IN THE WORDS OF JESUS–Part 1799

ON LOVE; PART MCDXXXVIII

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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).

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We ended the last essay with some thoughts on striving, thoughts that ARE based in the Apostle Luke’s version of the Master’s words saying “Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able” (Luke 13:24). We tried to show the force of the Greek word agonizomai by offering the defining ideas from the lexicon saying that to strive IS a strenuous effort and to endeavor with strenuous zeal. The KEY word here in this definition of the Greek word that IS rendered as strive IS of course strenuous but should we try to see the ideas spiritually we could better understand that the intent DOES NOT involve a strenuous effort as would be found in obtaining any physical objectives. It IS rather that this IS a psychic effort where the personality must strive to accept and express the Truth and the agape that flows from the Soul. In more common usage the rendered word strive shows us the same ideas; the dictionary tells us that to strive IS: to exert oneself vigorously; try hard; to make strenuous efforts toward any goal; to contend in opposition, battle, or any conflict; compete; to struggle vigorously, as in opposition or resistance; to rival; vie* and here again should we view this spiritually we can see the same conclusion. This IS a psychic effort on the part of the man who desires to break free from the vanity that keeps him bound to the self and the interests of the self in this world, an effort which requires that there IS a new or renewed focus on the Godhead and the things of God. This sense of renewal IS NOT what Paul speaks of but IS rather a precursor to Paul’s words on our Transformation; this renewal IS intended to reflect on the double-mindedness of which the Apostle James says “A double minded man is unstable in all his ways” (James 1:8). We should try to understand that most ALL men DO have thoughts of spirituality and an innate desire to DO good but that this IS a vacillating desire that moves between vague and nebulous spiritual ideas and the desires for the things of the self that must be escaped. Here, while doctrinal religion may bring men closer to their innate desire to DO good, it DOES at the same time supply much of the vagueness and obscurity that afflicts ALL who place their doctrinal ideas above the Truth of the Master’s words. It IS when we can turn the vague and nebulous spiritual ideas into expressions of Truth and Love that we can accomplish what the Apostle Peter shows us saying that “According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust” (2 Peter 1:3-4).

These words from Peter epitomize the goal of everyman in a markedly spiritual tone; in the last post we said that it IS the goal of everyman to “Enter ye in at the strait gate” and here we should try to see that these ideas ARE synonymous. As we DO “Enter ye in at the strait gate” we ARE counted among those that ARE “partakers of the divine nature” and here we should try to see that Luke’s version of these words IS more the precursor than the result although the result IS incorporated into his words. Luke tells us Jesus’ words as “Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able” (Luke 13:24) where the emphasis IS more on our striving than our success. But strive we must if we ARE to achieve the True goal of Life in this world, a striving that IS defined rather clearly in both scripture and common language; a striving that IS our strenuous effort. Again this IS a psychic effort; to exert oneself vigorously requires that we focus our attention upon the Godhead and the things of God; it IS by our vigorous effort that we can begin to overcome the vanity which IS to escape “the corruption that is in the world through lust“. It IS against men’s ardent desires for the things of the self that the Master tells us to “take no thought” and while His words ARE diluted and changed by most ALL doctrinal precepts it IS this that simple idea that clarifies Jesus’ earlier words saying: “Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: For where your treasure is, there will your heart be also” (Matthew 6:25, 19-21). Paul helps us to understand this idea of “take no thought” as he tells us “whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things” (Philippians 4-8).

The idea of Truth in Paul’s saying IS easy to understand but spiritually it IS of much more force than carnally; spiritual Truth IS that KNOWING which comes from the Soul, from the Christ Within, as our reward for keeping His words as Jesus tells us in the first part of our trifecta. Here we should also look again at the Apostle John’s words regarding the unction or the anointing which words ARE rendered from the Greek chrisma. This word IS a derived from the same word as IS christos which IS always rendered as Christ but which means the anointed. John tells us that “ye have an unction from the Holy One, and ye know all things” (1 John 2:20). It IS this same word that IS later rendered as anointing in John’s saying that “the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him” (1 John 2:27). It IS this chrisma, this anointing or unction, that brings us the Truth and it IS this abiding, this Presence of the Lord, that IS Jesus reference when He tells us “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” (John 14:23). In these words we have the complete picture of how we can think on “whatsoever things are true“; it IS in these words that we can KNOW the Truth according to the first part of our trifecta which we repeat saying:

“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).

