Paul – The 13th Apostle – Opposing the 12 chosen Apostles

The following section has been extracted and slightly adapted in places (as also the Sacred Names) from the Web Page:  (Ben Yahuah’s Truth Page)

The Ebionite Records on the Trial of Paul by Douglas J Del Tondo Esq

The Apostle John in 1 John told us, reminiscent of Revelations 2:2, to test every spirit to see whether it comes from God. There were several criteria he gave to tell the liars from the true. He said:

‘We belong to YHVH, and everyone who knows YHVH will listen to us” [i.e., the twelve apostles].  But the people who don’t know YHVH won’t listen to us. That is how we can tell the Spirit that speaks the truth from the one that tells lies.” (1 John 4:6 CEV)

Now where did John get that idea? YAHU’SHUAH in Matthew 10:14-15 said: “And whosoever shall not receive you (His appointed 12 Apostles), nor hear your words, as you go forth out of that house or that city, shake off the dust of your feet.  Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city.” (ASV)

Those who reject the twelve apostles were condemned by YAHU’SHUAH Himself. The words of the twelve apostles, if rejected, cause us to be at risk of the fire suffered by Sodom and Gomorrah. This is not because their words are prophetic, but because of the Message the twelve personally carried from YAHU’SHUAH. If rejected, it puts us at risk of judgment by fire.

Paul admits that he rejected the teachings of the Apostle Peter

In Paul, we see hostility toward the twelve apostles in many ways: The twelve “imparted nothing to me,” says Paul. (Gal. 2:6.)

When we consider from the text of the New Testament,  whether Paul behaved in an insulting way toward Peter, we find that Paul actually admits it – in fact, he boasts about it.

In Galatians 2:11-14,  Paul boasts of being able to condemn a true apostle of YAHU’SHUAH. “I resisted him to the face ….” Then Paul says he gave Peter a dressing down “before them all.” Paul did this publicly, not in private, thereby transgressing YAHU’SHUAH’s reprimand to correct a person in private.  Let us read the event in context:   ‘When Peter came to Antioch, I opposed him to his face, because he was clearly in the wrong. Before certain men came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself from the Gentiles because he was afraid of those who belonged to the circumcision group. The other Jews joined him in his hypocrisy, so that by their hypocrisy even Barnabas was led astray. When I saw that they were not acting in line with the truth of the Gospel, I said to Peter in front of them all, “You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs?”

Paul seems to be unaware of YAHU’SHUAH’s explicit guidance of Peter, shown him by way of the vision of a sheet filled with all types of crawling unkosher insects and animals, that he should take the Gospel to the Gentiles – that it was not to be retained amongst Jews only.  Acts 10 records this Divine confirmation to Peter,  “because what God has made clean, you have no right to call profane.”  To do this, Peter had to mix with Gentiles.  Not only does Paul confuse and overrule this issue, but also his entire mandate.  At some stages he claims to have been sent to the non-Jews (the uncircumcised) while he persistently preaches “to the Jews first”, invoking persecutions and problems on himself.

In Galatians 2:7 Paul recognizes his mandate:  “I had been commissioned to preach the Good News to the uncircumcised…” and then he makes an astonishing statement in total contradiction of what the NT states about the mission of the apostle Peter, shown to Peter in the Vision of the unkosher animals.  Paul erroneously concludes in this text “… just as Peter had been commissioned to preach to the circumcised.”  Clearly, by insisting to go “to the Jew first” with the Gospel, Paul was either confused – or else he challenged his mandate!  (For a full review of this resistance and the Biblical prohibition of proselytizing of Jews, refer to 1.3. Proselytizing of Jews… a Divine Order, or Taboo?

In rebuking Peter in public for what Paul mistakenly and uninformedly regards to be Peter’s error, he also violates his own command to us:  “Do not sharply rebuke an older man, but appeal to him as a father.” (1 Tim. 5:1.) Paul also violated YAHU’SHUAH’ command: “if your brother sins, go and reprove him in private; if he listens to you, you have won your brother.” (Matthew 18:15.)

Paul also sneers at the three “so-called” leaders at Jerusalem: James, Cephas (i.e., Simon Peter) and John, adding pejoratively that they “seemed to be pillars” (Galatians 2:9). Paul boasts that he believes he is at their level: “For I suppose I was not a whit behind the very chiefest apostles” (2 Corinthians 11:5. And in 2 Corinthians 12:11, Paul claims “in nothing am I behind the very chiefest apostles, though I be nothing.” There is some textual and historical reasons to think Paul calls the twelve false apostles in 2 Cor. 11:12-23, viz. verse 13 “fashioning themselves into apostles of YAHU’SHUAH.” (Is this not exactly what Paul claims and pursues himself, though he was never appointed as an apostle by YAHU’SHUAH – but only, at best, as a servant and a witness? Acts 26:16;  9:15)

Paul was teaching Gentiles that it was permissible to eat food sacrificed to idols. 1 Cor. 8:1-13, note v. 7 & 8). The twelve apostles tacitly approved James condemning this in Acts chapter 15. YAHU’SHUAH condemns it three times in the Book of Revelation.

