Dissertation on the Arrest and Crucifixion of Isho (Jesus)

Introduction

In this dissertation, we will explore the arrest and crucifixion of Isho, whom we refer to by his given name in respect to the original Aramaic-speaking communities and his mother’s naming of him. This is done to avoid aligning with the early church’s translations that have distorted much of Isho’s teachings to suit their own theological agendas. The purpose is to challenge the widely held Christian theological position that Isho was arrested because he was committing blasphemy, and instead, to provide evidence that his arrest was not due to a claim of divinity but rather a result of his rejection by the Jewish authorities and his prophetic challenge to their ways.

This dissertation will examine the circumstances surrounding Isho’s arrest, his claims to be the Messiah (the Christ), and how these claims led to his eventual crucifixion. Special attention will be given to the inscription placed on Isho’s cross as recorded in John 19:19, which reads: “Jesus of Nazareth, the King of the Jews.” We will explore the historical and theological implications of this inscription, focusing on the distortion of Isho’s name and title, and the role it played in his condemnation. Additionally, the dissertation will contrast Isho’s original teachings with those of Paul and the early church, revealing how theological reinterpretations and institutional needs reshaped the message of Isho and ultimately led to a distortion of the events surrounding his death.

Chapter 1: The Prophetic Mission of Isho

Isho’s mission was fundamentally rooted in his role as a prophet, sent by God to the lost children of Israel. The Jewish expectation of the Messiah was deeply connected to the hope for a political and military leader who would restore the Davidic Kingdom and liberate Israel from Roman occupation. However, Isho’s message diverged significantly from these expectations. He did not come to merely liberate Israel from external political forces but to challenge the internal spiritual decay that had overtaken the Jewish leadership and people. His call to repentance and renewal was a direct confrontation with the status quo, particularly the corrupt practices of the Jewish religious authorities.

Isho’s teachings emphasized that the Kingdom of God was not an earthly political realm but a spiritual one that was already at hand (Mark 1:15). This message, coupled with his challenge to the religious establishment, led to increasing tension between him and the Jewish authorities. The core of his message—that Israel had lost its way and needed to repent—was one that threatened the power structures within the Jewish leadership. By claiming that he was the Messiah, but in a way that did not conform to the popular Jewish expectations of a political leader, Isho effectively placed himself in direct opposition to the ruling authorities, who were both threatened by his growing influence and his message.

Chapter 2: The Challenge of the Messiahship

In John 10:24, the Jews gather around Isho and demand that he plainly declare whether he is the Messiah: “So the Jews gathered around him and said to him, ‘How long will you keep us in suspense? If you are the Christ, tell us plainly.'” Isho responds by stating that he has already told them, but they do not believe. He further emphasizes that his works, done in his Father’s name, testify to who he is. However, the Jewish authorities, unable to accept his message and unwilling to recognize him as the Christ, accuse him of blasphemy.

The accusation of blasphemy against Isho was not a claim that he was God, as often stated in Christian theology, but rather a rejection of his claim to be the Messiah. To the Jewish leaders, Isho’s assertion of being the Messiah was not blasphemous because of any divine claim but because it undermined their authority and the current religious order. His message of repentance and the imminent arrival of God’s Kingdom was, in their view, a threat to the existing spiritual and political structures.

Chapter 3: The Distortion of Isho’s Claims by the Jewish Authorities

The Jewish leaders knew that simply accusing Isho of blasphemy would not convince the Roman authorities to take action. To ensure his arrest, they had to present him as a political threat, particularly by portraying him as a rival to the Roman emperor. In John 19:12, the Jews insist to Pilate that if he does not crucify Isho, he is not a friend of Caesar. They accuse Isho of claiming to be the King of the Jews, a title that would have directly challenged Roman authority.

This accusation had nothing to do with a claim to divinity, but rather with Isho’s claim to be the Messiah, a figure who, according to Jewish belief, was to rule Israel. The word “Messiah” itself, as defined in the Eastern Bible Dictionary, is the Hebrew word for “Anointed One,” and in the Greek translation, it is rendered as “Christ.” The title denotes that Isho was consecrated as a prophet, priest, and king of his people. The Jewish authorities used this title to accuse him of sedition, as a king would be seen as a direct challenge to the political power of Rome.

