IN THE WORDS OF JESUS–Part 1479

ON LOVE; PART MCXVIII

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GoodWill IS Love in Action

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FIRST IS THE GREAT COMMANDMENTS: “The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these” (Mark 12:29-31).

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WHAT THEN IS LOVE? In a general sense love is benevolence, good will; that disposition of heart which inclines men to think favorably of their fellow men, and to do them good. In a theological sense, it includes supreme love to God, and universal good will to men. While this IS from an older definition of Charity, which IS rendered in the King James Bible from the same Greek word agape which IS generally rendered as Love, we should amend our own definition here to include the idea that in the reality of Love a man will accord to ALL men ALL things that he would accord to himself and to say that Love IS our thoughts and attitude of the equality of ALL men regardless of their outward nature or appearance…that ALL ARE equally children of Our One God

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PLUS THE EVER IMPORTANT AND HIGH IDEAL TAUGHT TO US BY THE CHRIST: “Therefore all things whatsoever ye would that men should do to you, do ye even so to them” (Matthew 7:12).

We ended the last essay with the words of the Apostle James which show us the reality of “the wisdom that is from above” and in this we should see that this Wisdom IS the product of being “transformed by the renewing of your mind” and that this Wisdom IS one’s coming to KNOW “what is that good, and acceptable, and perfect, will of God“. In James’ words that such Wisdom IS “is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy” (James 3:17) we should see that there IS naught in this that IS NOT spiritual, naught that IS for the personal self.

The idea of the personal self comes in James’ words on what IS NOT “the wisdom that is from above” which he shows us saying “if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work” (James 3:14-16). Again, we must NOT allow the translations and the doctrinal interpretations of the Greek words overwhelm the Truth as these ARE the same words that we have been discussing in our study of “the fruit of the Spirit” (Galatians 5:22).

On the idea of envying we should see emulation and NOT the common understanding of this word which has naught to DO with the jealousy as most DO render it. In emulation we have a different dynamic at play which Vincent shows us saying that: Emulation is the better general rendering, which does not necessarily include envy, but may be full of the spirit of self-devotion ⁴. In this idea of self-devotion we can more clearly see the defining quality of zelos which places the self above in a: desire of superiority ¹ as emulation IS defined and  which IS clearly a carnal concept.

While the other side of emulation IS: The act of attempting to equal or excel in qualities or actions ¹, this IS clearly NOT James intent as there IS NO “confusion and every evil work” in this unless one desires to emulate the most negative qualities of another. And this of course IS NOT in accord with the overall context of the apostle’s teaching here. Then, in the idea here that IS rendered as strife from the Greek word eritheia, Vincent tells us that we have a: A wrong rendering, founded on the mistaken derivation from ἔρις , strife. It is derived from ἔριθος , a hired servant, and means, primarily, labor for hire. lit., of faction. Rev., factious. Also, 2 Corinthians 12:20. Rev., here, rightly, faction ⁴.

In eritheia we should see the factious, divisive attitudes of men. Here we should try to see this factious attitude in conjunction with the idea of self-devotion and understand that any such behaviour IS NOT “from above” but IS rather “earthly, sensual, devilish” and that in these ARE “confusion and every evil work“. The doctrinal view of these ideas from James ARE NOT as we see them; they ARE tied to jealousy and the wrong rendering of eritheia as strife.  John Gill for example shows this “bitter envying and strife” as:

envy at the happiness of others, whether at the external blessings of Providence, as riches and honours, or at the internal endowments of their minds, as their wisdom and knowledge, their parts and abilities, is a root of bitterness in the heart, which bears wormwood and gall, and produces bitter effects in the persons in whom it is; it embitters their minds against their neighbours and friends; it is rottenness in their bones, and slays and destroys those who are so silly as to be governed by it; and also in the persons the objects of it; for who can stand before it? and strife in the mind, or an intention to strive end quarrel with others, who are the objects of envy, is very sinful, and of pernicious consequence: and if these be fomented and cherished in the minds and breasts of men, though they may not outwardly show themselves .

