Jesus, the Seed That Died

By Koshy Mathew Thachireth

This book presents a comparative study of the birth, death and rising from the dead of Jesus (BC 7- CE 32), the Self-realized or Son of God. The text of gospels adopted for the comparative study is that of King James Version (KJV). Commentaries given may not be in conformity with generally accepted theological teachings because we do not consider him an incarnation but a fully deified human being devoid of body consciousness.

The first part of the book deals with the period from his birth till commencement of his public ministry. Though we have given commentaries on the stories relating to his birth and childhood as reported by Matthew and Luke, to us Jesus Christ was born at the end of the forty days of his ‘Samadhi’ (the eighth stage of meditation), in the wilderness.

The second part deals with his offering himself as the sacrificial lamb to be butchered on the Jewish Passover, last supper, capture, sufferings, crucifixion and burial. He was brought back to life but we discount all stories about his appearances to the disciples and others and ascension to heaven. Being a fully liberated and spiritualized person, he was one with God but lived on earth for some more years after endowing and empowering his disciples with spiritual power and granting them self-realization.

• Language: English
• Publisher: AuthorHouse UK
• Release date: Sep 13, 2019
• ISBN: 9781728393063

Koshy Mathew Thachireth

A Godfearing individual for whom Jesus Christ is the Rabbi, Master and Lord, having held senior finance positions in various Industries in India. After retirement practiced as Management/Company Law consultant. Now leading a retired life; studying the scriptures, particularly gospels and practicing Raja Yoga (meditation) and allied spiritual matters, enjoying peace of mind and heavenly bliss promised by Jesus to those who love him.

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CHAPTER 2

THE ANNUNCIATION AND MARY VISITS ELIZABETH

(Lu. 1: 26 – 56)

Approach of Luke in narrating events and episodes precedent and relating to the birth of Jesus is systematic and professional, revealing his journalistic skills. The purpose of this story is to support the dogma of virgin birth of Jesus as prophesied by Isaiah: ‘Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel (7:14)’. This prophecy was about birth of a child to Ahaz, king of Judah, but the Bible pundits interpreted it as prophecy relating to the birth of Jesus. The Hebrew word used in the prophecy was ‘behold young woman’ not ‘virgin’ and the use of ‘virgin’ here reflects a mistake in the Greek translation made some 500 years after Isaiah (note on p 673, Today’s English Version of the Bible).

Luke, after giving a colorful picture of the annunciation of the birth of John, proceeded with the circumstances and contents of annunciation to Mary, a virgin espoused to one Joseph of the house of David, of the birth of Jesus. It happened in the sixth month of announcing the birth of John, and it was the same angel Gabriel who came unto her at Nazareth in Galilee. {According to the non-canonical Proto-Gospel of James, Mary was born to an old couple, brought up in purity in the premises of Jerusalem Temple and was like daughter to Zacharias and Elisabeth. When it was time for marriage (after she conceived of the Holy Spirit) she was given in marriage to Joseph of Bethlehem, a widower, who committed to keep her as virgin in his house and even after the birth of Jesus she remained a virgin (virgo intacta). This gospel ascribed to the last part of the second century is cited to prove the perpetual virginity of Mary and divinity of Jesus whom many Jewish Christians held as human but adopted by God as son. If we go by this apocryphal gospel, it is obvious that the angel appeared to Mary while she lived in Jerusalem and explains why she hurriedly went to meet Elizabeth after the angel left}.

Coming back to details of annunciation, one day when Mary was at home, she saw a stranger standing by, who saluted her, ‘Hail, thou that art highly favored…. among women’. She got frightened on seeing him and got upset over the strange manner of salutation but he called her by name, comforted, strengthened and told that she was the one highly favored of God and the Lord was pleased with because of her innocence and profound commitment to the ways of God and that: she would conceive and bear a son; she should call him Jesus; the son to be born would be great, being the son of the Highest (deity); and he would be given the throne of David, his father. He introduced himself as Gabriel, angel of God and declared that the son to be born shall reign over the house of Jacob, over all the twelve tribes of Israel, and of his kingdom there will be no end as Isaiah prophesied: ‘of the increase of his government and peace there shall be no end (9:7)’, which were, and still are the Jewish expectations of their Messiah. (unfortunately, Jesus did not reign over the house of Jacob, nor had he a throne and as a result his own people rejected him). She was thrilled at what she heard but had a doubt: how to conceive and bear a child without knowing man? He answered: ‘the Holy Ghost, the creator of all, shall come upon her, the power of God shall overshadow her and the Holy thing (to establish that it was not a sexual creation but it is well known that sex is the instrument of procreation) to be born be called the son of God (deity)’. Mary was exuberant at these words and submitted herself to the will of the omnipotent (or the one who spoke to her) by saying ‘be it unto me according to thy word’ without considering consequences of illegal conception. She considered becoming mother of the Son of God (a king), the eternal king and redeemer of Israel, a great privilege and honor.

