Deconstructed Letters of Paulos

[MrMacSon]

[Tertullian] refers to a visit to Jerusalem, and he explicitly cites Galatians 1.18 and 1.24 ...

Tertullian tells us that he is citing Paul, and then he cites Paul; the verse that he paraphrases is Galatians 1.18. A sentence or two later he alludes to Galatians 1.24.

Galatians 1.17 to 2.2,

1.17 I did not go up to Jerusalem to see those who were apostles before I was, but I went into Arabia. Later I returned to Damascus.

1.18 Then after three years, I went up to Jerusalem to get acquainted with Cephas and stayed with him fifteen days. 1.19 I saw none of the other apostles—only James, the Lord’s brother. 20 I assure you before God that what I am writing you is no lie.

1.21 Then I went to Syria and Cilicia. 1.22 I was personally unknown to the churches of Judea that are in Christ. 1.23 They only heard the report: “The man who formerly persecuted us is now preaching the faith he once tried to destroy.” 1.24 And they praised God because of me.


2.1 Then after fourteen years, I went up again to Jerusalem this time with Barnabas. I took Titus along also. 2 I went in response to a revelation and, meeting privately with those esteemed as leaders, I presented to them the gospel that I preach among the Gentiles. I wanted to be sure I was not running and had not been running my race in vain.

Tertullian On the Prescription of Heretics 23.7

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7 Afterwards, as he himself narrates, he went up to Jerusalem for the purpose of seeing Peter because of his office, no doubt, and by right of a common belief and preaching.
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Tertullian Adv Marc V.3.1

... with regard to the countenance of Peter and the rest of the apostles, he tells us that fourteen years after he went up to Jerusalem, in order to confer with them about the rule which he followed in his gospel, lest perchance he should all those years have been running, and be running still, in vain ...

I put the passage from On the Prescription of Heretics first only b/c Wikipedia, following John Kaye, 1845, does; suggesting On the Prescription of Heretics is probably 'pre-Montanist' and Adversus Marcionem is definitely 'post-Montanist'. Not that that is likely to matter much for the sake of this discussion: although it's interesting both passages follow discussions of Paul having been a persecutor of Christians - immediately beforehand in De Praescriptione Haereticorum and earlier in a somewhat rambling dig at Marcion in Adversus Marcionem, -

Let there be a Christ, let there be an apostle, although of another god; but what matter? since they are only to draw their proofs out of the Testament of the Creator. Because even the book of Genesis so long ago promised me the Apostle Paul. For among the types and prophetic blessings which he pronounced over his sons, Jacob, when he turned his attention to Benjamin, exclaimed, "Benjamin shall ravin as a wolf; in the morning he shall devour the prey, and at night he shall impart nourishment/apportion the spoil" [Genesis 49:27]. He foresaw that Paul would arise out of the tribe of Benjamin, a voracious wolf, devouring his prey in the morning: in order [other?] words, in the early period of his life he would devastate the Lord's sheep, as a persecutor of the churches; but in the evening he would give them nourishment, which means that in his declining years he would educate the fold of Christ, as the teacher of the Gentiles. Then, again, in Saul's conduct towards David, exhibited first in violent persecution of him, and then in remorse and reparation, on his receiving from him good for evil, we have nothing else than an anticipation of Paul in Saul — belonging, too, as they did, to the same tribe — and of Jesus in David, from whom He descended according to the Virgin's genealogy.

Should you, however, disapprove of these types, the Acts of the Apostles, at all events, have handed down to me this career of Paul, which you must not refuse to accept. Thence I demonstrate that from a persecutor he became an apostle, not of men, neither by man [= Galatians 1:1], thence am I led to believe the Apostle himself; thence do I find reason for rejecting your defense of him, and for bearing fearlessly your taunt. Then you deny the Apostle Paul. I do not calumniate him whom I defend. I deny him, to compel you to the proof of him. I deny him, to convince you that he is mine ... Take now from my point of view the apostle, in the same manner as you have received the Christ — the apostle shown to be as much mine as the Christ is ...

There's some weird commentary there by Tertullian, -

• "the book of Genesis so long ago promised me the Apostle Paul"

• Benjamin "foresaw that Paul would arise out of the tribe of Benjamin, a voracious wolf, devouring his prey in the morning" ...

• accusing Marcion of denying Paul. Then Tertullian denying Paul to convince Marcion that Paul 'is his'.

• "the apostle shown to be as much mine as the Christ is"

• Tertullian championing Acts of the Apostles as having "handed down to me this career of Paul", contrary to other vagaries

Anyway, both On the Prescription of Heretics 23.7 and Adv Marc V.3.1 refer to visits to Jerusalem to confer with Peter et al - "by right of a common belief and preaching" and "in order to confer with them about the rule which [Paul] followed in his gospel".

I'm not convinced we can say whether either aligns with Gal 1.18. The reference to fourteen years in Adv Marc V.3.1 suggests it aligns with Gal 2.1.

Galatians 2. 2 seems to be a repetition of the gist of Galatians 1.11-12, -

2.2 I went in response to a revelation and, meeting privately with those esteemed as leaders, I presented to them the gospel that I preach among the Gentiles. I wanted to be sure I was not running and had not been running my race in vain.

So there's a theme of repetition.

