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Gospel of the Hebrews

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The Gospel of the Hebrews

Extracts and Commentary

Taken from Gospel Parallels,

Ed. Burton H. Throckmorton, Jr.

ISBN 0-8407-5150-8

And

The Other Bible

Ed. Willis Barnstone

ISBN 0-06-250030-904143784

 

The Gospel of the Nazaraeans ("observers") in Hebrew is believed to have been the Hebrew Gospel of Matthew and the source for the present gospel (which was composed in Greek). There are reliable witnesses that this gospel was both used and circulated among the earliest followers of Yahshua in the diaspora. Some believe it originated in Egypt, and that the latest possible date it might have been written was during the first half of the second century; however, there are other opinions that it was composed in the middle of the first century, when "Jesus" traditions were first being produced and collected. An earlier date is more likely than a later one. Jerome, Eusebius, and Hegesippus (the latter two not quoting it) make mention of it as do Origen, Clement (both Alexandrians). It is believed to have been known to Papias who died about 130 C.E. and may have quoted it in his lost "Exegesis of the Sayings of the Lord" (which is now "lost"). It is significant to note that Nicephorus, when drawing up his list of canonical and apocryphal books, stated that the Gospel of the Hebrews contained only 2200 lines, 300 fewer than Matthew. It has been suggested that these three hundred lines are the birth narratives of the first and second chapters of our canonical Matthew.

 

The following are the only known extractions from it. Care should be exercised to separate the actual quotations of the extractions from the interpretative remarks made by the church writers. I have placed any corresponding New Covenant verses (taken from the KJV) before each extract. All material underlined, bold-faced, and italicized contains my own emphasis.

 

Matthew 3:13: "Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him."

 

To Matt. 3:13: cf. Gospel according to the Hebrews, (in Jerome, Against Pelagius III.2)--The mother of the Lord and his brothers said to him, "John the Baptist baptizes for the forgiveness of sins; let us go and be baptized by him." But he said to them, "In what way have I sinned that I should go and be baptized by him? Unless, perhaps, what I have just said is a sin of ignorance."

 

Commentary:

Within the Torah are different categories of sin; a sin of ignorance is a mis-stepping, or a "side-slip", meaning that in order to learn from one's mistakes he often side-steps to the left or right hand through ignorance, but once he has realized his mistake he then again attempts to step back on the "way" or "path" of righteousness. In the New Covenant this type of sin is often referred to as a "trespass".

 

 

Matthew 3:16-17: "And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God [Elohim] descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased."

 

(From Gospel Parallels)

To Matt. 3:16-17 cf. Gospel according to the Hebrews, (in Jerome, Commentary on Isaiah 11:2)--When the Lord ascended from the water, the whole fount of the Holy Spirit descended and rested upon him, and said to him, "My son, in all the prophets I was waiting for you, that you might come, and that I might rest in you. For you are my rest; and you are my firstborn son, who reigns forever."

 

(From The Other Bible)

(Jerome, Commentary on Isaiah 4 [on Isaiah 11:2])

According to the Gospel written in the Hebrew speech, which the Nazaraeans read, the whole fount of the Holy Spirit shall descend upon him....Further in the Gospel which we have just mentioned we find the following written: "And it came to pass when the Lord was come up out of the water, the whole fount of the Holy Spirit descended upon him and rested on him and said to him: My son, in all the prophets was I waiting for you that you should come and I might rest in you. For you are my rest; you are my firstbegotten Son that reigns forever.

 

Commentary:

The earliest followers of Yahshua believed that Yahshua was empowered by the Holy Spirit at his immersion, not at his birth (thus they did not include the later birth narratives in their gospel). The important point in using the word "rest" above is that it refers to the Jewish belief that the Messiah's name will be called "Menachem", or "rest". You will also notice that while our present Matthew does not include the idea of the "firstborn" son (implying that there will be others), they use also the second phrase as quoted in Psalm 2:7 as well: "this day have I begotten thee". You will note that John 1:14 is translated as the "only begotten", but the word "only" there is an addition to the text. It should read "the begotten Son, which is in the bosom of the Father, He (the Father) hath declared." The word "begotten" here implies only that he was in the Father's bosom before the creation of the world. In the Hebrew, as used in Zechariah 12:10, the word for "only" is yachid meaning "beloved" and implying the "firstborn" son, and as the book of Hebrews states, that Yahvah would use Yahshua, His Firstborn, for "bringing many sons to glory" [Hebrews 2:10] as an "elder brother". Please note that this gospel was written first in Hebrew by the testimony of several of the "church fathers".

