthew 19:3-9, Matthew 21:15-16, Matthew 21:23-27, Matthew 21:43-45, Matthew 22:15-22, Matthew 22:23-
33, Matthew 22:34-40, Mark 2:16-17, Mark 2:23-28, Mark 3:22-27, Mark 6:3-4, Mark 7:1-8, Mark 8:11-12, Mark 10:2-9,
Mark 11:27-33, Mark 12:9-12, Mark 12:13-17, Mark 12:18-27, Luke 5:17-23, Luke 5:30-31, Luke 6:1-5, Luke 7:39-50,
Luke 10:25-28, Luke 11:37-54, Luke 13:14-17, Luke 13:31-35, Luke 14:1-6, Luke 15:1-7, Luke 16:14-17, Luke 17:20-
21, Luke 19:37-40, Luke 20:1-8, Luke 20:17-19, Luke 20:27-40, John 3:1-10, John 5:19-47, John 6:41-51, John 7:14-24,
John 8:1-11, John 8:33-58, John 9:40-41, John 10:23-30, & John 10:31-38), this is why Jesus arranged to
symbolically (and indeed quite brazenly) reflect the prophecy of Zechariah 9:9 by “triumphantly”
entering Jerusalem during the Festival of Booths riding on the back of a donkey (see Matthew 21:1-11,
Mark 11:1-11, Luke 19:29-44, & John 12:12-19), this is why Jesus intentionally (and quite
melodramatically) overturned the money-changing tables in the Temple and freed all the animals
imprisoned therein (see Matthew 21:12-13, Mark 11:15-17, & Luke 19:45-46 – also John 2:13-16; in all
likelihood describing a separate table-tossing event entirely), this is why Jesus was boldly silent whenever
challenged by Jewish & Roman authorities alike (see Matthew 26:62-63, Matthew 27:12-14, Mark 14:60-
61, Mark 15:3-5, Luke 23:8-9, & John 19:8-9), this is why Jesus courageously simplified the Ten
Commandments – making them simultaneously more potent and easier for the common folk to
enliven (see Matthew 22:37-40, Mark 12:29-31, & especially Luke 10:27-28's “do this and you shall Live”),
this is why Jesus told his challengers – with an obvious sense of sarcasm – to “give to the Emperor
the things that are the Emperor’s, and to God the things that are God’s” (see Matthew 22:20-21, Mark
12:17, & Luke 20:25) as well as why he – with just as much intentional insincerity – told a similar
tester to collect his Temple tax from the mouth of a first-caught fish (and this, immediately after having
proclaimed that “the children are free” from the same obligation – see Matthew 17:24-27). Finally, and most
importantly of all, this is why Jesus went out of his way to repeatedly remind his listeners that the
“Spirit of Truth” – their source of true power and the foundation for their potential Salvation – was
always their own and ever resided within them (see John 14:12-26, John 15:26, & John 16:7-14 et al).
“And then Peter and the apostles answered – saying: 'We must
obey God instead of any mere human authority.'” ~ Acts 5:29
“And I tell you you are Peter, and on this rock I will build my church,
and the gates of Hades will never prevail against it.” ~ Jesus (Matthew 16:18)
34 It is important to realize here that the verses that have Jesus uttering the phrase “in my name” would have been spoken
by Jesus as “b'sheme”, which is Aramaic for “with my sound” or “in harmony with my way of being.” As such, in
harmony with his other self-deprecating statements (see Mark 10:18, John 5:41, John 7:16, John 8:50-54, John 12:44 et
al), here Jesus is not calling to be honored or worshiped, but is rather summoning his listeners to actively emulate his
teachings. And this interpretation happens to be in full alignment with the actual meaning of his actual name – with the
Hebrew Yehoshua meaning “God is a saving guide”, the Aramaic Yeshua meaning “he offers salvation” (see also
Matthew 1:21), and Matthew 1:22-23's Emmanuel meaning “God is with(in) us.” Note as well that Yeshua might also
be a reflection of the past tense of the Hebrew word t'shuva, a word that means “to change completely” – a meaning
fully in alignment with the Greek word translated as “repent” in the biblical texts (see Matthew 4:17, Mark 1:16 & Luke
5:32 et al); a word that meant not “to admit wrongdoing” but rather “to fully and actively alter one's way of being.”
54

Conflict #05: Paul believing God to live in heaven “up above”
vs Jesus knowing GOD to reside in Heaven within …
Another major (and extremely important) area of disagreement between Paul and Jesus has to do
with how the two view the nature of God and what they believe about the location of Heaven. While
Paul quite clearly believes that God is an independent spiritual entity who exists above and often
away from human beings (e.g. Romans 14:9, where he claims that God – via Christ – is “Lord of both the
dead and the living” – see also 1 Corinthians 2:11 & 2 Corinthians 1:10), Jesus just as clearly believes that
God (or at the very least the divine portion thereof that is relevant to human existence – a portion he calls “the
Father” in Matthew 5:48, Matthew 18:10, John 10:29-38, & John 14:10-11 et al; “the Advocate” or “the Spirit
of Truth” in John 14; “the Word” in Matthew 13:19-23 & John 14:24; “the Son of Man” 35 in Matthew 8:20,
Matthew 9:6, Matthew 12:8, Matthew 13:37-42, Matthew 16:27-28 36 , Mark 10:45, John 1:51, John 5:26-27 37 ,
John 8:28, & John 12:34-36; and even “the Son of God” 38 in Matthew 5:9, Luke 6:35, John 1:12-13, John 5:19,
& John 14:13 et al) lives within each & every one of us during every moment of our lifetimes (see Luke
20:38, where Jesus explains that “[God] is not God of the dead, but [rather solely] of the living”). Indeed, this
explains why Jesus says “your Father knows what you need before you ask him” (Matthew 6:8) and
“God is spirit, and those who worship Him must worship in spirit” (John 4:24); why he says “they are
all to be taught by God” (John 6:45), and even why he told the young rich man that “for mortals it is
impossible, and yet for God all things are possible.” (see Matthew 19:24-26, Mark 10:27, & Luke 18:27)
35 NOTE that the phrase “the Son of Man” was a traditional Semitic idiom denoting either humanity as a whole or a
particular individual's ego-suppressed True Self. Admittedly, in very few cases the phrase does seem to refer to a
singular Messiah-type figure, with the most well-known of these being found in Daniel 7:13-14. Of course, an oftoverlooked
point with regards to this particular Old Testament reference is an all-important one: namely, that the
things the Messiah figure is rewarded with in verse 14 of Daniel 7 are the very things that Jesus himself rejects when
tempted with them by Satan in Matthew 4:1-11 … This remarkable distinction is made even more so when the reader
realizes that all the self-specific “Son of Man” references Jesus uses to foreshadow the end of his ministry infer not that
he will be rewarded (a la the messianic “Son of Man” in Daniel 7:13-14) but rather that he will be rejected and abused
and vilified. (see Matthew 20:17-19, Matthew 25:31, Mark 8:31-32, Mark 10:32-34, & Luke 18:31-34)
36 This particular reference is especially illustrative of the fact that “Son of Man” is indeed rarely used by Jesus to refer
solely to himself, if for no other reason than A) he quite clearly states therein that “Truly I tell you, there are some
standing here who will not taste death before they see the Son of Man coming in his Kingdom”, B) Jesus has quite
clearly not yet returned via Revelation's “2 nd Coming”, and C) every single witness to him making the claim in
question has already long since died. As such, either Jesus is mistaken when mentioning the return of the “the Son of
Man” in this passage, or he is not talking about himself. Of course, this seemingly obvious contradiction falls fully
away when we choose to view this and all similar verses (see also Matthew 24:30, Matthew 25:31-32, Matthew 26:64,
Mark 8:38-9:1, Mark 14:62, & Luke 9:26-27 et al) in a different light – a light that shows them to be describing Jesus'
fundamental belief that we all contain “the Son of Man” within us, and that we can all be “born anew” therewith (a la
John 3:3-9) whenever we choose to act accordingly.
37 This is another solid proof that Jesus is here most certainly not referring to himself as “the Son of Man” – seeing as
how this passage states plainly that “For just as the Father has life in Himself, so too has He granted the Son to have
life in himself; and has given him authority to execute judgment, because he is the Son of Man”, and we then see Jesus
– just a few chapters later in the same Gospel – plainly stating “I judge no one.” (John 8:15) In other words, if the
Father has given authority to the Son of Man to judge, and Jesus judges no one, then Jesus cannot be the Son of Man.
38 The phrase “Son of God” actually meant nothing more than “righteous man” in many Biblical passages (see Sirach
4:10, Wisdom of Solomon 2:17-18, & Jubilees 1:24-25 et al), and it can be safely believed that Jesus almost always
intended it to be read this way as well (see John 10:34, John 13:5, John 13:17, & John 14:12 et al). Indeed, the
Scriptures themselves show Jesus repeatedly refusing to allow others to ascribe this title exclusively to himself – sternly
rebuking both demons (see Mark 5:7, Luke 4:11, Luke 4:35, & Luke 8:28 et al) and even his own disciples (see
Mathew 16:20, Mark 8:30, & Luke 9:20-21 et al) whenever they errantly did so … Also, please note that while some
would claim that Mark 14:61-62 shows Jesus to anoint himself as the one & only “Son of God”, this is not actually the
case; first & foremost because of the evidence mentioned in Note 36 above that directly reflects Mark 14:62, and
secondly because Jesus does not say eimi in this passage (“I am”) but rather ego eimi (namely “I, I am” – or better
stated: “I am the essence of the Divine”). Indeed in both Matthew 4:1-10 & Luke 4:1-13 it is quite clearly seen that
Jesus expressly rejects any notion that he is the one & only Son of God. Likewise, the reader would do well to note
that all the baptismal references in the Gospels do not describe Jesus being anointed “from above”, but rather him
blossoming spiritually “from Heaven” from within. (see Matthew 3:17, Mark 1:11, Mark 9:7, Luke 3:22, & Luke 9:35)
55