The angel informed her also of the divine conception of Elisabeth, her cousin, of a son at her old age emphasizing that nothing was impossible for God. The Greek word ‘suggenes’ used here, to denote the relationship of Mary and Elisabeth is translated as cousin, but it means countryman or a person from same locality. Elisabeth was from the tribe of Levi, but Mary, a Jewess, were neither cousins nor from the same place but if we go by the Proto-Gospel of James, they had known each other and were from the same place, Jerusalem. (Consider the arrogance and superiority reflected in the words of the angel to Zacharias, a priest; and the care, concern and humility reflected here, revealing the common human attitudes, enough to conclude that both these events were fabricated by those who furnished details to Luke). Here, we find a young woman who was brought up in a spiritual environment, had rock-like faith in herself as the chosen of Almighty to become the mother of the king and redeemer of Israel and believed that one day the angel of God would appear and fulfill her desire. We do not ignore the possibility of someone taking advantage of the blind faith of an innocent girl. We hold this view since we believe and accept God as Spirit which energizes but not marries or procreates. Procreation is in the realm of animals and human beings. Yes, the tree of life brings out fruits only through the tree of good and evil; something cannot be created from nothing. Hence, we believe that a human being was involved in the birth of Jesus; a human being, not deity.

There is a catholic church in Nazareth called church of annunciation, built some 300 years after the annunciation, supposedly at the location where the Angel appeared unto Mary. The existence of the church need not be taken as conclusive evidence that the angel appeared to Mary at Nazareth.

The report that immediately after the angel appeared to her, Mary hurriedly left Nazareth to meet Elisabeth, who was living somewhere in Judea, 75 miles away, is a claim beyond the grasp of common man. We are of the view that either the angel appeared to Mary while she was at Judea or she did not go to meet Elizabeth at all. In the light of the proto-gospel of James, no harm in concluding that Mary was living in Jerusalem and Zacharias and Elizabeth were like her parents. Since she had no other kind and considerate friends or relatives to share her feelings she ran to them. Otherwise there is no justification for the young girl from Nazareth, of the tribe of Judah, hurriedly going to meet an old lady from the tribe of Levi, living in Judea to convey this news of realizing her most cherished dream. Yes, thereafter, she was under the care and protection of Zacharias and Elisabeth, and they were instrumental in getting her married to an old man, Joseph from Bethlehem who promised to keep her virgin till she gave birth to her firstborn.

Details of what transpired at the meeting of the two mothers, particularly about Elisabeth getting filled with the Holy Spirit on meeting Mary and the baby in her womb, leaping with joy on hearing salutation of Mary have been beautifully narrated by Luke. Though Elisabeth had no prior information (but the real author had) about the annunciation, she was highly excited on meeting Mary, the mother of the Lord, announced in a loud voice of the state of blessedness of Mary and the fruit of her womb though she was not yet married. She said that as soon as she heard Mary’s salutation, the baby in her womb leaped with joy because of the spiritual perception of a six-month-old fetus! Mary was glad to hear the words of appreciation and glorified God rejoicing at the salvation He prepared for His people Israel through her.

Mary’s words glorifying God known as ‘the Magnificat’ is a smooth sounding poem pleasant to read. It is difficult to believe that an ill-educated girl of her age had composed such a poetical masterpiece as the Magnificat and hence credit must go to Luke. Mary declared that her spirit rejoiced in God her savior, admitting that she was a sinner till then but got salvation through the grace of God and this declaration disproves the theory of ‘Immaculate conception’. She praised the Lord her savior for bringing down the mighty, proud and arrogant rulers of the world and exalting those of low degree who had put their trust on God. Yes, she was the least one, but God, by granting her the privilege to become mother of the eternal King, glorified her above all her contemporaries.

