Who wrote the Bible?

Bible Decoded:

Who wrote the Bible?

The basic feature of the gospels so called is a consistent rebellion against consistency. This type of consistency-with-inconsistency points to the existence of common author at the back of all four books. The invariable rebellion against faithfulness of any book to itself or to anyone of the others remains their common thread. This points to the operation of a common mind behind all books. Such a mind necessarily has rebellion in the whole of its content. Let us begin with the different accounts of how Jesus obtained his first disciples. Matthew 4:18-20 says Jesus saw Peter and his brother Andrew for the first time while he was walking by the sea of Galilee. They were casting their nets into the sea. Jesus asked them to follow him and they would be made fishers of men. They dropped their nets immediately and followed him.

The same meeting is recounted at John 1:35-45. But here it is a different version altogether. The venue too is different. According to Matthew, the meeting took place at Galilee. But according to John, it was at Judaea. John writes that it was only the next day that Jesus decided to leave for Galilee. Therefore, the meeting was not at Galilee. Since Jesus was hitherto at Judaea, the meeting related by John took place only at Judaea.

John also says that Andrew was disciple to John the baptist. But nowhere does Matthew say so.

In Matthew, Jesus induces Peter and Andrew to become his disciples by offering to make them men-fishers. In John, Andrew and Peter at his word go to Jesus on their own to seek discipleship.

In short, it is impossible from the bible to find out how Peter and Andrew became Jesus’ disciples, the given data being so contradictory. The concerned writers, Matthew and John, are themselves Jesus’ disciples. Why then do the accounts contradict each other? The only explanation is that these books are not the work of those men. To put it precisely, all four books emanate directly or indirectly from a single rebellious mind, namely, Jesus himself. The omission of John 3:22-23 in Matthew and of Matthew 4:12 in John would make just one more proof.

John 3:22-23 says: “After this, Jesus and his disciples came into the land of Judea, and there he remained with them, baptising. John was still baptising, too, in Aenon, near Salin.” According to this account, Jesus and his disciples were baptising at the same time as John was baptising nearby. According to Matthew, however, this is impossible. For, Jesus picks even his earliest disciples only after the imprisonment of the baptist who was to be beheaded in the same prison. “When Jesus heard that John had been put in prison, he went away into Galilee” (Matthew 4:12). It is only at this Galilee that Jesus got his first disciples.

Since Matthew and John are both disciples of Jesus and eyewitnesses, the mutual incompatibility of their books is unwarranted, except by surmising that they are not the true authors.

Certain aspects of the works standing in their name would go to show again that there is mastermind at work behind them. Why is it, for example, that John 3:22-23 is missing in Matthew? Matthew 4:12 speaks about baptist John’s imprisonment. But John says the baptist was only imprisoned later, “John had not yet been put in jail” (3:24).

These writings, in short, are universally charged with their common rule of perverse rebellion. This rebellion is noticed in all four books from beginning to end.

To show yet again that all four books spring from a single rebellious source, we turn to the so-called prayer at Gethsemane, quoting the same at length. Matthew 26:36-47: “So Jesus came, and they with him, to a plot of land called Gethsamene; and he said to his disciples, Sit down here, while I go in there and pray. But he took Peter and the Sons of Zebedee with him. And now he grew sorrowful and dismayed; my soul, he said, is ready to die with sorrow; do you abide here, and watch with me. When he had gone a little further, he fell upon his face in prayer, and said, my father, if it is possible, let this chalice pass me by; only as thy will is, not as mine is. Then he went back to his disciples, to find them asleep; and he said to Peter, Had you no strength, then, to watch with me even for an hour? Watch and pray, that you may not enter into temptation; the spirit is willing enough, but the flesh is weak. Then he went back again, and prayed a second time; and his prayer was, My father, if this chalice may not pass me by, but I must drink it, then thy will be done. And once more he found his disciples asleep when he came to them, so heavy their eyelids were; so he went away and made his third prayer, using the same words. After that he returned to his disciples, and said to them, Sleep and take your rest hereafter; as I speak, the time draws near when the son of man is to be betrayed into the hands of sinners. Rise up, let us go on our way; already, he that is to betray me is close at hand. And all at once, while he was speaking, Judas, who was one of the twelve, came near.”

The disciples were asleep when Jesus prayed these words of mute appeal to his supposed father. How then did the words figure in the book? Since Jesus was arrested at the end of the prayer, any subsequent communication is out of question. Matthew, Mark and Luke cannot know except from the disciples who themselves slept out the whole time. Of the four writers, John was the only one present at the scene. But he does not mention the episode. The only one wide-awake at the scene was Jesus. All the rest were asleep. It is clear that the author is Jesus himself.

To go back to Luke for a detail. Luke sources his entire gospel to people whom he calls “those first eyewitnesses” (Luke 1:2). Who is the eyewitness that reported on the so- called prayer to him? Luke does write that the disciples, the only possible eyewitnesses, were “sleeping, overwrought with sorrow” (Luke 22:45).