Indeed, this internal spiritual dynamic forms the hub of almost everything Jesus shares in the
Gospels – especially the Gospel of John, and understanding the same not only eliminates all
contradiction & moral inconsistency within his teachings, but gives them far greater practical
applicability as well. Consider the following quotes as evidence thereof: “Very truly, I tell you, the
Son can do nothing on his own, but only what he sees the Father doing; for whatever the Father does,
the Son does likewise. The Father loves the Son and shows him all that He himself is doing; and He
will show him greater works than these … Indeed, just as the Father raises the dead and gives them
life, so also the Son gives life to whomever he [or she] wishes. The Father judges no one but has
given all judgment to the Son, so that all might choose to honor the Son in the same way they honor
the Father” (John 5:19-23) … “For just as the Father has life in Himself, so has He granted the Son to
also have life” (John 5:26) … “For this reason I have told you that no one can come to me unless it is
granted by the Father” (John 6:65) 39 … “What my Father has given me is greater than all else, and no
one can snatch it out of the Father’s hand … Is it not written in your law that ‘you are gods’? If those
to whom the word of God came were called ‘gods’ – and that Scripture cannot be annulled – how can
you say that the one whom the Father has sanctified and sent into the world is blaspheming merely
because he says, ‘I am God’s Son’? If I am not doing the works of my Father, then do not believe me.
And yet if I do them, even though you do not believe me, believe the works, so that you may know
and understand that the Father is in me and that I am in the Father” (John 10:29-38) … “The one who
rejects me and does not actively embody [lambanon; Strong's #2983] my word has a judge; for on his or
her last day the word that I have spoken will serve as judge. For I have not spoken on my own, but
rather the Father who sent me has Himself given me a commandment about what to say and what to
share” (John 12:48-49) … “Now the Son of Man has been glorified, and God has been glorified in him.
If God has been glorified in him, God will also glorify him in himself and will glorify him straight
away” (John 13:31-32) … “I am the way, and the truth, and the life. No one comes to the Father except
through me. 40 If you know me, you will know my Father also” (John 14:6-7) … “Do you not believe
that I am in the Father and the Father is in me? In truth the words that I say to you I do not speak on
my own; but rather [are from] the Father who dwells in me who does His works [through me]” (John
14:10) … “If you love me, you will abide in my commandments. And I will ask the Father, and he
will give you another Advocate to be with you forever; this being the Spirit of Truth, whom the world
cannot receive, because it neither sees It nor knows It. You know It, because It abides with you, and it
will live within you” (John 14:15-17) … “In a little while the world will no longer see me, but you will
still see me. Because I live on, you also will live on. And on that day you will understand that I am in
my Father, and that you are in me, and that I am in you” (John 14:19-20) … “I have said all these
things to you in figures of speech. And yet the hour is coming when I will no longer speak to you in
figures, but will tell you plainly of the Father” (John 16:25) … “The hour is coming, indeed it has
already arrived, when you will be scattered – each to his own home, and you will abandon me. And
yet I am not alone, because the Father is ever with me” (John 16:32) 41 … “The glory that you have
given me I have given them, so that they may be one, just as we are one – I in them and you in me;
that they might become completely one.” (John 17:22-23)
“No one has ever seen God. And yet if we Love one another, then God
lives in us, and His [perfect] Love is perfected in us.” ~ 1 John 4:12
39 NOTE that this is most certainly not an affirmation of the doctrine of spiritual predestination. Otherwise, the call to
willingly choose self-sacrificial Love (the crux of Jesus' entire ministry – see Matthew 5:39-48, Matthew 7:21,
Matthew 13:18-23, Matthew 18:21-22, Matthew 22:37-40, Matthew 24:12-14, Matthew 25:35-40, Luke 6:27-36,
Luke 10:29-37, John 13:15-17, & John 15:12 et al) would have no place or role or meaning in the Scriptures.
40 The word commonly translated as “through” in this verse is the Greek term dia (Strong's #1223), a word that meant not
“via” or “due to”, but rather “on account of” or “because of” or “in honor of” – definitions which are far more in
harmony with Jesus' teachings in the Gospel of John, and indeed in all the other Gospels as well.
41 Important here is the realization that the word translated as “with” is the Greek term meta (Strong's #3326); a term that
had active implications – denoting enlivenment much more than mere containment.
56