Chapter 4: Pilate’s Indifference and the Inscription

When the Jewish leaders brought Isho before Pilate, they accused him of claiming to be the King of the Jews, hoping to provoke a response that would justify his execution. Pilate, who was no stranger to political maneuvering, was initially indifferent to the Jewish claim that Isho was a blasphemer. However, the charge that Isho was claiming kingship over the Jews was something that Pilate could not ignore, as it presented a potential threat to Roman authority. Pilate thus ordered Isho’s crucifixion, not because of any alleged blasphemy, but because of the political implications of Isho’s claimed kingship.

The inscription placed on Isho’s cross, as recorded in John 19:19, reads: “Jesus of Nazareth, the King of the Jews.” This inscription, while accurate in one sense, is also a distortion. Isho was not known by the Greek name “Jesus,” but by his given Aramaic name, Isho, a point that scholars such as A.B. Bruce and F.F. Bruce affirm in their discussions on early Christian traditions. This change in name reflects the early church’s Greek-speaking context and their theological motivations, and the translation of Isho as “Jesus” contributes to the broader misrepresentation of his true identity and message.

Chapter 5: Theological Implications of the Inscription

The inscription placed on Isho’s cross—”Jesus of Nazareth, the King of the Jews”—was both a statement of accusation and a distortion of the truth. While it acknowledged Isho’s claim to kingship, it did so in a way that presented it as a charge against him. This inscription was likely meant to mock Isho, as it reinforced the claim that he was being executed for challenging Roman authority by presenting himself as a rival king. This portrayal of Isho as a political criminal stands in contrast to his true message, which was spiritual in nature and focused on repentance and the Kingdom of God.

Chapter 6: Paul’s Teachings and the Distortion of Isho’s Mission

Paul’s teachings, as recorded in his letters, have played a central role in shaping Christian theology. However, much of Paul’s theology diverges significantly from the teachings of Isho himself. Isho’s message was primarily concerned with repentance, the Kingdom of God, and the renewal of Israel’s covenant with God. Paul, however, reinterpreted Isho’s death as a sacrificial act meant to atone for the sins of all humanity. This redefinition of Isho’s death aligns more closely with Pauline theology than with the historical Isho’s message of repentance.

Paul’s own account of his encounter with the risen Christ, as recorded in Acts 9, was a visionary experience rather than a direct interaction with Isho during his earthly ministry. This visionary experience helped Paul construct a theology of Isho as a divine figure who died for the sins of the world. This interpretation stands in stark contrast to Isho’s own understanding of his mission as a prophet sent to call Israel back to God.Â

Chapter 7: The Early Church and the Expansion of the Doctrine of Salvation

As Christianity spread, especially among Gentile communities, the doctrine of salvation became central to the faith. This doctrine, however, diverged from the teachings of Isho. Isho’s emphasis was on repentance and the coming Kingdom of God, while the early church, influenced by Paul’s teachings, emphasized salvation through belief in Isho’s death and resurrection. This shift, although influential in the development of Christian doctrine, departs from Isho’s original message. Paul, therefore, cannot be regarded as a true follower of Christ. His teachings were not a continuation of Isho’s, but rather a departure from them, promoting a theology that stood in contrast to the core teachings of Isho. In this light, Paul should not be seen as one who faithfully followed Christ but as someone whose teachings steered followers away from the authentic message of Isho, in favor of his own interpretation of the faith.

Chapter 8: The Impact of Pauline Theology on the Early Church

Paul’s influence on early Christian theology cannot be overstated. His reinterpretation of Isho’s mission and death helped shape the trajectory of Christian thought. However, this shift also distanced the church from the true message of Isho, one rooted in repentance, the Kingdom of God, and spiritual transformation, not the atonement for sin through Isho’s death.

Conclusion

Isho’s arrest and crucifixion were not the result of blasphemy, but rather of his rejection by the Jewish authorities for his prophetic challenge to the religious order. His death was a consequence of his call to repentance and the rejection of that call by the leadership of Israel. The subsequent developments in early Christian theology, particularly through the influence of Paul, led to a distortion of Isho’s true message. By reclaiming Isho’s authentic teachings, we can restore the truth of his mission and better understand the events of his life and death.

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References

• Bruce, F.F. Paul: Apostle of the Heart Set Free. Grand Rapids: Eerdmans, 1977.
• Bruce, A.B. The Training of the Twelve. Grand Rapids: Kregel, 1993.
• Wright, N.T. Jesus and the Victory of God. Minneapolis: Fortress Press, 1996.
• Sanders, E.P. Paul and Palestinian Judaism. Philadelphia: Fortress Press, 1977.
• The Eastern Bible Dictionary. Christ – Meaning as Prophet and King.