[My friends, if anyone is detected in a transgression, you who have received the Spirit should restore such a one in a spirit of gentleness. Take care that you yourselves are not tempted. Bear one another's burdens, and in this way you will fulfill the law of Christ. For if those who are nothing think they are something, they deceive themselves. All must test their own work; then that work, rather than their neighbor's work, will become a cause for pride. For all must carry their own loads.
Those who are taught the word must share in all good things with their teacher.]
Do not be deceived; God is not mocked, for you reap whatever you sow. If you sow to your own flesh, you will reap corruption from the flesh; but if you sow to the Spirit, you will reap eternal life from the Spirit. So let us not grow weary in doing what is right, for we will reap at harvest-time, if we do not give up. So then, whenever we have an opportunity, let us work for the good of all, and especially for those of the family of faith.
See what large letters I make when I am writing in my own hand! It is those who want to make a good showing in the flesh that try to compel you to be circumcised-- only that they may not be persecuted for the cross of Christ. Even the circumcised do not themselves obey the law, but they want you to be circumcised so that they may boast about your flesh. May I never boast of anything except the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. For neither circumcision nor uncircumcision is anything; but a new creation is everything! As for those who will follow this rule-- peace be upon them, and mercy, and upon the Israel of God.
This is the Epistle selection to be read aloud on the fourth Sunday after Pentecost (Proper 9), Year C, according to the lectionary for the Episcopal Church. It will follow either a Track 1 or Track 2 path of Old Testament and Psalm readings, depending on the course set for an individual church for this Year C. The Track 1 course will present a reading from Second Kings, where is read: “When Elisha the man of God heard that the king of Israel had torn his clothes, he sent a message to the king, "Why have you torn your clothes? Let him come to me, that he may learn that there is a prophet in Israel."’ That will be followed by a singing of Psalm 30, where David sang, “While I felt secure, I said, "I shall never be disturbed. You, Yahweh, with your favor, made me as strong as the mountains."’ The Track 2 Old Testament reading will come from Isaiah 66, where Yahweh said through the prophet, “I will extend prosperity to her like a river, and the wealth of the nations like an overflowing stream.” The next reading will come from Psalm 66, where David sang: “Come now and see the works of elohim, how wonderful he is in his doing toward all people.” Whichever path is taken, all will accompany the Gospel selection from Luke, where Jesus sent out the seventy in intern ministry, saying “Do not move about from house to house. Whenever you enter a town and its people welcome you, eat what is set before you; cure the sick who are there, and say to them, `The kingdom of God has come near to you.' But whenever you enter a town and they do not welcome you, go out into its streets and say, `Even the dust of your town that clings to our feet, we wipe off in protest against you. Yet know this: the kingdom of God has come near.'”
To begin with, the NRSV (Anglicized) presents the translation that says “my friends,” but footnotes that, admitting in footnote that “brothers” is the actual translation. The NRSV (Updated Edition) shows this as “brothers and sisters,” with no footnote. Paul did not write to his ‘friends’ in Galatia. While he wrote a letter that was meant to be read by men and women alike – ALL TRUE CHRISTIANS – he did not write a letter to any ‘sisters’ in Christ. There is no such thing spiritually. Paul addressed ALL souls that had married Yahweh Spiritually, so their souls had become Anointed (each one [man and woman] was made a Christ), so His Son Jesus could be resurrected within those souls. Because Jesus is a masculine spirit, all who are reborn as him are spiritually related as “brothers” – only. All souls alone in bodies of flesh (men and women alike) are thus ‘sisters’ of flesh (of the world, sex organs inconsequential), their neutered souls having not yet married into the masculine realm of Yahweh. Please learn that. It is essential. Scripture’s focus is on the spiritual and cares nothing about the sensory organs that bring flesh pleasure and pain.
In the first verse, Paul is not suggesting that anyone who has “received the Spirit” will ever again find himself or herself as being “detected in a transgression.” The wording and punctuation of the Greek makes it clear that those who are “detected in a transgression” are disciples among those Saints in Galatia, to whom they were teaching. As Jesus reborn, each would have become a ‘church’ with a following of disciples – seekers of truth – who would be led to commit their souls to Yahweh in divine union on their own, of their own choice. Thus, Paul was writing to those “Lords” and “Masters” of true Christianity [true priests of Yahweh - Saints], as Jesus reborn, to treat wayward disciples with “gentleness.” This means not driving them away by projecting a strong sense of guilt and shame upon them, like the elite of Jerusalem were fond of doing.