Moreover, Gal 2.6 negates the need to go or have gone to Jerusalem, and Gal 2.9 just says the pillars recognized "the grace" given to Paul, -

Galatians 2.6-9

6 As for those who were held in high esteem—whatever they were makes no difference to me; God does not show favoritism—they added nothing to my message. 7 On the contrary, they recognized that I had been entrusted with the task of preaching the gospel to the uncircumcised [the Gentiles], just as Peter had been to the circumcised [the Jews]. 8 For God, who was at work in Peter as an apostle to the circumcised, was also at work in me as an apostle to the Gentiles. 9 James, Cephas/Peter and John, those esteemed as pillars, gave me and Barnabas the right hand of fellowship when they recognized the grace given to me. They agreed that we should go to the Gentiles, and they to the circumcised.

As for On the Prescription of Heretics 23.8 and Galatians 1:24, -

On the Prescription of Heretics 23.8

8 Now they certainly would not have been surprised at his having become a preacher instead of a persecutor, if his preaching were of something contrary; nor, moreover, would they have glorified the Lord [nec dominum praeterea magnificassent], because Paul had presented himself as an adversary to Him.

Galatians 1.24

22 I was still unknown by sight to the churches of Judea which were in Christ; 23 but only, they kept hearing, "He who once persecuted us is now preaching the faith which he once tried to destroy." 24 And they were glorifying God [ἐδόξαζον... τὸν θεόν] because of me.

- what you are missing is that "they" (twice) in On the Prescription of Heretics 23.8 refers to Peter et al, not to 'the churches of Judea which were in Christ' of Gal 1.22 (or perhaps +/- those of Syria and Cilicia of Gal 1.21).

Again, we have a church father who does not accurately document or reflect texts as we have them today, as if they were dealing with scraps of texts; or as if they are part of the development of them; or perhaps even their commentary on scraps of text led to consolidation of the final texts in a different edition or form.

[Ben C. Smith]

I'm not convinced we can say whether either aligns with Gal 1.18.

What passage do you think Tertullian is reading, then? He says that Paul narrates a visit to Jerusalem to see Peter; where is Paul narrating a visit to Jerusalem to see Peter that is not Galatians 1.18?

I believe you are being deliberately obtuse. This one is obvious; it should not be at all controversial (nor is it anywhere except apparently within the square meter that you occupy).

The reference to fourteen years in Adv Marc V.3.1 suggests it aligns with Gal 2.1.

That reference does align with Galatians 2.1. Tertullian knows both.

Again, we have a church father who does not accurately document or reflect texts as we have them today, as if they were dealing with scraps of texts; or as if they are part of the development of them; or perhaps even their commentary on scraps of text led to consolidation of the final texts in a different edition or form.

All of this may be true. None of it compromises Tertullian's obvious knowledge of Galatians 1.18 and, for that matter, of 1.24.

[MrMacSon]

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English Reconstruction and Translation of Marcion's version of 'To The Galatians'

by Daniel Jon Mahar

[Omitting Mahar's Gal 1:1-4 at the beginning. underlining mine]

variant reading from the Syriac Peshitta	Chapter no.	verse no.	verse/passage Text	Patristic source/s a
	1	6	I marvel that you are so quickly transferred.... from Him Who called you in His goodness unto a different gospel	T T T
Ephr.		7	Which is not entirely another according to my gospel; but there are some who trouble you and would change (you)	T/A A/O/Chrys. A
		8	But even if an angel out of heaven should announce another gospel [to you], let him be accursed!	T T T
SyP		9	As I said before, so I say now again, If any one announces another gospel to you let him be accursed.	A (Rufin.) A (Rufin.)
		11	I make known to you, brethren, the gospel - that gospel announced by me, that it is not according to man
		12	For I neither from a man received it, nor was I taught, but by revelation of Isu Chrestos.
		15	But when the Supreme God was well-pleased, having selected me from my mother's womb, and having called me by His goodness,	A A A A
		16	to reveal his Son in me, in order that I might proclaim him among the nations, immediately I did not confer with flesh and blood.	Heir.
		17	Neither went I up into Jerusalem to those who were before me apostles; but I went into Arabia, and again returned into Damascus.
		21	Afterwards I came into the regions of Syria and of Cilicia
	2	1	After fourteen years I went up to Jerusalem;	T T
		2	But I went according to revelation, and I set before them the canon of the gospel but apart to those of repute, fearing that I should go or had gone for nothing.6	T T (T) (T)
		3	But not even Titus, who was with me, being a Greek, was compelled to be circumcised:	T T T T
		4	But because of those who crept in to spy out this liberty of ours which we enjoy in Chrestos, so that they might enslave us -	T T T T
		5	To these not even for an hour we yielded in subjection, That the truth of the gospel might continue with you.	T
		6	But from those reputed to be something - those of repute conferred nothing to me.
		7a	But against them, when they had seen that I was entrusted the gospel of the uncircumcision,
		9b	Peter, James and John, who regard themselves pillars, gave to me the right of fellowship: - to me the nations - to them the circumcision!	(T) Hier. T T
		10	Only they would have it that I should remember the poor; which I had been cautious to do.
		11	Now when Peter came to Antioch I confronted him to the face, because he was to be blamed.	T (T)

1. T.- Tertullian, Adversus Marcionem, Bk.V. o
   E. - Epiphanius, Adversus Haeresies, Section.42.
   A.- Adamantius, Dialog (Parts I, II, V).
   Rufin - The Latin version of Adamantius.
   O. - Origen
   Hier.- Hieronymus, cited from the notes of Zahn/Harnack in their reconstructions.
   