 

 

Matthew 4:8: "Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them."

 

(From Gospel Parallels)

To Matt. 4:8 cf. Gospel according to the Hebrews (in Origen, Commentary on John 2:12 and Homily on Jeremiah 15:4)--And if any accept the Gospel of the Hebrews, here the Savior says: "Even so did my mother, the Holy Spirit, take me by one of my hairs, and carry me to the great Mount Tabor." Jerome also records these words in Latin in his commentaries on Micah 7:6, Isaiah 40:9ff., and Ezekiel 16:13.

 

(From The Other Bible)

(Origen, Commentary on John 2.12.87 [on John 1:3]):

And if any accept the Gospel of the Hebrews -- here the Savior says: Even so did my mother, the Holy Spirit, take me by one of my hairs and carry me away on to the great mountain Tabor.

 

Commentary:

Within Judaism, the Shekinah (or "visible" cloud of the Presence) is a feminine word, thought to be Yahvah's feminine aspect; therefore, they called the Spirit the "mother". You will note, likewise, that the Renewed City of Jerusalem that "descends from heaven" is also referred to as female, as the "mother" of us all. Jewish studies have shown that this Heavenly Jerusalem is a "palace of overcomers" (the Overcomer's Palace), and is called by the ancient Jewish kabbalists Binah ("Understanding"), a house with "many rooms" (in the New Covenant it is translated "many mansions"). The verse above follows the motif in the book of Ezekiel where it is stated: "And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem" [Ezekiel 8:3], i.e. to a "holy mountain". Tabor (meaning "mound"; Strong's has broken" or "fragile") was a "very high mountain" located as a landmark within the territories of Issachar and Zebulon, overlooking the Plain of Esdraelon (Greek for Jezreel); and is where Barak gathered his ten thousand men in Deborah's campaign. This is why some believe that "Har Megiddo" or "Armageddon" will be the gathering place of the final battle of the age. While it is entirely possible that this mountain is the one referred to in the book of Revelation, we must realize also that the word "megiddo" means "gathering place" and could mean any "gathering place". Isaiah refers to the Mount of the Congregation (or the Mountain in Jerusalem) as the Har Moed, the Mountain of Appointment, or "meeting"; and since all Scripture states the "Day of Yahvah" will occur in Jerusalem, we must also consider that Tabor is a "symbolic" term used because of its historical significance as a "gathering place". Note: Origen, an Alexandrian, both quoted from and used the Gospel of the Hebrews. The reason he says "if any accept it" is because many of his colleagues in the west did not.

 

 

Matthew 5:23: "Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee..."

 

(From Gospel Parallels)

To Matt. 5:23 cf. Gospel according to the Hebrews (in Jerome Commentary on Ezekiel 18:7): And in the Gospel according to the Hebrews, which the Nazaraeans are accustomed to read, one of the greatest sins is "To grieve the spirit of one's brother." And, Jerome on Ephesians 5:4 writes: As also we read in the Hebrew Gospel that the Lord spoke to his disciples: "And never," he said, "be joyful except when you look on your brother with love."

 

(From The Other Bible)

(Jerome, Commentary on Ephesians 3 [on Ephesians 5:4]):

As we have read in the Hebrew Gospel the Lord says to his disciples: And never be you joyful, save when you behold your brother with love.

 

(From The Other Bible)

(Jerome, Commentary on Ezekiel 6 [on Ezekiel 18:7]):

In the Gospel according to the Hebrews which the Nazaraeans are wont to read there is counted among the most grievous offenses: He that has grieved the spirit of his brother.

 

Commentary:

The saying in Matthew 5:23-24 appears to confirm the saying in the Gospel of the Hebrews. Even Jerome seems to agree with the saying in this Gospel about "brotherly love".

 

 

Matthew 7:7: "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you..."

 

(From Gospel Parallels)

To Matt. 7:7 cf. Gospel according to the Hebrews (in Clement of Alexandria, Miscellanies V.14.96); also cf. Oxyrhynchus Papyrus 654, Logion 1: "He who seeks will not give up until he finds; and having found, he will marvel; and having marveled, he will reign; and having reigned, he will rest."

 

(From The Other Bible)

(Clement, Stromateis 2.9.45.5)

As also it stands written in the Gospel of the Hebrews: He that marvels shall reign, and he that has reigned shall rest.

