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2 Corinthians 4:13-5:1 - The truth has no need to change with the times

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Just as we have the same spirit of faith that is in accordance with scripture—“I believed, and so I spoke” —we also believe, and so we speak, because we know that the one who raised the Lord Jesus will raise us also with Jesus, and will bring us with you into his presence. Yes, everything is for your sake, so that grace, as it extends to more and more people, may increase thanksgiving, to the glory of God.

So we do not lose heart. Even though our outer nature is wasting away, our inner nature is being renewed day by day. For this slight momentary affliction is preparing us for an eternal weight of glory beyond all measure, because we look not at what can be seen but at what cannot be seen; for what can be seen is temporary, but what cannot be seen is eternal.

For we know that if the earthly tent we live in is destroyed, we have a building from God, a house not made with hands, eternal in the heavens.


This is the Epistle reading selection that will be read aloud on the second Sunday after Pentecost, Year B, according to the lectionary for the Episcopal Church. It will follow either a track 1 or a track 2 selection as an Old Testament and Psalm pairing. If track 1 is chosen, then a reading from 1 Samuel will be read, which says: “We are determined to have a king over us, so that we also may be like other nations, and that our king may govern us and go out before us and fight our battles.” That will be followed by a singing of Psalm 138, which says: “Though the Lord be high, he cares for the lowly; he perceives the haughty from afar.” If track 2 is chosen, the there will be read aloud verses from Genesis 3, which states: “[Yahweh] said, “Who told you that you were naked? Have you eaten from the tree of which I commanded you not to eat?” That will be followed by Psalm 130, which sings: “With him there is plenteous redemption, and he shall redeem Israel from all their sins.” All choices will accompany the Gospel reading from Mark, where Jesus said, “If a kingdom is divided against itself, that kingdom cannot stand. And if a house is divided against itself, that house will not be able to stand. And if Satan has risen up against himself and is divided, he cannot stand, but his end has come.”

In this reading of Paul’s second letter to the Christians of Corinth, he states some standard aspects of a soul’s marriage to Yahweh and the subsequent abilities that come to one being sent into ministry. While the above translation into English does make paraphrases and chooses weaker word choice in translations that hide the deeper message, the basic message can still be seen. It is important to realize that divine language comes from the Godhead, not from the brain of an Apostle. Thus, the words written by Paul are spoken by Yahweh; as that is the way of divine ministry.

In verse 13 is the use of the Greek word “auto,” which has been translated as “same.” This word means, “(1) self (emphatic) (2) he, she, it (used for the third person pronoun) (3) the same.” (Strong’s) Because the Greek word translated as “spirit” is in the lower case [“pneuma”], the lower case reflects the “breath” of life [“ruach” in Hebrew], which is a “soul,” but acceptable as “life.” This makes the use of “auto” also be reflecting how “self” is the life animating flesh, which is a “soul.” Thus, the first segment of words in verse 13 says, “Possessing now this soul breath [of life] of this of faith.”

In that, the first word is a capitalized “Echontes,” which is the present participle of “echo,” meaning “I have, hold, possess.” The capitalization raises the word “Having” to a divine level of intent, such that a holy “Possession” is in place within Paul’s “soul spirit.” It must be seen that without this “Possession” by Yahweh’s Spirit, the best Paul could attain [as a Jew] would be “belief. However, due to this capitalized word, the Greek word “pisteōs” is properly translated as “of faith.”

The second and third segments of words written then say: “kata to gegrammenon : Episteusa”. This literally says, “according to that having been written : I believed”. That “having been written” is certainly appropriate to translate, meaning the Hebrew texts of “scripture;” but Paul is stating here that he had been raised as a Jewish child, taught to read and memorize all “that having been written.” As a “soul spirit” that had not yet found Yahweh “Possessing” that “soul,” he "believed" what he was taught to believe. Thus, following a colon mark, Paul wrote the capitalized first person aorist version of “pisteōs,” which is properly translated as “believed.” The capitalization of that word then raises the first person – “I” – to that “spirit of ego” that possessed Paul’s soul [when Paul was named Saul].

When Paul then followed that statement of personal beliefs, based on his brain’s interpretation of “that having been written,” he stated (again in the first person): “I have spoken.” This must be seen as Paul acting as a reflection of all Jews who strongly “believe” the texts they have to guide them. They all believe the scriptures are indeed holy. Still, what Paul “spoke” then, as a Jew named Saul, was condemnation of Christians. They did not believe in the same way as did Saul. Therefore, speaking for “self”-interests does not speak for Yahweh. For that to happen, one’s “soul spirit” must be found through being Yahweh’s “Possession” – His wife.