When we read of Paul saying, “Take care that you yourselves are not tempted,” this gives the impression that one reborn as Jesus, promised eternal life after having all past debts of sins erased, would become “tempted” by seeing a disciple breaking a commandment or doing a wrong. What Paul wrote says that the motivation for approaching a student from a gentle direction should be based on one’s own past history of such an approach [most likely used by Paul towards them]. The Greek written says, “considering your soul [yourself] , not kai your soul [you] you could be tested”. This says the way one approaches a sinner should be no different than oneself was approached, when one was a sinner. The “test” of Sainthood is not how little one sins, but how much sinners feel the light of truth being projected within one’s soul, so one’s own soul is the one who makes that soul feel guilt and shame. When one causes one’s own soul to feel sorry for having sinned, that soul will need a Saint to comfort them (with a hug, so to speak), rather than a slap on the face and someone yelling, “Sinner!”
In verse two, when Paul wrote of “bear one another’s burdens,” that actually begins with a capitalized “Allēlōn,” written in the Genitive case (possessive), saying “Of Each Other.” That importantly states how the sins that possess one soul are the same sins that possess all souls, once one’s body of flesh has grown old enough to be lured by the sins of the flesh. These are then “Of One Another’s.” It is this realization – that all souls are alone in his or her flesh are sinners, incapable of not sinning without divine assistance – then Paul wrote, “kai you will fulfill this law of this of Christ.” That says the only way to stop sinning is to be possessed as “brothers,” each possessed by the resurrection of the soul of Jesus, from having married one’s soul to Yahweh, having received His Spiritual Anointment – as His “Christ.” In this, “of Christ” (Genitive – possessive) is not Paul stating ‘the last name of Jesus.’
When verse three is show to state: “For if those who are nothing think they are something,” this take the Greek word “tis” and translates it as “something.” That word actually translates as “a certain one,” which is regularly used in Scripture to identify a Jew or, more specifically, a Jew known by name. The element of “certainty” leans heavily on a relationship having been established. It must not be read as a “thing” that leads one to see elements of the material realm, which become focuses on “a certain one” of the flesh. Instead, it is a statement about “a certain soul.” Thus, the statement by Paul warns those who “think you are know to exist as a certain one (thought to be marked for salvation by Yahweh). If that is not the truth, then one deceives one’s soul [“himself,” where souls are spiritual, thus masculine essence without a body of flesh].
In verse four, where the NRSV translates, “All must test their own work,” Paul actually said, “this now the work of one’s soul it tests [or “approves”] everyone.” That says the “proof” of being “a certain one” of Yahweh comes by the acts one does, because one’s soul has been raised from the dead of the flesh [matter without soul - feminine] by the resurrection of Jesus’ soul within one’s host soul. The soul alone in its flesh is no longer alone, as the soul of Jesus has been impregnated into the wife-soul, with that holiness coming via the Father-Husband [the “Christ” Anointment]. As Jesus reborn, one does the deeds his soul guides one’s body of flesh to do [as a Saint]; and, that marks one’s soul as being “a certain one.”
To place emphasis on this presence of Jesus’ soul within one’s soul, Paul then added in verse four: “kai at that time into his soul [“himself”] only , this boast he will possess , kai not into this a second.” Whereas the NRSV translates this as saying, “then that work, rather than their neighbor's work, will become a cause for pride.” That translation is misleading and wrong. Paul was not talking about judging a “neighbor’s work,” but the work led by a soul being possessed divinely by Jesus’ soul, which has ‘come near” “into” one’s soul [divine possession]. The proof is one’s soul allowing the soul of Jesus to lead one’s body of flesh [his soul become one’s Lord] away from sins, thereby making one’s own soul become “the second” of two in one, which does “not boast” anymore of any controls one once had over its flesh [when a soul alone].
Verse five then says, “every one indeed this his own [soul’s] burden [to resist sins] he will bear.” This says the soul of Jesus – which possesses all who become related as “brothers” – will be the one responsible for one’s host soul staying sin free and gaining eternal life, after one’s soul is released in death. This is the “test” of whether or not one’s soul can claim to be “a certain one.” If it cannot do the deeds of Jesus reborn, then one “deceives one’s own soul.”