Paul next uses the idea of semnos which IS rendered as honest but has a much deeper meaning that corresponds with the spiritual ideas of hagios which IS rendered as saint and holy; both carry the idea of reverend, worthy of veneration⁹ which IS among Thayer’s defining ideas for both words. We should see that this IS much deeper than the idea of honest; Vincent tells us of semnos that the idea IS an epithet of the gods, venerable, reverend as he references Ellicott’s ideas on semnos saying: Ellicott’s venerable is perhaps as near as any word, if venerable be divested of its modern conventional sense as implying age, and confined to its original sense, worthy of reverence⁴. Can we see Paul’s intent in using this word and can we see how that honest, while a good carnal virtue, IS NOT that intent. In relating the ideas from hagios and semnos we should be able to glimpse the nature of Paul’s words saying “whatsoever things are ~~honest~~ semnos” as “whatsoever things are ~~honest~~ saintly, holy, venerable“. This IS the True depth of this word idea. Next Paul tells us that we should “think on….whatsoever things are just” and here again we should try to see the inadequacy of rendering the Greek word dikaios as just. Thayer’s gives us an interesting analysis of dikaios saying that this IS: upright, righteous, virtuous, keeping the commands of God and while there ARE apparently several uses for this word throughout the New Testament, it IS ever the spiritual ideas that we should try to grasp. Strong’s gives us a combined look at the idea saying that dikaios IS: equitable (in character or act); by implication, innocent, holy (absolutely or relatively) while Vincent DOES NOT address the idea in the Philippian context. From a spiritual perspective we should try to see Paul’s intent here as saying that we should “think on….whatsoever things are ~~just~~ righteous” and surely keeping the commands of God IS that. Paul’s next idea here IS that we should “think on….whatsoever things are pure” which IS rendered from the Greek word hagnos which we should see in the same Light as hagios; both carry the same meanings. While the defining ideas of the scriptural references for these words DO differ somewhat they ARE in the same vein and can be easily summarized in the idea of holy. Thayer’s perhaps gives us the best insight saying of hagnos that the idea IS: exciting reverence, venerable, sacred; pure; pure from carnality, chaste, modest and pure from every fault, immaculate⁹. Vincent offers us commentary on hagnos from 1 John 3:3, in regard to Jesus, saying that: Though marking moral and spiritual purity, and that of a very high grade, since it is applied to Christ here, yet it admits the thought of possible temptation or pollution, thus differing from agiov [hagios], which means absolutely holy. Hence aJgnov [hagnos] cannot properly be applied to God, who is agiov; but both may be used of Christ, the latter in virtue of His human perfection⁴. In these ideas we should be able to clearly see the spiritual ideas unfolded through Paul’s words and understand that while pure IS yet another virtuous word, the spiritual meaning IS much deeper.

The next word that Paul uses IS prosphiles which IS rendered as lovely; this IS an obscure word that IS ONLY used here in this verse. The rendering of lovely IS fully inadequate to bring across the apostle’s intent. Other translations render in similar terms as amiable, admirable and variations of lovely. Vincent addresses the obscurity of the word saying that the idea IS used: Only here in the New Testament and should be understood as adapted to excite love, and to endear him who does such things⁴. What we can see in this idea IS our own expressions of agape in this world which should ever be understood as the single most important aspect of our spirituality. Paul’s next word IS rendered as that we should “think on….whatsoever things are of good report“; another idea that fails as a spiritual precept. Again we have a word, here more a phrase, that IS NOT used elsewhere. The lexicon, Strong’s and Thayer’s offer us little by which to understand the intent of the Greek word euphemos; Strong’s gives us: well spoken of, i.e. reputable:—of good report^9a while Thayer’s and the lexicon give us sounding well; uttering words of good omen, speaking auspiciously⁹. None of this reveals the spiritual idea behind the word phrase. Others render the idea as things of value, things admirable, things commendable and good repute while other shorten the context and skip this idea entirely. Vincent offers us that euphemos IS: Only here in the New Testament. Lit., sounding well. The kindred verb is commonly used in an active sense. Hence not well spoken of, but fairspeaking, and so winning, gracious⁴. The best idea from among these IS Vincent’s gracious, an idea that IS sparingly used to express the nature of the Master and of the Lord. Luke tells us of Jesus “all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph’s son?” (Luke 4:22) while Peter tells us “If so be ye have tasted that the Lord is gracious” (1 Peter 2:3). The idea IS rendered from charis which IS grace in Luke and from chrestos which references the goodness of God in 1 Peter. We should try to understand here that charis, grace, IS ALL that comes from God and that His goodness IS reflected for us in James’ words saying “Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning” (James 1:17). In short, perhaps the best idea IS that we “think on….whatsoever things are ~~of good report~~ of the grace and goodness of God” which idea represents a much more spiritual view.

