Page 8 of 10
Re: Deconstructed Letters of Paulos
Posted: Sat Jul 27, 2019 10:56 am
1 Corinthians 5_1 - 6_11
It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles, that one has his father's wife. You are puffed up, and didn't rather mourn, that he who had done this deed might be removed from among you. For I most assuredly, as being absent in body but present in spirit, have already, as though I were present, judged him who has done this thing.
In the name of our Master Iesou Christou, you being gathered together, and my spirit, with the power of our Master Iesou Christou, are to deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved on the day of the Master Iesou. Your boasting is not good. Don't you know that a little yeast leavens the whole lump? Purge out the old yeast, that you may be a new lump, even as you are unleavened. For indeed the Christou, our Passover, has been sacrificed in our place. Therefore let us keep the feast, not with old yeast, neither with the yeast of malice and wickedness, but with the unleavened bread of sincerity and truth. I wrote to you in my letter to have no company with sexual sinners; not entirely meaning with the sexual sinners of this cosmos, or with the covetous and extortioners, or with idolaters, since you ought to go out from the cosmos. But as it is, I wrote to you not to keep company, if any man who is named a brother is a sexual sinner, or covetous, or an idolater, or a slanderer, or a drunkard, or an extortioner. Don't even eat with such a person. For what have I to do with also judging those who are outside? Don't you judge those who are within? But those who are outside, God judges. "Put away the wicked man from among yourselves."
Dare any of you, having a matter against his neighbor, go to law before the unrighteous, and not before the holy ones? Don't you know that the holy ones will judge the cosmos? And if the cosmos is judged by you, are you unworthy to judge minimal matters?
[Don't you know that we will judge messengers? How much more, things that pertain to this life? If then, you have to judge things pertaining to this life, do you set them to judge who are of no account in the assembly? I say this to move you to shame. What, can't there be one wise man among you who will be able to decide between his brothers; but brother goes to law with brother, and that before unbelievers? 6:3-6]
Therefore it is already altogether a defeat on your part, that you have lawsuits one with another. Why not rather be wronged? Why not rather be defrauded? No, but you yourselves do wrong, and defraud, and that against your brothers. Or don't you know that the unrighteous will not inherit the kingdom of God? Don't be deceived. Neither the sexually immoral, nor idolaters, nor adulterers, nor male prostitutes, nor homosexuals, nor thieves, nor covetous, nor drunkards, nor slanderers, nor extortioners, will inherit the kingdom of God. Such were some of you, but you were washed. But you were sanctified. But you were justified in the name of the Master Iesou, and in the Spirit of our God.
Re: Deconstructed Letters of Paulos
Posted: Sat Jul 27, 2019 10:58 am
1 Corinthians 6_12 - 11_34 Without 6_14 and 7_29-31 and 10_1-22 and 11_3-16 and 11_23-28
"All things are lawful for me," but not all things are expedient. "All things are lawful for me," but I will not be brought
under the power of anything. "Foods for the belly, and the belly for foods," but the Master will reduce to nothing both it and them. And the body is not for sexual immorality, but for the Master; and the Master for the body. Don't you know that your bodies are members of the Christou? Will I then take away the members of the Christou, and make them members of a prostitute? Let it not be! Or do you not know that he who is joined to a prostitute is one body? For, "The two," says he, "will become one flesh." And he who is joined to the Master is one spirit.
Flee from prostitution. "Every sin that a man does is outside the body," but he who whores sins against his own body. Or don't you know that your body is a temple of the Holy Spirit which is in you, which you have from God? You are not your own, for you were bought with a price. Therefore glorify God in your body.
Now concerning the things about which you wrote to me. It is good for a man not to touch a woman. But, because of sexual sins, let each man have his own woman, and let each woman have her own man. Let the man render to the woman her due, and likewise also the woman to the man. The wife doesn't have authority over her own body, but the husband. Likewise also the husband doesn't have authority over his own body, but rather the wife. Don't deprive one another, unless it is by consent for an appropriate period, that you may have leisure for prayer, and then come together again, that Satan doesn't tempt you because of your lack of self-control. But this I say by way of concession, not of commandment. Yet I wish that all men were like me. However each man has his own gift from God, one of this kind, and another of that kind.
But I say to the unmarried and to widows, it is good for them if they remain even as I am. But if they don't have self-control, let them marry. For it's better to marry than to be afire. But to the married I enjoin-not I, but the Master-that the wife not leave her husband (but if she departs, let her remain unmarried, or else be reconciled to her husband), and that the husband not leave his wife. And to the rest I-not the Master-say, if any brother has an unbelieving wife, and she is content to live with him, let him not leave her. The woman who has an unbelieving husband, and he is content to live with her, let her not leave her husband.
For the unbelieving husband is made holy in the wife, and the unbelieving wife is made holy in the brother. Otherwise your children would be unclean, but now are they holy. Yet if the unbeliever departs, let there be separation. The brother or the sister is not under bondage in such cases, for God has called you in peace. For how do you know, woman, whether you will save the man? Or how do you know, man, whether you will save your woman?
Only, as the Master has distributed to each man, as God has called each, so let one walk. So I ordain in all the assemblies.
Was anyone called being circumcised? Let him not become uncircumcised. Has any been called with a foreskin? Let him not be circumcised. Circumcision is nothing, and the foreskin is nothing, but the keeping of the commandments of God.
Let each man stay in that calling in which he was called. Were you called being a slave? Do not accustom yourself to it, but if you get an opportunity to become free, use it. For he who was called in the Master being a slave is the Master's free man. Likewise he who was called being free is the Christou's slave. You were bought with a price. Don't become slaves of human beings. Brothers, let each man, in whatever condition he was called, let him abide by God’s side.
Now concerning the virgins, I have no commandment from the Master, but I give my opinion as one who has obtained the mercy from the Master to be faithful. I think that it is good therefore, because of present necessity, that it is good for a man to be as he is. Have you been bound to a wife? Don't seek to be freed. Are you free from a wife? Don't seek a wife. But if you marry, you have not sinned. If a virgin marries, she has not sinned. Yet such will have affliction in the flesh, and I want to spare you. But I desire to have you to be free from care. He who is unmarried is concerned for the things of the Master, how he may please the Master; but he who is married is concerned about the things of the cosmos, how he may please his wife. And he is torn. The unmarried woman cares about the things of the Master, that she may be holy both in body and in spirit. But she who is married cares about the things of the cosmos-how she may please her husband.
This I say for your own profit; not that I may throw a halter on you, but for that which is appropriate, and that you may attend to the Master without distraction. But if any man thinks that he is behaving inappropriately toward his virgin, if she is past the flower of her age, and if need so requires, let him do what he desires. He doesn't sin. Let him marry. But he who stands steadfast in his heart, having no necessity, but has power over his own heart, to keep his own virgin, will do well.
[So then both he who gives his own virgin in marriage does well, and he who doesn't give her in marriage will do
A wife is bound by law for so long time as her husband lives; but if the husband is dead, she is free to be married to whoever she desires, only in the Master. But she is happier if she stays as she is, in my judgment, and I think that I also
have God's Spirit.
Now concerning things sacrificed to idols: We know that we all have gnosis. Gnosis puffs up, but love builds up.
