ON LOVE; PART MCCLXXV
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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 began the last essay with some additional thoughts on the reality of pistis and pisteuo which ARE rendered as faith and believing and understood in a most nebulous way through the doctrines of men. Jesus tells us that pistis and pisteuo, which should be seen as the noun and the verb of the same thought, ARE the gateway to moving the mountain and to the Power to DO such “greater works” as He tells us saying “Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do” (John 14:12). To understand this Power to both “greater works” and one’s ability to “say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you“, one must understand the reality of KNOWING and in this we should see the Truth of KNOWING God and of KNOWING our True relationship to Him.
We ended the last essay with some thoughts on the very idea of KNOWING God and how that the Truth that “God is love” (1 John 4:8, 16) must resonate in everyman that Truly desires the KNOW Him. In that essay we tried to show some relationship between the complexities of the KNOWN universe and the reality of the UNKNOWN realms of Truth and we should try to see how that these touch each other through the same subtle energies that men study today. In the sub-atomic world of energies and their relationship to concrete matter we should be able to glimpse that there IS much that remains unknown and while we can use the energy fields that surround us, and in which we have a part, to effortlessly communicate, we KNOW so little about them. If we could see the wi-fi signals of movies, music and data plus the radio waves that power our audio and video communications as well as the cellular telephone signals, what would we be seeing? Can we fathom the idea that ALL of this IS travelling on the hidden energy that surrounds this Earth and that beyond this there ARE evermore levels that we have NOT discovered or, better, NOT been able to use?
Our point, which we have been long getting to, IS that there ARE entire realms of energy beyond our view and these include the ever deepening sub-atomic world of energies and the energy fields of which these ARE perhaps a part; some of which we DO use to our human advantage. ALL of this energy IS God and therefore ALL of this energy IS in some way an expression of Love albeit in ways that we CAN NOT nearly comprehend. To Truly KNOW God IS to KNOW these things and to be able to manipulate His energies in ways that reflect Jesus’ teaching on moving the mountain and DOING such “greater works“; and much of these “greater works” can be seen in the lives of Peter and Paul which we read as the unexplainable things that they DO in the New Testament. That such things ARE attributed to angels and the hand of God should be seen as a reflection on the lack of understanding and vision of the writers compounded by the translators and the interpretations of their words.
We should understand here that such things ARE NOT limited to the apostles of the Lord and we can see this in the Master’s discourse with a man whose son was lunatick. In this case the apostles could NOT cure the boy to which Jesus says to the father “If thou canst believe, all things are possible to him that believeth” (Mark 9:23) and in this we should see the virtual Power of pisteuo. Vincent tells us that the best texts DO NOT have the first idea of believe but simply “If thou canst ” and this IS the way that many translations render this. The point here IS that Jesus IS showing the Power of KNOWING in ways that ARE similar to His words on “greater works” and moving the mountain and here we should understand that the apostles, which ones IS NOT stated, DID NOT KNOW that they could cure this boy who “is lunatick, and sore vexed: for ofttimes he falleth into the fire, and oft into the water” (Matthew 17:14).
In the absence of certainty this Power IS lost and we should understand that this Power IS NOT of the mind, it IS NOT of one’s emotions, but of the Soul which reveals the Truth to the consciousness of a man. We should see here that realization IS the great KEY to ALL spiritual development and that realization comes through revelation, those glimpses of Truth that generally go unheeded as DO most ALL promptings from the Soul. What then IS the KEY to revelation and realization; what puts men into a postilion where they can more clearly hear their own Soul, their own “still small voice” (1 Kings 19:12), which IS ever calling out to the consciousness of a man and trying to awaken the mind to the vast realm which we can ONLY call the ‘mind of God’? The answer to this IS found in the Master’s words, words that have been misinterpreted and ignored for 2000 years; those words that, if followed, would remove a man from his own carnal thoughts of self.