   • There is no reference to On the Prescription of Heretics there, but I doubt it would change this interpretation

6 Gal.2:2 Couchoud’s rendering: Do I run, or have I run in vain? - not a statement of self -doubt by Paul insofar as his own ministry was concerned, but concerning the coarse of action he was pursuing in going to the Jerusalem apostles- would they be receptive to Paul’s gospel? Or would Paul be wasting his time?

all via http://www.marcionite-scripture.info/EGalatians.PDF

[MrMacSon]

Peter Kirby on Harnack’s Marcion's Galatians, -

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[Gal 1, vv] 18-24 (The first meeting with the apostles, the relocation to Syria and Cilicia, the attitude of the first churches in Judea against Paul) were all ignored by Tertullian. If this section were not entirely lacking (which is probable), Marcion must have corrected it.1 Certainly he did not have the first visit in Jerusalem (cf. 2, 1).

http://peterkirby.com/harnack-marcion-galatians.html

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1 I disagree. I - and others - propose someone after Tertullian 'corrected it'


I have already given, -

Peter Kirby has addressed Galatians 1:18-24 -

These verses are unattested as being in Marcion. Irenaeus (A.H. 3.13), Tertullian’s quotation of Marcion (A.M. 5.3.1), Augustine (Quaestionum Evangeliorum 2.40, Migne PL vol. 35 col. 1355), John Chrysostom (Commentary on Galatians 2.1, Migne PG vol. 61 col. 633), a certain Greek Catena in epistulam ad Galatas (e cod. Coislin. 204, page 27, line 10), the Bohairic Coptic version, and a manuscript of the Vulgate have Galatians 2:1 without the word “again.”

There is some level of expectation that Tertullian would have quoted it in an attempt to show subordination of Paul to Peter and James.

Some or all of these verses are considered an interpolation on other grounds by J. C. O’Neil (The Recovery of Paul’s Letter to the Galatians, p. 25), Frank R. McGuire (“Did Paul Write Galatians?“), Hermann Detering (“The Original Version of the Epistle to the Galatians,” p. 20), David Oliver Smith (Matthew, Mark, Luke, and Paul, p. 72), Robert Price (The Amazing Colossal Apostle, p. 415), and in some comments online.

http://peterkirby.com/marcions-shorter- ... -paul.html

Jason D. BeDuhn, in The First New Testament: Marcion’s Scriptural Canon, states that Galatians 1:18-24, “is unattested” (p. 262).

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[Ben C. Smith]

Peter Kirby on Harnack’s Marcion's Galatians, -

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[Gal 1, vv] 18-24 (The first meeting with the apostles, the relocation to Syria and Cilicia, the attitude of the first churches in Judea against Paul) were all ignored by Tertullian. If this section were not entirely lacking (which is probable), Marcion must have corrected it.1 Certainly he did not have the first visit in Jerusalem (cf. 2, 1).

http://peterkirby.com/harnack-marcion-galatians.html

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1 I disagree. I - and others - propose someone after Tertullian 'corrected it'

You are writing here about Tertullian's treatment of Marcion's text; on that topic, I agree that Tertullian is evidence that Marcion did not have Galatians 1.18-24.

My point above was about Tertullian's own text; if the passage I quoted is his, then he himself clearly knew of that first visit in Galatians, even if Marcion may not have.

[MrMacSon]

My point above was about Tertullian's own text; if the passage I quoted is his, then he himself clearly knew of that first visit in Galatians, even if Marcion may not have.

I presume you're referring to to On the Prescription of Heretics 23.7 - "as he himself narrates, he went up to Jerusalem for the purpose of seeing Peter" - or On the Prescription of Heretics 23.8 - "if his preaching were of something contrary; nor, moreover, would they have glorified the Lord, because Paul had presented himself as an adversary to Him", or both.

As I said previously, On the Prescription of Heretics 23.7 could align with either Gal 1.18 or Gal 2.1-2 - and Gal 2.2 could have been made less specific based on interpolation of Gal 1.8 - and the context of 23.8 is different to Gal 1.24, making me wonder if the direction might have been On the Prescription of Heretics 23.7 to Gal 1.24 after and because of Tertullian, rather than reflecting Tertullian having known Gal 1.24 or even 1.18-24.

Another interesting aspect of On the Prescription of Heretics is Tertullian's narration that seems to suggest The Heretics were calling the shots, including earlier in chapter 23.

First, a passage from chapter 6, -

Heresy is a Greek Word, which by interpretation signifies election, whereby any man makes choice of and embraces some peculiar doctrines, and strenuously maintains them. And the Apostle doth therefore pronounce a Heretick condemned of himself, because he hath chosen that to himself, wherein he is thus condemned. For we have it not in our own power to introduce what doctrine we please; nor are we allowed to make choice of that, which another hath thus introduced.

Is Paul condemned as a heretic initially? Is Paul being recast thru On the Prescription of Heretics? Habilitated?


On the Prescription of Heretics 23

In order then to set a heinous mark of infamy upon the Apostles, and to expose their ignorance, they [the Heritics] urge that Peter and his companions were reprimanded by Paul, and therefore, say they, there must certainly be some defect, some failure or other in them.

Now, this they [the Heretics] say in order to make way for the following conclusion, viz. that a more plentiful effusion of wisdom might possibly have since come down upon them [Peter and his companions], just after the same manner, as it happened to Paul, when he reprimanded his predecessors in the Faith. But here we may reasonably demand of these men [the Heretics?], who reject the Acts of the Apostles, to shew us first who this Paul is, concerning whom they so mightily talk, what he was before he was an Apostle, and how he came to be an Apostle.

