Nazarene Space

The Two Paraklitas:
The Messiah
and
The Ruach HaKodesh
By
James Scott Trimm



Philo also describes the Word (Logos) not only as the “Son” of the “Father” but as a PARACLETE who is “perfect in all
virtue” and procures “forgiveness of sins” as well as a “supply of unlimited blessings”:

…the twelve stones arranged on the breast in four rows of three stones each, namely the logeum, being also an emblem of that reason (Logos, Word) which holds together and regulates the universe. For it was indispensable that the man who was consecrated to the Father of the world, should have as a paraclete, his son, the being most perfect in all virtue, to procure forgiveness of sins, and a supply of unlimited blessings;
(Life of Moses II, 133-134)

This Greek word (paraclete) is also a Hebrew and Aramaic word also appears in the Mishna:

He who does even a single religious duty
gets himself a single advocate (or comforter Hebrew: paraklita)
he who does even a single transgression
gets himself a single prosecutor.
(m.Avot 4:11a)

And in the Talmud it is used to refer to the sin offering::

R. Simeon said: For what purpose does a sin-offering come? —
[You ask,] ‘for what purpose does a sin-offering come?’
Surely in order to make atonement! —
Rather, [the question is:]
Why does it come before the burnt-offering?
[Because it is] like an intercessor (paraklita) who enters
[to appease the King]: When the intercessor (paraklita)
has appeased [him], the gift follows.
(b.Zev. 7b)

The Jewish Dictionary states:

The sin-offering is like the paraclete before God; it intercedes for man and is followed by another offering, a "thank offering for the pardon obtained" (Sifra, Meora', iii. 3; Tos. Parah i. 1). The two daily burnt offerings are called "the
two paracletes" (Yer. Ber. iv. 7b),
(Jewish Dictionary pp. 514-515)

Now Yochanan, who identifies the Messiah as the Word (logos) in Jn. 1:1-3, 14 and Rev. 19:13 also says of Messiah:

1 My sons, I write these [things] to you, that you do not sin: and if someone should sin, we have an advocate (Paraklita) with the Father, Yeshua the Messiah, the just [One].
2 For He is the propitiation for our sins, and not on behalf of ours only, but also on behalf of [the sins of] the whole
world.
(1st Yochanan (John) 2:1)

The Scriptures also refer to the Ruach HaKodesh as a Paraklita:

And I will ask of My Father, and He will give you another comforter (Paraklita) that will be with you forever:
(Yochanan 14:16 HRV)

But the comforter (Paraklita), the Ruach HaKodesh, whom My Father will send in My Name,
will teach you everything, and will remind you of that which I tell you.
(Yochanan 14:26 HRV)

But when the comforter (Paraklita) comes, whom I will send you from My Father--the Spirit
of Truth who has proceeded from My Father--will testify concerning Me.
(Yochanan 15:26 HRV)

But I tell you the truth: it is profitable for you that I go: for if I do not go, the
Comforter (Paraklita) will not come to you. But when I go, I will send the Comforter (Paraklita) to
you.
(Yochanan 16:7 HRV)

Paul describes the work of these two advocates in Romans Chapter 8:

26 Thus also, the Spirit aids our infirmity, for we do not know what is right to pray for.  But the Spirit prays on our
behalf with groans that are not describable.
27 And He who searches the hearts, knows what is the thinking of the Spirit that prays on behalf of the Set-Apart-Ones, according to the will of Eloah.
28 But we know that those who love Eloah, He aids in everything for good--those whom He before determined to be called.
29 And from the first, He knew them, and marked them out, with the likeness of the
image of His Son: that He might be the firstborn of many brothers.
30 And those whom He before marked, He called, and those whom He called, He justified, and those whom He justified, He glorified.
31 What therefore shall we say concerning these things? If Eloah [is] for us, who [is] against us?
32 And if He did not spare His Son, but delivered Him up for all of us, how will He not give to us everything with Him?
33 Who can accuse the chosen of Eloah? Eloah justifies.
34 Who condemns? The Messiah died and rose, and is at the right hand of Eloah and makes petition on our behalf.
(Rom. 8:26-34 HRV)

The coming of the Ruach HaKodesh is like the burnt offering which must be preceeded by the coming of the Messiah which is like the sin offering.  The Messiah makes petiotion on our behalf and the Ruach HaKodesh prays on our behalf.  


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Views: 1135

Comment by James Trimm on May 27, 2012 at 10:11pm

Philo was a believer that Messiah was the logos, the Son of the Father, but he didn't know that Yeshua was that Son.