We can see this realization come about in the Life of the Apostle Peter who IS left for us as an example. We should be able to understand here the great difficulty in removing a man from his own carnal thoughts of self and, if we look closely, we can see that Jesus understands the apostle’s ordeal. Peter DOES NOT have the fullness of revelation and realization until after the Master’s death and resurrection and we can see that up to the very end of Jesus’ time with him that the apostle has not fully removed himself from his own thoughts of self. While we read early on that the apostles had left everything to follow the Lord, it IS Peter’s words to the Master saying “Behold, we have forsaken all, and followed thee; what shall we have therefore” (Matthew 19:27), which show us that his thoughts ARE still on himself.
Saying “what shall we have therefore” points to the carnal man and, while this IS so, we should also understand what great things the apostle has already DONE which Jesus acknowledges saying that the apostles have “forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands” (Matthew 19:29). This IS NOT however forsaking ALL according to Jesus own definition of discipleship and in those words we should try to see that He IS speaking of the fullness of discipleship; we read “If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. And whosoever doth not bear his cross, and come after me, cannot* be my disciple….So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple” (Mark 14:26-27, 33).
While Peter has forsaken ALL in a carnal sense according to these words from the Master, he has NOT yet forsaken ALL. This Jesus shows him as he answers the question posed to the apostles. Jesus asks “But whom say ye that I am?” and while Peter’s answer causes Jesus to say “Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven” which shows the apostle’s focus upon the things of God, this IS quickly turned about by Peter’s apparent focus upon his own thoughts. Jesus takes the opportunity to tell the Twelve what IS coming and this on a purely spiritual note and tone; Peter’s response IS NOT spiritual however but grounded in his own carnal thoughts which block out the flow of Truth for which he has just been blessed and causing Jesus to say “Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men” (Matthew 16:15, 17, 23).
Can we see the point here? Can we see that Peter, while a capable disciple, IS NOT fully focused upon the things of God? It IS this simple failure that likely prevented him and the others from healing the lunatik child and it IS this same that keeps him from the fullness of Power, the Power to DO such “greater works” and the Power to move the mountain. The Apostle James puts this into words for us saying “he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord. A double minded man is unstable in all his ways” (James 1:6-8. What we should take from this IS the unpredictable nature of revelation and realization for the man who IS NOT yet fully focused upon the things of God according to the Master’s teaching and NOT the carnal interpretations of men.
Peter’s wavering IS evident in a clearly painted picture of his struggles throughout the gospels and we should understand here that he IS painted as being an offense, as denying the Christ, as questioning the Master’s resurrection and in his still carnal view before the Risen Christ as he asks about John saying “what shall this man do?” (John 21:21). At the same time we can also clearly see the way that Peter IS become the leader, the spiritual leader, of the Twelve from the Master’s perspective; we see this in the blessing above, in his inclusion in that select subgroup wiith John and James who ARE invited to the most spiritual events, and in Jesus saying “Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren” (Luke 22:31-32).
In this last saying from the Master we should be able to see Jesus clear perspective on the fullness of discipleship and we should understand from the Luke’s narrative in the Book of Acts that the apostle IS converted and DOES wield the Power to “greater works” and the wherewithal to move the mountain. While doctrines have settled on their ideas of Pentecost as the turning point for Peter and the others at Jerusalem based upon the Apostle Luke’s presentation, they miss the point that such spiritual reality IS based in each individual’s measure of revelation and realization and NOT upon Luke’s portrayal of a “rushing mighty wind“. Luke IS writing of a noise from ‘heaven’ which IS like such a “rushing mighty wind” which idea IS doctrinally interpreted as the arrival of the Holy Ghost and its ‘distribution’ among the disciples as “cloven tongues” resembling fire.
Luke reports this encounter saying “when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them“. To be sure something DOES happen on this day but the reality IS NOT independent of the discipleship quality of those gathered and here we would pose the idea that the spiritual Power of this gathering IS that which produces whatsoever Luke IS reporting and that these “cloven tongues like as of fire” ARE the radiant expression of each, their individual auras or halos if you prefer, an unexplainable phenomenon at the time.
