Defies history...Your bible version was not accepted by God's chosen people, the Jews...If your apocrypha wasn't in the Jewish bible, your Bible could not have been inspired by the Holy Spirit...
The Holy Catholic and Apostolic Church is the One True Church of Jesus Christ, founded by him and promised to keep it going regardless of those opposed to it.
If you ever figured out the difference between the Kingdom of Heaven and the Kingdom of God, you'd see the error of your ways...Peter was given the keys to the Kingdom of Heaven, not the Kingdom of God...
But then, you'd have to study the bible without the influence of your church...Unlikely that'd happen...
And
If you ever figured out the difference between the Kingdom of Heaven and the Kingdom of God, you'd see the error of your ways...Peter was given the keys to the Kingdom of Heaven, not the Kingdom of God...
Targum to Zech. xiv. 9 and Ob. 21; "Malkut Shaddai ": 'Alenu; and "Malkut Shamayim": Ber. ii. 2, and elsewhere in Mishnah and Haggadah): Reign or sovereignty of God as contrasted with the kingdom of the worldly powers. The hope that God will be King over all the earth, when all idolatry will be banished, is expressed in prophecy and song (Ex. xv. 18; Zech. xiv. 9; Isa. xxiv. 23, Iii. 7; Micah iv. 7; Ps. xxix. 10), and with special emphasis in the later Psalms (xciii.-xcix.). God's Kingdom is spoken of in Ps. xxii. 29 (A. V. 28), ciii. 19, cxlv. 11-13; Ob. 21; Dan. iii. 33 (A. V. iv. 3); Tobit, xiii. 1; Sibyllines, iii. 47-48, 767; Psalms of Solomon, xvii. 3; Wisdom, x. 10; Assumptio Mosis, x. 1; Song of the Three Holy Children, 33; Enoch, lxxxiv. 2. The words "The Lord shall be King" are translated in the Targum, "The Kingdom of God shall be revealed"; and the ancient liturgy culminates in the prayer that "God may establish His Kingdom speedily" (see 'Alenu; Ḳaddish). The Kingdom of God, however, in order to be established on earth, requires recognition by man; that is, to use the Hasidæan phrase borrowed from Babylonia or Persia, man must "take upon himself the yoke of the Kingdom of God" ("'Ol Malkut Shamayim"; "Heaven" is a synonym of "God"; see Heaven). This the Israelites do daily when reciting the Shema' (Ber. ii. 2); so do the angels when singing their "Thrice Holy" (Hekalot); and in the future "all men shall take upon themselves the yoke of the Kingdom of God when casting away their idols" (Mek., Beshallaḥ, 'Amalek, 2). Accordingly, says the Midrash (Cant. R. ii. 12), "when the Kingdom of Rome has ripened enough to be destroyed, the Kingdom of God will appear."
Upon the Red Sea, Israel first sang the praise of God's Kingdom (Ex. R. and Targ. Yer. to Ex. xv. 19), and at Mount Sinai they accepted the yoke of God's Kingdom (Sifra, Ḳedoshim, xi.), just as Abraham did (Book of Jubilees, xii. 19), makingHim King upon earth (Sifre, Deut. 313); each proselyte, in joining Judaism, "takes upon himself the yoke of God's Kingdom (Tan., Lek Leka, ed. Buber, p. 6). The Hebrew slave who declares his wish to be a slave for life has his ear pierced, because "he casts off the yoke of God's Kingdom to bend to the yoke of another sovereignty" (Tosef., B. Ḳ. vii. 5; Yer. Ḳid. 59b). The yoke of God's Kingdom—the yoke of the Torah—grants freedom from other yokes (Abot iii. 4). Especially was it the principle of one party of the Hasidæans, the Zealots, not to recognize as king any one except God (Josephus, "Ant." xviii. 1, § 1, 6; comp. Philo, "Quod Omnis Probus Liber," §§ 12-13, and the prayer Abinu Malkenu—"Our Father, our King, we have no King except Thee!"
Christian and Jewish Conceptions.
The greater, then, the oppression of the Worldly Kingdom (Rome), the more eager the Jewish people, particularly the pious ones, were for "the Kingdom of Heaven," as they called it, to come speedily. This is the ever-reiterated object of the prayers in the liturgy (Masseket Soferim, xiv. 12; et al.). It was even laid down that no benediction would be effective without reference to the Kingdom (Ber. 12a). It is the approach of this Kingdom of Heaven, in opposition to the Kingdom of Rome, which John the Baptist announced (Matt. iii. 2; comp. Luke i. 71-74, iii. 17). Jesus preached the same Kingdom of God (Matthew has preserved in "Kingdom of Heaven" the rabbinical expression "Malkut Shamayim"), and when he said, "the kingdom of God cometh not by observation [that is, calculation] . . . for, behold, the kingdom of God is among [not within] you" (Luke xvii. 21, Syriac version), he meant, "It does not come through rebellion or by force" (see Jew. Encyc. iv. 51, s.v. Christianity).