To be sure what Mr. Gill shows us IS NOT a good behavior but it IS also NOT a most common one; many envy and ARE jealous and many ARE angry and contentious but these have nothing to DO with Wisdom which IS the context of James’ words.  These ideas ARE the antithesis of Wisdom and this reality stretches across to our view of them as well. Here we should see that there IS a dividing line being drawn by the apostle; on the one side we have the carnal ideas of emulation and faction and the most simple notion that these ARE NOT that “wisdom that is from above“; these ARE based in the wisdom of the world and in the minds of men. We should see here that these type thoughts and attitudes DO NOT come from being “transformed by the renewing of your mind“; these ARE NOT “that good, and acceptable, and perfect, will of God“. These ARE carnal and concern the self.

“But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy“; this Wisdom IS filled with agape and IS expressed as such. And here, in this division, we should see everyman’s ability to measure whatsoever it IS that he IS thinking or DOING; whatsoever IS for the self and the interests of the self in this world IS carnal and IS “not from above“. Can we see here how that this IS our sense of measure, our sense of KNOWING what part of our thoughts, our attitudes and our actions ARE Truly “according to the proportion of faith“? Repeating again Paul’s words to the Romans:

“I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith” (Romans 12:1-3).

“For as we have many members in one body, and all members have not the same office: So we, being many, are one body in Christ, and every one members one of another. Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; Or ministry, let us wait on our ministering: or he that teacheth, on teaching; Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness. Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honour preferring one another; Not slothful in business; fervent in spirit; serving the Lord; Rejoicing in hope; patient in tribulation; continuing instant in prayer; Distributing to the necessity of saints; given to hospitality. Bless them which persecute you: bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good” (Romans 12:4-21).

While we have discussed these ideas of eritheia and zelos several times over the course of our blogs, the ideas here take on additional importance as they help us to define what IS a part of that Wisdom that IS “according to the proportion of faith” and what IS simply the carnal thoughts of men. As we began, these ARE often difficult to distinguish and this because it IS the mind of man, the mind that must be fully renewed, that IS discerning this difference. James shows us that this IS NOT a nebulous difference but one that can be reasoned out within  the constraints of a mind that IS still in part held in “the bondage of corruption” (Romans 8:21). In these ideas of men have the tool to KNOW that they ARE able to “think soberly, according as God hath dealt to every man the measure of faith” and this whether they choose to use such tool or NOT.

The next word that Paul gives us in his list IS agape. This follows upon the idea of mercy which IS an expression of Love in this world and this follows also upon the idea of leading which is an action in the world that requires Love. Here in the King James Bible the way to Love IS rendered as “without dissimulation” while others render this in terms of hypocrisy and unfeigned Love; these renderings however invoke the idea that one IS Loving, that one IS expressing agape, in a purposefully misleading way. This IS NOT however the context in which this idea should be seen as the apostle IS speaking of spiritual gifts and the misleading ideas ARE NOT….they ARE strictly carnal and selfish.

Much of the failure here IS found in the basic understanding of agape as Love and this failure can ONLY be reconciled when we can look at agape as a spiritual flow of Power rather than an emotional and mental attraction and attachment to others or to the things of this world. If we can see this idea of anupokritos as this IS rendered by some others, in much less purposeful tone, perhaps we can capture the apostle’s intent. This IS rendered as “Don’t let love be a mere outward show” by The Complete Jewish Bible and in terms of sincerity by the Good News and God’s Word versions as well as the NIV; and as “let love be genuine” by the Revised Version.

These ideas capture a greater part of Paul’s intent and here we should see that while ALL these ideas ARE related, there IS a purposeful misleading idea in the former and there IS a purposeful idea of intent to Love in the latter. This Greek word IS at best a difficult one that DOES have both a negative and a positive side as the opposite of hypocrisy. Paul IS speaking here of agape and he IS speaking here to men who will express agape as a part of the “gifts differing according to the grace that is given to us“; in this context it IS sincerity and genuineness that IS the required mode and here we can perhaps see that this expression should be active and NOT passive according to Paul’s admonition.

