21 Life Lessons Even Non-Christians Can Learn From Jesus
The whole is in the preter tense: it speaks of things that had been accomplished at the time the words were written, and not of things to be accomplished afterwards.
As then the passage is in no possible sense prophetical, nor intended to be so, and that to attempt to make it so is not only to falsify the original but to commit a criminal imposition, it is matter of no concern to us, otherwise than as curiosity, to know who the people were of which the passage speaks that sat in darkness, and what the light was that had shined in upon them.
If we look into the preceding chapter, Isaiah viii, of which ix is only a continuation, we shall find the writer speaking, at verse nineteen of "witches and wizards who peep about and mutter," and of people who made application to them; and he preaches and exhorts them against this darksome practice.
It is of this people, and of this darksome practice, or walking in darkness, that he is speaking at ix, 2; and with respect to the light that had shined in upon them, it refers entirely to his own ministry, and to the boldness of it, which opposed itself to that of the witches and wizards who peeped about and muttered.
Isaiah is, upon the whole, a wild, disorderly writer, preserving in general no clear chain of perception in the arrangement of his ideas, and consequently producing no defined conclusions from them.
It is the wildness of his style, the confusion of his ideas, and the ranting metaphors he employs, that have afforded so many opportunities to priestcraft in some cases, and to superstition in others, to impose those defects upon the world as prophecies of Jesus Christ.
Finding no direct meaning in them, and not knowing what to make of them, and supposing at the same time they were intended to have a meaning, they supplied the defect by inventing a meaning of their own, and called it his.
essay on jesus christ head of christ work of art heilbrunn t
We could spend hours discussing Jesus' life and teachings. We willconcentrate on just a few events that demonstrate His character and Hispurpose for coming.
The world has "walked in darkness" for eighteen hundred years, both as to religion and government, and it is only since the American Revolution began that light has broken in.
The belief of one God, whose attributes are revealed to us in the book or scripture of the creation, which no human hand can counterfeit or falsify, and not in the written or printed book which, as Matthew has shown, can be altered or falsified by ignorance or design, is now making its way among us: and as to government, the light is already gone forth, and while men ought to be careful not to be blinded by the excess of it, as at a certain time in France when everything was Robespierrean violence, they ought to reverence, and even to adore it, with all the perseverance that true wisdom can inspire.
I pass on to the seventh passage, called a prophecy of Jesus Christ.
Matthew viii, 16, 17.
Links between two god-men saviors: Jesus and Krishna
Whichever of the views of the trial above we may subscribe to, it is clear that a turning point in the Sanhedrin "trial" of Jesus is that in which Caiaphas asks Jesus directly if He is the Messiah - and Jesus answers in the affirmative and adds further descriptions, leading Caiaiphas to declare that blasphemy has been spoken.
The Trial of Jesus: Authentic Historical Account
It is a common assumption - made by Skeptics and believers alike - that Jesus underwent an official trial by the Sanhedrin. This, indeed, may have happened, but it may also be a false impression given by an over-literal reading of the Gospel accounts (though we emphasize, again, that this could very well have been an illegal gathering of the Sanhedrin, yet not affect the plausibility of the account).
Jesus' and Horus' life events, etc
This, Bowker says, would be most unwelcome to the Pharisees, and perceived as "a betrayal of Torah" - which point of view would have been Jesus' own business, had He not started teaching it publicly! Bowker does not come to this conclusion, but I would like to suggest that here, perhaps, is the "idolatry" that Fricke is looking for. The God that Jesus preached may have seemed a bit out-of-character to the Pharisees - perhaps even seen as a "new" god that was not the true God at all.
Locke, John | Internet Encyclopedia of Philosophy
However, as Fricke points out immediately after this, the Jewish practice was "(i)n contrast to Roman criminal procedure, (where) the confession of the accused was sufficient." Under all interpretations, Jesus' extracted "confession" was USED by the high priests to convict Him in a Roman court before Pilate. The question by Caiaphas, Kilpatrick recognizes in a similar vein, "was put in order to have grounds for a political charge, to be preferred by Pilate". Whether it was used to convict Him in the Jewish court is another matter.
Jesus' Teaching on Hell - Tentmaker
The trial had to take place quickly, since the Triumphal Entry had already occurred, and Jesus was escalating matters every day of Holy Week (cleansing of the temple, challenge of authority - even the anointing in Bethany). Time was running out for the Sanhedrin stooges; people were starting to pour into Jerusalem for the feast. They were simply pressured by the situation into "unlikely" actions. The Gospels' description makes PERFECT sense -- it is not implausible in the least, even as they are commonly interpreted.