free spirit
Well-Known Member
Yes, but if God gives the inspiration he is the guide of the writer, I know that he gives the inspiration and he leaves you to expressed as you know best, so it is actually a combine effort. Yes he has to be patient with the writer, and the writer has to listen to the still and gentle word, for it is an elusive experience, you do not quit know if is the Lord or your mind; but if what you have written is confirmed by the existing word then you have a revelation.The authors are the authors. God may be the inspiration, but God is in no way "the Author." Those authors wrote several documents, which were, at a much later time, agreed upon by the Roman and Eastern churches and compiled into a collection of "the texts we can read in church." Each canon differs from the others, at least slightly.
I have read the gospel of Thomas, and I can assure you it is totally crap.The New Testament contains the true word of God. But unfortunately at some stage of coming together as a book someone has introduced heresies an lies, and altered the sequence within the Epistles as the following article clearly demonstrates.Does your Bible contain, for example, the gospel of Thomas? Or the Didache? Or any of the Maccabees? Or Tobit? Or the Esdras? God "wrote" those books, too.
(VI) The following example will demonstrate to you, that inbuilt sequential confusion is also present in the Scriptures: In John 20 – 23, we read: “If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”
This commission that the Lord has given to the disciples is exercised by the Catholic, the Orthodox Church and a few others denominations, but most of them do not do that. Maybe these denominations do not forgive sins, because of the lack of demonstrating example in the epistles. We all know that we have to forgive those that sin against us, the Lord’s Prayer is very clear on the matter. But who forgives those that sin against their own conscience and the body of Christ?
I am certain that in 2nd Corinthians between chapter 1 – 16, and chapter 2 – 11, there is an hidden example of the administration of this important sacrament, ministered by Paul to the Corinthians, the problem in recognising it as such, lays in the undeniable fact that part of the explanation of this sacrament has been moved from its original place, so that its significant content would appear to be directed at something else. I pray you therefore, to follow me with patience, and I am certain you will see.
If we read 2nd Corinthians 1 – 16, followed by verse 23, we realise that those verses are united by the line of thought of the subject (the visit) that Paul is clarifying to them. And this line of thought continues slowly changing into another subject, but it is uninterrupted till chapter 2 – 11. And if then we go back to chapter 1 – 17, and read until verse 22 we again find that the line of thought of Paul and the new subject (forgiven sin,) also continues uninterrupted and Paul’s ministry becomes clear also. Arranging these scriptures in that order the truth will become obvious, for these last six verses (17 to 22) are not united to the promise of Paul to visit them, but they are united to the promise of God to forgive sins through the anointed disciples.
The verses in question have been written below in the explained above order.
We read in 2nd Corinthians 1 – 16, “That is to pass your way into Macedonia, and again from Macedonia to come to you, and by you to be helped on my journey to Judea.
1 – 23. But I call God as witness to my soul, that to spare you I come no more to Corinth. Not that we lord it over your faith, but are workers with you for your joy; for in your faith you are standing firm. But I determine this for my own sake that I would not come to you in sorrow again. For if I cause you sorrow, who then makes me glad but the one whom I made sorrowful? And this is the very thing I wrote you, lest, when I come, I should have sorrow from those who ought to make me rejoice; having confidence in you all, that my joy would be the joy of you all. For out of much affliction and anguish of heart I wrote to you with many tears; not that you should be made sorrowful, but that you might know the love which I have especially for you. But if any has caused sorrow, he has caused sorrow not to me, but in some degree in order not to say too much to all of you. Sufficient for such a one is this punishment, which was inflicted by the majority, so that on the contrary you should rather forgive and comfort him, lest somehow such a one be overwhelmed by excessive sorrow. Wherefore I urge you to reaffirm your love for him. For to this end also I wrote that I might put you to the test, whether you are obedient in all things. But whom you forgive anything, I forgive also; for indeed what I have forgiven. I did it for your sakes in the presence of Christ, in order that no advantage be taken of us by Satan; for we are not ignorant of his schemes.
1 – 17. Therefore, I was not vacillating when I intended to do this, was I? Or that which I purpose, do I purpose according to the flesh, that with me there should be yes, yes and no, no at the same time? But as God is faithful, our word to you is not yes and no. For the son of God, Christ Jesus, who was preached among you by us, by me and Silvanus and Timothy, was not yes and no, but is yes in him. For as many as may be the promises of God, in him they are yes; wherefore also by him is our Amen to the glory of God through us. Now he who establishes us with you in Christ and anointed us is God, who also sealed us and gave us the Spirit in our hearts as a pledge.”
As you can see, these last six verses are too deep in significance to be addressing a simple promise of Paul to visit them. But, in this last six verses Paul is declaring to them that his forgiveness is solid, because it is not according to the flesh, but the yes resided on the promise of God, and like all other promises the yes are in Christ. And his authority is a gift of an anointing from God.
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