 

Commentary:

I have explained this in other early gospel commentaries. When we seek ardently, we shall find, and when we find, we shall be in awe, and having come to an understanding, we shall be in the "house of understanding", reigning as priests and rulers with Yahshua, our Chief, and that will be our rest.

 

 

Matthew 11:29: "Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls."

 

(From Gospel Parallels)

To Matt. 11:29 cf. Gospel according to the Hebrews (in Clement of Alexandria, Miscellanies II.9.45)--He who has marveled shall reign, and he who has reigned shall rest. He who seeks will not give up until he finds; and having found, he will marvel; and having marveled, he will reign, and having reigned he will rest, Ibid. V.14.96.

 

(From The Other Bible)

(Clement, Stromateis 5.14.96.3)

To those words (from Plato, Timaeus 90) this is equivalent: He that seeks will not rest until he finds; and he that has found shall marvel; and he that has marveled shall reign; and he that has reigned shall rest.

 

Commentary:

Apparently, the editors of these books have chosen to use this verse to identify these sayings (although the previous verse defines it better), the similarity that I find here is the concept of learning from Yahshua to understand and, thus receiving rest.

 

 

Luke 24:50-53: "And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy: And were continually in the temple, praising and blessing God. Amen."

 

(From Gospel Parallels)

Luke 24:50-53 cf. Gospel according to the Hebrews (in Jerome, On Illustrious Men, 2)--Also the gospel called according to the Hebrews, recently translated by me into Greek and Latin, which Origen often uses, says, after the resurrection of the Savior: "Now the Lord, when he had given the linen cloth to the servant of the priest, went to James and appeared to him (for James had sworn that he would not eat bread from that hour in which he had drunk the Lord's cup until he should see him risen from among them that sleep)." And a little further on the Lord says, "Bring a table and bread." And immediately it is added, "He took bread and blessed and broke and gave it to James the Just and said to him, "My brother, eat your bread, for the Son of man is risen from among them that sleep.'"

 

(From The Other Bible)

(Jerome, De viris inlustribus 2):

The Gospel called according to the Hebrews which was recently translated by me into Greek and Latin, which Origen frequently uses, records after the resurrection of the Savior: And when the Lord had given the linen cloth to the servant of the priest, he went to James and appeared to him. For James had sworn that he would not eat bread from that hour in which he had drunk the cup of the Lord until he should see him risen from among them that sleep. And shortly thereafter the Lord said: Bring a table and bread! And immediately it is added: he took the bread, blessed it and brake it and gave it to James the Just and said to him: My brother, eat your bread, for the Son of man is risen from among them that sleep.

 

Commentary:

This verses from the KJV above really have little to do with the resurrection narrative in the Gospel of the Hebrews concerning James (Yacov or Jacob). There was a tradition among the early apostles that James, having been present at the Passover meal, did not believe his brother would be raised from the dead, but that Yahshua visited him first after his resurrection. The present gospels seem to evidence the fact that James nor his brothers were followers of Yahshua prior to the execution and resurrection and actually believed that he might be "mad" (see Mark 3:21; Luke 8:19-20; Matthew 12:46-50; John 7:1-9, especially verse 5). At the Feast of Weeks, however, Judas the brother of James, is at least listed among the group of believers (see Acts 1:14). Jude, in his own epistle, claims verifies that he is the same "brother of James" [Jude 1]. Shaul (Paul) in 1 Corinthians 15:7 would seem to provide the evidence that Yahshua did, in fact, visit James after the resurrection but after Cephas and the twelve, then more than five hundred "brethren" who were still alive at the time of Shaul's writing: "After that, he was seen of James; then of all the apostles". During the beginning of Yahshua's ministry James did not believe Yahshua was the Messiah; however, there was some great catalyst that changed his mind, for he became the leader of the Nazaraean community in Jerusalem and produced our present epistle of James (written before 61 C.E. -- 42 C.E., or earlier, being the most likely date of the writing -- when he was stoned by the Sanhedrin under the authority of Ananus, the son or grandson of Annas who had been responsible for bringing Yahshua to trial; see Josephus, Antiquities 20.9.200) where he makes mention of Yahshua as the Messiah only twice; in verse 1: "James, a servant of Elohim and of the Lord Jesus Christ [Master Yahshua haMashiach], to the twelve tribes which are scattered abroad, greeting" (he was writing to the "diaspora"); and in James 2:1: "My brethren, have not the faith of our Lord Jesus Christ [Master Yahshua haMashiach], (the Lord) of glory, with respect of persons." (The words "the Lord" are not in the manuscript). James, as the leader of the Jerusalem Jewish believers in Yahshua, was apparently a Nazaraean (or Nazir) and "high priest" (Mary was of the lineage of Aaron) and entitled to enter the "Holy of Holies" for which we also have evidence. Eusebius quotes Hegesippus, who states: "This apostle was consecrated from his mother's womb. He drank neither wine nor fermented liquors, and abstained from anima food. A razor never came upon his head, he never anointed with oil, and never used a bath. He alone was allowed to enter the sanctuary. He never word woollen, but linen garments [i.e. as the priests did]...And indeed, on account of his exceeding great piety, he was called the Just, and Oblias (or Zaddick and Ozleam) which signifies justice and protection of the people. Some of the seven sects [of Judaism], therefore, of the people, mentioned by me above in my Commentaries, asked him what was the door to Jesus? And he answered, 'that he was the Saviour.'. From which, some believed that Jesus is the Christ..." [Eusebius, Ecclesiastical History, Book II, Chapter XXIII]. Likewise, he was said to have worn the "crown" or "sacradotal plate" of the high priest. This has also been interpreted to have been the "ephod"; however, the "plate" was the golden "crown" upon which the letters YHVH were inscribed and placed on the "turban" on top of the forehead.