For it is not enough to fix our belief to say that Paul himself hath declared that of a persecutor he was made an Apostle; for our Lord thought not his own testimony of himself sufficient. But they will be readily inclined to believe any thing without Scripture, rather than be prevail'd upon not to believe against Scripture. For whilst they urge that Peter was reprimanded by Paul, they teach that another Gospel was preach'd by him, than what had been before preach'd by Peter and his companions; whereas Paul, being made instead of a persecutor a Preacher of the Gospel, was brought in unto the Brethren by the Brethren, and was as one of the Brethren, and was thus introduced to them by such, as had received the Faith from the Apostles. And afterwards, as he himself informs us, He went up to Jerusalem to see and converse with Peter, viz. by virtue of the same Faith and their joint Commission to preach the Gospel. For they would not at all have wondered that he, who had persecuted them in times past, was now become a Preacher, if he had preach'd any new Faith, or any different Doctrine; nor would they have had any reason to glorify God, because Paul an enemy was come up unto them.

Then, does Tertuallian admit, in chapter 24, that he is calling the shots? And that Paul is a celestial being, an angel? -

On the Prescription of Heretics 24
I am not arrived to that prodigious height of wisdom, or rather sunk into such a desperate degree of folly, as to pass any censure upon the Apostles, or to place them in any opposition one to the other. But since these strangely obstinate and perverse men [the Heretics?] do urge this reprimand of St. Peter with a design to render the former faith suspected, I will boldly give this answer on Peter's side, that Paul himself hath said, that "He was made all Things to all Men, to the Jews he became as a Jew, to those that were not under the Law, as not under the Law, that he might gain all." So that they blamed some things done out of respect to Seasons, Persons, and Causes, which at other times out of respect to the same circumstances of Causes, Persons, and Seasons, they nevertheless thought fit to do. But, after all, what if Peter should in his turn too reprimand Paul for circumcising Timothy, after he had prohibited Circumcision? Let men take especial care what censures they impiously pass upon Apostles. It is well that Peter was equalled with Paul in Martyrdom. For altho' Paul was carried up into the third Heaven, and taken up into Paradise, and there heard certain voices, yet we must not suppose, that he learn'd any new Doctrine, since the voices he heard were such as it was lawful for no Man to utter. But if any one vainly pretends that these unspeakable Words have by some means or other become known unto him, or if any heresy rashly assumes to itself this pretext, it must then necessarily follow, that either Paul betrayed the Secret he was entrusted with; or another must be produced, who hath in like manner been taken up into Paradise, and freely permitted to speak that which was not upon any account lawful for Paul to utter.

If Tertullian had epistles of a human Paul, why all that commentary??

[Ben C. Smith]

My point above was about Tertullian's own text; if the passage I quoted is his, then he himself clearly knew of that first visit in Galatians, even if Marcion may not have.

I presume you're referring to to On the Prescription of Heretics 23.7 - "as he himself narrates, he went up to Jerusalem for the purpose of seeing Peter" - or On the Prescription of Heretics 23.8 - "if his preaching were of something contrary; nor, moreover, would they have glorified the Lord, because Paul had presented himself as an adversary to Him", or both.

As I said previously, On the Prescription of Heretics 23.7 could align with either Gal 1.18 or Gal 2.1-2....

Here we go:

Tertullian, On the Prescription of Heretics 23.6-7: 6 But the fact is, having been converted from a persecutor to a preacher, he is introduced as one of the brethren to brethren, by brethren — to them, indeed, by men who had put on faith from the apostles' hands. 7 Afterwards, as he himself narrates, he went up to Jerusalem for the purpose of seeing Peter [ascendit Hierosolymam cognoscendi Petri causa] because of his office, no doubt, and by right of a common belief and preaching. 8 Now they certainly would not have been surprised at his having become a preacher instead of a persecutor, if his preaching were of something contrary; nor, moreover, would they have glorified the Lord [nec dominum praeterea magnificassent], because Paul had presented himself as an adversary to Him.

Galatians 1.18-24: 18 Then three years later I went up to Jerusalem to become acquainted with Cephas [ἀνῆλθον εἰς Ἱεροσόλυμα ἱστορῆσαι Κηφᾶν], and stayed with him fifteen days. 19 But I did not see any other of the apostles except James, the Lord’s brother. 20 (Now in what I am writing to you, I assure you before God that I am not lying.) 21 Then I went into the regions of Syria and Cilicia. 22 I was still unknown by sight to the churches of Judea which were in Christ; 23 but only, they kept hearing, "He who once persecuted us is now preaching the faith which he once tried to destroy." 24 And they were glorifying God [ἐδόξαζον... τὸν θεόν] because of me.

Galatians 2.1-2: 1 Then after an interval of fourteen years I went up [again] to Jerusalem with Barnabas, taking Titus along also. 2 It was because of a revelation that I went up; and I submitted to them the gospel which I preach among the Gentiles, but I did so in private to those who were of reputation, for fear that I might be running, or had run, in vain.

...and Gal 2.2 could have been made less specific based on interpolation of Gal 1.8 - and the context of 23.8 is different to Gal 1.24, making me wonder if the direction might have been On the Prescription of Heretics 23.7 to Gal 1.24 after and because of Tertullian, rather than reflecting Tertullian having known Gal 1.24 or even 1.18-24.