But if anyone thinks that he knows anything, he doesn't yet know as he ought to know. But if anyone loves God, the same is
known by him. Therefore concerning the eating of things sacrificed to idols, we know that no idol is anything in the cosmos, and that there is no other God but the One. For though there are things that are called "gods," whether in the heavens or on earth; as there are many "gods" and many "Masters;" yet to us there is one God, the Father, of whom are all things, and we for him; and one Master, Iesou Christou, through whom are all things, and we through him.
However, that gnosis isn't in all men. But some, being used until now to the idol, eat as of a thing sacrificed to an idol, and their conscience, being weak, is defiled. But food will not commend us to God. For neither, if we don't eat, are we the
worse; nor, if we eat, are we the better. But be careful that by any means this liberty of yours doesn't become a stumbling block to the weak. For if a man sees you who have gnosis sitting in an idol's temple, won't his conscience, if he is weak, be emboldened to eat things sacrificed to idols? And through your gnosis, he who is weak perishes, the brother for whose sake the Christou died. Thus, sinning against the brothers, and wounding their conscience when it is weak, you sin against the Christou. Therefore, if food causes my brother to stumble, I will eat no meat throughout the age, that I don't cause my brother to stumble.
Am I not free? Am I not an apostle? Haven't I seen Iesou Christou, our Master? Aren't you my work in the Master? If to others I am not an apostle, yet at least I am to you; for you are the seal of my apostleship in the Master. My defense to those who interrogate me is this. Have we no right to eat and to drink? Have we no right to take along a sister as a wife, even as the rest of the apostles, and the brothers of the Master, and Kephas? Or have only Bar-nabas and I no right to not work?
What soldier ever serves at his own expense? Who plants a vineyard, and doesn't eat of its fruit? Or who shepherds a flock, and doesn't drink from the flock's milk? I say these things not as a human being- or doesn't the Law also say the same thing? For it is written in the Law of Moses, "You shall not muzzle the ox when he treads out the corn." Is it for the oxen that God cares, or does he say it assuredly for our sake? Yes, for our sake it was written because he who plows ought to plow in hope, and he who threshes in hope should partake of his hope. If we sowed to you spiritual things, is it a great thing if we reap your fleshly things? If others partake of this right over you, don't we yet more? Nevertheless we did not use this right, but we bear all things, that we may cause no hindrance to the Announcement of the Christou. Don't you know that those who perform the Temple rites eat from the Temple, and those who wait on the altar have their portion with the altar? Even so did the Master ordain that those who proclaim the Announcement should live from the Announcement. But I have used none of these things, and I don't write these things that it may be done so in my case; for I would rather die, than that anyone should make my boasting empty. For if I proclaim the Announcement, I have nothing to boast about; for necessity is laid on me; but woe is to me, if I don't proclaim the Announcement. For if I do this of my own will, I have a reward. But if not of my own will, I have a stewardship entrusted to me. What then is my reward? That, when I proclaim the Announcement, I may propose the Announcement without charge, so as not to abuse my license in the Announcement.
For though I was free from all, I brought myself under slavery to all, that I might gain yet more.
[To the Judaeans I became as a Judaean, that I might gain Judaeans; to those who are under the Law, as under the Law, that 9:20a]
I might gain those who are under the Law; to those who are without the Law, as one without the Law (not being without law toward God, but under law toward the Christou), that I might win those who are without the Law. To the weak I became as weak, that I might gain the weak. I have become all things to all persons, that in every case I might gain some of them. Now I do this for the Announcements sake, that I may be a joint partaker of it.
Don't you know that those who run in a race all run, but one receives the prize? Run, then, that you may win. Every man who strives in the games exercises self-control in all things. Now they do it to receive a corruptible crown, but we an incorruptible. I therefore run like that, as not uncertainly. I fight like that, as not beating the air, but I beat my body down and bring it into submission, so that in proclaiming to others I myself might not be disqualified.
All things are lawful-but not all things are expedient. All things are lawful-but not all edify. Let no one seek his own, but each one his neighbor's good. Whatever is sold in the butcher shop, eat, asking no question for the sake of conscience, for "the earth is the Master's, and its fullness."
[But if one of those who don't believe invites you to a meal, and you are inclined to go, eat whatever is set before you, asking no questions for the sake of conscience. But if anyone says to you, "This was offered to idols," don't eat it for the sake of the one who told you, and for the sake of conscience. For "the earth is the Master's, and all its fullness." 10:27-28]
Conscience, I say, not your own, but the other's conscience. For why is my freedom judged by another’s conscience? If I partake with thankfulness, why am I denounced for that for which I give thanks? Whether therefore you eat, or drink, or whatever you do, do all to the glory of God. Even as I also please all men in all
things, not seeking my own profit, but the profit of the many, that they may be saved.
Be imitators of me, even as I also am of the Christou.
Now I praise you, brothers, that you remember me in all things, and hold firm the traditions, even as I delivered them to you. And in giving you this message, I don't praise you, that you come together not for the better but for the worse. For first of all, when you come together in the assembly, I hear that divisions exist among you, and I partly believe it. For there must be also factions among you, that those who are approved may be revealed among you. When therefore you assemble yourselves together, it is not to eat the Master's supper. For in your eating each one takes his own supper before others. One is hungry, and another is drunken. What, don't you have houses to eat and to drink in? Or do you despise God's assembly, and put them to shame those who don't have? What will I tell you? Will I praise you? In this I don't praise you.
For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, if he doesn't discern the Master's body. For this cause many among you are weak and sickly, and a considerable number have fallen asleep. But if we examined ourselves, we should not be judged. But when we are judged by the Master, we are corrected by the Master, so that we might not have a verdict passed upon us along with the cosmos. Therefore, brothers, when you come together to eat, wait one for another. But if anyone is hungry, let him eat at home, that your coming together may not be to judgment. The rest I will set in order whenever I come.
Re: Deconstructed Letters of Paulos
Posted: Sat Jul 27, 2019 10:59 am
1 Corinthians 12_1 - 16_24 without 12_31b-14_1a and 14_34-35 and 15_3-11 and 15_21-22 and 15_31b and 15_44b-48 and 15_56
Now concerning spiritual things, brothers, I don't want you to be ignorant. You know that when you were Gentiles, you were led away to those mute idols, however you might be led. Therefore I make known to you that no man speaking in God's Spirit says, "Iesou is accursed." No one can say, "Iesou is Master," but in a Holy Spirit.
Now there are various kinds of gifts, but the same Spirit. There are various kinds of service, and the same Master. There are various kinds of workings, but the same God, who works all things in all.
