2-Cor-11-4-- Teaching a different Jesus Other then what the Apostles Taught is Lies ---2 Cor 11

http://bible.cc/2_corinthians/11-4.htm

 

New International Version (©1984)
For if someone comes to you and preaches a Jesus other than the Jesus we preached,

or if you receive a different spirit from the one you received, or a different gospel

Who has that different spirit today?

They are Plus Others  OPEN Plus Others

                                                                   Then Study the following

                                                            Who came in the Flesh

 God’s Son or God? ---Is Jesus real to you )

Jesus answered that differently then did the Nicene Council---Open Jesus

 

King James Bible with Strong's Numbers

2 Hereby __ __ know ye the Spirit of God Every spirit that confesseth that Jesus Christ is come in the flesh is of God 3 And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of antichrist whereof ye have heard that it should come and even now already is it in the world---From http://kjvs.scripturetext.com/1_john/4.htm

 

SBT page for Plus Others—WHICH -are Godhead Believers They are Based-On (open} Homoousion Theology

Plus Others-are Apologetics—And Christian Institutions that Teach that God is Two or Three in One

That is a different Spirit to what Paul Taught or--Jesus---2-Cor-11-4-15.htm

SBT does not but Sbt The Library gives you access to both Compare -0A1.htm

 

 

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Truth God YHWH and his only Begotten Son Jesus--2 Cor 11 - 14-15 Col 2-8. ... And Satan has been trying to get his servants ( 2 Cor 11-12-15) To have them ...
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Footnotes

1 [1-15] Although these verses continue to reveal information about Paul's opponents and the differences he perceives between them and himself, 2 Cor 11:1 signals a turn in Paul's thought. This section constitutes a prologue to the boasting that he will undertake in 2 Cor 11:16-12:10, and it bears remarkable similarities to the section that follows the central boast, 2 Cor 12:11-18.

2 [1] Put up with a little foolishness from me: this verse indicates more clearly than the general statement of intent in 2 Cor 10:13 the nature of the project Paul is about to undertake. He alludes ironically to the Corinthians' toleration for others. Foolishness: Paul qualifies his project as folly from beginning to end; see the note on 2 Cor 11:16-12:10.

3 [2] Paul gives us a sudden glimpse of the theological values that are at stake. The jealousy of God: the perspective is that of the covenant, described in imagery of love and marriage, as in the prophets; cf 1 Cor 10:22. I betrothed you: Paul, like a father (cf 2 Cor 12:14), betroths the community to Christ as his bride (cf Eph 5:21-33) and will present her to him at his second coming. Cf Matthew 25:1-13 and the nuptial imagery in Rev 21.

4 [3] As the serpent deceived Eve: before Christ can return for the community Paul fears a repetition of the primal drama of seduction. Corruption of minds is satanic activity (see 2 Cor 2:11; 4:4). Satanic imagery recurs in 2 Cor 11:13-15, 20; 12:7b, 16-17; see the notes on these passages.

5 [4] Preaches another Jesus: the danger is specified, and Paul's opponents are identified with the cunning serpent. The battle for minds has to do with the understanding of Jesus, the Spirit, the gospel; the Corinthians have flirted with another understanding than the one that Paul handed on to them as traditional and normative.

6 [5] These "superapostles": this term, employed again in 2 Cor 12:11b, designates the opponents of whom Paul has spoken in 2 Cor 10 and again in 2 Cor 11:4. They appear to be intruders at Corinth. Their preaching is marked at least by a different emphasis and style, and they do not hesitate to accept support from the community. Perhaps these itinerants appeal to the authority of church leaders in Jerusalem and even carry letters of recommendation from them. But it is not those distant leaders whom Paul is attacking here. The intruders are "superapostles" not in the sense of the "pillars" at Jerusalem (Gal 2), but in their own estimation. They consider themselves superior to Paul as apostles and ministers of Christ, and they are obviously enjoying some success among the Corinthians. Paul rejects their claim to be apostles in any superlative sense (hyperlian), judging them bluntly as "false apostles," ministers of Satan masquerading as apostles of Christ (2 Cor 11:13-15). On the contrary, he himself will claim to be a superminister of Christ (hyper ego, 2 Cor 11:23).

7 [6] Apparently found deficient in both rhetorical ability (cf 2 Cor 10:10) and knowledge (cf 2 Cor 10:5), Paul concedes the former charge but not the latter. In every way: in all their contacts with him revelation has been taking place. Paul, through whom God reveals the knowledge of himself (2 Cor 2:14), and in whom the death and life of Jesus are revealed (2 Cor 4:10-11; cf 2 Cor 6:4), also demonstrates his own role as the bearer of true knowledge. Cf 1 Cor 1:18-2:16.