Comment by James Trimm on June 27, 2012 at 3:26pm

>Shalom aleichem

>I am new here, and i just found that you believed in the deity of the Mashiach.

>But the  first century  nazarenes did not believe in the trinity nor in the deity of Mashiach,

>they were pure monotheists as the other jews were, a church father stated that:

>" They did not deny that the LOrd was born of a virgin and conceived by the Holy Ghost...

>but they did not confess that he was God, preexisting Word and wisdom"

>Hist. eccl., III, 27,44-45). Note that they were not ebionites because the ebionites

>did not believe in the virgin birth, they were clearly nazarenes.

I will have to address the rest of your misinformation later today when I have more time.  However the secion of Eccl. Hist. that you quote specifies that "these are properly called Ebionites" though it may be that this particular group of Ebionites may have believed in the virgin birth (or Eusebius may have thought they did) they are clearly stated to be EBIONITES and thus it cannot be said to be speaking of Nazarenes.

I have more to say later, but I just do not have much time right now.

Comment by James Trimm on June 27, 2012 at 8:28pm

OK ben Adam, I have decided to respond to you by starting a new thread. 

Starting with: The Deity of Messiah Part 1

http://nazarenespace.com/profiles/blogs/the-deity-of-messiah-part-1

Comment by James Trimm on June 28, 2012 at 8:05am

Nowhere do the "Church Fathers" describe "Nazarenes" as an Ebionite sect.  Eusebius never mentions the Nazarenes by name, but if you compare Epiphanius Panarion 29 with Eusebius Eccl. Hist. you will see that Eusebius refers to the early Nazarenes as the "Assembly at Jerusalem".and seeks to claim Christian continuity from them.

Comment by James Trimm on June 28, 2012 at 8:16am

I deleted your link.  If YOU have arguments to make YOU need to make them here, we cannot cross examine and interact with a link.

Comment by James Trimm on June 28, 2012 at 8:21am

By "here" I mean Nazarene Space.

Comment by James Trimm on June 28, 2012 at 8:33am

Actually Eusebius mentions two kinds of "Ebionites" a group that believed in the virgin birth, and a group that did not, neither of these does he identify as "Nazarenes" nor is there any reason to do so.

Comment by James Trimm on June 28, 2012 at 9:54am

13. The matter in debate, therefore, or I should rather say your opinion regarding it, is summed up in this: that since the preaching of the gospel of Christ, the believing Jews do well in observing the precepts of the law, i.e. in offering sacrifices as Paul did, in circumcising their children, as Paul did in the case of Timothy, and keeping the Jewish Sabbath, as all the Jews have been accustomed to do. If this be true, we fall into the heresy of Cerinthus and Ebion, who, though believing in Christ, were anathematized by the fathers for this one error, that they mixed up the ceremonies of the law with the gospel of Christ, and professed their faith in that which was new, without letting go what was old. Why do I speak of the Ebionites, who make pretensions to the name of Christian? In our own day there exists a sect among the Jews throughout all the synagogues of the East, which is called the sect of the Minei, and is even now condemned by the Pharisees. The adherents to this sect are known commonly as Nazarenes; they believe in Christ the Son of God, born of the Virgin Mary; and they say that He who suffered under Pontius Pilate and rose again, is the same as the one in whom we believe. But while they desire to be both Jews and Christians, they are neither the one nor the other. I therefore beseech you, who think that you are called upon to heal my slight wound, which is no more, so to speak, than a prick or scratch from a needle, to devote your skill in the healing art to this grievous wound, which has been opened by a spear driven home with the impetus of a javelin. For there is surely no proportion between the culpability of him who exhibits the various opinions held by the fathers in a commentary on Scripture, and the guilt of him who reintroduces within the Church a most pestilential heresy. If, however, there is for us no alternative but to receive the Jews into the Church, along with the usages prescribed by their law; if, in short, it shall be declared lawful for them to continue in the Churches of Christ what they have been accustomed to practice in the synagogues of Satan, I will tell you my opinion of the matter: they will not become Christians, but they will make us Jews.

(Jerome; Letter 75)

I see nothing here to indicate that Nazarenes are regarded by Jerome as a subset of Ebionites. 