At that point of time both the mothers had conviction that the son to be born to Mary would become King of the twelve tribes of Israel, the chosen people of Yahweh, a king greater and mightier than David and that John would prepare the groundwork to get Jesus anointed king, and himself the High Priest during the eternal reign. Mary lived with Elisabeth for three months glorifying God and enjoying her fellowship, both dreaming of the glorious future awaiting their people through the sons to be born to them. When the reality of serious consequences Mary had to face for her illegitimate pregnancy dawned up on her, she returned to Nazareth, or got married to Joseph.

There is a church, built some three hundred years after the meeting of the two mothers, at the place where they supposedly met, thanks to Queen Helena, mother of Constantine, the Roman Emperor, but it need not be taken as conclusive evidence substantiating their meeting.

CHAPTER 3

BIRTH OF JOHN THE BAPTIST

(Lu. 1: 57 – 80)

Given here are details of the birth of a male child to Elisabeth, rejoicing of her relatives and neighbors at the great mercy God has shown her, circumcising and naming the child on the eighth day, Zachariah remaining dumb (refusing to abandon internal silence) even after the birth of his son, and getting his tongue loosened and ears opened on concurring in writing to name him John. (In those days writing tablets made of ivory or wood and coated with wax, in which the letters formed by a stylus made of gold, silver, brass, iron, ivory or bone, were in use in many ancient countries and the rich used expensive stylus). All those in Judea who heard about the birth of a boy to an old couple and his father recovering from dumbness immediately on naming him, wondered what manner of and how great a man that child would be. The man who remained dumb (silent) for over nine months was filled with Holy Spirit (keeping inward silence till birth of his son, led to spiritual fullness), praised the Lord for visiting to redeem his people, according to the covenant with Abraham. What is contained in v68 to 74 reads like a song of thanksgiving to the Lord for remembering the house of Jacob and fulfilling the covenant with their ancestors to save them from all their enemies through the redeemer or horn of salvation, a strong and mighty savior, to be born in the house of David.

Zachariah believed that the one to be born to Mary would be the powerful king greater than David (tradition says, and the Quran confirms that it was he who protected Mary from all her adversaries since he believed that her son would be the eternal king) who would redeem Israelites from bondage of Romans, wipe off their enemies from the face of earth and bring all the twelve tribes together from wherever they lived scattered. He hoped that as spoken by the prophets and as promised to their fathers, God would send the redeemer, to deliver them from their enemies so that they could serve Him freely and without fear. Lord the God, he declared was going to establish His kingdom by way of mercies promised to and the covenants made with Abraham, Jacob and David (which was not, and unlikely to be, fulfilled). Zachariah had no doubt about the key role his son John was going to play in the process of redemption of Israelites, as the high priest in the eternal kingdom of Jesus.

He prophesied or repeated the words of the angel that his son would be the forerunner of the Lord, the one to prepare his people to receive the coming redeemer by imparting knowledge of salvation unto them. Receiving salvation was not by right but by getting their sins remitted through repentance that would lead to spiritual enlightenment. The word Salvation indicate liberation from bondage of sin and granting eternal life (self-realization) to all those who repent and accept the promised son as redeemer, irrespective of Jew or gentile and not liberation from bondage of the Roman empire. This latter part of the prophecy which speaks about the spiritual dawn deals with those who believe in Jesus Christ as it is written: ‘but unto you that fear my name shall the sun of righteousness arise with healings in its wings; and ye shall go forth and grow up as calves of the stall (Ma.4:2)’ whereas the earlier part dealt exclusively with Israelites and granting them freedom from oppressors. He declared that the coming redeemer would also be the light to those living in spiritual darkness and shadow of death (publicans, sinners and Samaritans) and guide them into the way of peace or the kingdom of God not known in those days. We find the expression, ‘dayspring from on high’ to emphasize the roles to be played by John and Jesus the two great souls coming to enlighten the hearts of those who were otherwise destined to remain under the shadow of death. Yes, the prophecy of Zacharias highlighted the seven benefits of salvation: deliverance from enemies; mercy from God; justification by faith; peace with God; holiness and righteousness; reconciliation with; and light and guidance from God. Zacharias projected here the two different roles Jesus would play in liberating: his people from bondage of Rome and mankind from Satan. (Jesus did nothing to liberate Jews from bondage of Rome; set an example how to get liberated from bondage of Satan, but none follows). Luke concluded his report with the words that as the child grew; he waxed strong in spirit and was in the deserts living the life of an ascetic away from his parents until he made his public appearance few months before the commencement of the ministry of Jesus.