The same can be said of the idea that those gathered “began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:4), an idea that IS largely misunderstood and one which feeds the idea into religious celebrations in ways that ARE contrary to Paul’s later instructions. While we DO NOT KNOW nor understand the idea behind this statement by Luke, we DO KNOW that if this speaking IS based in the idea that “the Spirit gave them utterance“, that this would perforce include one’s ability to communicate with that Spirit, an ability that IS NOT held by the average Christian whose focus upon God DOES NOT result in his conformance to the Truth of the Master’s words….words as our trifecta which we repeat here again; Jesus says:
- “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).
Again we should look at the Apostle Peter whose final realization of Truth and final shedding of his own carnal proclivities and thoughts may have come in that room on Pentecost; Peter keeps the Master’s words, Peter understands the Truth of agape and Peter lives his Life according to these precepts. The doctrinal thinker however relies upon his doctrines for salvation and upon words rather than those actions which make of men “doers of the word, and not hearers only, deceiving your own selves” (James 1:22). Perhaps we can see that the whole idea of speaking in tongues becomes irrelevant in the Life of the man who utters strange sounds but DOES NOT keep his words, who DOES NOT express agape as the reality of keeping His words. This Paul shows us saying even of himself that “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal” (1 Corinthians 13:1).
While we DO NOT KNOW what IS the “tongues of men and of angels“, we DO KNOW that this IS but noise from those who “have not charity” which idea IS rendered from agape. We should NOT however see Luke’s words as depicting noise however as those gathered ARE, as least by significant measure, living in accord with the Truth of His words with Peter. What then IS happening here? There IS a sound, “as of a rushing mighty wind“, that fills the house and those that hear this ARE in the house; so too ARE those who ARE seeing the “cloven tongues like as of fire“. This IS a shared experience among a group of persons who ARE “all with one accord in one place“; this IS a shared spiritual experience and perhaps a mass display of the Power that IS the Souls of men revealing in unison some measure of Truth.
Perhaps too we can see how that “as the Spirit gave them utterance” IS a reference to them ALL speaking “the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory” (2 Corinthians 2:7)….spiritual ideas that had not heretofore been spoken nor heard. There IS much that can be inferred into Luke’s view of what IS happening here at Pentecost and the Truth may never be KNOWN as whatever more can be understood IS obscured by the authoritative pronouncements of the doctrines of men. There IS perhaps a language of Truth, a language where “even the hidden wisdom” can be uttered and understood in the hearts of men and this perhaps without uttering an audible sound; perhaps this Wisdom can be transmitted heart to heart and mind to mind so that whatsoever IS said can be understood as though “every man heard them speak in his own language” (Acts 2:6).
We should remember here that there IS a strangeness that IS happening in this gathering of men “all with one accord in one place” and that Luke IS interpreting this according to what he KNOWS as a man of God and, as a doctor, as a man of science; and, most importantly, as a man of the times. We should note here that while Peter IS present in this gathering at Pentecost, he has naught to say regarding speaking in tongues in his own epistles. Neither has the Apostle John anything to say about what IS presented by Luke and these facts should enlighten us to the idea that while parts of the church teach the necessity to speak in tongues from their doctrinal perspective, this earned NO mention in the writings of two who were there.
Luke DOES mention this idea from Pentecost in his telling of the story of Peter and “Cornelius the centurion“; here the intended lesson IS that Peter should regard ALL men as DOES the Lord who the apostle tells us “is no respecter of persons” (Acts 10:22, 34). In the whole of this story Peter learns that his Jewish traditions of the separation of Jews and gentiles IS but that, a tradition, and one that must fade away under the Master’s teaching on agape and the right interpretation of the Great Commandment that “Thou shalt love thy neighbour as thyself“. Can we see here how long Peter’s sense of self continues to keep him from the fullness of discipleship and, considering that Luke’s writings here ARE chronological, this IS despite his aforementioned ability to “greater works“.