But to each one is given the manifestation of the Spirit for some benefit. For to one is given through the Spirit the word of wisdom, and to another the word of gnosis, according to the same Spirit; to another faith, by the same Spirit; and to another gifts of healing, by the same Spirit; and to another relizations of deeds of power, to another prophecy, and to another discerning of spirits, to another varieties of tongues, and to another the interpretation of tongues: And the one and the same Spirit works all of these, distributing to each one separately as it will. For as the body is one, and has many members, and all the members of the body, being many, are one body; so also is the Christou. For in one Spirit were we all baptized into one body, whether Judaeans or Greeks, whether slaves or free, and were all given one Spirit to drink. For the body is not one member, but many. If the foot would say, "Because I'm not the hand, I'm not part of the body," it is not therefore not part of the body. If the ear would say, "Because I'm not the eye, I'm not part of the body," it's not therefore not part of the body. If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the smelling be? But now God has set the members, each one of them, in the body, just as he desired. If they were all one member, where would the body be? But now they are many members, but one body. The eye can't tell the hand, "I have no need for you," or again the head to the feet, "I have no need for you." No, much rather, those members of the body which seem to be weaker are necessary. Those parts of the body which we think to be less honorable, on those we bestow more abundant honor; and our unseemly parts wear a more abundant decorum, but our presentable parts have no need. But God composed the body together, giving more abundant honor to the inferior part, that there should be no division in the body, but that the members should have the same care for one another. When one member suffers, all the members suffer with it. Or when one member is honored, all the members rejoice with it. And you are the body of the Christou, and partial members. God has assigned those in the assembly their place, first apostles, secondly prophets, thirdly teachers, then powers, then the gracious gifts of healings, aids, governances, and various kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Are all powers? Do all have gifts of healings? Do all speak with tongues? Do all interpret? But desire earnestly and earnestly desire spiritual things, and especially that you may prophesy. For he who speaks in a tongue speaks not to humans, but to God; for no one understands; but in the spirit he
speaks mysteries. But he who prophesies speaks to humans with edification, encouragement, and
solace. He who speaks in a tongue edifies himself, but he who prophesies edifies the assembly. Now I desire to have you all speak in tongues, but rather that you would prophesy. For he is greater who prophesies than he who speaks in tongues, unless he interprets, that the assembly may receive edification. But now, brothers, if I come to you speaking in tongues, what would I profit you, unless I speak to you either by way of revelation, or of gnosis, or of prophesying, or of teaching? Even things without life, giving a voice, whether pipe or harp, if they didn't give a distinction in the sounds, how would it be known what is piped or harped? For if the trumpet gave an obscure voice, who would prepare himself for battle? So also you, unless you uttered by the tongue words easy to understand, how would it be known what is spoken? For you would be speaking into the air. There are, it may be, so many kinds of voices in the cosmos, and nothing is voiceless. If then I don't know the force of the voice, I would be to him who speaks a barbarian, and he who speaks will be a barbarian to me. So also you, since you are zealous for spirits, seek that you may abound to the edfication of the assembly. Therefore let him who speaks in a tongue pray that he may interpret. For if I pray in a tongue, my spirit prays, but my mind is unfruitful. What is it then? I will pray with the spirit, and I will pray with the mind also. I will sing with the spirit, and I will sing with the mind also. Else if you bless with the spirit, how will he who fills the place of the novice say the "Amen" at your giving of thanks, seeing he doesn't know what you say? For you most assuredly give thanks well, but the other person is not edified. I thank God, I speak with tongues more than you all. However in the assembly I would rather speak five words with my understanding, that I might instruct others also, than ten thousand words in a tongue. Brothers, don't be children in mind, yet in malice be babies, but in mind become fully formed. In the law it is written, "By others of other tongues and by the lips of others I will speak to this people, and even thus will they hear me not, says the Master." Therefore tongues are for a sign, not to those who believe, but to the unbelieving; but prophesying is for a sign, not to the unbelieving, but to those who believe. If therefore the whole assembly is assembled together and all speak with tongues, and unlearned or unbelieving people come in, won't they say that you are crazy? But if all prophesy, and someone unbelieving or unlearned comes in, he is convicted by all, and he is judged by all. And thus the secrets of his heart are revealed. So he will fall down on his face and worship God, declaring that God is among you indeed. What is it then, brothers? When you come together, each one of you has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification. If any man speaks in a tongue, let it be two, or at the most three, and each in turn; and let one interpret. But if there is no interpreter, let him keep silence in the assembly, and let him speak to himself, and to God. Let the prophets speak, two or three, and let the others discern. But if a revelation is made to another sitting by, let the first keep silence. For you all can prophesy one by one, that all may learn, and all may be consoled. The spirits of the prophets are subordinate to prophets, for God is not a God of disorders, but of peace, as in all the assemblies of the holy ones.
Or did God’s word come from you, or did it come to you alone? If any man thinks himself to be a prophet, or a spiritual one, let him recognize the things which I write to you, that they are a commandment; but if anyone is ignorant, let him be ignorant. Therefore, brothers, desire earnestly to prophesy, and don't forbid speaking tongues; but let all things be done decently and in orderly fashion.
Now I declare to you, brothers, the Announcement which I proclaimed to you, which you received, in which you stand, by which also you are saved if you hold firmly the word of those Announcements which I proclaimed to you; otherwise you believed in vain.
But if the Christou is proclaimed, that he has been raised from the dead, how do some among you say that there is no resurrection of the dead? Now if there is no resurrection of the dead, neither has the Christou been raised. If the Christou has not been raised, then our proclaimation is vain, and your faith is vain. And also we are found to be false witnesses of God, because we testified about God that he raised up the Christou, whom he didn't raise up, if it is so that the dead are not raised. For if the dead aren't raised, neither has the Christou been raised. If the Christou has not been raised, your faith is futile; you are still in your sins. And then they who are fallen asleep in the Christou have perished. If we have had hope in the Christou only in this life, we are of all men most pitiable. But now the Christou has been raised from the dead, the first fruits of those who have fallen asleep and each in the proper order: the Christou as the firstfruits, then those who are in the Christou's at his coming. Then the full compleation, when he delivers up the kingdom to him who is God and Father; when he renders ineffectual all rule and all authority and power. For he must reign until he has put all his enemies under his feet. The last enemy rendered ineffectual is death. For, "He put all things in subordination under his feet." But when it says, "All things are put in subordination," it is evident that he is excepted who subordinated all things to him. When all things have been suborinated to him, then the Son will also himself be suborintated to him who subordinated all things to him, that God may be all in all. Or else what will they do who are baptized for the dead? If the dead aren't raised at all, why then are they baptized for the dead? Why do we also stand in jeopardy every hour? I die daily, if for human ends I fought wild beasts at Ephesus, what does it profit me? If the dead are not raised, then "let us eat and drink, for tomorrow we die."
Don't go astray: "Bad associations corrupt good customs." Become sober, in upright fashion, and don't sin; for some have no gnosis of God. I say this to your shame.
But some will say, "How are the dead raised?" and, "With what kind of body do they come?"
You foolish one, that which you yourself sow is not made alive unless it dies. That which you sow, you don't sow the body that will be, but a bare grain, maybe of wheat, or of some other kind. But God gives it a body even as it pleased him, and to each seed a body of its own. All flesh is not the same flesh, but
there is one flesh of men, another flesh of animals, another of fish, and another of birds. Both celestial bodies, and terrestrial bodies; but the glory of the celestial differs from that of the terrestrial. One glory of the sun, another glory of the moon, and another glory of the stars; for one star differs from another star in glory. So also is the resurrection of the dead. It is sown in perisability; it is raised in imperisability. It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised
in power. It is sown a psychical body and, just as we have borne the image of the earthly man, we shall also bear the image of the heavenly man. And I say this, brothers: that flesh and blood can't inherit the kingdom of God; neither does perishability inherit imperishability. Look, I tell you a mystery. Not all of us will fall asleep, but we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be changed. For this perishable thing must put on imperishability, and this mortal thing must put on immortality. But when this perishable thing will have put on imperishability, and this mortal thing will have put on immortality, then what is written will happen: "Death has been swallowed up in victory." "Death, where is your sting? Death, where is your victory?"
But thanks to God, who gives us the victory through our Master Iesou Christou. Therefore, my beloved brothers, be steadfast, immovable, always abounding in the Master's work, because you know that your labor is not in vain in the Master.