This Love, this idea of agape, IS the singularly important idea that has been presented thus far and in it we should see the totality of ALL the words that precede it. While the punctuation of the apostle’s words IS furnished later and by others whose sense of his words IS likely doctrinal, they DO leave this idea of Love as a stand alone saying; one which separates this list into what we have been discussing and the next part which IS a view of how to “Let love be without dissimulation” or, better “let Love be with True sincerity“. We must ever remember that it IS Love that IS the central point of ALL that the Master teaches us, it IS Love that anchors the Great Commandments and it IS Love, one’s expression of agape, that IS the fullness of keeping His words. Repeating His words as our trifecta again we read:

• “If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free“ (John 8:31-32).
• “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven” (Matthew 7:21).
• “He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me” (John 14:21-24).

Everything IS accomplished in Love which, when properly applied, DOES overcome ALL human error, ALL selfishness, ALL pride, ALL illusion and ALL glamour. ALL that follows Paul’s words here on Love, on agape, serves to show the thoughts, the attitudes and the actions of the man who DOES understand that it IS the responsibility and the duty of the aspirant and the disciple to express agape in everything and to everyone. The first idea here IS to “Abhor that which is evil” and if we look at this with Vincent’s comment that this word apostugeo IS: literally abhorring ⁴ and see it through the idea of “let Love be with True sincerity“, we should be able to see that the apostle IS NOT referring to outside ‘evil’ but inner; that the man must be abhorring ‘evil’ in his own Life and NOT be focused upon the thoughts, attitudes and actions of others.

In the Greek the idea IS simpler and while we see the first idea here, the idea of Love, as a separating idea in Paul’s string of ideas, we should note that many words have been added. Paul writes simply Love sincerely; abhorring evil, cleaving good and the rest of what we read ARE the translator’s additions to the text. The Young’s Literal Translation maintains much of the literal Greek here; they render this verse as: “The love unfeigned: abhorring the evil; cleaving to the good” and the punctuation here shows us the idea of a single thought.

As we have frequently discussed the ideas of sin and of evil ARE misunderstood in the doctrines of men and this has created an dysfunction in the lives of men where ALL sin and evil ARE seen on a moral level and NOT on the spiritual level where scripture places them. Sin IS defined for us as: to be without a share in; to miss the mark; to err, be mistaken; to miss or wander from the path of uprightness and honour, to do or go wrong; to wander from the law of God, violate God’s law, sin ² by the lexicon and in this we should see that ALL that IS contrary to the Master’s words IS sin; and this perforce begins with men’s failure to express agape as Jesus instructs us to DO.

Can we see here that ALL that IS carnally motivated IS sin and that this list from Paul IS intended to show men who Truly seek God that they must focus upon the Good, the Beautiful and the True, the things of God, and deflect ALL carnal inclinations? This definition of sin IS repeated in secular dictionaries as well; most ALL refer to sin as a transgression of divine law but this idea IS NOT taken up by the church which reflects sin ONLY onto moral transgressions. This is a prima facie failure of doctrines that define sin morally and divide sin into classes of importance. It IS ONLY when we can see sin in spiritual terms that we can begin to see the failures in our own lives….failures that ARE perhaps the root cause for the ensuing moral offenses.

And the same ideas here can be attached to evil. There ARE several Greek words that ARE rendered as evil; here the word is poneros. The lexicon defines poneros as: full of labours, annoyances, hardships; pressed and harassed by labours; bringing toils, annoyances, perils; of a time full of peril to Christian faith and steadfastness; causing pain and trouble; bad, of a bad nature or condition; in a physical sense: diseased or blind; in an ethical sense: evil wicked, bad ². We should remember that the defining ideas of the lexicon ARE also doctrinally based and reflect the presumed usage of the words in scripture; in this we should see that at the heart of doctrine IS the reality of these definitions which ARE NOT necessarily reflected into the common teachings.