And yet the nature of God is not the only heavenly region where the theologies of Paul & Jesus
differ, for indeed they also drastically diverge with regard to the nature of Heaven itself. Essentially,
where Paul believes that Heaven exists elsewhere (see 1 Corinthians 5:19, 1 Corinthians 15:50, 2
Corinthians 12:2-4, & Philippians 1:22-24), Jesus teaches that the Kingdom of God is a Here&Now
state of being that “resides” within us all (see Luke 17:20-21's “The Kingdom of God is not coming with
things that can be observed; nor will they be able to say, ‘Look, here it is!’ or ‘Look, there it is!’ For, in fact,
the Kingdom of God is already within you” 42 – also Matthew 19:13-14 43 , Matthew 22:32, Matthew 24:26-
28 44 , Mark 4:30-32 45 , Luke 11:20, Luke 17:22-24, John 3:3-8 46 , & John 18:36 47 ). And where Paul believes
that access to Heaven is coming at some apocalyptic moment in the future 48 (see Acts 17:31, Romans
8:18, 1 Corinthians 1:7, 1 Corinthians 15:23-26, 1 Corinthians 15:51-52, 2 Corinthians 4:14-17, Philippians
3:10-20, 1 Thessalonians 1:9-10, & 1 Thessalonians 3:12-13), Jesus knows that the Kingdom of Heaven
is accessed fully & immediately in every present moment – during every act of selfless kindness (see
Matthew 7:21, Matthew 13:11-23, Matthew 18:3-4, Matthew 19:23-24 49 , John 3:17-21 50 , John 5:25-27, John
7:6, John 12:31, John 13:15-17, John 13:34-35, John 14:4, John 14:11-12+20, & John 15:12-13 et al).
“He is not the God of the dead but of the living … Truly, my
Father's mansion has many rooms … You know the way to the place
where I am going.” ~ Jesus Christ (Matthew 22:32 & John 14:2-4)
42 NOTE that the term commonly translated as “within” in this passage (often incorrectly written as “among”; falsely
implying that Jesus is speaking of his own presence – an idea he expressly denounced throughout the Gospels) is the
Greek word entos (Strong's #1787) – a word that did indeed primarily refer to something that was inside something
else, as further evidenced by it also being used in precisely that context in Matthew 23:26, where Jesus tells the
Pharisees to “first clean the inside of the cup, so that the outside might also become clean.”
43 NOTE that the verbs in this verse are all written in the present tense, denoting not that the Kingdom of Heaven will
belong to very young children someday in the future, but rather that it already does so even now.
44 Please attend here as well to Luke 17:31-37, where Jesus also utters “Where the corpse is found, the vultures will
gather” – a phrase that meant “Where there is smoke, there is fire”; essentially hearkening his listeners back to Luke
17:20-21 where he had just finished explaining to them that the Kingdom of Heaven resides within.
45 Regarding this passage, please NOTE first & foremost that it speaks in the present tense – that the Kingdom of God “is
like a mustard seed”, second that the mustard bush herein mentioned was a thoroughly ubiquitous weed that was found
nearly everywhere in that region of the world at the time, and third that the Kingdom of God here is equated with the
seed – something that must be planted & nurtured within the Earth in order to later sprout and become a bush.
46 This infamous passage – the only time in the entire Bible where Jesus speaks directly to the concept of being “born
again” – seems at first glance to infer that Heaven exists elsewhere (especially in the errant translations that have him
calling for us to be “born from above”). Of course, in harmony with the rest of his teachings, Jesus is saying no such
thing. Rather, he is simply explaining in delightfully cryptic terms that we must not only be born “of water” (i.e.
physically) but also be reborn “of spirit” (i.e. via humble acts of selfless Love). Indeed, his mention of “the wind” in
verse 8 – using exactly the same Greek word used to denote “the spirit” earlier in the same passage – makes it
metaphorically clear that he is speaking of an active dynamic that exists only in the Here&Now.
47 While it is true that Jesus boldly states that “My Kingdom is not from this world” in this verse, it is just as true that the
other Kingdom to which he is referring is not one that exists elsewhere, but rather one that exists internally.
48 While it is admittedly true that Mark 13:34-37 & Luke 19:11-12 both seem to have Jesus espousing a similar belief, in
truth he is simply referring to each person's unknown moment of death in the former passage (and thereby encouraging
them to engage in acts of selfless Love as soon and as courageously as possible in order to frequently enter his
Kingdom of Heaven beforehand – see also the parable of The Ten Bridesmaids in Matthew 25:1-13 & John 9:4 et al)
and reminding his listeners that Heaven cannot be accessed via any external apocalyptic event in the latter.
49 While some Christian theologians make a convenient distinction between “The Kingdom of Heaven” and “The
Kingdom of God”, in this passage Jesus himself essentially equates the two.
50 There are several very important points of interest in this passage. First, the reader would do well to note that the term
commonly translated as “through” in verse 17 is the Greek word dia (Strong's #1223), a term that does not mean “via”
or “due to”, but rather “on account of” or “because of” – definitions far more in harmony with Jesus' teachings in the
Gospel of John, and indeed in all the other Gospels as well. Second, the phrase “condemned already” in verse 18
grounds the described dynamic fully in the present moment. Third, verses 19-21 quite clearly denote that the salvation
intimated comes only to those who actively engage The Way of Christ – those who choose to “do what is true.”
57

“I draw a great distinction between the Sermon on the
Mount and the letters of Paul; the latter being but an
adulterated (and in truth quite hollow) graft onto Christ's
teachings; a thin gloss Paul applied that, no matter how
much it was polished, remained fully apart from Christ's
true teachings and experiences.” ~ via Mahatma Gandhi
58

Conflict #06: Paul believing God to be a meter of harsh punishment
vs Jesus knowing GOD's Love to be truly unconditional …
Another critical area of contention between Paul and Jesus is their wildly varying beliefs related
to judgment and the over-arching nature of God. While Paul believes that “God, through Jesus
Christ, will judge the secret thoughts of all” (Romans 2:16) and that “we will all stand before the
judgment seat of God” (Romans 14:10 – see also 1 Corinthians 4:4, 1 Corinthians 5:13, 1 Corinthians
11:32), Jesus calmly & clearly refuted the same – exclaiming that “the Father judges no one” and “I
judge no one” in the Gospel of John (via John 5:22 & John 8:15 – see also Luke 6:36, John 3:17, & John
12:47 et al) … While Paul claimed that “only a remnant of [the children of Israel] will be saved”
(Romans 9:27), Jesus made it clear that all who show mercy will receive mercy (Matthew 5:7) and that
all who forgive will be forgiven (Matthew 6:14) … While Paul callously proclaimed that “if God did
not spare the natural branches, perhaps he will not spare you. Note then the kindness and the severity
of God: severity toward those who have fallen, but kindness towards you, provided you continue in
His kindness; otherwise you too will be cut off” (Romans 11:21-22) and that his followers were to
“leave room for the wrath of God” (Romans 12:19 – see also 1 Corinthians 10:5, 2 Corinthians 4.4, & 1
Thessalonians 4:6), Jesus made it clear that his heavenly Father's Love was absolutely “perfect”
(Matthew 5:48) – a Love that by its unconditional nature could not punish others in any way, shape, or
form 51 (see 1 John 4:18, as well as Matthew 5:45, Matthew 9:13, John 6:36, & John 6:45).
“The steadfast Love of the Lord never ceases, and His mercies never come
to an end … And what does the Lord require of you? Nothing but to do
justice, to exude kindness, and to walk humbly with your God … If we Love
one another, then God lives within us and His Love is perfected in us … God
is Love, and as such those who abide in Love abide in God, and God abides
in them … Because as He is, so are we in this world.” ~ Lamentations 3:22,
Micah 6:8, & 1 John 4:12-17
Conflict #07: Paul believing God is the one who saves “the worthy”
vs Jesus teaching that each of us must save ourselves …
The topic of Salvation (most notably what is required to attain the same) has been debated by
theologians and scholars for centuries past, and there are so many divergent biblical passages related to
this theme that it will probably be argued by theologians and scholars for centuries to come. That
having been said, one point that is beyond debate is the one that illuminates the fact that the views of
Paul and the teachings of Jesus pertaining to Salvation do not at all harmonize – with Paul's theology
being built upon attaining Salvation via a mental &/or verbal faith in Christ (see Romans 10:9-10 et al)
that activates the “free gift” of God's grace (Romans 6:23), and Jesus' ministry being built upon the
belief that Salvation was a blissful state of being only accessible to those who humbled themselves
enough to actively Care for others (Matthew 18:3-4 & John 13:15-17) – especially the downtrodden in
their communities (Matthew 25:35-40) &/or the enemies in their lives (Matthew 5:44-48).
51 While some Christians claim that Mark 3:29's “whoever blasphemes against the Holy Spirit can never have forgiveness,
but is guilty of an eternal sin” (Matthew 12:31 & Luke 12:10) shows that Jesus did in fact believe in a God of
judgment, this is not necessarily the case, Indeed, if this interpretation were correct, it would directly contradict the
vast majority of Jesus' other claims about the nature of his celestial Father. Instead, these conflicts can be easily
dismissed by realizing that Jesus is not making a statement about God here at all, but is simply making a statement
about the nature of forgiveness itself – namely, that whomever “blasphemes” (i.e. actively violates) the perfect Love of
his or her Holy Spirit (by being unmerciful or uncaring or ungenerous or unkind towards others) cannot themselves
know forgiveness; that the sense of peace that comes from receiving forgiveness can only be known by those who are
choosing to forgive, those who are acting in alignment with the inclinations of their own internal Spirit of Truth.
59