Now concerning the collection for the holy ones, as I ordained for the assemblies of Galatias, you do likewise. On the first day of the week, let each one of you save, as he may prosper, that no collections be made when I come. When I arrive, I will send whoever you approve with letters to carry your
gracious gift to Jerusalem. If it is suitable for me to go also, they shall journey with me. And I will come to you whenever I have passed through Macedonia, for I am passing through Macedonia. And perhaps with you it may be that I will stay, or even winter, that you may send me on my journey wherever I go. For I do not wish to see you now in passing, but I hope to stay a while with you, if the Master permits. But I will stay at Ephesus until Pentecost, for a great and effective door has opened to me, and many oppose me. Now if Timotheos comes, see that he is with you without fear, for he does the work of the Master, as I also do. Therefore let no one despise him. But set him forward on his journey in peace, that he may come to me; for I am awaiting him along with the brothers.
But concerning brother Apollo, I begged him much to come to you with the brothers; and it was not all his desire to come now; but he will come when he has an opportunity. Keep watch! Stand in the faith! Be manly! Be strong! Let all that you do be done in love.
Now I beg you, brothers (you know the house of Stephana, that it is the firstfruits of Achaia, and that they have set themselves to service to the holy ones), that you also be subordinate to such persons, and to everyone who helps in the work and labors. I rejoice at the coming of Stephana, Phourtounatou, and Achaikou; for that which was lacking on your part, they supplied. For they refreshed my spirit and yours. Therefore recognize those who are like that.
The assemblies of Asia greet you. Akulas and Priskilla greet you much in the Master, together with the assembly at their household. All the brothers greet you. Greet one another with a holy kiss.
This greeting is by me, Paul, with my own hand.
If any man doesn't love the Master Iesou Christou, let him be accursed. Maran Atha!1
The gift of the Master Iesou Christou be with you. My love to all of you in the Christou Iesou. Amen.
Re: Deconstructed Letters of Paulos
Posted: Sat Jul 27, 2019 11:01 am
2 Corinthians 1_1 - 2_13 with 7_5 -16
Paulos, an apostle of the Christou Iesou through the will of God, and Timotheos our brother, to the assembly of God which is at Corinth, with all the holy ones who are in the whole of Achaia:
Grace to you and peace from God our Father and the Master Iesou Christou.
Blessed be the God and Father of our Master Iesou Christou, the Father of mercies and God of all comfort;
[who comforts us in our affliction, that we may be able to comfort those who are in every affliction, through the comfort with which we ourselves are comforted by God. For as the sufferings of the Christou abound in us, so our comfort also abounds through the Christou. And if we are afflicted, it is for the sake of your comfort and salvation; or if we are comforted, it is for your comfort, which works in the endurance of the same sufferings which we also suffer. And our hope on your behalf is firm, knowing that, since as you are communicants in the sufferings, so also are you in the comfort. 1:6-7]
For we don't desire to have you ignorant, brothers, concerning our affliction which came our way in Asia, that we were placed under excessive pressure, beyond our power, of such a kind that we even despaired of living. But we held the sentence of death within ourselves, that we should not trust in ourselves, but God who raises the dead, who delivered us out of so great a death, and does deliver; on whom we have set our hope that he will also still deliver us; and you cooperating by your prayer on our behalf; that, for the gift bestowed on us by means of many, thanks may be given by many persons on your behalf.
For our boasting is this: the testimony of our conscience, that in holiness and sincerity of God, not in fleshly wisdom but in the gift of God we behaved ourselves in the cosmos, and more abundantly toward you. For we write no other things to you, than what you can read or even understand, and I hope you will understand it all the way to the end; as also you understood us in part, that we are your boasting, even as you also are ours, for the Day of our Master Iesou.
In this confidence, I was determined to come first to you, that you might have a second benefit; and by you to pass into Macedonia, and again from Macedonia to come to you, and to be sent by you on my way to Judea. When I therefore was thus determined, did I so lightly? Or the things that I purpose, do I purpose according to the flesh, that with me there should be the "Yes, yes" and the "No, no?" Yet as God is faithful, our word toward you was not a "Yes” and a “No."
For the Son of God, Iesou Christou, who was proclaimed among you by us, by me, Silouanou, and Timotheou, was not "Yes and no," but in him is "Yes." For however many are the promises of God, in him is the "Yes." Therefore also through him is our "Amen," to God. Now he who fortifies us with you, and has anointed us, is God; who also sealed us, and gave us the pledge of the Spirit in our hearts.
But I call God for a witness to my soul that, by not coming to Corinth yet, I was sparing you. Not that we dominate your faith, but are fellow agents of your joy. For you stand by faith.
But I determined this for myself, that I would not come to you again in grief. For, if I cause you grief, then who will cheer me but he who is being caused grief by me? And I wrote this very thing to you, so that, when I came, I wouldn't have grief from them of whom I ought to have joy; having confidence in you all, that my joy is of you all. For out of much affliction and anguish of heart I wrote to you with many tears, not that you should be caused grief, but that you might know the love that I have so abundantly for you. But if any has caused grief, he has caused grief, not to me, but in part (that I not press too heavily) to you all. Sufficient to such a one is this punishment which was inflicted by the majority; so that on the contrary you should rather forgive and give aid, lest by any means such a one should be swallowed up with his excessive grief.
Therefore I beg you to confirm your love toward him. For to this end I also wrote, that I might know the proof of you, whether you are obedient in all things. Now I also forgive whomever you forgive anything. For if indeed I have forgiven anything-is because of you, before the person of the Christou, that no advantage may be gained over us by Satan; for we are not ignorant of his devices. But when I came to Troas for the Announcement of the Christou, and a door was opened to me by the Master, I had no rest for my spirit, because I didn't find Titon, my brother, but taking my leave of them, I went forth into Macedonia.
For even when we had come into Macedonia, our flesh had no rest, but we were afflicted in every way: battles without, fears within. Nevertheless, he who comforts the downcast, God, comforted us by the coming of Titou; and not by his coming only, but also by the comfort with which he was comforted in you, while he told us your longing, your mourning, and your zeal for me; so that I rejoiced still more. For though I brought you grief with my letter, I do not regret it, though I did regret it. For I see that my letter did grieve you, though just for a while. I now rejoice, not that you were grieved, but that you were grieved to a change of heart. For you were grieved in a Godly way, that you might suffer loss by us in nothing.
[For Godly grief brings about a change of heart leading to a salvation which brings no regret. But the grief of the cosmos brings about death. For behold, this same thing, that you were made grieved in a godly way, what earnest care it worked in you. Yes, what defense, indignation, fear, longing, zeal, and vengeance! In everything you demonstrated yourselves to be pure in the matter.
So although I wrote to you, I wrote not for his cause that did the wrong, nor for his cause that suffered the wrong, but that your earnest care for us might be revealed in you in the sight of God.
Therefore we have been comforted. In our comfort we rejoiced the more exceedingly for the joy of Titou, because his spirit has been given rest by you all. For if in anything I have boasted to him on your behalf, I was not put to shame. But as we spoke all things to you in truth, so our glorying also which I made before Titou was found to be truth. His affection is more abundantly toward you, while he remembers all of your obedience, how with fear and trembling you received him.
