Gematria in the Writings of Paul - 810 παρακλητος, αδελφος, φίλος

[Secret Alias]

Not only does Paul - whom the Marcionites and 'others' identified as the Paraclete - identify his hearers as 'brothers' (i.e. brothers of the 'brother') but there is the unnamed 'brother' of 2 Corinthians 8, referenced in conjunction with the possibly Marcosian 'Charis':

We make it known to you brothers the grace of God (χάριν τοῦ Θεοῦ) having been bestowed among the churches of Macedonia, that in much proof of tribulation the abundance of their joy (χαρᾶς) and of their deep poverty (βάθους πτωχεία) abounded into the riches (πλοῦτος) of their generosity (ἁπλότητος). For according to their power (δύναμιν) power I testify [that] and beyond [their] power αὐθαίρετοι [they were] willing of themselves much summoning (παρακλήσεως) imploring (δεόμενοι) of us for the grace (χάριν) and the communion (κοινωνίαν) of the service (διακονίας) among the saints (ἁγίους).

And not only as we had expected but all gave (ἔδωκαν) themselves first to the Lord and then to us by the will of God (θελήματος Θεοῦ). Accordingly we summoned (παρακαλέσαι) Titus that as he had begun (προενήρξατο) so also he might complete (ἐπιτελέσῃ) with you as well this grace (χάριν). But even as in all (παντὶ) you abound (περισσεύετε) - in faith and word (λόγῳ) and knowledge (γνώσει) and all earnestness (σπουδῇ) and in your love (ἀγάπῃ) for us, so also in this grace (χάριτι) you should abound (περισσεύητε). Not as a command (ἐπιταγὴν) do I speak (λέγω) but through the earnestness (σπουδῆς) of others (ἑτέρων) also to the proving (δοκιμάζων) of the genuineness (γνήσιον) of your love (ἀγάπης).

You know (Γινώσκετε) for the grace of our Lord Jesus Christ (χάριν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ) that for your sake, he became poor (ἐπτώχευσεν) being rich (πλούσιος) so that you through that poverty (πτωχείᾳ) might be enriched (πλουτήσητε) ... Now then also finish the work (ποιῆσαι ἐπιτελέσατε) so that just as there was willingness (προθυμία) of the will (τοῦ θέλειν) so also [should there be] its completion (ἐπιτελέσαι) out of that which you have. But if there be present readiness of mind (προθυμία πρόκειται), according to what a man hath it is acceptable, and not according to what he hath not: for it is not that there be ease to others, but tribulation to you, but of equality (ἰσότητος) at the present time. Your abundance (περίσσευμα) will supply what they need (ὑστέρημα), so that in turn their abundance (περίσσευμα) will supply what you need (ὑστέρημα) so that there may be equality (ἰσότης).

Thanks (Charis) however to God the one putting the same willingness (σπουδὴν) into the heart of Titus that I have for you. For Titus not only accepted our summoning (παράκλησιν ἐδέξατο), but he is coming to you with much willingness (σπουδαιότερος) and on his own initiative (αὐθαίρετος). And we are sending along with him the brother (ἀδελφὸν) who is praised in the gospel throughout all the churches. Not only that, he was chosen (χειροτονηθεὶς) by the churches as our fellow traveler (συνέκδημος) with this grace (χάριτι) that is being serviced (διακονουμένῃ) by us, toward the Glory Lord himself (πρὸς τὴν αὐτοῦ τοῦ Κυρίου δόξαν) and our readiness (προθυμίαν) that no man should blame us (μωμήσηται) foreseeing (προνοούμενοι) good things, not only in the sight of the Lord, but also in the sight of men.

We sent with them our brother (ἀδελφὸν) whom we have proven (ἐδοκιμάσαμεν) in many things earnest (σπουδαῖον), and now even more earnest (σπουδαιότερον) because of his great confidence (πεποιθήσει) in you ... he is my partner (κοινωνὸς) and co-worker (συνεργός) among you; as for our brothers, they are representatives of the churches and an honor to Christ.

I take it for granted that the original text of this letter was corrupted by the orthodox. But even with that we can see that there is the latent idea that a 'brother' is being 'summoned' who spreads grace to the communities. The 'brother' (αδελφος), the one summoned is the Paraclete (παρακλητος). Both have the value 810. The Marcosians were kabbalists. This point is unlikely to have escaped their notice.