Where Paul says that Salvation “depends not upon man's will or exertion, but solely upon God's
mercy” and that God “has mercy upon whomever He wills, and hardens the heart of whomever He
chooses” (see Romans 9:16-18 – see also Romans 8:28-30 & 2 Corinthians 1:10), Jesus counters quite
clearly in saying “Blessed are the merciful, for they shall obtain mercy” (Matthew 5:7) and “if you
understand [my teachings on humility and kindness], blessed are you who do them” (John 13:17) …
Where Paul claims that Salvation comes from worshiping Jesus Christ as the only Son of God (see
Romans 3:21-26, Romans 5:17-21, Romans 10:9-10, & 1 Corinthians 15:1-4 et al), Jesus himself
vehemently & repeatedly denies this same postulation (see Matthew 4:1-10, Matthew 7:21, Matthew
19:17, Mark 10:18, John 5:41, John 7:16, John 8:50-54, & John 12:44 et al) … Where Paul states that
Salvation is fully precluded for all “wrongdoers” (see 1 Corinthians 6:9-10), Jesus makes it quite clear
that any & every kind of sinner is fully redeemed in each & every moment he or she chooses to
selflessly Care for others (see Matthew 13:18-23, Matthew 24:12-14, Matthew 25:35-40, Luke 7:47, Luke
9:23, Luke 10:25-28, Luke 10:29-37, John 13:15-17, & John 15:12 et al) … Where Paul proclaims that
Salvation is a one-time event that must be waited for (see Romans 8:23 et al), Jesus makes it clear that
Salvation is to be repeatedly renewed throughout one's lifetime (see Matthew 7:21, Matthew 13:18-23,
Matthew 24:12-13 52 , Luke 9:23, Luke 17:20-21, John 3:8, & John 13:15-17 et al) … Where Paul boasts that
Salvation is only for the privileged few (see Romans 9:27 & 1 Thessalonians 4:16-17 et al), Jesus
announces that Salvation is for one and all – for every single person who chooses to recognize the
selfless Spirit within by acting accordingly (see Matthew 5:7, Matthew 19:29-30, Mark 9:35, Luke 14:10-
11, Luke 14:21-24 53 , John 1:12-13 54 , John 3:21, John 5:25-29, John 8:12, John 13:15-17, & John 15:7-12 et al).
“The night is far gone,
and the day is at hand.”
~ Paul (Romans 13:12)
“See that you are not led astray. For others will come in my
name saying: 'The time is at hand.' Do not follow them.”
~ Jesus Christ (Luke 21:8)
52 Here, the King James Version of Matthew 24:13 proves to be by far the most accurate (or at the very least the one most
in alignment with the rest of Jesus' ministry) in that it translates the Greek word sosethetai (Strong's #4982) in its
present tense form (“shall be saved”) instead of its future tense form (“will be saved”).
53 Some theologians &/or Christian believers might argue that this passage shows Jesus condemning “those who were
invited” to his metaphorical banquet, and yet what this passage actually denotes is the fact that those who were
originally invited themselves turned down the offer to sit and partake thereof; that this is the reason they will not be
able to “taste [his] supper” – that everyone, even the most undesirable of undesirables; nay, especially the most
undesirable of undesirables, will have a place at the table if he or she chooses to sup there.
54 This passage in John 1 (indeed all of the Gospel of John) can be best understood when coupled with the truths shared
in John 11:25 (“Those who believe in me, even though they die, will live”) and John 14:12 (“The one who believes in
me will also do the works that I do”).
60

Conflict #08: Paul equating the “Gospel” with Jesus' resurrection
vs Jesus defining his “Gospel” as Salvation via Love …
Another highly pivotal discrepancy between the writings of Paul and the teachings of Jesus Christ
centers upon their theologies starkly divergent centers – namely, the very different ways the two
defined and preached the foundational essence of their ministries; what the biblical manuscripts call
“the gospel” 55 … On the one hand, Paul announces his own unique “gospel” (see Romans 2:16, Romans
16:25, 1 Corinthians 4:15-16, 1 Corinthians 15:1, Galatians 1:6-7, Philippians 3:17, & 1 Thessalonians 1:6) –
namely, the message A) that Jesus Christ was/is the Messiah (see Acts 13:32-33, Acts 18:28, Romans 8:3,
& Galatians 4:4) 56 , B) that Jesus Christ rose from the dead after his crucifixion (see Acts 13:29-31, Acts
17:2-3, Acts 17:30-31, Romans 1:4, Romans 7:4, & 1 Corinthians 15:3-4), and C) that anyone who
worships Jesus Christ as the only Son of God will be granted eternal salvation in heaven after their
bodily death (see Acts 13:38-39 – where Paul states “Let it be known to you therefore, my brothers, that
through this man forgiveness of sins is proclaimed to you; that by Jesus everyone who believes is set free from
all those sins from which you could not be freed by the Law of Moses”, see Romans 10:9-10 – where Paul
states that “if you confess with your lips that Jesus is Lord and believe in your heart that God raised him from
the dead, you will be saved. For one believes with the heart and so is justified, and one confesses with the
mouth and so is saved”, and see 1 Corinthians 15:20-22 – where Paul states that “in fact Christ has been raised
from the dead, the first fruits of those who have died. For since death came through a human being, the
resurrection of the dead has also come through a human being; for as all die in Adam, so all will be made alive
in Christ” – see also Romans 6:5, 1 Corinthians 8:6, 1 Corinthians 10:4, & Philippians 3:10-11 et al).
On the other hand, the Gospel of Jesus Christ expressed a very different message indeed. Yes,
first & foremost it is fair to admit that the “good news” mentioned in the Synoptic Gospels was often
described in terms that were vague at best (as “the good news of the Kingdom” in Matthew 4:23 &
Matthew 9:35, as “the good news of the Kingdom of God” 57 in Luke 4:43 & Luke 8:1 & Luke 16:16, as “the
good news of God” in Mark 1:14-15 58 , as “the good news of Jesus Christ” in Mark 1:1 59 , as “this good news”
in Matthew 26:13 & Mark 14:9 60 , and simply as “the good news” in Mark 16:15 61 , Mark 8:35, Mark 10:29,
Mark 13:10-13 62 , Luke 4:18 63 , Luke 7:22, Luke 9:6, & Luke 20:1).
55 The term “gospel” is primarily found in the three synoptic works of Matthew, Mark, & Luke – and either reflects the
Greek words euaggelion (Strong's #2098, when spoken of directly as a noun) or euaggelizo (Strong's #2097, when
being announced as a verb). It is sometimes translated as “good news” in various verses, owing to its more literal
translation from the Greek (eu = “good” + angelos = “messenger” + ion or izo, suffixes). Historically this term was
used during the time of the Roman Empire to herald the establishment of a new kingdom (e.g. often whenever a
military engagement came to an end) and allow all those who had been conquered to pledge allegiance to the new ruler
and thereby be spared. In this context, the initial words of Mark (the first Gospel penned) are dramatically striking,
announcing “the beginning of the gospel of Jesus Christ” – thereby proclaiming Jesus' legitimacy as a ruler of the day
and implying that he had in some way conquered the Roman Empire. In Old English the term was originally written
“godspel” (again, for “good news”), and yet was changed for whatever reason to the “gospel” we read today.
56 Aside from these more direct references thereto, Paul also subtly alludes to his belief in Jesus as divine; doing so by
speaking of him while directly alluding to Old Testament verses that spoke of or referred to God (see Romans 10:13 –
where he alludes to Joel 12:32, 1 Corinthians 1:31 & 2 Corinthians 10:17 – where he alludes to Jeremiah 9:24, 1
Corinthians 2:16 – where he alludes to Isaiah 40:3, and 1 Corinthians 10:26 – where he alludes to Psalm 24:1).
57 And remember what Jesus said later in the Gospel of Luke about the nature of his “Kingdom of God” – namely, that it
resided within us (see Luke 17:20-21).
58 NOTE the very similar language used both here and in Matthew 10:7 – namely, “the time is fulfilled” in the former and
“the Kingdom of Heaven is even now at hand” in the latter.
59 NOTE that the Greek manuscripts of this particular verse conclude with “a Son of God”, not “the Son of God.”
60 Both verses refer to the courageous generosity of women (possibly the same woman) anointing Jesus with oil.
61 This is the first penned mention of The Great Commission (see also Matthew 28:16-20, Luke 24:47, & John 20:21).
62 NOTE that the words “the one who endures to the end will be saved” in verse 13 directly reflect the extremely
important similar passage in Matthew 24:12-14 mentioned at the top of the following page.
63 This is the only time that Jesus is seen publicly reading from the Hebrew Bible in the Gospels, importantly – and
appropriately – doing so to “bring good news to the poor.”
61