I rejoice that in everything I am confident in you. 7:10-16]
Re: Deconstructed Letters of Paulos
Posted: Sat Jul 27, 2019 11:03 am
2 Corinthians 2_14 - 6_13 with 7_2 - 4
But thanks to God, who always leads us in a triumphal procession in the Christou, and reveals through us the fragrance of his gnoseos in every place. For we are a sweet aroma of the Christou to God, in those who are saved, and in those who perish; to the one a stench from death to death; to the other a sweet aroma from life to life. Who is sufficient for these things? For we are not, as so many, peddling the word of God as out of sincerity, but as of God, before God, we speak in the Christou.
Are we beginning again to commend ourselves? Or do we need, as do some, letters of commendation to you or from you? You are our letter, written in our hearts, known and read by all human beings; being revealed that you are a letter of the Christou, ministered by us, written not with ink, but with the Spirit of the living God; not in tablets of stone, but in tablets that are hearts of flesh.
Such confidence we have through the Christou toward God; not that we are competent to account anything as from ourselves; but our competency is from God; who also made us competent as servants of a new covenant; not of scripture but of the spirit. For the scripture slays but spirit makes alive. But if the service of death, written engraved on stones, came with glory, so that the children of Israel could not look steadfastly on the face of Moses for the glory of his face; which is being abolished: won't rather service of the spirit be rather with more glory? For if the service of condemnation has glory, much rather does the service of vindication exceed in glory. For most assuredly that which has been made glorious has not been made glorious in this respect, by reason of the glory that surpasses. For if that which passes away was with glory, much more that which remains is in glory. Having therefore such a hope, we use great boldness of speech, and not as Moses, who put a veil on his face, that the children of Israel wouldn't look steadfastly on the end of that which is being abolished. But their minds were hardened, for until this very day at the reading of the old covenant the same veil remains, because in the Christou it is being abolished. But to this day, when Moses is read, a veil lies on their heart. But whenever one turns to the Master, the veil is taken away. Now the Master is the Spirit and where the Spirit of the Master is, there is freedom. But we all, with unveiled face beholding as in a mirror the glory of the Master, are transformed into the same image from glory to glory, as by the Master’s Spirit.
Therefore, seeing we have this service as recipients of mercy, we don't grow weary, but, rather, we have renounced the hidden things in shame, not walking in craftiness, nor handling the word of God deceitfully; but by the manifestation of the truth commending ourselves before God to every human's conscience. And if our Announcement is veiled, it is veiled to those who perish; in whom the god of this age has blinded the minds of the faithless, that the light of the Announcement of the glory of the Christou, who is the image of God, should not shine out. For we don't proclaim ourselves, but the Christou Iesou as Master, and ourselves as your slaves for Iesoun sake. Seeing it is God who said, "Light will shine out of darkness," who shined in our hearts, to give the light of the gnoseos of the glory of God in the face of Iesou Christou.
But we have this treasure in earthen vessels, that the exceeding greatness of the power may be of God, and not from ourselves. We are pressed on every side, yet not cramped; perplexed, yet not to despair; pursued, yet not forsaken; cast down, yet not perishing; always bearing in the body the dying of the Master Iesou, that the life of Iesou may also be revealed in our body. For we who live are always delivered to death for Iesou' sake, that the life also of Iesou may be revealed in our mortal flesh.
So then death works in us, but life in you. And having the same spirit of faithfulness, according to that which is written, "I had faith, therefore I spoke"- [we both have faith and thus also speak, 4:13b] knowing that he who raised the Master Iesou will raise us also with Iesou, and will present us along with you.
For all things are for your sake, that the gift, being multiplied through the many, may cause the thanksgiving to abound to the glory of God.
Therefore we don't grow weary, but though our outward man is decaying, yet our inward being is renewed day by day. For our light affliction, which is for the moment, works for us more and more exceedingly the Age’s weight of glory; while we don't look at the things which are seen, but at the things which are not seen. For the things which are seen are for but a season, but the things which are not seen are of the Age.
For we know that if the earthly house of our tent is destroyed, we have a building from God, a home of the Age, in the heavens, not made by hands. For most assuredly in this we groan, longing to be clothed with our habitation which is from heaven; if so be that being clothed we will not be found naked. For indeed we who are in this tent do groan, being burdened; not that we desire to be unclothed, but that we desire to be clothed, that what is mortal may be swallowed up by life. Now he who made us for this very thing is God, who gave to us the pledge of the Spirit. Being therefore always of good courage, and knowing that, while we are at home in the body, we are absent from the Master; for we walk by faith, not by what is seen. We are of good courage, I say, and are willing rather to be absent from the body, and to be at home with the Master. Therefore also we make it our aim, whether at home or absent, to be well pleasing to him. For we must all appear before the judgment seat of the Christou; that each one may be requited the things in the body, according to what he has done, whether good or bad.
Knowing therefore the fear of the Master, we persuade men, and we are revealed to God; and I hope that we are revealed also in your consciences. For we are not commending ourselves to you again, but speak as giving you occasion of boasting on our behalf, that you may have something to answer those who boast in things that are superficial and not in the heart. For if we are beside ourselves, it is for God. Or if we are of sober mind, it is for you. For the love of the Christou constrains us; because we judge thus, that one died for all, therefore all died. He died for all, that those who live should no longer live for themselves, but to him who for their sakes died and rose again.
Therefore we know no one after the flesh from now on. Even though we have known the Christou-yet now we know him no more-according to flesh.
[ Not quoted by Tertullian
[Therefore if anyone is in the Christou, he is a new creation. The old things have passed away. Behold, they have become new. [5:17] beloved ones,let us purify ourselves from every pollution of flesh and spirit, perfecting holiness in fear of God. [7:1b]
But all things are of God, who reconciled us to himself through Iesou Christou, and gave to us the service of reconciliation; namely, that God was in the Christou reconciling the cosmos to himself, not reckoning to them their trespasses, and having committed to us the word of reconciliation. We are therefore ambassadors on behalf of the Christou, as though God were entreating by us. We beg you on behalf of the Christou, be reconciled to God. For him who knew no sin he made to be sin on our behalf; so that in him we might become the righteousness of God.
Working together, we entreat also that you not receive the gift of God in vain, for he says, "At an acceptable time I listened to you, on a day of salvation I helped you." Behold, now is an acceptable time. Behold, now is a day of salvation. We give no occasion of stumbling in anything, that our service may not be blamed, but in everything commending ourselves, as servants of God, in great endurance, in afflictions, in hardships, in distresses, in beatings, in jail, in riots, in labors, in sleepless nights, in days of hunger; in pureness, in gnosei, in patience, in kindness, in a Holy Spirit of sincere love, in the word of truth, in the power of God; by the armor of righteousness on the right hand and on the left, by glory and dishonor, by evil report and good report; as deceivers, and yet true; as unknown, and yet well known; as dying, and behold, we live; as punished, and not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.
Our mouth is open to you, Corinthians. Our heart is enlarged. You are not restricted by us, but you are restricted by your own affections. Now in return, I speak as to my children, you also be enlarged. 5:18-6:12]
Not quoted by Tertullian ]
[Open your hearts to us. We wronged no one. We corrupted no one. We have plundered no one.
I say this not to condemn you, for I have said before, that you are in our hearts to die together and live together.