Peter’s Question Why YAHU’SHUAH Would Use Paul Aside from apostles

From early Messianic writings outside of the New Testament, it is clear that Paul became opposed by Messianic believers already in the first centuries of the new Hebrew Messianic  movement.  So, for instance, Peter, in the Clementine Homilies speech, asks his antagonist (Paul) a blunt question that remains valid even if Homily 17 were fictional:

“And how did He (Messiah) appear to you, when you entertain opinions contrary to His teaching?

But if you were seen and taught by Him, and became His apostle for a single hour, proclaim His utterances, interpret His sayings, love His apostles.”

Doesn’t anyone else find it incongruous that not a single utterance from YAHU’SHUAH’ teachings in the Gospel accounts are found in Paul’s many letters?  For Paul, YAHU’SHUAH is just the Divine Messiah who dies, resurrects and we must trust in this fact alone, “to be saved.”. Apart from that, YAHU’SHUAH’s teachings are completely absent in Paul’s NT writings.

What Peter brings out in the Clementine Homilies again can be corroborated by looking at Paul’s writings. Paul admits in Galatians that after he was called and converted on the road to Damascus, he then began his work for fourteen years before he ever went back to Jerusalem to learn from the apostles who were appointed by and who personally knew YAHU’SHUAH. (Gal. 2:1.)

Paul admits that until that time, he only had a brief two week visit to Jerusalem three years after his vision. Paul emphasizes his lack of contact with the twelve apostles by pointing out that in those two weeks he only met Peter and then briefly James, YAHU’SHUAH’s brother. Paul adamantly insists this is his sole prior encounter with the apostles within “fourteen years”

Gal. 2:1  “But when it pleased God, who separated me from my mother’s womb… to reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood: Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus. Then after three [more] years I went up to Jerusalem to see Peter, and abode with him fifteen days. But other of the apostles I saw none, save James YAHU’SHUAH’ brother. Now the things which I write unto you, behold, before God, I lie not. Afterwards I came into the regions of Syria and Cilicia”. (Galatians 1:8-21)

If the apostles were hand picked and trained by YAHU’SHUAH,  He obviously did so in order that their witness would be full and superior to others. Then it should be incumbent on Paul to learn from them.  Yet, by Paul’s own admission, he fails to do so for years. How then can Paul form the greater body of New Testament Scripture when his ideas are not based on YAHU’SHUAH’s teachings?  When his teachings so often oppose and overthrow the Torah and Tanach (OT) teachings? Christianity is being expounded by someone who never spent any extended time with YAHU’SHUAH, never trained under him, and whose writings are devoid of utterances of YAHU’SHUAH except a small unique aphorism and only one inaccurate quote from YAHU’SHUAH’s Last Supper (Pesach Seder) account.

Other respected thinkers have been astonished by Paul’s lack of mentioning any lessons of YAHU’SHUAH. Albert Schweitzer once said:  “Where possible, he (Paul) avoids quoting the teaching of YAHU’SHUAH, in fact even mentioning it. If we had to rely on Paul, we should not know that YAHU’SHUAH taught in parables, had delivered the Sermon on the Mount, and had taught His disciples the ‘Our Father.’ Even where they are specially relevant, Paul passes over the words of YAHU’SHUAH.”

A modern Christian scholar, Hans van Campenhausen, agrees this deficiency in Paul’s writings is a striking and glaring problem:

“The most striking feature is that the words of YAHU’SHUAH, which must have been collected and handed on in the primitive community and elsewhere from the earliest days, played no, or at least no vital, part in Paul’s basic instruction of his churches.”

Paul in 1 Corinthians 11:24-25 quotes from the Last Supper at odds with Luke’s account. See Luke 22:19-20. Luke says Jesus’ body is ‘given’ but Paul says it is ‘broken.’ This variance is significant. As John 19:36 mentions, Psalm 34:20 says not a bone of His shall be broken. Paul’s quote is thus contradictory of Luke as well as theologically troublesome.

Refs.:  Albert Schweitzer Library: The Mysticism of Paul the Apostle (John Hopkins University Press: 1998). 28.Hans van Campenhausen, The Formation of the Christian Bible (J. A. Baker, trans.) (Philadelphia: Fortress Press, 1972).

Peter to James, Preface to Clementine Homilies a. Bart D. Ehrman, Peter, Paul & Mary Magdalene (Oxford: 2006)