We read earlier of Peter that “they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them. There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one” (Acts 5:15-16). What we should try to see here in this combination of ideas, first that the apostle IS yet learning and realizing greater Truths regarding agape and second that he IS able to DO such “greater works“, that as men in this world there IS ever opportunity to better KNOW God. This IS NOT as the Soul, as the “unction from the Holy One” by which “ye know all things” (1 John 2:20), but through the revelation and the realization of this KNOWING to the consciousness of the man.
If we can more properly read Jesus’ words to Peter, perhaps then we can understand that the Master’s reference to satanas IS NOT as the doctrinal devil but rather to the forces of self, the forces of mind and emotions which drive the “natural man” hither and thither with worldly thoughts. In this context satanas IS truly the adversary which IS the defining idea for this word according to Thayer’s 9. Strong’s shows us satanas as: the accuser 9a while Vincent tells us that this IS: A transcription of the Hebrew word, derived from a verb to lie in wait or oppose. Hence an adversary 4. It IS in the minds of men that a personality has been attributed to this force of vanity and the assignment of a personality here IS much the same as the doctrinal attachment of a personality to the Godhead.
We should try to see here how that the idea of a personality of Satan can be a self-protection for the psyche of a man who DOES NOT want to see himself as wrong but to find another to blame for his inadequate response to the Truth and to agape. In superstitious times this IS likely a sensible human reaction, but to adhere to this as the mind overcomes the emotional drives of men IS folly; this sense of Satan, of the devil and of demons that attack men’s journey to Truth, this especially in the eyes of the religious man, must be left behind. Men, especially the doctrinal thinker who has been indoctrinated with such ideas of evil, must come to understand that it IS their own carnal mind, their own sense of self, that keeps them from a True understanding of Life in this world and of God.
This IS NOT an easy task as it IS up to each individual to find some modicum of Truth apart from the doctrinal teachings to which they give authority over their own spiritual lives. Add to this that the very ‘thoughtforms’ of this sense of Satan and his devils and demons ARE part of the fabric of the mental and emotional world of forces that surround us and which help to feed the carnal mind with the common and current value of such thoughts and emotions. It IS in this most complex world of energies and forces that the struggle for Truth takes place; as the Soul continually prompts the consciousness of everyman to the Good, the Beautiful and the True, it must perforce overcome the thoughts and attitudes of that consciousness in this world, carnal thoughts and attitudes to be sure, and resonate as glimpses of Truth that ARE beneficially contrary to the illusion and the glamour of Life in this world.
The questions of why and how regarding Life plus questions of one’s future afflict everyman and if we can see the promulgation of the various doctrines of men over the last 2000 years as mankind’s attempts to answer such questions, perhaps we can better understand the established religious mindset. We should try to see that this mindset IS essentially a carnal one that draws upon the simplicity that the early church found on the writings of the Apostle Paul, a simplicity that offers a view of why, of how and of the future in such nebulous terms as faith and believing plus the final destination for such who have this faith and believing….heaven. There IS NO place in the scriptures that Truly points to a heaven as the destination of the man who believes, the man who IS saved and who, by his own account, IS “born again“.
We ARE NOT speaking here about the ideas of resurrection and eternal Life but rather the doctrinal precept of heaven and the many interpretations offered in Christian teachings of such a place. While some believe in an immediate paradise after the death of a believer, others teach that there IS a period of ‘sleep’ pending some final resurrection; yet others teach combinations of these ideas as well as others whose teaching IS entwined with their ideas of eschatology. Most ALL interpret such ideas as eternal life and resurrection as their proof of their doctrinal beliefs but if they could but see that “the kingdom of God is within you” (Luke 17:21) and understand that the reality of that Kingdom IS found in the lives of the Apostles Peter and Paul as well as some others of whom we read, perhaps the greater reality could take hold over the wishing and hoping that doctrines bring.