Fortunately for all those interested (Christians and non-Christians alike), there are two other
instances in the Bible where Jesus speaks to the nature of his Gospel – two instances where he
actually did so with remarkably clear specificity. The first of these two mentions is found in Matthew
10:7, where the NRSV Bible has him telling his disciples, “As you go forth, proclaim [this] Good
News: the Kingdom of Heaven is even now at hand.” 64 As such, this verse shows that the first portion
of Jesus' two-part Gospel is his contention that his followers are to focus not on the future but rather
on the Here&Now – essentially the truly good news that “The Kingdom of God is not coming with
things that can be observed; nor will they be able to say, ‘Look, here it is!’ or ‘Look, there it is!’ For,
in fact, the Kingdom of God is [already] within you” (Luke 17:20-21 – the only instance in the entire New
Testament where Jesus speaks both specifically and non-metaphorically about Heaven). Even more
importantly, the second facet of Jesus' Gospel is delineated in Matthew 24:12-14, where Jesus
describes how his followers (and indeed, the rest of humanity as well) could attain entrance into the
Kingdom of Heaven of which he so often spoke – saying, “the Love of many will grow cold, and yet
the one who endures [in Love] to the end shall be saved. And this Good News of the Kingdom will
be proclaimed throughout the world, as a testimony to all the nations.” (see also Luke 6:46-49)
So in essence then, it can now be readily & clearly seen that whereas Paul's “gospel”
concentrated on tempting his adherents into “saving” themselves by worshiping Jesus as the Messiah
(the one & only Son of God – a status Jesus repeatedly denied & indeed firmly decried), Jesus' very different
“Good News” encouraged his followers to live fully blissful lives by selflessly Caring for others.
Indeed, as has been touched on previously, Paul was undeniably a man of faith 65 – believing without a
doubt that Jesus was the incarnate resurrected Son of God (see Acts 9:20, Acts 17:18, Acts 24:21, Romans
1:1-4, 1 Corinthians 2:1-2, 2 Corinthians 4:5-6, & Colossians 3:1), that Jesus was the Messiah and as such
the one true source of spiritual salvation (see Acts 9:22, Acts 18:5, Acts 18:28, Acts 19:17, Acts 28:30-31,
& Colossians 2:8-9 et al), and that the only individuals who had access to said salvation were those who
worshiped Jesus Christ faith-fully – those who believed with their hearts and professed with their
mouths that Jesus was the Heaven-sent Savior of all those who adored him accordingly. For Paul, that
faith in Jesus' divinity was enough for salvation, and indeed that faith was the only viable path thereto
(see Acts 16:29-31, Acts 28:23, Romans 3:21-25, Romans 4:5, Romans 5:1-11, Romans 5:17-18, Romans 6:4-
5, Romans 7:22-25, Romans 8:1-11, Romans 10:9-10, Romans 14:8-9, & 2 Corinthians 5:14-15) …
Of course, Jesus would have none of such nonsense, renouncing any hint of his own special
divinity at every turn (see Mark 10:18, John 5:41, John 7:16, John 8:50-54, & John 12:44 et al). He
repeatedly told his followers that they possessed just as much divine potential as he did (see Matthew
5:9, Matthew 5:44-48, John 10:34-35, John 14:12, & John 14:20 et al), he rebuked disciples and demons
alike whenever they claimed that he was the Messiah – the one and only Son of God (see Mathew
16:20, Mark 5:7, Mark 8:30, Luke 4:35, Luke 8:28 & Luke 9:20-21 et al), and he rejected all temptations to
public reverence or personal leadership (see Matthew 20:28, Matthew 23:12, Mark 10:44-45, Luke 22:24-
27, & John 13:12-15 et al) – including calls from his followers to become king (a la John 6:15),
announcements from regional leaders that he was a king (a la Luke 23:3), and even promises of
immortality & unlimited royal power 66 from Satan himself (see Matthew 4:1-11 & Luke 4:1-13).
64 It is admittedly true that neither the majority of the ancient manuscripts nor the King James Version of the Bible
contain the words “this/the Good News” in this verse, and yet this does not make the NRSV (or any other similar
translations) inaccurate for inserting them. Indeed, the very same Greek word translated as “proclaim” (kerusso, here
conjugated as keryssete – Strong's #2784) is also found in Matthew 4:17's “Jesus began to proclaim: Repent, for the
Kingdom of Heaven is at hand”, Matthew 4:23's “Jesus went throughout Galilee … proclaiming the Good News of the
Kingdom”, & Matthew 9:35's “Then Jesus went about all the cities and villages … proclaiming the Good News of the
Kingdom” – all verses relaying a similar message, all in similar contexts.
65 And this, despite his unusual (and seemingly contradictory) statement in Galatians 5:6 that “the only thing that counts
is faith enlivened by Love”, with the word translated here as “enlivened” being the Greek term energoumene (Strong's
#1754 – often translated as “working”) – a term that is without question one that describes operation, activity, &
accomplishment, not mere thought or feeling.
66 Interestingly, the very same gifts that were awarded to & received by the messianic “Son of Man” in Daniel 7:13-14.
62

Finally, and in full harmony with the Gospel of Jesus Christ – the Good News as he defined it
and shared it during his ministry, the Scriptures show that Jesus wanted others to worship God by
emulating his selfless Way of Living and his humble Way of Loving – stating quite plainly that his
followers were to “Let your light shine before others so that they might see your good works and give
glory to your Father in Heaven” (Matthew 5:16) 67 , and “Love your God with all your heart … [and]
Love your neighbor as yourself. There is no other commandment greater than these” (Mark 12:30-31 –
see also Matthew 225:35-40), and “My mother and my brothers are those who hear the word of God and
enliven it” (Luke 8:21) 68 ; that his listeners were to “do just as I have done for you … If you understand
these things, blessed are you while you do them” (John 13:15-17 – see also John 3:16-21), and “just as I
have Loved you, so shall you Love one another. By this will others know that you are my disciples:
when you show Love for one another” (John 13:34-35), and “Abide in me just as I abide in you … My
Father is glorified by this: that you bear much fruit and [thereby] become my disciples” (John 15:4-8),
and “Keep my commandments … [and] this is my commandment: that you Love one another just as I
have Loved you.” (John 14:15 + John 15:12)
67 It can be helpful to remember that – for Jesus at least – “Heaven”was an internal essence (see Luke 17:20-21).
68 The word appropriately translated here as “enliven” is the Greek term poiountes (see Strong's #4160).
63

Conflict #09: Paul professing obedience to Jesus for salvation of self
vs Jesus desiring service to God via sacrificing for others …
And finally we come to the most important discrepancy of all – the not-so-well-known truth that,
while Paul's theology primarily encouraged his followers to attain individual reward &/or personal
benefit via faith, Jesus lived and proclaimed a ministry that fundamentally encouraged his adherents
to actively sacrifice their own wealth & comfort & safety for the benefit of others. Paul said that
“everyone who believes is set free” (Acts 13:39), and yet Jesus stated that “if you understand [my
teachings on love & generosity] … blessed are you while you enliven them” (John 13:15-17) … Paul
made it clear that for him salvation “depends on faith, in order that the promise might rest on grace”
(Romans 4:16 – see also Romans 9:32, 2 Corinthians 5:7, Galatians 2:16, & Philippians 3:9), and yet Jesus
focused solely on a Salvation that could only be activated by works of selfless Love (see Matthew 5:39-
48, Luke 6:27-36, Matthew 25:35-40 et al), never by faithfully worshiping him – calmly explaining that
“Not everyone who says to me, ‘Lord, Lord,’ will enter the Kingdom of Heaven, but only those who
do the will of my Father” (Matthew 7:21) … Paul said whatever he had to say to “save” as many
listeners as possible (a la 1 Corinthians 9:22's “I have become all things to all people, that I might save
some”); tempting them unabashedly by dangling the spiritual benefits they would receive if they but
believed as he did (see Romans 4:23-25, Romans 5:10, Romans 7:4, Romans 8:18, Romans 8:24-25, 1
Corinthians 1:8-9, 2 Corinthians 1:10, Galatians 3:14, & Galatians 6:7-8). Jesus, on the other hand,
professed a Gospel that was grounded in acts of humble selflessness (see Matthew 24:12-14); one that
was built upon a foundation of willing self-sacrifice for others. Indeed, Jesus very first post-baptismal
act in the Gospels is a self-sacrificial one, refusing Satan's offer of immortality and absolute power
(see Matthew 4:1-11 & Luke 4:1-13). Thereafter, his teachings were consistently & liberally sprinkled
with bold calls to humble self-sacrifice – telling his followers that “the merciful … will receive
mercy” (Matthew 5:7 – see also Luke 6:36 & Luke 10:29-37), and that they were to “turn the other cheek”
when struck (Matthew 5:39), to “give to everyone who begs” (Matthew 5:42), to “Love your enemies”
(Matthew 5:44), to “bless those who curse you” (Luke 6:28), and to “do good to those who hate you”
(Luke 6:27). As far as Jesus was concerned, alms were to be donated anonymously (Matthew 6:2-4),
prayers were to be offered secretly (Matthew 6:5-6), and fasting was to be done joyfully (Matthew 6:16-
18). Stolen goods were not to be reclaimed (Luke 6:30), the injured were asked to forgive their
transgressors “seventy times seven times” 69 (Matthew 18:21-22 – see also Luke 6:37, as well as Jesus'
parable of The Prodigal Son in Luke 15:11-32), and everyone was encouraged to give beyond personal
limits of comfort or convenience (see The Widow's Mite in Mark 12:41-44 & Luke 21:1-4, where the hero of
Jesus' tale is the woman who “out of her poverty gave all she had to live on”). Whenever a banquet was
attended, his followers were inspired to “sit down at the lowest place” at the table (see Luke 14:7-11 –
also Matthew 23:12's & Luke 14:11's “All who exalt themselves will be humbled, and all who humble
themselves will be exalted”) and whenever a banquet was given for others, all givers thereof were
exhorted to “invite the poor, the crippled, the lame, and the blind” instead of the pious or the
privileged or the popular (see Luke 14:12-14 – also Matthew 25:35-40). Over & over & over again
throughout his ministry Jesus rallied his listeners to be the “last” rather than the “first” (see Matthew
19:30, Matthew 20:16, Mark 9:35, Mark 10:31, & Luke 13:30) and “not to be served but to serve” (see
Matthew 20:26-28, Mark 10:34-35, Luke 18:20-22, & Luke 22:25-27). Jesus told his listeners in no
uncertain terms that they must “deny themselves, pick up your cross daily, and follow me” in order to
be considered true adherents of his Way (see Luke 9:23-24 – also Matthew 10:28, Matthew 16:24-26, Mark
8:34, & Luke 14:27), and that “those who want to save their life will lose it, while those who give their
life for the sake of my Gospel will find it.” (Mark 8:35 – also Matthew 16:25, Luke 9:24, & John 12:25)
69 The seventy mentioned in this passage reflects back upon the 70 nations of humanity mentioned in Genesis 10, while
the seven hearkens to the Judaic numeric symbolism for fullness or completeness. In other words, Jesus is saying
here that his listeners are to forgive everyone in their lives and that they are to do so fully and without limit or
condition. Intriguingly, this verse flips the context of the only other time this particular numeric value is mentioned in
the entire Bible – Genesis 4:24, where Cain is said to be “avenged” by the same amount.
64

