But I say to you who hear, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you. (Evangelion, cf. Luke 6:27–28) Let the love of Jesus overflow through us toward even our adversaries, mirroring the mercy of the Father who calls us to a higher way.

In the first gospel (Evangelion), two seekers ask about “life”—and receive two different answers: - One asks about ζωή (earthly life/abundance). Jesus replies: “Love God and neighbour… do this and you will live” (cf. Luke 10:25–28). (Exactly the earthly riches YHWH promises in the Law for obedience.) - The other asks about ζωὴν αἰώνιον (eternal life). Jesus replies: “Sell everything, give to the poor… and you will have treasure in heaven” (cf. Luke 18:18–30). Different Greek words → perfectly coherent answers. Canonical Luke erases the distinction and creates a contradiction. The Evangelion preserves the original, sharper theology.

Also, In the Evangelion, Jesus never calls himself “Son of David.” When a blind man near Jericho cries out to him as “Son of David,” Jesus’ own followers rebuke the man and try to silence him (Luke 18:38–39). Jesus does not affirm or accept the title. Instead, he consistently refers to himself as the “Son of Man.” What is curious and worthy of noting, Jesus does point out to the scribes that Jewish scripture, properly interpreted, indicates that the Christ is David’s master, not his son (20:41–44). This is one more way the earliest preserved Gospel avoids traditional Jewish messianic titles.

Did you know in the very first Gospel (Evangelion), Jesus never explicitly calls himself “the Christ” or affirms the title when others use it. When Peter identifies him as the Christ, Jesus rebukes him and orders silence (cf. Luke 9:21). He instead calls himself the “Son of Man” who must suffer and rise (9:22). He even warns: many will come claiming “I am the Christ” — “Do not follow them.” A striking difference from later Gospels.

Jesus’ commands focus on inner attitude, radical love, mercy, forgiveness, self-denial, generosity, and trust like a child. They are positive, proactive, and centered on the gracious Father’s character. YHWH’s Ten Commandments are mostly negative prohibitions (“You shall not…”) focused on loyalty, worship, family honor, and external moral behavior under law. Jesus does not repeat or endorse the Ten Commandments. Instead, he gives a new, higher standard rooted in the mercy and grace of the Father.

YHWH rains fire and brimstone from heaven to destroy Sodom and Gomorrah (Gen 19:24). In the Gospel, when the disciples want to call down fire on a village that rejected them, Jesus sharply rebukes them: “You do not know what spirit you are of” (Evangelion; cf. Luke 9:54–55). YHWH destroys cities with fire. The Father forbids even the desire for such violence.

Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven. (Evangelion, cf. Luke 6:37) Release every judgment and grudge today—the same mercy you extend will be poured back into your own life by the Father.

For the Son of Man came to seek and to save the lost. (Evangelion, cf. Luke 19:10) No one is too far gone, too broken, or too lost for the Son of Man—He came precisely for you.

YHWH curses the ground with thorns and thistles after "the Fall", forcing humanity into painful toil (Gen 3:17–18). Jesus blesses the Earth with miraculous abundance, feeding five thousand with ordinary bread and no toil at all (Evangelion; cf. Luke 9:12–17). YHWH curses creation; the Father provides freely and abundantly.

YHWH declares the Sabbath holy and commands death for anyone who works on it (Exod 31:14–15). Jesus heals a man’s withered hand on the Sabbath and proclaims: “The Son of Man is lord of the Sabbath” (Evangelion; cf. Luke 6:5). YHWH kills for breaking the Sabbath; the Father heals on the Sabbath and sets people free.

Luke 5:36–39 is a sharp parable of radical separation: the new wine of Christ’s revelation (pure grace, alien to Yahweh’s law) cannot be patched onto or contained within the old wineskins of the Jewish scriptures and their creator-god. Attempting to fuse them ruins both—the new bursts forth uncontained, the old is destroyed. “And no one puts new wine into old wineskins; otherwise the new wine will burst the skins and will spill out, and the skins will be ruined. But new wine must be put into fresh wineskins.” (Luke 5:37–38) Yet verse 39—“no one after drinking old wine desires new wine but says, ‘The old is good’”—appears to be a later Judaizing interpolation, softening the incompatibility. Ironically, those today who cling to Judeo-Christian synthesis—blending Old Testament law with the Gospel—fulfill that very line, preferring the “old” Torah Law and rejecting the radical new wine of the once unknown Good Father God presented to us by Jesus (Iēsous).