Eternal Life IS of the Soul and the Spirit of a man and NOT a factor in his brief Life here in this world. However, it IS this brief Life in this world by which one can gain ‘entry’ into realization of that eternal Life, a realization that comes upon a man in KNOWING the Truth of God. We should try to understand that this IS the mystery of which Jesus and His apostles speak and that this IS NOT hidden from a man save for the way that he has, as a “natural man“, NO basis for understanding the Truth which surpasses ALL carnal human understanding. Hence Paul’s words saying:
“But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither* can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things, yet he himself is judged of no man” (1 Corinthians 2:9-15).
The KEY here IS found in the very first part as “the things which God hath prepared for them that love him“; while many millions of Christians profess to Love God and Jesus, we should see how that this idea of Love IS more a carnal attraction and attachment than the reality of agape. The Master Himself shows us what the reality of agape Truly IS and He does so in a most profound way as He shows us both a positive and a negative view of this Love for God. From our trifecta we read that “He that hath my commandments, and keepeth them, he it is that loveth me” and this should be clear enough to show the True idea of Love for God; we should recognize that He IS speaking of Himself and the Godhead here as He continues to give the results of such Love saying “he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him“. Can we see the point here? Can we see that such manifestation IS the True Presence of God in one’s Life?
The idea here of manifest, while clear enough, IS the reward of grace that comes into the Life of a man who will keep His words. Manifest IS rendered from the Greek emphanizo which Strong’s tells us means: to exhibit (in person) or disclose (by words) 9a while Thayer’s tells us emphanizo means: to manifest, exhibit to view: ἑαυτόν τίνι, properly, to present oneself to the sight of another, manifest oneself to (Exodus 33:13) 9. The idea here of exhibit to view IS moot as the Master IS already visible to these and from the question raised by Judas we should be able to understand the apostles’ confusion. Vincent gives us a deeper idea; quoting Wescott he tells us: Properly, of manifestation to the sight, as distinguished from δηλόω , to make evident to the mind (1 Corinthians 3:13; Colossians 1:8, etc.). A clear, conspicuous manifestation is indicated. Compare ye see me (John 14:19). “It conveys more than the disclosing of an undiscovered presence ( ἀποκαλύπτω ), or the manifesting of a hidden one ( φανερόω )” (Westcott) 4.
The interpretations of this word show us a clearly carnal view of emphanizo in regard to sight but Wescott paints us a clearer picture as he offers a spiritual view which should be understood as the intent of the apostle in recording the Master’s words. The importance here IS found in the idea of the Presence of God as the reward of grace for keeping His words and this idea IS compounded by the idea that to DO so IS the indicator that one Truly Loves the Lord; there IS NO separation of these ideas. John then tells us of the question saying “Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?” and to this the Master gives the same answer in different words and tone saying “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” and here, in the idea of abode, we should be able to most clearly see the idea of His Presence.
Again we must try to see the idea of revelation and realization in Jesus’ words; we should be able to see that everyman DOES have this Christ Within as his Soul, as the unction, and that it IS the realization of this that comes to the man who will keep His words. Seeing here that the apostles DO NOT understand the Master’s simpler explanation should show us that a deeper meaning to His Presence would have been even less understood; here we should see and understand that even the more carnal view IS deeply spiritual and NOT nearly understood even by those who profess to have His Presence; a Presence that Jesus tells us comes to the man “that hath my commandments, and keepeth them“. These Truths ARE ignored by most ALL Christians who rely upon the doctrinal ideas of salvation that ARE interpreted from the words of Paul; and while they insist that they KNOW that the apostle’s words supersede the words of the Master and they then apply strange ideas of covenant to their beliefs, the Truth lays bare in His words which He concludes saying “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“.
We will continue with our thoughts in the next post.
| Aspect |
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 |
Quote of the Day:
Let the peace of God rule in your hearts
- 4 Word Studies in the New Testament; Marvin R Vincent D.D. 2nd edition
- 9a The New Strong’s Exhaustive Concordance of the Bible on blueletterbible.org
- 9 Thayer’s Greek Lexicon on blueletterbible.org
Those who walk on the well-trodden path always throw stones at those who are showing a new road.
Voltaire, Writer and Philosopher