When, however, the trend of events led early Christianity to make a decided disavowal of all political expectations antagonistic to Rome, the conception of the Kingdom of God was made an entirely spiritual one, and was identified with the "'olam ha-ba" (= "the world to come"), the spiritual life, in which "there is no eating and drinking, but righteousness and peace and joy in the holy spirit" (Rom. xiv. 17, Greek; comp. John xviii. 36). Rab speaks of it in the same way: "In the world to come there is neither eating, nor drinking, nor procreation, nor strife; but the righteous sit encrowned and enjoy the splendor of the Shekinah" (Ber. 17a).
The gospel of Matthew stands nearest to Jewish life and the Jewish mode of thinking. It was written for Judæo-Christians and made ample use of an Aramaic original. This is evidenced by the terms: "kingdom of heaven," found exclusively in Matthew, a translation of the Hebrew "malkut shamayim" (= "kingdom of God"); "your heavenly Father," or, "your Father in the heavens" (v. 16, vi. 14, et al.); "son of David" for "the Messiah" (ix. 27, et al.; comp. the rabbinical "ben David"); "the holy city" (iv. 5, xxvii. 53) and "the city of the great King" (v. 35) for "Jeru salem"; "God of Israel" (xv. 31); the oft-repeated phrase "that it might be fulfilled, which was spoken of the Lord by the prophet"; the retention of Judæo-Christian conceptions (v. 17, x. 6, xv. 24); the genealogy of Jesus, based upon specific haggadic views concerning Tamar, Ruth, and Bath-sheba, so drawn as to make the assumption of his Messianic character plausible (i. 1-16); and the assignment of the twelve seats of judgment on the Judgment Day to the Twelve Apostles in representation of the twelve tribes of Israel (xix. 28; Luke xxii. 30). It has embodied Jewish apocalyptic material, in ch. xxiv.-xxv., more extensively than have the other gospels; and in the Sermon on the Mount (v.-vii.) it shows a certain familiarity with rabbinical phraseology.
On the other hand, it manifests a spirit of intense hostility to the Jews in the crucifixion story, to a greater degree than do the other gospels (xxvii. 25). In fact, its late composition is shown by its artificial systematization of the whole story of Jesus: There are seven beatitudes in v. 3-10 (verse 5 is a quotation), and accordingly seven "woes" in xxiii. 13-32 (Luke vi. 21-26 has five beatitudes and four "woes"); seven parables in xiii. 1-52 (comp. the four in Mark iv. 1-34), and the twice-seven generations for each of the three periods of the genealogy of Jesus (i. 1-17). All the miraculous cures narratedin Mark are enlarged upon both as to the number of the persons cured and as to their incidents, so as to adjust them to the Messianic claim (xi. 5; comp. Luke vii. 22; Isa. xxxv. 5; Pesiḳ. R. 42). Somewhat artificial, and in contrast to such genuine legends as those in Luke, are the birth-stories in ch. ii., woven together from Num. xxiv. 17 (referred to the Messiah), Micah v. 1, Isa. lx. 6, and from Moses' childhood story, to which that of Jesus formed a parallel, just as the Law of Mount Sinai was paralleled in the Sermon on the Mount.
Significant is the reference to the established (Judæo-Christian) Church under Peter (xvi. 18; comp. "Petra" ["the rock"] Abraham as foundation of the world [Yalḳ. i. 243; Levy, l.c., s.v. ]), to the secession of which from the Jewish state the story of Peter and the fish seems to allude (xvii. 24-27). On the other hand, the Trinitarian formula (xxviii. 19) and the way the Jews are spoken of (xxviii. 15; so throughout John) betray a very late final composition. But there are other late additions (v. 10, 11, 14; x. 16-39).
Many Christians first think of Peter. Many Jews first think of Abraham. As for me and my house, which is comprised of both Catholics and non-Catholics, our first thought is God:
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed [it] unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. – Matt 16:17-18
Hearken to me, ye that follow after righteousness, ye that seek the LORD: look unto the rock [whence] ye are hewn, and to the hole of the pit [whence] ye are digged. Look unto Abraham your father, and unto Sarah [that] bare you: for I called him alone, and blessed him, and increased him. – Isaiah 51:1-2
Sure. No lesser a source than the heretic Martin Luther trimmed the Bible. The Church put it together and somebody else abridged it and you consider it to be complete. Sounds crazy to me. Christians are not supposed to study the Bible without the influence of the Church. Or has that been trimmed out of yours?
I have news for you, God's chosen people, the Jews, don't except your King James version either.