Just one speculation on top of another. It is really incredible the lengths people will go to in order to avoid the obvious.

This is a futile discussion. You may have the last word, for whatever that may be worth.

[MrMacSon]

Here we go:

Tertullian, On the Prescription of Heretics 23.6-7: 6 But the fact is, having been converted from a persecutor to a preacher, he is introduced as one of the brethren to brethren, by brethren — to them, indeed, by men who had put on faith from the apostles' hands. 7 Afterwards, as he himself narrates, he went up to Jerusalem for the purpose of seeing Peter [ascendit Hierosolymam cognoscendi Petri causa] because of his office, no doubt, and by right of a common belief and preaching. 8 Now they certainly would not have been surprised at his having become a preacher instead of a persecutor, if his preaching were of something contrary; nor, moreover, would they have glorified the Lord [nec dominum praeterea magnificassent], because Paul had presented himself as an adversary to Him.

Galatians 1.18-24: 18 Then three years later I went up to Jerusalem to become acquainted with Cephas [ἀνῆλθον εἰς Ἱεροσόλυμα ἱστορῆσαι Κηφᾶν], and stayed with him fifteen days. 19 But I did not see any other of the apostles except James, the Lord’s brother. 20 (Now in what I am writing to you, I assure you before God that I am not lying.) 21 Then I went into the regions of Syria and Cilicia. 22 I was still unknown by sight to the churches of Judea which were in Christ; 23 but only, they kept hearing, "He who once persecuted us is now preaching the faith which he once tried to destroy." 24 And they were glorifying God [ἐδόξαζον... τὸν θεόν] because of me.

Yes, of course it is simpler to assume On the Prescription of Heretics 23.7 reflects Galatians 1:18. But plenty of other people think Gal 1:18 is an interpolation, as a part of Gal 1:18-24 being an interpolation.

You're simply assuming Tertullian had a version of Galatians different to Marcion's. You have not provided any [other] evidence he did.

And you ignore the other, albeit brief commentary about On the Prescription of Heretics I provided above, which, I think, provides some interest context about Paul per se and Tertullian's views of Paul, and passages therein suggests Tertullian seems to be rehabilitating and habilitating Paul [and Peter and others, too].

[Jax]

What the letters may have looked like originally. Based on WEB and David Bentley Hart The New Testament.

Galatians Without 2:7-8

Paul, a messenger (not from men, neither through man, but through Iesou Christou, and God the Father, who raised him from the dead), and all the brothers who are with me, to the assemblies of Galatias: gift to you and peace from God the Father, and our Master Iesou Christou, who gave himself for our sins, that he might deliver us out of this present evil age, according to the will of our God and Father – to whom be the glory unto the ages of the ages. Amen.

I marvel that you are so quickly deserting him who called you in the gift of the Christou toward an alternative proclamation of the Announcement; which is no alternative at all. Only there are certain persons who are agitating you, and seek to reverse the Announcement of the Christou. But even if we, or a messenger from heaven, should preach to you any Announcement other than that which you received, let him be cursed. As we have said before, so I now say again: if any man preaches to you any Announcement other than that which you received, let him be cursed.

For am I now seeking the favor of men, or of God? Or am I striving to please men? For if I were still pleasing men, I wouldn't be a slave of the Christou. But I make known to you, brothers, concerning the Announcement which was proclaimed by me, that it is not of human origin. For neither did I receive it from man, nor was I taught it, but it came to me through revelation of Iesou Christou. For you have heard of my conduct when I was inside Judaism: that beyond measure I persecuted God’s assembly and besieged it, and was progressing in the Judaism beyond many of my own age among my countrymen, being more exceedingly zealous for my ancestral traditions. But when it was the good pleasure of God, who separated me from my mother's womb, and had called me by his gift, was pleased to reveal his Son in me, that I might proclaim the Announcement regarding him among the Gentiles, I did not immediately confer with flesh and blood, nor did I go up to Jerusalem to those who were messengers before me, but I departed into Arabia, then returned to Damascus.

[Then after three years I went up to Jerusalem to visit Kephas, and stayed with him fifteen days. But of the other messengers I saw no one, except Iakobon, the Master's brother. Now about the things which I write to you, behold, before God, I'm not lying. Then I came to the regions of Syria and Cilicia. I was not known by face to the assemblies of Judea which were in the Christou, but they only heard: "He who was formerly persecuting us now preaches the faith that he besieged." They glorified God in me. 1:18-24]