 

 

Other references mentioning the Gospel of the Hebrews:

 

(Eusebius, Ecclesiastical History, Book III, Chapter XXIV):

"...yet of all the disciples, Matthew and John are the only ones that have left us recorded comments, and even they, tradition says, undertook it from necessity. Matthew also having first proclaimed the gospel in Hebrew, when on the point of going also to other nations, committed it to writing in his native tongue, and thus supplied the want of his presence to them, by his writings.

 

(Eusebius, Ecclesiastical History, Book III, Chapter XXV) in compiling the "canon":

But there are also some who number among these [genuine books], the gospel according to the Hebrews, with which those of the Hebrews that have received Christ are particularly delighted. These may be said to be all concerning which there is any dispute.

 

(From The Other Bible)

(Cyril of Jerusalem, Discourse on Mary Theotokos 12a):

It is written in the Gospel of the Hebrews: When Christ wished to come upon the earth to men, the good Father summoned a mighty power in Heaven, which was called Michael, and entrusted Christ to the care thereof. And the power came into the world and it was called Mary, and Christ was in her womb seven months.

 

Commentary:

This is obviously a heretical and distorted interpretation of the words in the Hebrew gospel to convince the "church" that Mary is the "Mother of God" and a perpetual virgin. This appears to be an interpretation evidencing the Eastern influence on the "church" at the Council of Ephesus (431 C.E.) where she was proclaimed Theotokos, "God-bearer" and "perpetual virgin". "Virgin birth stories (e.g., Hera, Rhea, Silvia, Brigid [also Venus, Aphrodite, among others]) were circulated in other cultures, as were tales of mothers mourning lost and deceased children (e.g., Demeter and Persephone; Isis and Horus [also the story of Tammuz, etc.]. Iconographically, just as Mary was often portrayed holding or nursing the infant Jesus, so too was the Egyptian goddess Isis depicted suckling her infant son, Horus. Even as Mary was called Queen of Heaven and sometimes depicted surrounded by the zodiac and other symbols, so too were the deities Isis, Magna Mater, and Artemis. Such parallels show that Mary's cult had roots in the cults of the female deities of the Greco-Roman pantheon, cults ultimately eradicated by Christianity" [Bruce Metzger and Michael D. Coogan, Oxford Companion to the Bible, p. 500]. The "Jesus Movement" was utilized by Constantine for cult assimilation of the Greco-Roman world into a "one-world government". He succeeded. The "love-feasts" on the eight day ("Sun-day") commemorating the "Last Supper" (or Pesach) of Yahshua became separated and ritualized in the "church" as the Eucharist, and a heirarchy of governmental "priests" became the harbingers of the Scriptures and the canonizing of the New Covenant, initiating the "Dark Ages" when it was illegal for any common individual to have copies. It was about this time that the "Cult of the Saints" was also spawned. There can be little doubt that the above reflects a perversion of the original Hebrew gospel.

Early Christian Writings is copyright © Peter Kirby <E-Mail>.