In verse six, which the Episcopal Church makes the last of its ‘optional reading’ verses in this selection, Paul began with a capitalized “Koinōneitō,” meaning “He to possess a Share.” The capitalization divinely elevates the meaning of this word from the NRSV focus on “must share,” as if Biblical words to be used for setting the groundwork to slap guilt upon paying customers, with the yearly pledge campaign pleas. This must be read as a statement that says Yahweh sends His Son into the souls of sinners not only to save them, but for them to “Share” that Spirit with others. In “Sharing,” there is noting of value held by the host soul, who had allowed his or her body of sinful flesh to corrupt it. A “self-soul” can only “share” sin with others. It is the resurrected soul of Jesus that comes to utilize one’s submissive soul-body in ministry, where the Spirit of Jesus is made available for others to “Share.”
This then leads to the whole of verse six saying, “He has the Share now this instructing this word , to this to teaching , within to all to good”. This plainly states (when realizing the meaning of “Share”) that the soul of Jesus becomes the Lord over a wife-soul of Yahweh, leading its flesh into ministry. The soul of Jesus comes knowing the full meaning of Scripture and for the purpose of “teaching” that meaning to others, so they will Share in the knowledge of truth. By knowing the truth, others can see the divinity of Scripture and find faith taking them beyond belief in the divine, leading their actions to do the “good” that pleases Yahweh. When one does “good,” then Yahweh will respond in kind.
To omit this important element of this portion of Paul’s letter [the ‘optional verses’], so one does not realize the “Sharing” element of which Paul wrote as importantly pointing to the soul of Jesus being reborn in different flesh of many, becoming the “Teachers” of truth to seekers – the purpose of religious disciples, therefore the intent of churches – that not spoken aloud leads to verse seven having watered down meaning. When the NRSV translates this to say, “Do not be deceived; God is not mocked, for you reap whatever you sow,” that misses the point of focus having been set on the Teachers [Saints in the name of Jesus Christ – the only true ministers of Christianity], as opposed to any Joe Schmo (or Sally Schmo) that wanders in to preach or hear a sermon.
The truth of what Paul wrote says, “not you be led astray ; God not he is sneered at.” That says teachers (priests pretending to be the interpreters of Scripture … for a price) can only “mislead” or “lead the flock astray.” That is the only possibility if one’s soul-flesh teaching has not become Jesus reborn. Without Jesus “Teaching,” the result can only be souls in flesh making up things about Scripture that meets some personal or organizational agenda. When Paul said, “God not he is sneered at,” that says to all who pretend to preach the “word” falsely (without the guide of Jesus as one’s “Share”) are “mocking God.” They do so by belittling Scripture, while making themselves pretend to be God and/or Jesus, as souls that do not speak the truth. They do not possess the divine possession of the Jesus soul, because their souls are married to their bodies of flesh, not Yahweh.
This makes the ending portion of verse seven be the promise of either eternal salvation or (minimally) reincarnation back into another body of flesh. Those options are based on how one shares the word of God. For Paul to literally write (English translation), “what indeed if he should sow a human , this kai he will reap.” The conditional (“if”) then leads to a subjunctive that states where “he should sow.” That is meeting the conditional as one who does sow. One who does sow is a priest, minister, pastor, or teacher of a Christian religious denomination. Only those who are filled with Yahweh’s Spirit, with His Son as such a person’s Lord, “should sow,” because they “will sow” the truth and “reap” saved souls. Anything less will “sow” the weeds of profiteering in the name of Jesus (which mocks God and His Word); so, they will then “reap” the wrath of Yahweh, which will come in Judgment, born of those souls who “turn their noses up” to God, playing god.
That truth is summed up in verse eight, where Paul wrote: “because this sowing into flesh of his soul , from of this of flesh he will reap destruction . this now sowing into this Spirit , from of this of Spirit will reap life eternal .” This is Paul saying that teaching untruthful meanings of Scripture, so seeking souls will be led away from Yahweh, rather than to Him, will lead to those souls’ destructions. Only teaching from an inner Spirit presence, can this Spirit then possess others; so, those lost souls are led to marry their souls to Yahweh. That is the meaning of a divine “Sharing.” And, that will be the presence of Jesus within, which is a name meaning “Yahweh Saves.”