Paul then wrote two segments of words using the word “kai.” The first begins with that indicator that importance should be found in his stating, “we believe.” The "we" states the unity of religion that becomes the same reason for “belief” [from the form of “pisteōs” that is now “pisteuomen”]. Here, again, “belief” is the translation, as all Jews make up a religion by birth alone, taught the same Hebrew texts. Thus, Paul wrote “dio kai laloumen,” where the importance of “speaking” about “belief” is the same result of one’s religion that is shared by all Jews.

In that, the uses of “kai” are then necessary to realize the same generality of “belief,” for all associated by the religion called Judaism, becomes importantly elevated to “faith,” when the commonality of all to whom Paul wrote were just like him. The importance is then “we possessing faith,” where in turn, they importantly “speak” what Yahweh leads them to “speak” in ministry. While a normal Jew might be compelled to say something in a synagogue, or tell his children it is important to memorize scriptures and psalms, it is on a higher plane that one teaches others how to come to possess faith, when they speak.

Verse 14 is then translated to say, “because we know that the one who raised the Lord Jesus will raise us also with Jesus.” This is actually two segments of words, where the first literally translates to state: “knowing that he having raised up this Lord Jesus.” There, two capitalized words are written back-to-back – “Kyrion Iēsoun”. The error of the translation comes from it presenting “Lord Jesus” as if that were one title for one man. That misleads.

The real intent of “Kyrion” is to relate back to the third person “he,” such that “he” is Yahweh and Yahweh is the “Lord” of all the Christian souls to whom Paul wrote [including himself]. The aspect of “having raised up” is not a reference to a man none of them had ever known personally, where there could never become anything more than “belief,” from a story that Jesus had been raised from death. That is because none of them knew that to be the truth, from personal experience. What they did know [from “eidotes” – “knowing”] is Yahweh [the “Lord”] had “raised up” within their soul-flesh the soul of “Jesus.” This says Paul and other true Christians were all “Jesus” reborn.

This is confirmed in the following segment of words, which begins with the word “kai.” That literally translates to say, “kai us together with will raise up Jesus kai will stand together with you.” In that, the Greek word “hēmas” is correctly translated as “us,” but here it must be realized the word is the plural number of “egó,” which states a collective of “I.” Because Paul used two “kais” in what becomes a combined segment, the second use is found preceding the reference to “you” [a plural, as “yourselves” or “you souls”]. This then makes it important to see “us” and “you” are combined, intended to be seen as the joint “Possession” of Yahweh’s Spirit. This means each of the Christians in Corinth was an “us,” which was a “self soul” merged with the “soul of Jesus.” It is then the “raised” soul of "Jesus" that will be “presented together with you.” This is then how one is able to “stand together with” all others who are sent into ministry for Yahweh, a collection of resurrected Jesuses.

Verse 15 is then translated to say, “everything is for your sake, so that grace, as it extends to more and more people, may increase thanksgiving, to the glory of God.” In that, the word translated as “for the sake of” [“dia”] is better translated as “on account of.” That subtle change allows one to see that the “Possession” by Yahweh is never forced upon any soul. A soul must submit to Yahweh in marriage, which means agreeing to the wedding vows [the Covenant] before saying, “I do.” Thus, all coming from that marriage becomes the result of one’s own decision of commitment.

The “increase thanksgiving” is then the growth that comes from “self souls” making that commitment to Yahweh; and, their obedience to go forth as His messengers [definition of an apostle] makes them be seen s His wives in marriage. That means “more and more people” were marrying their souls to Yahweh {becoming His “Possessions”], so more and more Jesuses were expanding the ministry the Yahweh had begun, by sending one man as the seed of ministry. All of that movement [called Christianity] was because Yahweh [“Theou”] had made His “glory” become the “honor” of saints in the world, in His name [Jesus = "Yah[weh] Will Save].

Verse 16 then begins with a statement that says, “On which account not we lose heart,” where the Greek word “enkakoumen” more accurately says, “ we become faint” or “we become weary" ["not" added separately]. This says importantly, via the capitalization of “Dio,” that “On which account” means a divine level of assistance that keeps one forever strong in service to Yahweh.

The translation that follows, saying “Even though our outer nature is wasting away,” is poorly stated. The literal shows the presence of the word “kai,” which follows an introduction that says “on the other hand if.” Because this strength is dependent on a soul’s decision to serve Yahweh totally and completely, the “if” restates this as a condition of commitment that must be first met. This condition is then stated as important by “kai,” with this following: “the exterior of us mankind is being brought to decay.” This states two things, which is based on the conditional.

First, “if” one has not committed one’s soul to marriage with Yahweh, then the outer body of flesh will cause to decay [or "corrupt"] the soul. When the death of the flesh comes, the soul will be returned to new flesh [reincarnation], where the outer body will again cause the same decay of soul [as the body of mankind leads to corruption]. Second, “if” one’s soul has been submitted to Yahweh, then the influence of the outer flesh will decay, until it no longer has any control over a brain. The inner self will then command the body to do all the work that Yahweh demands, which is the “if” of never getting weakened or faint in one’s ability to “stand” for Yahweh.