It may be that John lost his parents at a young age and thereafter grew up under the protection of Essenes, a small Jewish sect of about 4000 members of puritan views, opposed to animal sacrifice, who, mostly lived in tight knit communities and counted everything common. According to Josephus, the historian, the Essenes spurned worldly wealth and treated all property as common so that there was no abject poverty or excessive opulence in their community. Their sages lived in monasteries, generally followed Buddhist practices like non-violence, charity, renunciation, and were vegetarians. About Essenes, the vicar of a parish in Stuttgart, August Friedrich Gfrorer wrote in 1831; ‘The Christian Church evolved from the community of Essenes, whose ideas they developed, and without whose rules its organization could not have been established’ or, they were Christians before Christ. Though, Essenes were the third largest sect among Jews, to which belonged John the Baptist and Jesus, it is quite strange that gospels are silent about them; perhaps the early Church fathers, mainly Jews, or the patriarchate of Rome did not want their followers, to identify themselves with Buddhist philosophy and therefore, deleted all references on Essenes from the gospels though the early Church adhered to their community life style.

CHAPTER 4

BIRTH OF JESUS FORETOLD

(Mt. 1: 18 – 25)

Though the gospel of Mark was the main source of Matthew and Luke, unlike the source, these two belong to the genre of Greco-Roman biographies covering stories of birth and childhood of Jesus. These stories have nothing in common but are given with intention to emphasize Jesus’ relationship to God and the history of Israel. The Divine Conception, according to Luke was announced by the angel directly to Mary while Matthew adopted a different but convincing approach avoiding undue credit to Mary because in Jewish families, women were not even allowed to express their views leave alone, take decisions. The place women held in husband’s household was no more than that of a servant of higher rank since she was purchased by the husband to whom she was to toil all her life almost like a slave. (Mary was perhaps an exception; Luke presented her more like a single mother). Matthew commenced his report of the birth of Jesus with a list of Joseph’s ancestors, 42 generations starting with Abraham, in three stages of fourteen each viz.

(i) Abraham to David;

(ii) until the carrying away of Jews into Babylon; and

(iii) unto Jesus.

In this list, we find names of four women: Tamar, Rachab (Rahab), Ruth and Bathsheba of which the first and last were Jews and the other two gentiles. Of them, Tamar and Bathsheba committed adultery; Rahab a harlot; and Ruth a pure woman, to imply that Christ descended from both Jews and gentiles as well as from the pure and impure. We do not understand why Matthew took so much trouble to establish that Joseph hailed from the family of David through his son Solomon. Was it to prove that Jesus was the son of Joseph? If so, which Joseph? The carpenter or Joseph of Arimathaea?

Jews, being a patriarchal society, authority to take decisions in the family and society rests with men and this approach is visible throughout the gospel. Matthew did not dispute divine conception but reported that Mary was espoused to Joseph and before they came together, found her with child. {Among the Hebrews, espousal was the legal part of marriage that could not be broken except by giving a bill of divorce and it was customary among Jews to espouse and leave both with parents for a considerable time before celebrating marriage. Concluding ceremonies are held at the time of coming together of the espoused and the groom then takes the bride home by paying the agreed amount of dowry to her father (Ge.29:18).} Thereupon, Joseph (how could he find out? It confirms the relevance of the Proto-gospel of James) thought of divorcing her privately instead of making public her transgression but sought divine guidance before taking a decision. While praying, he had a dream in which an angel of the Lord appeared (his own intuition) and directed him not to hesitate accepting Mary since she was conceived of the Holy Ghost. The angel made it explicit that the son to be born to her would redeem his people from bondage of sin and make them partakers of the eternal kingdom of God. Joseph obeyed and accepted Mary as his wife, thereby exonerating her from the unpardonable sin of