Great is my boldness of speech toward you. Great is my boasting on your behalf. I am filled with comfort. I overflow with joy in all our affliction. 7:2-4]
Re: Deconstructed Letters of Paulos
Posted: Sat Jul 27, 2019 11:04 am
2 Corinthians 8_1 - 9_15
Now, brothers, we make known to you the gift of God which has been given in the assemblies of Macedonia; how that in much proof of affliction the abundance of their joy and their deep poverty abounded to the riches of their generosity. For according to their power, I testify, yes and beyond their power, they gave of their own accord, begging us with much entreaty in regard to this gift and the fellowship in the service to the holy ones. This was not as we had hoped, but first they gave their own selves to the Master, and to us through the will of God. Insomuch that we exhorted Titon, that as he made a beginning before, so he would also complete in you this gift. But as you abound in everything, in
faith, speech, gnosei, all earnestness, and in your love to us, see that you also abound in this gift.
I speak not by way of commandment, but as proving through the earnestness of others the sincerity also of your love. For you know the gift of our Master Iesou Christou, that, though he was rich, yet for your sakes he became poor, that you might be enriched through his poverty. I give a judgment in this: for this is expedient for you, who were the first to start a year ago, not only to do, but also to be willing. But now complete the doing also, that as there was the readiness to be willing, so there may be the completion also out of your ability. For if the readiness is there, it is acceptable according to what you have, not according to what you don't have. For this is not that others may be eased and you distressed, but for equality. Your abundance at this present time supplies their lack, that their abundance also may become a supply for your lack; that there may be equality. As it is written, "He who gathered much had nothing left over, and he who gathered little had no lack."
But thanks be to God, who puts the same earnest care for you into the heart of Titou. For he indeed accepted our exhortation, but being himself very earnest, he went forth to you of his own accord.
We have sent together with him the brother whose praise in the Announcement is known through all the assemblies. Not only so, but who was also appointed by the assemblies to travel with us in this gift, which is served by us to the glory of the Master himself, and to show our readiness. We are avoiding this, that any man should blame us in concerning this bounty which is served by us. Having regard for honorable things, not only in the sight of the Master, but also in the sight of human beings. We have sent with them our brother, whom we have many times proved earnest in many things, but now much more earnest, by reason of the great confidence which he has in you.
As for Titou, he is my partner and fellow worker toward you. As for our brothers, they are the messengers of the assemblies, the glory of the Christou. Therefore show the proof of your love to them in front of the assemblies, and of our boasting on your behalf.
It is indeed unnecessary for me to write to you concerning the service to the holy ones, for I know your readiness, of which I boast on your behalf to them of Macedonia, that Achaia has been prepared for a year past. Your zeal has stirred up very many of them. And I have sent the brothers, that our glorying on your behalf may not be made void in this respect, that, even as I said, you may be prepared, so that I won't by any means, if there come with me any of Macedonia and find you unprepared, we (to say nothing of you) should be put to shame in this confident boasting. I thought it necessary therefore to entreat the brothers that they would go before to you, and arrange ahead of time the generous gift that you promised before, that the same might be ready as a matter of generosity, and not of plunder. And this: he who sows sparingly will also reap sparingly. He who sows bountifully will also reap bountifully. Let each man give according as he has determined in his heart; not grudgingly, or under compulsion; for God loves a cheerful giver. God is able to make all gift abound to you, that you, always having all sufficiency in everything, may abound to every good work. As it is written, "He has scattered abroad, he has given to the poor. His righteousness remains for the Age."
Now may he who supplies seed to the sower and bread for food, supply and multiply your seed for sowing, and increase the fruits of your righteousness; you being enriched in everything to all liberality, which works through us thanksgiving to God. For this service of giving that you perform not only makes up for lack among the holy ones, but abounds also through many givings of thanks to God; seeing that through the proof given by this service, they glorify God for the obedience of your confession to the Announcement of the Christou, and for the liberality of your contribution to them and to all; while they themselves also, with supplication on your behalf, yearn for you by reason of the exceeding gift of God in you.
Thanks be to God for his indescribable gift!
Re: Deconstructed Letters of Paulos
Posted: Sat Jul 27, 2019 11:06 am
2 Corinthians 10 - 13
[Not quoted by Tertullian
[Now I Paulos, myself, entreat you by the humility and gentleness of the Christou; I who in your presence am humble among you, but being absent am of good courage toward you. And I beg you, that I may not, when present, show courage with the confidence with which I count to be bold against some, who count of us as if we walked according to the flesh. For though we walk in the flesh, we don't go into battle according to the flesh; for the weapons of our warfare are not of the flesh, but mighty before God to the throwing down of strongholds, throwing down imaginations and every high thing that is exalted against the gnoseos of God, and bringing every thought into subjection to the obedience of the Christou; and being in readiness to avenge all disobedience, when your obedience fulfilled.
See the things right before your face. If anyone trusts in himself that he is the Christou's, let him reconsider this again with himself, that, even as he is the Christou's, so also we are the Christou's.
For though I should boast somewhat abundantly concerning our authority, (which the Master gave for building you up, and not for casting you down) I will not be put to shame, that I may not seem as if I desire to intimidate you by my letters. For, "His letters," they say, "are weighty and powerful, but his bodily presentation is weak, and his speech is deplorable. Let such a person consider this, that what we are in word by letters when we are absent, such are we also in deed when we are present. For we are not bold to number or compare ourselves with some of those who commend themselves. But they themselves, measuring themselves by themselves, and comparing themselves with themselves, are without understanding. But we will not boast beyond proper limits, but within the boundaries with which God appointed to us, which reach even to you. For we don't stretch ourselves too much, as though we didn't reach to you. For we came even as far as to you in the Announcement of the Christou, not boasting beyond proper limits in other men's labors, but having hope that as your faith grows, we will be magnified in you according to our boundaries to abundance, so as to preach the Announcement even to the parts beyond you, not to boast in what someone else has already done. But "he who boasts, let him boast in the Master." For it isn't he who commends himself who is approved, but whom the Master commends.
I wish that you would bear with me in a little foolishness, but indeed you do bear with me.
Not quoted by Tertullian ]
For I am jealous for you with God’s jealousy. For I married you to one husband, that I might present you as a pure virgin to the Christou. But I am afraid that by any means, as the serpent deceived Eve in his craftiness, your minds might be corrupted from the simplicity that is toward the Christou. For if he who comes preaches another Iesou, whom we did not preach, or if you receive a different spirit, which you did not receive, or a different Announcement, which you did not accept, you put up with that well enough. For I reckon that I am not at all behind these super-apostles. But though I am rude in speech, yet I am not unskilled in gnosei. No, in every way we have been revealed to you in all things. Or did I commit a sin in abasing myself that you might be exalted, because I preached to you God's Announcement free of charge? I robbed other assemblies, taking wages from them that I might serve you. And when I was present with you and was in need, I wasn't a burden on anyone, for the brothers, when they came from Macedonia, supplied the measure of my need. In everything I kept myself from being burdensome to you, and I will continue to do so. As the truth of the Christou is in me, no one will stop me from this boasting in the regions of Achaia. Why? Because I don't love you? God knows.
But what I do, that I will do, that I may cut off occasion from them that desire an occasion, that in which they boast, they may be found even as we. For such men are false apostles, deceitful workers, masquerading as the Christou's apostles. No wonder, for even Satanas masquerades as an angel of light. It is no great thing therefore if his ministers also masquerade as servants of righteousness, whose end will be according to their works.