But notice also that Clement has this interpretation of the material. First:

And Homer seems to me to have said prophetically of the faithful, "Give to thy friend." And an enemy must be aided, that he may not continue an enemy. For by help good feeling is compacted, and enmity dissolved. "But if there be present readiness of mind, according to what a man hath it is acceptable, and not according to what he hath not: for it is not that there be ease to others, but tribulation to you, but of equality at the present time," and so forth. "He hath dispersed, he hath given to the poor; his righteousness endureth for ever," the Scripture says. For conformity with the image and likeness is not meant of the body (for it were wrong for what is mortal to be made like what is immortal), but in mind and reason, on which fitly the Lord impresses the seal of likeness, both in respect of doing good and of exercising rule. For governments are directed not by corporeal qualities, but by judgments of the mind. For by the counsels of holy men states are managed well, and the household also.

And again:

God brought our race into communion by first imparting what was His own, when He gave His own Word, common to all, and made all things for all. All things therefore are common, and not for the rich to appropriate an undue share. That expression, therefore, "I possess, and possess in abundance: why then should I not enjoy?" is suitable neither to the man, nor to society. But more worthy of love is that: "I have: why should I not give to those who need?" For such an one--one who fulfils the command, "Thou shalt love thy neighbour as thyself"--is perfect. For this is the true luxury--the treasured wealth. But that which is squandered on foolish lusts is to be reckoned waste, not expenditure. For God has given to us, I know well, the liberty of use, but only so far as necessary; and He has determined that the use should be common.

This sort of religious communism was espoused by various libertine groups including - most famously - the Carpocratians.

[Secret Alias]

The question then is whether 2 Corinthians 8 is simply talking about Titus and 'another guy' being sent out or whether the 'brother/paraclete' here is the Holy Spirit.

[Secret Alias]

On the tradition of a divine spiritual 'brother' who flew around the early Church:

Further, others will have it that some truths were uttered by the philosophers, in appearance. The divine apostle writes accordingly respecting us: "For now we see as through a glass;" knowing ourselves in it by reflection, and simultaneously contemplating, as we can, the efficient cause, from that, which, in us, is divine. For it is said, "Having seen thy brother, thou hast seen thy God" (τὸν ἀδελφόνσου, εἶδες τὸν θεόν σου) methinks that now the Saviour God is declared to us. But after the laying aside of the flesh, "face to face," -- then definitely and comprehensively, when the heart becomes pure. And by reflection and direct vision, those among the Greeks who have philosophized accurately, see God. For such, through our weakness, are our true views, as images are seen in the water, and as we see things through pellucid and transparent bodies. Excellently therefore Solomon says: "He who soweth righteousness, worketh faith." "And there are those who, sewing their own, make increase." And again: "Take care of the verdure on the plain, and thou shalt cut grass and gather ripe hay, that thou mayest have sheep for clothing." You see how care must be taken for external clothing and for keeping. "And thou shalt intelligently know the souls of thy flock." "For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves; uncircumcision observing the precepts of the law," according to the apostle, both before the law and before the advent. As if making comparison of those addicted to philosophy with those called heretics, the Word most clearly says: "Better is a friend that is near, than a brother that dwelleth afar off." ( ἐμφανῶς πάνυ κρείσσων φησὶ φίλος ἐγγὺς ἢ ἀδελφὸς μακρὰν οἰκῶν) [1.19.94.5 - 95.1]

Respecting imparting and communicating, though much might be said, let it suffice to remark that the law prohibits a brother from taking usury: designating as a brother not only him who is born of the same parents, but also one of the same race and sentiments, and a participator in the same word (ἀδελφὸν ὀνομάζων οὐ μόνον τὸν ἐκ τῶν αὐτῶν φύντα γονέων, ἀλλὰ καὶ ὃς ἂν ὁμόφυλος ᾖ ὁμογνώμων τε καὶ τοῦ αὐτοῦ λόγου κεκοινωνηκώς); deeming it right not to take usury for money, but with open hands and heart to bestow on those who need. For God, the author and the dispenser of such grace, takes as suitable usury the most precious things to be found among men -- mildness, gentleness, magnanimity, reputation, renown. Do you not regard this command as marked by philanthropy? [2.18.84.5 - 85.1]

But on us it is incumbent to reach the unaccomplished end, obeying the commands -- that is, God -- and living according to them, irreproachably and intelligently, through knowledge of the divine will; and assimilation as far as possible in accordance with right reason is the end, and restoration to perfect adoption by the Son, which ever glorifies the Father by the great High Priest who has deigned to call us brethren and fellow-heirs. [2.22.134.3]