Verse nine then begins with a capitalized “To,” which is an article translated as “This.” The divine elevation of capitalization then points directly back to the teacher “of Spirit” that leads to “eternal life.” That is the focus of Paul then writing, “This now good acting , not we should grow weary ; to time indeed one’s own , we will reap not growing weary .” This is an important element that is overlooked in these modern times of ‘retirement,’ when religious leaders grow old and gray and leave their jobs as priests, to enjoy all the money they have stored away, having sold their souls for material gains, while pretending to care about the souls of others. Paul wrote that a true Jesus reborn will never grow tired [like ninety year old blind John, who was still prophesying while a prisoner in Patmos] and will still be “doing good deeds” until death [“one’s own time”]. The last few popes of Rome have made it possible for there to be plenty of wealth for them to enjoy, by letting someone else play pope for some number of years … before his (or maybe her some day?) retirement to a palatial estate and lots of worldly servants.
Verse ten then begins with a capitalized “Ara,” which means “Therefore.” This becomes a divinely elevated statement about that lack of weariness being shown in a true priest of Yahweh, one’s soul-flesh that has been reborn as His Son Jesus in ministry. This then acts like a conditional written in this verse, which says, “if no Spiritual weariness, then.” Here, Paul wrote, “Therefore then , even as opportunity we possess , we should work (to accomplish) this good advantageous for all , most of all now advantageous for those to know (intimately) of this of faith .” This says ministry is an “opportunity” that is “advantageous for everyone” involved with the Spirit. The experiences of ministry “especially” bring about deep personal “intimate knowledge” that takes one beyond simple beliefs, to the truth that is one’s possession “of faith.”
In verse eleven, Paul is reminding the true Christians in Galatia that his words require a divine assistant to understand them. That says Paul wrote his “letters” (“grammasin”) with the same inner voice of Jesus leading his words. As they all come from Yahweh – the Godhead – not Paul liking to write letters that make him seem important, there is “great” depth of meaning, the surface words become impossible for a soul alone in its flesh to decipher. This verse does not end with an exclamation point, as if Paul was knowing his letters were many chapters long; so, he was not saying, “thinking of you. Have a nice day. Paul.” He did not write, “See what large letters I make when I am writing in my own hand!” Instead, he wrote, “you Perceived to how great to your souls [“you” or “yourselves”] I have written to this to my own soul [“mine” or “myself”] hand.” That needs deciphering.
The first word is a capitalized “Idete,” which is written in the second-person plural Aorist, so it says, “you Perceived.” The divine elevation of capitalization makes this word selection bear the meaning of vision greater than that “seen” by normal eyes. It says that Paul knew the Galatians to whom he wrote took the time to contemplate his words written, in “discernment” and “attendance,” where a divine assistant helped them “Perceive” the deeper truth that Paul intended, having likewise written with divine assistance. Thus, a six-chapter letter might seem long, but when so many words and verses follow the syntax of a divine language, this letter unfolds significantly, as “how great” it is, where “how large” becomes “how deep.” That depth is intended for the “souls” of the readers, then and forever after.
When Paul said “I have written to this,” the “this” (in the Dative case) is the prior references to the Spirit and teaching made in this chapter. To then write, “I have written … to my own soul hand,” this says the “hand” of Yahweh within his soul – Jesus – uses Paul’s “hand” to write, as Paul is a “hand” of the Son. Everything comes from his soul, which means the spiritual content of the words written are like a soul is in its body of flesh – invisible but present. It is this “great depth” that makes the letters of Paul be most profound and demanding those filled with the Spirit to discern them, because ordinary eyes go blind to that hidden meaning.
Verse twelve then begins with a capitalized “Hosoi,” which is a possessive pronoun that is similar to the adjective “Idete,” being the plural form of “hosos,” stating “how much” or “how many” as a correlative pronoun. In the divine elevation of this, Paul is pointing to “How Many” of those true Christians in Galatians were converted Gentiles. Many, like Timothy (from Lystra in Galatia), were born of Jewish mothers, who had intermixed and had Greek [Gentile] husbands. They had been raised to understand the Law as written, but had never been officially designated to be Jews, having never attended a Jewish synagogue. Paul was a minister to those seekers who received the message he brought to them, as one whose soul was possessed by a resurrected Jesus. The elevation in meaning of this word is then placing focus on the tremendous Spiritual growth in Christianity, which could then discern the truth of a divine text, not only Hebrew Scripture but also letters in Greek, all written by Saints (old and new).