Even the parable of The Sower in the Gospel of Luke (the parable that forms the foundation for all
Jesus' other parables – see Mark 4:13) intimates a call to willing self-sacrifice with the words: “But as for
that in the good soil, these are the ones who, when they hear the word, hold it fast in an honest and
good heart, and bear fruit with patient endurance” (via Luke 8:15 – especially potent when coupled with
Luke 19:27-28's “You shall love the Lord your God with all your heart, with all your soul, with all your
strength, and with all your mind; and also your neighbor as yourself … Do this, and you shall live” 70 ).
And yet Jesus was much more than a mere preacher of The Way of joyful self-sacrifice, for he
actively embodied his beliefs about selfless Love just as consistently and just as powerfully as he
spoke them (“Even though you might not believe me, believe [my] works” ~ John 10:38). When hordes of
demanding strangers repeatedly pressed in upon him, Jesus exuded a heartfelt “compassion” for them
(see Matthew 9:36, Matthew 14:14, Matthew 15:32, & Matthew 20:34 et al) and even summoned them to
himself in times when he was surely annoyed or frustrated or depressed or even exhausted (“Come to
me, all you that are weary and carrying heavy burdens, and I will give you rest” ~ Matthew 11:28 – see also
Mark 10:14, John 5:40, John 7:37, John 10:10, & John 15:11). Even though it made him ritually “unclean”
in the eyes of his society's strict religious conventions, he gently touched lepers (a la Matthew 8:3, Mark
1:40-42, Luke 5:12-13, Luke 14:1-4, & Luke 17:11-19 – and this, despite the law established by Leviticus 13 &
Leviticus 5:3) and was openly kind to menstruating women who touched him without his permission (a
la Matthew 9:20-22, Mark 5:24-34, & Luke 8:43-48 – and this, despite the law established by Leviticus 15:25).
Even though it was staunchly frowned upon by the masses, Jesus was kind to tax collectors and
“sinners” (see Matthew 9:10, Mark 2:15-17, Luke 5:29-32, & Luke 15:1-2 – also John 8:1-11) and openly
associated with Canaanites & Samaritans (see Matthew 15:22-28, Luke 17:15-16, & John 4:1-26). He
gave up his relationships with friends and family members (see Matthew 10:37, Matthew 12:48-49, Mark
3:33-34, & Luke 8:20-21 – often being sternly scorned by the same as a result; see Matthew 13:57, Mark 6:4,
Luke 4:24, & John 4:44) to travel the land as a meandering mendicant – an itinerant preacher who
encouraged his followers to “give up all [their] possessions” (Luke 14:33 – see also Matthew 19:20-26,
Mark 10:21, Luke 12:32-34, & Luke 16:13-15 et al), who had no money to his name (see Acts 2:44-45,
Luke 8:1-3, John 12:6, & John 13:39), and who maintained no home of his own (see Matthew 8:20, Luke
4:43, & Luke 9:58). Indeed, even in his darkest hour he openly placed the will of God over his own
desires (see Matthew 26:39, Mark 14:36, & Luke 22:42) and, most importantly of all, he purposefully
arranged for his own crucifixion (see Matthew 16:21-23, Matthew 27:42,
Mark 8:31-33, Mark 15:31, Luke 18:31-34, Luke 23:35, & John 10:17-18 et
al) – by far the most powerful method possible to communicate his
Way of willingly self-sacrificial Love. 71
“I have set you an example,
that you might do for others
as I have done for you”
~ Jesus (John 13:15)
70 Even this passage, Jesus' crystallization of the 10 Commandments (also found in Matthew 22:37-40 & Mark 12:30-31),
implies a profound call to self-sacrifice, seeing as how the only time in his biblical ministry that he specifically defines
the “neighbors” we are to Love he does so by equating them with our enemies (via the parable of The Good Samaritan
in Luke 10:29-37, where the hero of the tale is a Samaritan – a cultural enemy of the Jews of Jesus' day – who “shows
mercy”, something that only be done to one who has wronged or harmed us.
71 As mentioned previously, if one reads the New Testament texts carefully, it is easy to see that Jesus “[knew] all that
was to happen to him” (John 18:4) – namely, that he in all probability pre-planned his own crucifixion. He repeatedly
told his disciples ahead of time that he was going to be “handed over to the chief priests” to then “rise again after three
days” (Matthew 20:17-19 – see also Mark 9:30-32, Luke 9:22, Luke 9:44, John 12:27 et al), he regularly showed that
he had pre-organized the event (see Matthew 21:1-9, Matthew 21:17, Matthew 26:18, Mark 11:11, Luke 9:52, Luke
10:1, Luke 19:5, John 7:10 et al), and frequently noted that he was doing everything purposefully “so that the Scripture
might be fulfilled” (see Matthew 26:54-56, Luke 24:44, John 12:23-34, John 17:12, John 18:11 et al) … For additional
proof of this postulation, see Part 2 (which begins at page 35) of my book Exhuming Easter, readable online at the
following link: https://www.yumpu.com/en/document/view/55687577/exhuming-easter-complete-3rd-edition
65

“Very truly, I tell you, the one who believes in me will
also do the works that I do … My Father is glorified by
this, that you bear much fruit and become my disciples …
[and] by this everyone will know that you are my disciples:
when you show Love for one another … And in fact this is
my commandment: that you Love one another just as I have
Loved you. And no one has greater Love than this: to lay
down one’s life for [another] … In truth, if you understand
these things, blessed are you while you enliven them.”
~ Jesus Christ (via John 14:12, John 15:8, John 13:35, John 15:12-13, & John 13:15-17)
66