I say again, let no one think me foolish. But if so, yet receive me as foolish, that I also may boast a little. That which I speak, I don't speak after the Master, but as in foolishness, in this confidence of boasting. Seeing that many boast after the flesh, I will also boast. For you bear with the foolish gladly, being wise. For you bear with a man, if he brings you into bondage, if he devours you, if he takes you captive, if he exalts himself, if he strikes you on the face. I speak by way of disparagement, as though we had been weak. Yet however any is bold (I speak in foolishness), I am bold also. Are they Hebraioi? So am I. Are they Israelitai? So am I. Are they the seed of Abraam? So am I. Are they servants of the Christou? (I speak as one beside himself) I am more so; in labors more abundantly, in prisons more abundantly, in stripes above measure, in deaths frequently. Five times from the Ioudaion I received the forty-minus-one. Three times I was beaten with rods. Once I was stoned. Three times I suffered shipwreck. I have been a night and a day upon the deep. I have been in travels often, perils of rivers, perils of robbers, perils from my countrymen, perils from the Gentiles, perils in the city, perils in the wilderness, perils in the sea, perils among false brothers; labor and travail, in vigils often, in hunger and thirst, in fastings often, and in cold and nakedness.
Besides those things that are from outside-the daily obstructions in my path-there was the anxiety over all the assemblies. Who is weak, and I am not weakened? Who is caused to stumble, and I don't burn?
If I must boast, I will boast of the things that concern my weakness. The God and Father of the Master Iesou, he who is blessed into the ages, knows that I don't lie.
In Damascus the ethnarch of king Areta had the city of the Damascenes placed under guard in order to apprehend me. Through a window in the wall I was let down in a basket, and escaped his hands.
It is doubtless not profitable for me to boast. I will come to visions and revelations of the Master.
I know a man who is in the Christou, fourteen years ago (whether in the body, I don't know, or whether out of the body, I don't know; God knows), such a one caught up into the third heaven. And I knew of one such man whether in the body, or apart from the body, I don't know; God knows), how he was caught up into Paradise, and heard unspeakable words, which it is not lawful for a human being to utter.
On behalf of such a one I will boast, but on my own behalf I will not boast, except in my weaknesses.
For if I would desire to boast, I will not be foolish; for I will speak the truth. But I forbear, so that no man may account of me above that which he sees in me, or hears from me. By reason of the exceeding greatness of the revelations, that I should not be exalted excessively, there was given to me a thorn in the flesh, a messenger of Satan to buffet me, that I should not be exalted excessively. Concerning this thing, I begged the Master three times that it might depart from me. He has said to me, "My gift is sufficient for you, for my power is made perfect in weakness." Most gladly therefore will I rather glory in my weaknesses, that the power of the Christou may rest on me. Therefore I take pleasure in weaknesses, in reproaches, in necessities, in persecutions, in distresses, for the Christou's sake. For when I am weak, then am I strong.
I have become foolish. You compelled me, for I ought to have been commended by you, for in nothing was I behind the super-apostles, though I am nothing. Truly the signs of an apostle were worked among you in all patience, by signs and wonders and works of power. For what is there in which you are inferior to the rest of the assemblies, unless it is that I myself was not a burden to you? Forgive me this wrong. Look, this is the third time I am ready to come to you, and I will not be a burden; for I seek not your possessions, but you. For the children ought not to save up for the parents, but the parents for the children. I will most gladly spend and be spent for your souls. If I love you more abundantly, am I loved the less? But be it so, I did not myself burden you. But, being crafty, I caught you with guile.
Did I take advantage of you by anyone of them whom I have sent to you?
I implored Titon, and I sent the brother with him. Did Titos take any advantage of you? Didn't we walk in the same spirit? Didn't we walk in the same steps?
Again, do you think that we are excusing ourselves to you? In the sight of God we speak in the Christou. But all things, beloved, are for your edifying. For I am afraid that by any means, when I come, I might find you not the way I want to, and that I might be found by you as you don't desire; that by any means there would be strife, jealousy, outbursts of anger, factions, slander, whisperings, proud thoughts, riots; that again when I come my God would humble me before you, and I would mourn for many of those who have sinned before now, and not repented of the uncleanness and sexual immorality and lustfulness which they committed.
This is the third time I am coming to you. "At the mouth of two or three witnesses shall every word be established." I have said beforehand, and I do say beforehand, as when I was present the second time, now also being absent, I write to those who have sinned before now, and to all the rest, that, if I come again, I will not be sparing; seeing that you seek a proof of the Christou that speaks in me; who toward you is not weak, but is powerful in you. For he was crucified through weakness, yet he lives through the power of God. For we also are weak in him, but we will live with him through the power of God toward you. Test your own selves, whether you are in the faith. Test your own selves. Or don't you know as to your own selves, that Iesou Christou is in you? Unless indeed you are reprobate. But I hope that you will know that we aren't reprobate.
Now we pray to God that you do no evil; not that we may appear approved, but that you may do that which is honorable, though we are as reprobate. For we can do nothing against the truth, but for the truth. For we rejoice when we are weak and you are strong. This we also pray for, even your perfecting.
For this cause I write these things while absent, that I may not deal sharply when present, according to the authority which the Master gave me for building up, and not for tearing down.
Finally, brothers, rejoice. Be perfected, be comforted, be of the same mind, live in peace, and the God of love and peace will be with you. Greet one another with a holy kiss. All the holy ones greet you.
The gift of the Master Iesou Christou, the love of God, and the communion of the Holy Spirit, be with you all.
Re: Deconstructed Letters of Paulos
Posted: Sat Jul 27, 2019 11:07 am
1 Thessalonians A Without 4_1-2
But we, brothers, being bereaved of you for a short season, in presence, not in heart, tried even harder to see your face with great desire, because we wanted to come to you – indeed, I, Paulos, once and again – but the Satan hindered us. For what is our hope, or joy, or crown of rejoicing? Isn't it even you, before Master Iesou at his coming? For you are our glory and our joy.
Therefore, when we couldn't stand it any longer, we were content to be left alone in Athens,
and sent Timotheos, our brother and God's servant in the Announcement of the Christou, to fortify you, and to encourage you in your faithfulness; that no one be moved by these afflictions. For you know that we are appointed to this task. For most assuredly, when we were with you, we told you beforehand that we are to suffer affliction, even as it happened, and you know. For this cause I also, when I couldn't stand it any longer, sent that I might know your faithfulness, for fear that by any means the Tempter had tempted you, and our labor would have been in vain. But when Timotheos came just now to us from you, and brought us glad news of your faithfulness and love, and that you have good memories of us always, longing to see us, even as we also long to see you; for this cause, brothers, we were comforted over you in all our distress and affliction through your faithfulness. For now we live, if you stand fast in the Master.
For what thanksgiving can we render again to God for you, for all the joy with which we rejoice for your sakes before our God; night and day praying exceedingly that we may see your face, and may perfect that which is lacking in your faith?
Now may our God and Father himself, and our Master Iesou Christou, direct our way to you; and the Master make you to increase and abound in love one toward another, and toward all men, even as we also do toward you, to the end he may establish your hearts blameless in holiness before our God and Father, at the coming of our Master Iesou with all his holy ones.
Re: Deconstructed Letters of Paulos
Posted: Sat Jul 27, 2019 11:08 am
1 Thessalonians B Without 2_13-16 and 4_3-8 and 4_10b-12 and 4_18-5_22 and 5_27
Paulos, Silouanos, and Timotheos, To the assembly of the Thessalonians in God the Father and the Master Iesou Christou: gift to you and peace from God our Father and the Master Iesou Christou.
We always give thanks to God for all of you, mentioning you in our prayers, remembering without ceasing your work of faithfulness and labor of love and patience of hope in our Master Iesou Christou, before our God and Father.