8 [7-10] Abruptly Paul passes to another reason for complaints: his practice of preaching without remuneration (cf 1 Cor 9:3-18). He deftly defends his practice by situating it from the start within the pattern of Christ's own self-humiliation (cf 2 Cor 10:1) and reduces objections to absurdity by rhetorical questions (cf 2 Cor 12:13).

9 [11-12] Paul rejects lack of affection as his motive (possibly imputed to him by his opponents) and states his real motive, a desire to emphasize the disparity between himself and the others (cf 2 Cor 11:19-21). The topic of his gratuitous service will be taken up once more in 2 Cor 12:13-18. 1 Cor 9:15-18 gives a different but complementary explanation of his motivation.

10 [13-15] Paul picks up again the imagery of 2 Cor 11:3 and applies it to the opponents: they are false apostles of Christ, really serving another master. Deceitful . . . masquerade: deception and simulation, like cunning (2 Cor 11:3), are marks of the satanic. Angel of light: recalls the contrast between light and darkness, Christ and Beliar at 2 Cor 6:14-15. Ministers of righteousness: recalls the earlier contrast between the ministry of condemnation and that of righteousness (2 Cor 3:9). Their end: the section closes with another allusion to the judgment, when all participants in the final conflict will be revealed or unmasked and dealt with as they deserve.

11 [11:16-12:10] Paul now accepts the challenge of his opponents and indulges in boasting similar to theirs, but with differences that he has already signaled in 2 Cor 10:12-18 and that become clearer as he proceeds. He defines the nature of his project and unmistakably labels it as folly at the beginning and the end (2 Cor 11:16-23; 12:11). Yet his boast does not spring from ignorance (2 Cor 11:21; 12:6) nor is it concerned merely with human distinctions (2 Cor 11:18). Paul boasts "in moderation" (2 Cor 10:13, 15) and "in the Lord" (2 Cor 10:17).

12 [16-29] The first part of Paul's boast focuses on labors and afflictions, in which authentic service of Christ consists.

13 [16-21] These verses recapitulate remarks already made about the foolishness of boasting and the excessive toleration of the Corinthians. They form a prelude to the boast proper.

14 [20] Paul describes the activities of the "others" in terms that fill out the picture drawn in vv 11:3-4, 13-15. Much of the vocabulary suggests fleshly or even satanic activity. Enslaves: cf Gal 2:4. Devours: cf 1 Peter 5:8. Gets the better: the verb lambano means "to take," but is used in a variety of senses; here it may imply financial advantage, as in the English colloquialism "to take someone." It is similarly used at 2 Cor 12:16 and is there connected with cunning and deceit. Puts on airs: the same verb is rendered "raise oneself" (2 Cor 10:5) and "be too elated" (2 Cor 12:7).

15 [21] Paul ironically concedes the charge of personal weakness from 2 Cor 10:1-18 but will refute the other charge there mentioned, that of lack of boldness, accepting the challenge to demonstrate it by his boast.

16 [22] The opponents apparently pride themselves on their "Jewishness." Paul, too, can claim to be a Jew by race, religion, and promise. Descendants of Abraham: elsewhere Paul distinguishes authentic from inauthentic heirs of Abraham and the promise (Romans 4:13-18; 9:7-13; 11:1; Gal 3:9, 27-29; cf John 8:33-47). Here he grants his opponents this title in order to concentrate on the principal claim that follows.

17 [23b-29] Service of the humiliated and crucified Christ is demonstrated by trials endured for him. This rhetorically impressive catalogue enumerates many of the labors and perils Paul encountered on his missionary journeys.

18 [23a] Ministers of Christ . . . I am still more: the central point of the boast (cf the note on 2 Cor 11:5). Like an insane person: the climax of his folly.

19 [11:30-12:10] The second part of Paul's boast, marked by a change of style and a shift in focus. After recalling the project in which he is engaged, he states a new topic: his weaknesses as matter for boasting. Everything in this section, even the discussion of privileges and distinctions, will be integrated into this perspective.

20 [31-32] The episode at Damascus is symbolic. It aptly illustrates Paul's weakness but ends in deliverance (cf 2 Cor 4:7-11).

 

New American Bible Copyright © 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC. All rights reserved. Neither this work nor any part of it may be reproduced, distributed, performed or displayed in any medium, including electronic or digital, without permission in writing from the copyright owner.


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