In fact elsewhere he makes it clear that he regards them as two different groups:

In the Gospel which the Nazarenes and Ebionites use which
I have lately translated into Greek from the Hebrew and
which is called by many people the original of Matthew…
(Jerome; On Matt. 12:13)

In fact lets do a comparison to show that they were not the same:

#1: WHAT THEY THOUGHT ABOUT YESHUA

NAZARENES:

    "The adherents to this sect are known commonly as Nazarenes; they believe in Christ the Son of God, born of, the Virgin Mary; and they say that He who suffered under Pontius Pilate and rose again, is the same as the one in whom we believe."
    (Letter 75 Jerome to Augustine)

    "For they acknowledge both the resurrection of the dead and the divine creation of all things, and declare that G-d is one, and that his son is Y'shua the Messiah."
    (Epiphanius; Panarion 29)

EBIONITES:

    "Those who are called Ebionites agree that the world was made by God; but their opinions with respect to the Lord (Yeshua as a human prophet) are similar to those of Cerinthus and Carpocrates."
    (Irenaeus; Aganist Heresies 1:26)

    "The Ebionaeans, however, acknowledge that the world was made by Him Who is in reality God, but they propound legends concerning the Christ similarly with Cerinthus and Carpocrates. They live conformably to the customs of the Jews, alleging that they are justified. according to the law, and saying that Jesus was justified by fulfilling the law. And therefore it was, (according to the Ebionaeans,) that (the Savior) was named (the) Christ of God and Jesus, since not one of the rest (of mankind) had observed completely the law. For if even any other had fulfilled the commandments (contained) in the law, he would have been that Christ. And the (Ebionaeans allege) that they themselves also, when in like manner they fulfill (the law), are able to become Christs; for they assert that our Lord Himself was a man in a like sense with all (the rest of the human family)."
    (Hippolytus; Against All Heresies, 7.22)

#2: ABOUT VIRGIN BIRTH

NAZARENES:

    "The adherents to this sect are known commonly as Nazarenes; they believe in Christ the Son of God, born of, the Virgin Mary; and they say that He who suffered under Pontius Pilate and rose again, is the same as the one in whom we believe."
    (Letter 75 Jerome to Augustine)

  

EBIONITES:

    "God, then, was made man, and the Lord did Himself save us, giving us the token of the Virgin. But not as some allege, among those now presuming to expound the Scripture, [thus:] 'Behold, a young woman shall conceive, and bring forth a son,' as Theodotion the Ephesian has interpreted, and Aquila of Pontus, both Jewish proselytes. The Ebionites, following these, assert that He was begotten by Joseph; thus destroying, as far as in them lies, such a marvelous dispensation of God, and setting aside the testimony of the prophets which proceeded from God."
    (Irenaeus; Aganist Heresies 3:21)

    "The evil demon, however, being unable to tear certain others from their allegiance to the Christ of God, yet found them susceptible in a different direction, and so brought them over to his own purposes. The ancients quite properly called these men Ebionites, because they held poor and mean opinions concerning Christ. For they considered him a plain and common man, who was justified only because of his superior virtue, and who was the fruit of the intercourse of a man with Mary."
    (Eusebius; Ecclesiastical History 3.27)

    "But the heresy of the Ebionites, as it is called, asserts that Christ was the son of Joseph and Mary, considering him a mere man..."
    (Eusebius; Ecclesiastical History 6:17)

#3: WHAT THEY THOUGHT ABOUT PAUL

NAZARENES:

    "The proclaiming was multiplied, through the Goodnews of the emissary Paul who was the least of all the emissaries."
    (Nazarene commentary on Is. 8:23-9:3, Is. 9:1-4 in Christian editions)

EBIONITES:

    "But the Ebionites... repudiate the apostle Paul."
    (Irenaeus; Aganist Heresies 1:16:2)

    "They declare that he was a Greek....He went up to Jerusalem, they say, and when he had spent some time there, he was seized with a passion to marry the daugher of the priest. For this reason he became a proselyte [through the Saducee movement, hence his working for the Temple police] and was circumcised. Then, when he failed to get the girl, he flew into a rage and wrote against cirumcision and against the sabbath and the Law."
    (Epiphanius; Panarion 30:16-19)

#4: THEIR SCRIPTURES

NAZARENES:

    "But these sectarians... did not call themselves Christians--but 'Nazarenes,'... However they are simply complete Jews. They use not only the New Testament but the Old Testament as well, as the Jews do..."
    (Epiphanius; Panarion 29)

EBIONITES:

    "But the Ebionites use only... Matthew..."
    (Irenaeus; Aganist Heresies 1:16:2)

    "they used only the so-called Gospel according to the Hebrews and made small account of the rest."
    (Eusebius; Ecclesiastical History 3.27)

#5: THEIR MATTHEW

NAZARENES:

    "They [the Nazarenes] have the Gospel according to Matthew quite complete in Hebrew, for this Gospel is certainly still preserved among them as it was first written, in Hebrew letters."
    (Epiphanius; Panarion 29:9:4)

EBIONITES:

    "In the Gospel that is in general use among them which is called 'according to Matthew', which however is not wholely complete but falsified and mutilated."
    (Epiphanius; Panarion 30:13:2)

#6: ABOUT BEING VEGETARIAN

    "(The Ebionites) Disdain for eating meat and even the Temple slaughter of animals, preferring the ideals of the pre-Flood diet and what they took to be the original ideal of worship (see Gen 9:1-5; Jer 7:21-22; Isa 11:9; 66:1-4)."
    (Dr. James Tabor; Nazarenes and Ebionites - An Introduction, 1998)

#7: ORIGIN OF EBIONITES WHO SPLIT FROM THE NAZARENES

    "Next comes Ebion, the founder of the Ebionites. He held doctrines like those of the Nazarenes...being from their sect, although what he taught and proclaimed differed from what they did..."
    (Epiphanius; Panarion 30:1:1)

    "Their sect began after the capture of Jerusalem. For when all those who believed in Messiah settled at that time for the most part in Peraea, in a city called Pella ... that provided an opportunity for Ebion. ... They (Nazarenes and Ebionites) do in fact differ from each other..."
    (Epiphanius; Panarion 30:2:7)

#8: ABOUT SACRIFICES

EBIONITES:

    "In the Gospel that is in general use among them...reports: 'I am come to do away with sacrifices, and if you cease not sacrificing, the wrath of God will not cease from you.' "
    (Epiphanius, Panarion 30:16:4-5)

Comment by James Trimm on June 28, 2012 at 8:21pm
Comment by James Trimm on June 29, 2012 at 2:44am

Again, Eusebius does name the other group, he says they had the same name "Ebionites".  He speaks of two types of Ebionites, one who accepted the virgin birth and one who did not.  In fact Eusebius regularly refers to the Nazarenes as "The Assembly at Jerusalem".

Jerome says:

13. The matter in debate, therefore, or I should rather say your opinion regarding it, is summed up in this: that since the preaching of the gospel of Christ, the believing Jews do well in observing the precepts of the law, i.e. in offering sacrifices as Paul did, in circumcising their children, as Paul did in the case of Timothy, and keeping the Jewish Sabbath, as all the Jews have been accustomed to do. If this be true, we fall into the heresy of Cerinthus and Ebion, who, though believing in Christ, were anathematized by the fathers for this one error, that they mixed up the ceremonies of the law with the gospel of Christ, and professed their faith in that which was new, without letting go what was old. Why do I speak of the Ebionites, who make pretensions to the name of Christian? In our own day there exists a sect among the Jews throughout all the synagogues of the East, which is called the sect of the Minei, and is even now condemned by the Pharisees. The adherents to this sect are known commonly as Nazarenes; they believe in Christ the Son of God, born of the Virgin Mary; and they say that He who suffered under Pontius Pilate and rose again, is the same as the one in whom we believe. But while they desire to be both Jews and Christians, they are neither the one nor the other. I therefore beseech you, who think that you are called upon to heal my slight wound, which is no more, so to speak, than a prick or scratch from a needle, to devote your skill in the healing art to this grievous wound, which has been opened by a spear driven home with the impetus of a javelin. For there is surely no proportion between the culpability of him who exhibits the various opinions held by the fathers in a commentary on Scripture, and the guilt of him who reintroduces within the Church a most pestilential heresy. If, however, there is for us no alternative but to receive the Jews into the Church, along with the usages prescribed by their law; if, in short, it shall be declared lawful for them to continue in the Churches of Christ what they have been accustomed to practice in the synagogues of Satan, I will tell you my opinion of the matter: they will not become Christians, but they will make us Jews.

(Jerome; Letter 75)

He does not say that these Nazarenes are Ebionites, as I already pointed out Jerome elswhere identifies them as two different groups.

Theodoret does not say that Messiah was nothing MORE than a righteous man... I would say that he was a righteous man... so what?  Also his whole statement is suspect as the Gospel of Peter was probably not used by the Nazarenes.  (I wrote a blog on this in the new group http://nazarenespace.com/group/church-fathers-on-nazarenes-and-ebio... )
  There is also discussion of Letter 75 there.

In fact the "CHurch Fathers" regularly attack the Ebionites for rejecting the Deity of Messiah, but they NEVEr say this about the Nazarenes, and they certainly would have no hesitated to say this if it were true.

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