The modern dictionary tells us that evil IS: morally wrong or bad; immoral; wicked from a personal perspective and harmful; injurious  from a more universal view. This IS NOT far off from the 1828 definition of evil saying: 1. Having bad qualities of a natural kind; mischievous; having qualities which tend to injury, or to produce mischief. 2. Having bad qualities of a moral kind; wicked; corrupt; perverse; wrong; as evil thoughts; evil deeds; evil speaking; an evil generation. 3. Unfortunate; unhappy; producing sorrow, distress, injury or calamity; as evil tidings; evil arrows; evil days ¹. 

While these ideas may properly define the English word evil, they DO NOT reach the True intent of the Greek word poneros. If we can see poneros in more spiritual terms, we can see that evil IS basically the opposite of good when good IS seen in terms of whatsoever IS right according to His words. Jesus tells us two things that should help us see the idea of good and of evil as expression of a man. On good the Master says to the rich young man who calls Him good “Why callest thou me good? there is none good but one, that is, God” (Mark 10:18). This IS the very nature of good: Godlike. And in this idea we should see total conformity to the Truth and to Love for these ARE the very nature of God.

Jesus tells us that “God is a Spirit” (John 4:24) which most ALL others render as “God is Spirit” and here we have the reality of God. Jesus also tell us of the reality of the Holy Spirit, that essence of the Spirit that IS God that pervades the Life of the man whose focus IS True. And he also defines this for us saying “the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you” (John 14:17); here Vincent tells us that: Some editors read, ἐστίν, is in you ⁴. We have here then the idea that God IS Truth and combining this with the Apostle John’s words saying that “God is love” (1 John 4:8) we can see the reality of good.

We will continue with our thoughts in the next post.

Aspect of  God	Potency	Aspect of Man	In Relation to the Great Invocation	In relation to the Christ
GOD, The Father	Will or Power	Spirit or Life	Center where the Will of God IS KNOWN	Life
Son, The Christ	Love and Wisdom	Soul or Christ Within	Heart of God	Truth
Holy Spirit	Light or Activity	Life Within	Mind of God	Way

Note on the Quote of the Day

This daily blog also has a Quote of the Day which may not be in any way related to the essay. Many of these will be from the Bible and some just prayers or meditations that may have an influence on you and are in line with the subject matter of this blog. As the quote will change daily and will not store with the post, it is repeated in this section with the book reference and comment.

This daily blog also has a Quote of the Day which may not be in any way related to the essay. Many of these will be from the Bible and some just prayers or meditations that may have an influence on you and are in line with the subject matter of this blog. As the quote will change daily and will not store with the post, it is repeated in this section with the book reference and comment.

We repeat here a Quote of the Day that we spent much time with over the course of our essays. In this affirmation we find the Truth of discipleship as we have been ever been expressing and here we can relate our themes of the last few days; “take no thought” for the things of the world and that we approach the Kingdom and discipleship in the nature of the little child, in humbleness, meekness, unashamed in any way and unassuming. The message that this imparts for us today IS that it IS the Soul that is at work in the world of men as it expresses to some degree the purpose, power and the will through Life in this world. These words are from a meditation offered to his students by our Tibetan brother and in which we find greater understanding of the message of the Master. This IS Truly the way of the disciple.

My Soul has purpose, power and will; these three are needed on the Way of Liberation.

My Soul must foster love among the sons of men; this is its major purpose.

I, therefore, will to love and tread the Way of Love. All that hinders and obstructs the showing of the Light must disappear before the purposes of the Soul.

My will is one with the great Will of God;. that Holy Will requires that all men serve. And unto the purposes of the Plan I lend my little will.

Let the peace of God rule in your hearts