This is the meaning of the translation that says, “our inner nature is being renewed day by day.” Still, in that, the uses of “day by day” are actually written “hēmera kai hēmera,” where “day” is first stated, followed by emphasis being placed on seeing the importance of what “day” means. This says the “light” of truth will never turn to darkness. Darkness [symbolized by “night”] leads to doubts and fears. Those weaken one’s resolve and stamina. However, when committed to serving Yahweh, as seen through a marriage of “Possession,” then one’s life will never again be surrounded by darkness.

Verse 17 then says, “For this slight momentary affliction is preparing us for an eternal weight of glory beyond all measure.” This is written by Paul in two segments of words, with the first stating: “that indeed momentary of little burden of this tribulation of us.” This needs to be seen as the difficulties that will “immediately” [from “parautika”] present themselves, through the “persecutions” [from “thlipseōs”] that will come from other Jews. Because of the strength supplied by the Spirit of Yahweh, along with the soul of Jesus being merged with one’s normal soul, all such resistance will be “slight” or “lightness,” as “of little burden.” All that applied in the times of Paul can equally apply today, as "persecution" of the righteous never goes out of style.

The second segment of words in this verse then says, “according to superiority into surpassing excellence an eternal weight of glory is producing for us.” In that, the repletion of “hyperbolēn eis hyperbolēn” says the deep truth of “that having been written” becomes a much “superior” understanding than the ‘professional’ lawyers have ever known. This knowledge will be within one’s being, without any need to do anything more than allow the Mind of Christ to lead one’s understanding. This means the most ‘simple’ people can have knowledge that far exceeds that of the ‘professionals,” bringing about great resistance. This too never goes out of style. However, the ability to stand up to all resistance means the reward of eternal life in heaven is promised.

Verse 18 then begins by stating this, as “because we look not at what can be seen but at what cannot be seen.” Here, “what can be seen” is the physical writings of “that having been written.” The ‘professionals’ have seen the same marks on parchment that the scrolls contain, as have the commoner of a religion. This means all of “belief” comes from the same ability to see words and express belief that the words are holy. Still, the separation comes from thinking one knows what the words mean, when thinking is not the same as “knowing.” Because Yahweh is the author of all divine text [told to prophets who recorded His words], that which has purposefully been hidden from the wise and the intelligent is known by those who are “Possessed” by Yahweh and have true faith [proverbial "babes" or "children"].

The second segment of words in verse 18 then is translated to say: “ for what can be seen is temporary, but what cannot be seen is eternal.” This is actually two separate statements of truth, separated by a semi-colon. The first says, “these indeed being seen temporary,” where “temporary” becomes a reference to changing times – as “temporal.” This is true for all people of faith and belief, such that one of faith can be led by Yahweh to see the truth that is most applicable at the “moment.” At other times, the same words can add deeper insight that ties the previous with the later, as all being deep truth. On the other hand, those of simple “belief” [not souls married to Yahweh] will change the meaning of “that having been written” to suit their needs, as times change. This means they support their own corruptions by misusing divine text.

The second statement is then saying, “these now not being seen eternal.” This fully supports what I just wrote, as those of belief do not firmly stand by “that having been written” as truly divine, as coming from Yahweh. They tend to think the prophets were using their brains to write their opinions, when old brains are never as great as current brains. Present man [“now”] is always smarter than ancient man. One of true faith, however, is “not seeing” by physical terms, so the times never amend the text. The same text is eternally adjusting to the times, so it equally applies at all times. This is the beauty of the Mind of Christ, which is connected to the Godhead.

For some reason, the Episcopal Church has decided to add the first verse from the next chapter to this reading selection. While that verse is also truth, the change of chapter means a change of focus. Any transitional verbiage that connects the two must be found in the translation that says: “For we know that if the earthly tent we live in is destroyed, we have a building from God, a house not made with hands, eternal in the heavens.” In that, “the earthly tent” is the “tabernacle” that is a body of flesh. It has been “destroyed” by a commitment to Yahweh. One’s body no longer serves as the temple of self, because the Spirit of Yahweh within has made it the kingdom of God. Everything Paul wrote can be attributed to his soul having become “built by the hand of God.”

As the Epistle reading selection for the second Sunday after Pentecost, Paul is always a good source for telling what ministry for Yahweh requires. It demands faith, more than belief, with faith being the natural result of personal experience of Jesus being resurrected within one’s flesh, alongside one’s soul. Everything is based on one’s own decision, as one can serve self or one can serve Yahweh, but not both at the same time. Ministry means understanding the truth of “that having been written,” because memorization is only good for telling people what they want to hear, always changing with the times. So, religion becomes big business by doing that, because people pay a Church to save their souls, rather than marrying Yahweh. True ministry stands up to rejection, without fail. The reward that comes from withstanding persecution is eternal life with Yahweh. Failure means reincarnation.

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