Paul: an apostle of delightful irony ...
I would offer that there is little that is more entertaining (or more important) than catching
religious zealots in well-laid traps laid to expose their moral contradictions &/or their ethical
hypocrisies (see much of Matthew 12 and almost all of Matthew 23, where Jesus boldly revels in
doing just that). Of course, there is little that is more amusing than watching those same
zealots create their own snares and then fall awkwardly therein – and this, without needing
any outside bait or coaxing. And such is often the case regarding the aggressive rantings
found in the biblical epistles of Paul, the self-proclaimed “apostle of Jesus Christ” … As
examples thereof, consider the obvious (if not also somewhat disturbing) irony encapsulated
within the following passages, passages that reflect far more accurately the character of Paul
himself than they did any of his listeners:
“Therefore God gave them up in the lusts of their hearts to impurity, to the degrading of
their bodies among themselves, because they exchanged the truth about God for a lie – and
worshiped the creature rather than the Creator.” ~ Romans 1:24-25
“But if you call yourself a Jew … and boast of your relation to God, and claim to know
His will and to be able to determine what is best … And if you are sure that you are a guide
to the blind, a light to those who are in darkness, a corrector of the foolish, and a teacher of
children … You then, who teach others, will you not teach yourself?” ~ Romans 2:17-20
“I urge you, brothers and sisters, to watch out for those who cause dissensions and
offenses, in opposition to the teaching that you have learned. Avoid them, for such people
do not serve our Lord Jesus Christ, but rather their own appetites, and by smooth talk and
flattery deceive the hearts of the simple-minded.” ~ Romans 16:17-18
“And what I do I will continue to do, in order to deny those who wish to be recognized as
our equals … For such boasters are false apostles, deceitful workers disguising themselves
as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light.
As such it is not strange when his minions also disguise themselves as ministers of
righteousness … And yet their end will match their deeds.” ~ 2 Corinthians 11:12-15
“I am astonished that you are so quickly deserting the one who called you and are instead
turning to a different gospel. Not that there is another gospel, of course, and yet there are
some who are confusing you and wishing to pervert the Gospel of Christ.” ~ Galatians 1:6-7
“Am I seeking human approval or God’s approval? Am I merely trying to please people?
If I were still trying to please people, I would not be a servant of Christ.” ~ Galatians 1:10
“See to it that no one takes you captive through
philosophy or empty deceit – according to human
tradition or the elemental spirits of the Universe,
and not according to Christ.” ~ Colossians 2:8
67

“The primary purpose of the book of Acts was to minimize
the undeniable conflict between Paul and the leaders of the
Jerusalem Church; mostly James and Peter. The work was well
done; with the author rescuing Christianity from the imputation
of being the individual creation of Paul, and instead giving it the
respectable pedigree of a doctrine that to this day still carries the
authority of the Church; a doctrine disguised as one that is
continuous in spirit with the original teachings of Jesus and the
spiritual tenets of the earliest followers thereof. And yet, for all
these efforts, the truth of the matter is not hard to recover – if
one but earnestly examines the New Testament with an eye to its
blatant tell-tale inconsistencies and confusions, rather than with
a determination to gloss over those difficulties in the interest of
harmonizing them into a more comfortable (and indeed a more
comforting) orthodox interpretation.” ~ inspired by Hyam Maccoby
“Paul is the one in the Bible who theologized
Christ almost completely out of Christianity …
… Watch out for him.” ~ via Robert Frost
68

“There is, on the one hand, the abrogation of an earlier commandment, because it was
weak and ineffectual … There is, on the other hand, the introduction of a better hope
through which we approach God … Accordingly, Jesus has become the guarantee of a
better covenant … He has obtained a more excellent ministry, and thus is the mediator of
the better covenant … If the first covenant had been faultless, there would have been no
need for a second … So in speaking of a new covenant, he has made the first one obsolete,
and what is obsolete and growing old will soon disappear.” ~ Hebrews 7:18-22 & 8:6-13
“For no one can lay any foundation other than the one that has been laid; and that
foundation is Jesus Christ … So be imitators of me, [but only] as I am of Christ … For we
do not proclaim ourselves, but proclaim Jesus Christ as Lord and ourselves as slaves for
Jesus’ sake” ~ Paul of Tarsus (1 Corinthians 3:11, 1 Corinthians 11:1, & 2 Corinthians 4:5)
“Everyone who does not abide in the teaching of Christ, but goes beyond it, does not
have God; whoever abides in the teaching has both the Father and the Son” ~ 2 John 1:9
69