The capitalization of “Hosoi” is then directing the importance of “How many” in relationship to the number of Jews, who considered themselves to be God’s chosen people, excluding all others from that self-perceived special designation. This then led Paul to write about the identification of a Jew (males) by the marking of their flesh through “circumcision.” As had been the history written in the Old Testament, where converts were to be adult males who willing chose to have their flesh marks through the cutting of foreskins, the Jews of Paul’s day still saw this as a statement of commitment to Yahweh. As such, Paul wrote, “alone in order that to this to upright stake of this of Anointment [“Christ”] (of Jesus) not they might be pursuing the prize .” This says that the common view of Jews [inspired by the leaders of the Temple in Jerusalem] said “circumcision” was the “only” way for a male Gentile to prove he was committed to the One God of that religion.
There, there child. It is best to get this done while you are so young.
The capitalization of “Hosoi” points out “How many” Jews commonly held that belief. Where the NRSV translates, “that they may not be persecuted for the cross of Christ,” the Genitive form stating “of Jesus” is written in parentheses [thus read as an ‘aside’ that is optional translation, meaning the name “Jesus” is omitted from the NRSV text. The Greek word “staurō” [in the Dative case] is translated as “cross,” pretending that adult male “circumcision” acts as an individual convert’s willingness to be placed on a Roman “cross,” when the word aptly translates as (in the Dative case) “to upright stake.” The implication, as written by Paul (from having once adhered to this view) says “circumcision” was the “only” way that proved one was committed to Yahweh, such that the cutting of adult flesh became like an act “of anointment” (a lower-case “christou”) that was not an outpouring of Yahweh’s Spirit, but more in line with a pouring of oil on a forehead by a Jewish official. The parentheses surround “of Jesus” is then Paul saying that because Jesus was “circumcised,” so too must all who wish to identify with his having his flesh cut (when officially named). Without such equal cutting of flesh, no Gentile male “might be pursuing the prize,” where the subjunctive form of “diókó” implies the presence of a marked penis can lead to the possibility of “persecution,” where Jewish males could be identified by a strip search. Therefore, to achieve the “prize” of being a true Jew, Paul was pointing out the flaw of such demands being made on marking a male’s flesh, rather than marking the soul within the flesh.
In verse thirteen, Paul countered this concept of “circumcision” being a transformation “to an upright stake” that displays “anointment” as a servant to Yahweh by saying, “not indeed those being circumcised themselves [implicating their souls, more than their bodies of flesh] law guard”. That says all those Jews who had their flesh cut on the eighth day of life were prime examples of those who had Mosaic Law forced upon their brains to memorize (in addition to the myriad of laws, customs and mores of a Roman overseer that was empirical), they routinely failed to live up to those laws. Still, (as Paul wrote), “they will yourselves (again an implication of souls in bodies of mutilated flesh) to possess cut flesh [circumcision]” as adult males. Paul said the only benefit of this painful sacrifice was to be able “to boast” that, “I am a male converted to Judaism, because I had my foreskin trimmed by a knife!”
In verse fourteen, Paul began with the capitalized word “Emoi,” which is the Dative case for the possessive personal pronoun that states “egó,” as saying, “to Myself.” Here, Paul was “circumcised” on the eighth day, therefore being a Jewish male prior to becoming an adult; but that had absolutely nothing to do with his soul’s conversion to Yahweh, when his soul spiritual heard the soul of Jesus ask him, “Why do you persecute me, Saul?” There was no physical strip search that exposed Saul’s penis, as if a Roman soldier were arresting Saul, because he was a Jew. Saul was the one being accused of persecution, which means his flesh having been cut, marking him as a Jew, became the reason he was stricken from his feet and made to go blind. The persecution of those who followed Jesus [true Christians reborn in his name] was because Saul saw the physical marking as a commitment to God corrupted his soul, leading his body of flesh to torture law-abiding Jews who has their souls converted to Christianity.