Luke also furnishes this additional information missing both in Matthew and Mark. “And he had sight of an angel from heaven, encouraging him. His sweat fell to the ground like thick drops of blood” (Luke 22:43-44).

How could the disciples sleep when an angel from heaven appeared in front of them at a stone throw distance? And as Jesus was praying at a distance from his disciples, how could the disciples see Jesus’ sweat falling to the ground like drops of blood. Besides, it was nearing midnight!

In fine, the Gethsemane account sets down a fabulous pretext on the part of Jesus. First of all, it is impossible for Jesus to pray to his father. For, Jesus himself says at John 10:30 that he and his father are one. This is elaborately confirmed at John 14:8-9: “Philip said, Lord, show us the Father. That is all we need.” Jesus replied: Philip, I have been with you for a long time. Don’t you know who I am? If you have seen me, you have seen the Father. How can you ask me to show the Father?

It is clear from these words of Jesus that there are no two separate persons like Jesus and his father and that jehovah is the same as Jesus. This is also why the prayer is merely a false show on the part of Jesus.

The reason why he repeated the prayer thrice, saying the same words, is that his pretext failed on the sleeping disciples each time. Jesus says his soul is suffering deadly agony. But just before, when Judas went out to show him to officials, Jesus is gleeful: “Now the son of man has achieved his glory” (John 13:31). The next moment the glorification turns into agony!

The rebelliousness continues unchanged even in the accounts of his post-death history. Says Mark 16:5-7: “And they went into the tomb, and saw there, on the right, a young man seated, wearing a white robe; and they were dismayed. But he said to them, No need to be dismayed; you have come to look for Jesus of Nazareth, who was crucified; he has risen again, he is not here. Here is the place where they laid him. Go and tell Peter and the rest of his disciples that he is going before you into Galilee. There you shall have sight of him, as he promised you.”

According to the above, Jesus should appear first at Galilee. But according to Luke 24:33-36, he appeared instead at Jerusalem. Luke 24:33-36: “Rising up there and then, they went back to Jerusalem, where they found the eleven apostles and their companions gathered together, now saying, The lord has indeed risen, and has appeared to Simon. And they told the story of their encounter in the road, and how they recognised him when he broke bread. While they were speaking of this, he himself stood in the midst of them, and said, Peace be upon you; it is myself, do not be afraid.”

If it be true as Luke says that he appeared to the disciples at Jerusalem, then Mark 16:7 that he will appear to the disciples at the different place of Galilee is untrue. But there is no clue in the book ascribed to Mark as to where Jesus actually encountered the disciples. The omission of the location in Mark is thus consciously done. So too is Luke’s omission of the promise of appearance at Galilee which features at Mark 16:7.

The conclusion from all this is that both books issue from a single mind and that this mind is a rebel against itself.

Similar in kind to the above is Luke 23:49 as juxtaposed with John 19:25-27. According to Luke, “All those who knew Jesus personally, including the woman who had followed from Galilee, stood at a distance to watch” when Jesus was executed. As a consequence, Luke does not mention any act by way of conversation on his part. However, in John 19:25-27, we read: “Standing close to Jesus’ cross were his mother, his mother’s sister, Mary the wife of Clophas, and Mary Magdalene. Jesus saw his mother and the disciple he loved standing there; so he said to his mother, “He is your son.” Then he said to the disciple, “She is your mother.”

Luke rebelliously avoids what John inserts about various specified individuals waiting beside the cross and listening to Jesus. John in his turn is careful to avoid what Luke writes concerning the same people who were but standing at a distance. The twin accounts signal the existence of a common divisive agent behind them both.

The rebellion persists even in the area of testimony by Jesus’ detractors—proving all over again that the real author of the so-called gospels is a rebel against himself. Satan happens to be the distinctive name of such a unique rebel in scripture.

Mark 14:56-58 treats of such a testimony. Mark writes that the detractors lied when they testified against Jesus that he would rebuild the Jerusalem temple in three days. But John corroborates the detractors’ testimony as valid when quoting Jesus for these words, “Destroy this temple, and in three days I will raise it up” (John 2:19).

The omission of this say from Mark’s book is consciously done. So too is its inclusion in John. On the other hand, John omits what Mark writes about the detractors lying when they testified against Jesus that he would rebuild the Jerusalem temple in three days. Once again, this proves firstly that both books issue from a different and single author and secondly, that this real author is a rebel against himself.

In the next chapter Mark willingly contradicts himself by citing disinterested passersby for the documented words of Jesus that he earlier said were lies spoken against him by his intentional enemies.

Mark writes mechanically: “People who passed by said terrible things about Jesus. They shook their heads and shouted, Ha! So you’re the one who claimed you could tear down the temple and build it again in three days. Save yourself and come down from the cross!” (15:29-30). This is an instance of rebellion feeding upon itself.

Incidentally, it all goes to show that Jesus was executed for good reason. Mark indeed writes that “many bore false witness against him, but their witness agreed not together” (14:56). He does not have anything to show for it however other than this one lame particular.