Then after a period of fourteen years I went up [again] to Jerusalem with Bar-naba, taking Titus also with me. I went up by revelation, and I laid before them the Announcement which I proclaim among the Gentiles, but privately before those who were respected, for fear that I might be running, or had run, in vain. But not even Titus, who was with me, being a Greek, was compelled to be circumcised. But because of the false brothers secretly brought in, who stole in to spy out our freedom which we have in Christou Iesou, that they might bring us into bondage; to whom we gave no place in subordination, for even an hour, that the truth of the Announcement might remain with you. And from those who were esteemed as something (whatever they were, it makes no difference to me; God doesn't show partiality to man) – for to me these estimable men had nothing to add and recognizing the gift that was given to me, Iakobos and Kephas and Ioannes, who appeared to be the pillars, gave to me and Bar-naba their hands of fellowship, that we should go to the Gentiles, and they to the circumcision. They only asked us to remember the poor -- which very thing I was also eager to do.
But when Kephas came to Antioch, I opposed him to his face, because he was being contemptible. For before some people came along with Iakobos, he ate with the Gentiles. But when they came, he drew back and separated himself, fearing those who were of the circumcision. The rest of the Jews joined him in his theatrical charlatanry, so that even Bar-naba was carried away with their dissimulation. But when I saw that they were not proceeding straightforwardly according to the truth of the Announcement, I said to Kephas in front of everyone, "If you, being a Judaean, live as the Gentiles do, and not as the Judaeans do, why do you require the Gentiles to become Judaean? "We who are naturally Judaean, and not sinners coming from the Gentiles, yet knowing that a man is not vindicated by observances of Law but through the faithfulness of Iesou Christou, even we placed our faith in the Christou Iesou, that we might be vindicated by faithfulness of the Christou, and not by the works of Law, because no flesh will be vindicated from observances of law. But if, while we seek to be vindicated in the Christou, we ourselves also were found sinners, is the Christou a servant of sin? Let it not be so! For if I build up again those things which I destroyed, I prove myself a transgressor. For I, by Law, died to Law, that I might live to God. I have been crucified along with the Christou, and it is no longer I that live, but the Christou living within me; and that life which I now live in the flesh I live by the faithfulness that is of God’s Son, who loves me, and delivered himself up on my behalf. I do not reject the gift of God. For if vindication is by Law, then the Christou died for nothing!"

Foolish Galatai, who has bewitched you not to obey the truth, before whose eyes Iesou Christou was
vividly portrayed among you as crucified? I just want to learn this from you. Did you receive the Spirit by the observances of Law, or by faiths obedience? Are you so foolish? Having begun in the Spirit, are you now completed in the flesh? Did you suffer so many things in vain, if it is indeed in vain? He therefore that supplies the Spirit to you, and works miracles among you, does he do it by the law’s observances or of faith’s obedience?

*3.6-9, 14a also 3.15b-21 and 3.29 have been removed as an interpolation (the First New Testament p.218)

For as many as come from observances of Law are under a curse, for it is written, "Cursed is everyone who doesn't persevere in doing the things that are written in the book of the Law." Now that no man is vindicated by Law before God is evident, for, "The upright will live by faith." The law is not from faith, but, "He that does them will live in them."
The Christou redeemed us from the curse of Law, having become a curse on our behalf. For it is written, "Cursed is everyone hanging on a tree," so that we might receive the promise of the Spirit through faith. For if there had been a Law given which could impart life, most assuredly righteousness would have been of Law. But the scriptures shut up all things under sin, so that the promise from the faithfulness of Iesou Christou might be given to those having faith. But before faith came, we were held under guard, under Law, shut up to the faith which should afterwards be revealed. So that the law has become our custodian to bring us to the Christou, that we might be proved righteous from faithfulness. But now that faith is come, we are no longer under a custodian. For you are all sons of God, through faithfulness within the Christou Iesou. For as many of you as were baptized into the Christou have clothed yourselves in the Christou. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in the Christou Iesou.

But I say that so long as the heir is a child, he is no different from a slave, even though he is Master of all; but is under guardians and stewards until the day appointed by the father.

[Brothers, I still speak in human terms. 3:15a]

So we also, when we were children, were held in slavery under the Elementals of the cosmos. But when the fullness of the time came, God sent forth his Son,

[coming to be from a woman, coming to be under the Law, 4:4b]

that he might redeem those who were under Law, that we might receive filial adoption. Because you are sons, God sent forth the Spirit of his Son into our hearts, crying, "Abba! Father!" thus you are no longer a slave, but a son; and if a son, then an heir of God.

However at that time, being ignorant of God, you slaved to those who by nature were not gods.
But now that you have come to know God, or rather to be known by God, why do you turn back again to the weak and impoverished Elementals, to which you desire to be in slavery all over again? You observe days, months, seasons, and years. I am afraid for you, that I might have wasted my labor on you.

I beg you, brothers, become as I am, for I also have become as you are. You have done me no injustice,
and you know that because of infirmity of the flesh I preached the Announcement to you the first time.
That which was a trial to you in my flesh, you did not despise nor reject; but you received me as a messenger of God, as the Christou Iesou.
Where therefor is your blessing? For I testify to you that, if possible, you would have plucked out your eyes and given them to me. So then, have I become your enemy by telling you the truth? They zealously seek you in no good way. No, they desire to alienate you, that you may seek them.
But it is always good to be zealous in a good cause, and not only when I am present with you.
My children, for whom I am again suffering the pangs of birth until the Christou is formed in you-- and I could wish to be present with you now, and to change my tone, for I am perplexed about you.

Tell me, you that desire to be under Law, don't you listen to the Law? For it is written that Abraham had two sons, one by the handmaid, and one by the free woman. However, the son by the handmaid
was born according to the flesh, but the son by the free woman was born through the promise. These things are told allegorically, for these are two covenants. One is from Mount Sinai, bearing children to slavery, which is Agar. Now this Agar is Mount Sinai in Arabia, and corresponds to the Jerusalem that exists now, for she slaves along with her children. But the Jerusalem that is above is free, which is our mother. For it is written, "Rejoice, you barren who don't bear. Break forth and shout, you that don't suffer birth pangs. For more are the children of the desolate than of her who has the husband." And you, as Isaak was, are children of a promise. But as then, he who was born according to the flesh persecuted him who was born according to the Spirit, so also it is now. However what does the scripture say? "Throw out the handmaid and her son, for the son of the handmaid will not inherit with the son of the free woman." Therefore, brothers, we are not children of a handmaid, but of the free woman. Stand firm therefore in the liberty by which the Christou has made us free, and don't be entangled again with a yoke of slavery.