70

Conclusion: Returning to The Way of Christ …
(bringing Jesus' original New Beginning to its rightful End)
For starters, it is important for the reader to understand that this treatise is not meant to be
a criticism of Paul himself. Yes, his letters clearly show him to be a man deluded by an
incredibly potent psychological elixir – namely, being born into a life of unfair privilege while
simultaneously harboring a disturbingly low level of self-esteem. This combination tempted
him to commit atrocious acts of violent injustice upon the innocent and create a life which
engendered such intense levels of internal shame and guilt that he ultimately developed a
unique theology to compensate for the same – a theology that begins in an unwashable
“original sin” and ends in a faith-activated & grace-granted spiritual redemption that was
completely unearned by the “saved” and fully unjust towards the “unworthy.” And yet despite
the patent dysfunction with which he operated and the blatant injustices his religion
perpetrated (and still perpetrates to this day), it bears noting that I have immense respect for the
sincerity of Paul's zeal and the passion with which he enlivened the same, as well as an
enormous compassion for how obviously lost he felt during his obviously tortured life …
Secondly, it is just as important to note that this tome is not meant to be a denouncement
of Christianity, the modern-day religion founded upon and sustained by the teachings Paul.
Yes, it is true that Paulinist dogma does encourage its Christian adherents to bow down to
what amounts to nothing less than a celestial dictatorship 72 (no matter how “loving” or “kind” its
tyrant might well be) and to worship Jesus himself in a manner that is nothing short of
idolatry. 73 And yet that having been said, all those who have chosen to be “humble as a
toddler” (see Matthew 18:3-4) must admit that such conservative believers might very well be
correct in their assessment of the Divine. 74
72 Though some Christians like to claim that the condemned have every opportunity to bow down to Jesus before their
bodily death – and thus in effect choose their own damnation when they don't, this argument borders on the ludicrous.
Yes, it is true that anyone staunchly adhering to The Way of Christ (e.g. the true “saints” of all the world's religions –
including Christianity) would indeed choose Hell over Heaven – if for no other reason than they, as pure adherents of
Jesus' selfless Way, would want nothing more on their deathbed than to go to Hell and do whatever they could to ease
the suffering there – no other humans (other than clinically diagnosed sadomasochists, of course) would do so. Indeed,
almost every single human being longs to reside in Heaven after he or she dies, and yet according to Paul's “gospel”
(again, see Romans 10:9-10 & 1 Corinthians 15:1-4) almost all of them will be denied that halcyon reward, and this
simply because they didn't “come to Christ” in an appropriate fashion &/or at the appropriate time. Is this
benevolence? Is this anything even faintly resembling the “perfect Love” of which Jesus spoke in the Sermon on the
Mount (see Matthew 5)? Is this punishment even remotely just? Of course not! And I would humbly offer that any
human being at all in tune with his or her conscience (the “Advocate within” a la John 14:20-26) knows this to be true.
73 Again, this is a contention vehemently affirmed by Jesus himself throughout the Gospels (see Matthew 19:17, Mark
10:18, Luke 18:19, John 5:41, John 7:16, John 8:50-54, John 12:44, & John 14:28 et al).
74 Of course, if these “evangelical fundamentalists” are indeed correct, then their choice to abide in such a doctrine and
worship such a God ironically precludes them from entering the “Kingdom of Heaven” that Jesus himself announces in
the Gospels. Simply stated, as long as one is primarily concerned about his or her own salvation in the hereafter
(instead of reaching out selflessly to Care for others come what may) and as long as one arrogantly believes that he or
she has exclusive access to God's Will &/or the “correct” interpretation of Scripture, then – even though entrance into
Paul's believed-in postmortem Paradise might indeed be granted him or her -- there will be no entrance into the
“Kingdom of Heaven” that Jesus came to offer his true followers; a state of perfect bliss that exists in every present
moment of this current lifetime (see Matthew 10:7 & Luke 17:20-21 et al); a Kingdom that can only be accessed by
those who set aside their selfish arrogance (see Matthew 18:3-4 & Matthew 23:12) in favor of humbly & courageously
walking The Way of selfless LOVE – by those who choose to make their lives about caring for and serving others
instead of themselves (see John 13:15-17, John 14:15, & John 15:12 et al); especially the downtrodden in their
communities (a la Matthew 25:35-40) &/or the enemies in their midst (a la Matthew 5:44-48 & Luke 10:29-37).
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Of course, this book has nothing to do with either of these traditional Christian
contentions. No, the focus of this work is essentially singular – namely, exposing the simple
fact that the religious theologies & spiritual beliefs of Paul of Tarsus and Jesus Christ are at
odds with one another, and indeed are diametrically opposed. Where Paul claims that we
humans are innately sinful and must be saved by a potentially wrathful God, Jesus reminds
his listeners that we humans are all Children of God in waiting (via John 10:34-35 & John 14:12-
20 et al), that God is the essence of perfectly unconditional Love (see Matthew 5:48 + 1 John 4:18,
Matthew 18:21-22, Luke 6:36, Luke 15:11-32, & John 5:22 et al), and that as such we are all the agents
of our own salvation (see Matthew 7:21, Matthew 24:12-14, Luke 10:25-28, & John 13:15-17 et al).
Where Paul claims that Jesus is the one & only Son of God and that he must be worshiped as
such, Jesus loudly and repeatedly refutes the same. 75 Where Paul claims that Jesus will
return in oft-wrathful judgment at some point in the future, Jesus quite clearly speaks of an
awakening of the “Son of Man” (the divine essence that resides within each & every sentient being) at
some point in our current lifetime. 76 Where Paul claims that spiritual salvation comes via
mental and/or verbal professions of faith that allow for an entrance into heaven for eternity
after we die, Jesus repeatedly and consistently explained that salvation comes only through
humbly selfless acts of Love that allow us to enter his Kingdom of Heaven while we are still
alive (see Matthew 10:7, Matthew 24:12-14, Luke 17:20-21, & John 13:15-17 et al). And finally,
and for this treatise quite importantly, where Paul unabashedly claims to be a legitimate
“apostle of Jesus Christ” (see Romans 1:1, 1 Corinthians 1:1, 2 Corinthians 1:1, Galatians 1:1, &
Colossians 1:1), Jesus himself warned his listeners against following Paul or any other “false
prophets” preaching similarly to him. 77
75 see Matthew 19:17, Mark 10:18, Mark 13:32, Luke 12:10, Luke 18:17-19, Luke 22:42-43, Luke 23:46, John 5:22,
John 5:30, John 5:41, John 7:16, John 8:28, John 8:42, John 8:50-54, John 10:29, John 12:44-49, John 14:10, John
14:28-31, John 16:26-27, John 20:17, & John 20:21 et al … NOTE as well that, while it is indeed true that he says
“the Father and I are one” in John 10:30 and “I am in the Father and the Father is in me” in John 14:11, Jesus also
makes it frequently clear that a similarly innate divinity resides latently within each & every sentient being (see John
14:12-26 & 1 John 2:15 et al).
76 This interpretation is possibly best evidenced by Jesus' words in Matthew 16:28, where he openly says, “Truly I tell
you, there are some standing here who will not taste death before they see the Son of Man coming in his Kingdom”
(see also Luke 21:27), if for no other reason than A) every single witness to that claim is already long since dead and
B) he himself has quite obviously not yet returned. Logically then, either Jesus is mistaken when mentioning the
return of the “the Son of Man” in this passage, or he is not talking about himself. Of course, this potential
contradiction falls completely away when we choose to view this and all similar verses (see Matthew 24:30, Matthew
25:31-32, Matthew 26:64, Mark 8:38-9:1, Mark 14:62, & Luke 9:26-27 et al) in a different light – a light that shows
them to be describing Jesus' fundamental belief that we all contain “the Son of Man” within us, and that we can all be
“born anew” therewith (a la John 3:3-9) whenever we choose to act accordingly.
77 In alignment with the edicts of Deuteronomy 13:1-5 & Deuteronomy 18:22, Jesus openly warns his followers of “false
prophets [who] will appear and produce great signs and omens, to lead astray even the elect” (Matthew 24:24 – also
Mark 13:22-23). In Matthew 7:15-24 Jesus tells his listeners that they would be able to tell false prophets by the “bad
fruit” that would come from the application of their teachings, especially those who – like Paul – performed “deeds of
power in [his] name” and openly rejected the Law (see Contrast #01 on page 50 and Matthew 7:23 – where the Greek
word in the ancient manuscripts is anomia/Strong's #458 – a word meaning “lawlessness” or “abrogators of the Law”);
much akin to the sadness, fear, anger, discord & dissension that notably erupt whenever the condemnatory dogma of
Paulinist Christianity takes root in any group or community. In addition, Jesus told his disciples to spread his Gospel
throughout the entire world (see Matthew 28:19, Mark 16:15, & Luke 224:27) while Paul claimed that his (very
different) gospel was primarily to be shared with Gentiles (see Galatians 2:7). And finally, aside from the fact that he
clearly designated only 12 men to be his true apostles and never foretold of Paul at all during his ministry, Jesus made it
quite clear that his disciples were to teach others to adhere to everything that he had already taught them (see Matthew
7:21-24, Matthew 16:18, & Matthew 28:19-20 et al), whereafter Paul decided to invent his own unique gospel (see
Romans 10:9-10 & 1 Corinthians 15:1-4 et al) and go forth to self-adoringly share only a minute portion of Jesus' Way
alongside it (see Romans 2:16, 1 Corinthians 4:16, Galatians 1:24, Philippians 1:7, & 1 Thessalonians 1:6).
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As such, now that the dichotomy between the teachings of Jesus Christ and the religion of
Paul have been thoroughly exposed, a single fundamental choice remains – for Christians and
non-Christians alike. For the latter, it must be decided whether or not to enliven the selfless
Way of Christ (especially in your dealings with Paulinist Christians). And for the former, it must
be decided whether you will continue to attend to the edicts of Paul's modern-day Christian
church 78 or follow The Way of Jesus Christ (also especially in your dealings with Paulinist
Christians), for truly, it is patently impossible to do both.
Amen … Let the latter be so.
78 Yes, it is true that Jesus seemingly said “upon this rock I will build my church” to Peter in Matthew 16:18, and yet the
Greek word translated here a “church” is the Greek word ekklesia (Strong's #1577), a word that at the time referred to a
“like-minded spiritual congregation” – i.e. in this instance those who actively followed Jesus' Way, not the modern-day
religious institution that pilfered his title of Christ. And this makes sense when look to many of his other sayings in the
Gospels – among them “If you were of the world, the world would love its own; but because you are not of the world,
but I chose you out of the world, because of this the world hates you” (John 15:19), “I have given them your Word; and
the world has hated them, because they are not of the world, even as I am not of the world” (John 17:14), and “A new
commandment I give to you, that you Love one another. Even as I have Loved you so should you also Love one
another. By this all men will know that you are my disciples: when you show Love for one another” (John 13:34-35) ...
Indeed, Jesus never once told any of his listeners to go forth and build churches. Instead, he told them over & over &
over again to humble themselves by going into their communities to care for the downtrodden and be kind to their
enemies. Indeed, what was the “rock” upon which Jesus' “church” was to be built in Matthew 16? What did Jesus tell
Peter and his other disciples just before sternly ordering them to not tell anyone that he was the Messiah (see Matthew
16:20)? It was the very same “rock” that founded the rest of his teachings on salvation throughout the Gospels – the
“rock” that reminded his followers that only those who serve will be served; that only those who do the loving will of
the all-Loving Father will enter the Kingdom of Heaven; that “whatever you bind on earth will be bound in Heaven,
and whatever you loose on earth will be loosed in Heaven.” (Matthew 16:19)
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“I do not feel obliged to believe that the same God who
has endowed us with common sense, reason, logic, and
intellect has also intended for us to fully forgo their use in
favor of following a blinded faith … Oftentimes the Bible in
the hand of one man is worse than a whiskey bottle or a
weapon in the hand of another. Indeed some men are so
busy worrying about the next life that they've forgotten how
to gracefully live in this one.” ~ via Galileo & Harper Lee
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“The body that is sown is perishable, but is raised imperishable.
It is sown in dishonor, but is raised in glory.
It is sown in weakness, but is raised in power”
~ Paul of Tarsus (1 Corinthians 15:42-43)
“Blessed are the humble, for theirs is the Kingdom of Heaven …
Blessed are the meek, for they shall inherit the Earth.”
~ Jesus Christ (Matthew 5:3-5)
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“I praise You, Father, Lord of heaven and earth, for You have
hidden these things from the wise & the clever and have revealed
them instead to the youngest of children … Not everyone who says to
me, ‘Lord, Lord,’ will enter the Kingdom of Heaven, but rather only
those who do the will of my Father in Heaven … Everyone then who
hears these words of mine and acts on them will be like a wise man
who built his house on rock. For the rain fell, and the floods came,
and the winds blew and beat on that house and yet it did not fall,
because it had been founded on stone … Enter [such a house]
through the narrow gate. For the gate is wide and the way is broad
that leads to destruction, while the gate is small and the way is
narrow that leads to life … He who has ears to listen, let him hear.”
~ Jesus Christ (Matthew 11:25, Matthew 7:21-25, Matthew 7:13-14 & Matthew 11:15)
“And I will take one from a thousand
and two from every ten thousand,
and they shall Become a single One.”
~ Jesus (Gospel of Thomas 23)
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