We know, brothers loved by God, that you are chosen, and that our gospel came to you not in word only, but also in power, and in a Holy Spirit, and with much assurance. You know what kind of men we showed ourselves to be among you for your sake. You became imitators of us, and of the Master, having received the word in much affliction, with joy of the Holy Spirit, so that you became an example to all who believe in Macedonia and in Achaia.
For from you has sounded forth the word of the Master, not only in Macedonia and Achaia, but in every place your faithfulness toward God has gone forth; so that we need not to say anything. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God, and to wait for his Son out of the heavens, whom he raised from the dead – Iesou, who delivers us from the wrath to come. For you yourselves know, brothers, our visit to you hasn't been found vain, but having suffered before and insulted, as you know, at Philippi, we grew bold in our God to tell you the Announcement of God amid a considerable struggle. For our exhortation is not of error, nor of uncleanness, nor in deception. But even as we have been approved by God to be entrusted with the Announcement, so we speak; not as pleasing men, but God, who tests our hearts. For neither were we at any time found using words of flattery, as you know, nor a cloak of covetousness (God is witness), nor seeking glory from men (neither from you nor from others), when we might have claimed authority as apostles of the Christou. But we were gentle in the midst of you, as when a nurse cherishes her own children. Even so, affectionately longing for you, we were well pleased to impart to you, not the Announcement of God only, but also our own souls, because you had become very dear to us. For you remember, brothers, our labor and travail. Working night and day, that we might not burden any of you, we preached to you the Announcement of God. You are witnesses with God, how holy, righteously, and blamelessly we behaved ourselves toward you who have faith.
As you know how we exhorted, comforted, and implored everyone of you, as a father does his own children, to the end that you should walk worthily of God, who calls you into his own kingdom and glory. Now concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another, for indeed you do it toward all the brothers who are in all Macedonia.
But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. For if we believe that Iesou died and rose again, even so those who have fallen asleep in Iesou will God bring with him. For this we tell you by the word of the Master, that we who are alive, who are left to the coming of the Master, will in no way precede those who have fallen asleep. For the Master himself will descend from the sky with a word of command, with the voice of an archangel, and with a trumpet of God's, And the dead in the Christou will rise first, then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Master in the air. So we will be with the Master forever. May the God of peace himself sanctify you completely. May your whole spirit, soul, and body be preserved blameless at the coming of our Master Iesou Christou. Faithful is he who calls you, who will also do it.
Brothers, pray for us. Greet all the brothers with a holy kiss.
The gift of our Master Iesou Christou be
with you. Amen.
Re: Deconstructed Letters of Paulos
Posted: Sat Jul 27, 2019 11:09 am
Philippians 1_1 - 3_1 Without 2_5-11
Paulos and Timotheos, slaves of the Christou Iesou; To all the holy ones in the Christou Iesou who are at Philippi, gift to you, and peace from God, our Father, and the Master, Iesou Christou.
I thank my God whenever I remember you, always in every request of mine on behalf of you all making my requests with joy, for your fellowship in furtherance of the Announcement from the first day until now; being confident of this very thing, that he who began a good work in you will complete it by the day of Iesou Christou. It is even right for me to think this way on behalf of all of you, because I have you in my heart, inasmuch as, both in my chains and in the defense and confirmation of the Announcement, you all are partakers with me of gift. For God is my witness, how I long after all of you in the tender mercies of the Christou Iesou. This I pray, that your love may abound yet more and more in knowledge and all discernment; so that you may approve the things that are excellent; that you may be sincere and without offense to the day of the Christou; being filled with the fruits of righteousness, which are through Iesou Christou, to the glory and praise of God.
Now I desire to have you know, brothers, that the things which happened to me have turned out rather
to the progress of the Announcement; such that it has become obvious in the whole of the praetorium and to everyone else that my chains are for the Christou; and that most of the brothers in the Master, being confident through my fetters, are more abundantly bold to speak God’s word without fear. Some indeed preach the Christou even out of envy and strife, and some also out of good will. The former preach the Christou from selfish ambition, not sincerely, thinking that they add affliction to my chains; but the latter out of love, knowing that I am appointed for the defense of the Announcement. What does it matter? Only that in every way, whether in pretense or in truth, the Christou is proclaimed. I rejoice in this, yes, and will rejoice. For I know that this will turn out to my salvation, through your supplication and the supply of the Spirit of Iesou Christou, according to my earnest expectation and hope, that I will in no way be put to shame, but with all boldness, as always, now also the Christou will be magnified in my body, whether by life, or by death. For to me to live is the Christou, and to die is gain. But if to live in the flesh, this will bring fruitful labor for me; and which I will chose I do not know. But I am in a dilemma between the two, having the desire to depart and be with the Christou, for that is very far better. Yet, to remain in the flesh is more needful for your sake. Having this confidence, I know that I will remain, yes, and remain with you all, for your progress and joy in the faith, that your rejoicing may abound in the Christou Iesou in me through my presence with you again.
Only let you be good citizens in a manner of life worthy of the Announcement of the Christou, that, whether I come and see you or am absent, I may hear of your affairs: that you stand in one spirit, with one soul striving for the faith of the Announcement; and in nothing frightened by the adversaries, which is for them is a sign of ruin, but to you of salvation, and this from God. Because it has been granted to you on behalf of the Christou, not only to have faith in him, but also to suffer on his behalf, having the same struggle that you saw in me, and that you now hear of in me.
If there is therefore any exhortation in the Christou, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassion, make my joy full, that you be of the same mind, having the same love, being of one accord, of one mind; doing nothing through rivalry or through conceit, but in humility, each counting others better than himself; each of you not just looking to his own things, but each of you also to the things of others.
So then, my beloved, even as you have always obeyed, not only in my presence, but now much more in my absence, work out your own salvation with reverence and trembling. For it is God who works in you both to will and to work, for his good pleasure. Do all things without murmurings and
disputes, that you may become blameless and harmless, children of God without blemish in the midst of a crooked and perverse generation, among whom you are seen as lights in the cosmos, holding forth life’s word; that I may have something to boast in the day of Christ, that I didn't run in vain nor labor
in vain. Yes, and if I am poured out on the sacrifice and service of your faith, I rejoice, and rejoice with you all. In the same way, you also rejoice, and rejoice with me.
But I hope in the Master Iesou to send Timotheos to you soon, that I also may be cheered up when I know how you are doing. For I have no one else like-minded, who will truly care about you. For they all seek their own, not the things of Iesou Christou. But you know the proof of him, that, as a child with his father, so he served with me in furtherance of the Announcement. Therefore I hope to send him at once, as soon as I see how it will go with me. But I trust in the Master that I myself also will come shortly.
But I counted it necessary to send to you Epaphroditon, my brother and fellow worker and fellow soldier, and your Apostle and attendant to my needs; since he longed for you all, and was very troubled, because you had heard that he was sick. For indeed he was sick, nearly to death, but God had mercy on him; and not on him only, but on me also, that I might not have sorrow on sorrow. I have sent him therefore the more diligently, that, when you see him again, you may rejoice, and that I may be the less sorrowful. Receive him therefore in the Master with all joy, and hold such in honor, because for the work of the Christou he came near to death, risking his life to supply that which was lacking in your service toward me.
Finally, my brothers, rejoice in the Master. For me, writing the same things to you is not troublesome, but is steadfastness toward you.