Look, I, Paul, tell you that if you receive circumcision, the Christou will profit you nothing. Yes, I testify again to every man who receives circumcision, that he is a debtor to do the whole Law. You are alienated from the Christou, you desire to be justified by the Law. You have fallen away from gift. For we, through the Spirit, by faith wait for the hope of righteousness. For in the Christou Iesou neither circumcision amounts to anything, nor a foreskin, but faithfulness, made actual through love.
You were running well! Who interfered with you that you are not persuaded by truth? This persuasion is not from him who calls you. A little yeast grows through the whole lump. I have confidence toward you in the Master that you will think no other way. But he who troubles you will bear his judgment, whoever he is. But I, brothers, if I still preach circumcision, why am I still persecuted? Then the stumbling-block of the cross has been removed. Would that they who are causing you agitation might just castrate themselves.

For you, brothers, were called to freedom. Only don't use your freedom for gain to the flesh, but through love be servants to one another. For the whole law is fulfilled in one word, in this: "You shall love your neighbor as yourself." But if you bite and devour one another, be careful that you are not destroyed by one another.
But I say, walk in spirit, and you won't fulfill the lust of the flesh. For the flesh lusts against the Spirit, and the Spirit against the flesh; for these are contrary the one to the other, that you may not do the things that you desire. But if you are led in spirit, you are not under the law.
Now the works of the flesh are obvious, which are: adultery, sexual immorality, uncleanness, lustfulness, idolatry, sorcery, hatred, strife, jealousies, outbursts of anger, rivalries, divisions, heresies,
envyings, murders, drunkenness, orgies, and things like these; of which I forewarn you, even as I did forewarn you, that those who practice such things will not inherit the kingdom of God.
But the fruit of the spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Against such things there is no law.
Those who belong to the Christou Iesou have crucified the flesh with its passions and lusts.
If we live in spirit, let's also be aligned with spirit. Let's not become conceited, provoking one another, and envying one another.

Brothers, even if a man is caught in some fault, you who are spiritual must restore such a one in a spirit of gentleness; looking to yourself so that you also aren't tempted. Bear one another's burdens, and so
fulfill the law of the Christou. For if a man thinks himself to be something when he is nothing, he deceives himself. But let each man test his own work, and then he will take pride in himself and not in his neighbor. For each man will bear his own burden. But let him who is receiving instruction share all good things in common with the one who is giving the instruction. Don't be led astray; God is not mocked, for whatever a man sows, that will he also reap. For he who sows to his own flesh will from the flesh reap corruption. But he who sows to the Spirit will from the Spirit reap life in the Age. And let us not be weary in doing good, for we will reap in due season, if we don't give up. So then, as we have opportunity, let us work that which is good toward all men, and especially toward those who are of the household of the faith.

See with what large letters I write to you with my own hand.

As many as desire to look good in the flesh, they compel you to be circumcised; only that they may not be persecuted for the cross of the Christou. For even they who receive circumcision don't keep the law themselves, but they desire to have you circumcised, that they may boast in your flesh. But far be it from me to boast, except in the cross of our Master Iesou Christou, through which the cosmos has been crucified to me, and I to the cosmos. For neither is circumcision anything, nor having a foreskin, but a new creation. And as many as will walk by this rule, peace and mercy be on them, and on God's Israel.

From now on, let no one cause me any trouble, for I bear the marks of Iesou in my body.

The gift of our Master Iesou Christou be with your spirit, brothers. Amen.

[Jax]

1 Corinthians 1_1 - 4_21 Without 2_6-16 and 4_6c and 4_17

Paul, called to be an apostle of Iesou Christou through the will of God, and brother Sosthenes,
to the assembly of God which is at Corinth; those who are sanctified in Christou Iesou, called holy ones, along all who call on the name of our Master Iesou Christou in every place, theirs and ours: gift to you and peace from God our Father and Master Iesou Christou.

I always thank my God concerning you, for the gift of God which was given you in the Christou Iesou; because in everything you have been enriched by him, in all speech and all knowledge; just as the testimony of the Christou was confirmed in you: so that you come behind in no gift; waiting for the revelation of our Master Iesou Christou; who will also confirm you until the end, blameless in the day of our Master Iesou Christou. God is faithful, through whom you were called into the communion with his Son, Iesou Christou, our Master.

Now I beg you, brothers, through the name of our Master, Iesou Christou, that you all profess the same thing and that there be no divisions among you, but that you be joined together in the same mind and of the same purpose. For it has been reported to me concerning you, my brothers, by Chloe's people, that there are dissensions among you. Now I mean this, that each one of you says, "I am of Paulos," or "I am of Apollo," "I am of Kephas," or "I am of the Christou."
Is the Christou portioned out? Was Paulos crucified on your behalf? Or were you baptized into the name of Paulos? I thank God that I baptized none of you, except Krispon and Gaion, so that no one should say that I had baptized you into my own name. (I also baptized the household of Stephana; besides them, I don't know whether I baptized any other.) For the Christou sent me not to baptize, but to preach the Announcement -- not in sophisticated speech, so that the cross of the Christou would not be made void.