When Saul changed his name to Paul, that signified how “Small” the physical flesh of Saul was found to be. That new name signified to those who knew the name’s meaning to be far from any “boasting.” Instead, Paul wrote, “forasmuch as not within to this to an upright stake of this of Lord of ourselves (again, an implication of the collective of souls married to Yahweh and reborn as His Son Jesus) of Jesus of Christ.” This says Saul and even newly converted Paul had “not” yet received the Spirit of the “Christ” Anointment that married his soul to Yahweh [in no way linked to his cut flesh], where the resurrection “within” his soul “of Jesus” became “an upright stake” that uplifted the downfallen soul of Saul, as the new possessing soul “of Lord” over that soul-flesh that was Saul. Paul wrote this in his letter to those in Galatia whose souls had experienced the same divine marriage and resurrection of Jesus “within,” so all those souls (of ourselves) knew this divine possession of which Paul wrote. All of them knew the sins of their flesh in their pasts were nothing to “boast” about. Everything good was that sent “within” by Yahweh’s blessing (the “Christ” Anointment).
Paul then added that it was that “upright stake within” Saul’s soul that became the death of his old “self” (soul), where the presence of the soul “of Jesus within,” born of the divine marriage initiated by the possession “of Christ” that Baptized his sinful past clean, which “crucified to himself [repeating “emoi,” in the lower-case] to “the world” that worshiped the flesh [especially the Jews with cut flesh]. It also was the death of Saul, relative to his being part of that “world” that was the false religion he once serve wholeheartedly.
In verse fifteen, Paul says “circumcision” or “not being circumcised” has anything to do with being a true Christian (“of Christ”). He said “it is a new creation.” In that, the Greek word “ktisis” is used and means, “creation (the act or the product).” [Strong’s definition] From HELPS Word-studies, the root word “ktísis” implies “creation (creature) which is founded from nothing.” The acts of cutting flesh takes something physical and changes it to a new form; but to marriage of a soul to Yahweh and the resurrection of a second soul within the host soul means noting physical or visible is detectable. Thus, Paul confirms that his changes “within,” where his soul was given a new “Lord,” with that “of Jesus,” brought about by the “Anointment “of Yahweh” (possessed by His outpouring of invisible Spirit – “nothing”) is the truth of “a new creation.”
Verse sixteen (the last verse in this reading selection) is then a prayer to all who understand this that Paul has written. The prayer begins with a capitalized “Kai,” which means the prayer is most important to grasp. Here, again, he wrote the word “hosoi” (in the lower-case), which repeats “how many” make up the true gatherings of Christians. His prayer then says, “to this standard to this will follow [the rule].” This becomes a statement that explains the meaning of Jesus telling his disciples to “follow me.” The meaning is to be ruled by his soul as one’s “Lord.”
Paul then prayed that “peace” will then be “upon their souls” (of those submitting their souls to Yahweh in divine marriage), where the Greek word “eirēnē” is the same word spoken by Jesus, when he said “Peace be with you,” when appearing in the locked room “within” his disciples. The deeper meaning of “peace” is “wholeness [HELPS Word-studies], where a soul alone in a body of flesh is made whole by returning the soul to Yahweh, cleansed of all past wrongdoings. That Baptism is then confirmed when Paul prayed “kai eleos,” which highlights the importance of “mercy.” The truth of “mercy” given by Yahweh is it is only given to those souls that have become “loyal to God’s covenant” [HELPS Word-studies], which comes from having received His Spirit in marriage [made a “Christ”] and given rebirth to His Son, who is the “Lord” that maintains that “loyalty to God’s covenant.”
Finally, Paul wrote the word “kai” to again make another important statement, which says, “upon this Israel of this of God.” Here, the truth of the name “Israel” must be recalled, as it means “He Who Retains Yahweh as one of His elohim.” The presence of the soul of Jesus within the soul of a Saint means that second – divine – soul is the presence of the Yahweh elohim that is the soul of Adam-Jesus. This possession (Genitive case) use “of God” [“Theou”] says one’s soul has been transformed from nothing into the Son of Yahweh … the same Son created in Eden. Yahweh created that divine soul of a Savior to be “Shared” with those seeking to be redeemed.
As an Epistle reading selection for the fourth Sunday after Pentecost, when one’s personal ministry (as Jesus reborn) should be underway, Paul makes it clear that this cannot be done by self-will. There can be no ego left alive within one’s body of flesh, if one is to be a minister of Yahweh. This is echoed in the Gospel reading accompanying this reading, where Jesus sent out the seventy on pairs. As Paul said, one’s soul must be crucified to the world, and one’s soul crucified from the world, meaning the death of self, so one’s soul can become Jesus resurrected. Pretenders will only mislead, giving the impression that physical changes (like circumcision) is all that one needs to be saved. One must not be misled by such lies.