For the word of the cross is foolishness to those who are dying, but to who are being saved it is the power of God for us. For it is written, "I will bring ruin the wisdom of the wise, and the cleverness of the clever I will thwart." Where is the wise man? Where is the scribe? Where is the dialectician of this Age? Hasn't God made foolish the wisdom of this cosmos? For seeing that in the wisdom of God, the cosmos through its wisdom did not know God, it was God's good pleasure through the foolishness of a proclamation to save those who are faithful. For Judaeans ask for signs while Greeks seek after wisdom, and we proclaim the Christou crucified; a stumbling block to Judaeans and foolishness to the gentiles, but to those who are called, both Judaeans and Greeks, the Christou, power of God and the wisdom of God. Because the foolishness of God is wiser than human beings, and the weakness of God is stronger than human beings. For look at your vocation: that not many are wise according to the flesh, not many powerful, and not many well born; but God chose the foolish things of the cosmos that he might put to shame those who are wise. God chose the weak things of the cosmos, that he might put to shame the things that are mighty; and God chose the lowborn things of the cosmos, and the things that are treated as nothing, the things that have no being, that he might bring to nothing the things that do have being: that no flesh should boast

[before God. 1:29b]

[And of him, you are in the Christou Iesou, who was made to us wisdom from God, and righteousness and sanctification, and the fee for emancipation, 1:30]

so that, as it is written, "He who boasts, let him boast in the Master."

When I came to you, brothers, I didn't come with excellence of speech or of wisdom, proclaiming to you the testimony of God.
For I determined not to know anything among you, except Iesou Christou, and him crucified. And I was with you in weakness, in fear, and in much trembling. My speech and my proclamation were not in persuasive words of human wisdom, but in demonstration of the Spirit and of power, that your faith wouldn't stand in the wisdom of men, but in the power of God.

Brothers, I could not speak to you as to spiritual, but as to fleshly, as to babes in the Christou. I fed you with milk, not with food; for you weren't yet ready. Indeed, not even now are you ready, for you are still fleshly. For insofar as there is jealousy, strife, and factions among you, aren't you fleshly, and don't
you walk in the ways of men? For when one says, "I am Paulos’," and another, "I am Apollo’s," are you not being human beings? What then is Apollos, and what is Paulos, but servants through whom you came to faith; and each as the Master gave to him? I planted. Apollos watered. But God gave the increase. So then neither he who plants is anything, nor he who waters, but God who gives the increase. Now he who plants and he who waters are the same, and each will receive his own reward according to his own labor. For we are God's fellow workers; you are God's farming, God's building. According to the gift of God which was given to me, as a wise master builder I laid a foundation, but another builds on it. But let each man be careful how he builds. For no one can lay another foundation than that which has been laid down, which is Iesou Christou. Now, if anyone builds on the foundation with gold, silver, costly stones, wood, hay, or stubble; each man's work will be revealed; For the Day will declare it, because it is revealed in fire; and the fire itself will test what sort of work each man's work is. If any man's work remains which he built on it, he will receive a reward. If any man's work is burned, he will suffer loss, but he himself will be saved, so as by fire. Do you not know that you are a temple of God, and that God's Spirit lives in you? If anyone ruins the temple of God, God will ruin him; for God's temple is holy, which you are.

Let no one deceive himself. If anyone thinks that he is wise among you in this Age, let him become foolish, that he may become wise. For the wisdom of this cosmos is foolishness before God. For it is written, "He catches the wise in their craftiness." And again, "The Master knows the ponderings of the wise, that they are worthless." Therefore let no one boast in human beings; for all things are yours, whether Paulos, or Apollos, or Kephas, or cosmos, or life or death, or things present, or things to come. All are yours, and you are the Christou's, and the Christou is God's.

So let a man think of us as the Christou's servants, and stewards of God's mysteries. Here, moreover, it is required of stewards, that they be found faithful. And for me it is a very small thing that I should be judged by you, or by man's judgment. But I don't judge myself. For I know nothing against myself. Yet I am not justified by this, but he who judges me is the Master. Therefore judge nothing before the time, until the Master comes, who will both bring to light the hidden things of darkness, and reveal the counsels of the hearts. Then each man will get his praise from God.

Now these things, brothers, I have reshaped these matters in the direction of myself and Apollos for your sake, that no one, on one man’s behalf, bluster at another. For who makes you different? And what do you have that you didn't receive? And if you did receive it, why do you boast as if you had not received it? You are already filled. You have already become rich. You have come to reign without us. Yes, and I wish that you did reign, that we also might reign with you. For, I think that God has displayed us, the apostles, last of all, like men sentenced to death. For we are made a spectacle to the cosmos, both to messengers and men. We are fools for the Christou's sake, but you are wise in the Christou. We are weak, but you are strong. You are admired, but we are without honors. Even to this present hour we hunger, thirst, are naked, are buffeted about, and have no place of rest, and toil on, working with our own hands; when reviled, we bless; when persecuted, we endure; when slandered, we politely entreat. We are made as the refuse of the cosmos, the scurf of all things, even until now.

I don't write these things to shame you, but to admonish you as my beloved children. For though you have ten thousand peidagogous in the Christou, yet not many fathers. For in the Christou Iesou, I became your father through the Announcement. I beg you therefore, be imitators of me.
Now some are blustering as though I were not coming to you. But I will come to you shortly, if the
Master is willing. And I will know, not the word of those who are blustering but what their power is. For the kingdom of God is not in word, but in power.

What do you want? Will I come to you with a rod, or in love and a spirit of gentleness?