Next we have the phrase “if there be any virtue” and the Greek word arete that IS rendered as virtue IS yet another that IS sparingly used; Vincent tells us that: With this exception the word occurs only in Peter’s epistles⁴ which IS where we must go to find the spiritual reality that Paul intends. Two of Peter’s uses of this word ARE found in relation to a quote from his epistle that we often use to show us the Way to realization of becoming “partakers of the divine nature“, once in the verse before and once in the verse after. In regard to the latter entry Vincent tells us: Virtue. See on ver. 3, and 1 Peter 2:9. Not in the sense of moral excellence, but of the energy which Christians are to exhibit, as God exerts his energy upon them. As God calls us by his own virtue (ver. 3), so Christians are to exhibit virtue or energy in the exercise of their faith, translating it into vigorous action⁴. Can we see the spiritual import here? In Peter’s words from his first epistle arete IS rendered as praises but here that rendering DOES NOT work as the next idea in Paul’s list of things to “think on” IS praise as rendered from the Greek word epainos which IS always rendered as praise. So what are we to “think on” according to Paul’s admonition that we should “think on….any virtue“? Simply the energy of God that flows through the man whose focus IS clearly on the Lord. The next word IS as we said epainos which IS always rendered as praise in the King James Bible. Others expand the idea to be various forms of praiseworthy but this rendering DOES NOT sit well with the Greek word which IS classed as a masculine noun. The etymology of the word idea takes us to the root word ainos which IS also rendered as praise and it appears that this IS Paul’s intent but we should try to see that this would NOT be on a carnal level. Such praise IS perhaps according to the English definition of the word where we find that praise IS to offer grateful homage to (God or a deity) but while this seems appropriate, it IS a stretch to say that this IS the apostle’s intent. The best idea however IS to see this praise as grateful homage to the Lord and that in our ability to “think on” this praise we have focused our attention on the Truth of God, the saintly, holy and venerable nature of our relationship, righteousness, our own expression here IS most important, along with the purity of that expression through True saintliness and holiness which IS perforce our expression of agape; and to DO ALL this with the grace of ALL that comes from the Lord. Finally IS our striving toward expressing ALL this in the energy of virtue and with praise always in our hearts. Through ALL of this we should try to see that Paul’s words ARE a confirmation of the Master’s Great Commandments; the apostle IS instructing us to focus on the Lord; to think on the things of God. In such focus the care for the things of the self naturally diminishes and it IS in this care that we find our escape from our own vanity, our own “bondage of corruption” (Romans 8:20, 21); our own escape from “the corruption that is in the world through lust“. It IS in thinking on the things of God that we can affirm our living in accord with the Master’s words saying “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“. While the carnal interpretation of the words offered by Paul may be helpful in one’s Life in this world, it IS in the spiritual interpretation that we find the ideas that lead us to the Path and it IS ever striving toward this Path that IS the primary goal of our lives in form in this world.

In these words from Paul we also have a clarification and an amplification of the Master’s words saying that we should “Take no thought for your life“. While this seems to be a most difficult task to complete, it IS NOT a difficult goal to strive towards and we should understand that in each step toward that goal we become more adept at accomplishing the whole. It IS this wholeness that IS the Way of the saints, the True saints and NOT those that proclaim themselves to be such, and it IS in this vein that a man can be seen as Truly holy. We should try to understand that this holiness IS NOT as it IS portrayed in this world, this holiness IS a very personal accomplishment which IS ONLY seen by others through our expression of the precepts of the Lord; precepts that begin and end with our expression of agape. While the Master tells us that “Ye shall know them by their fruits” (Matthew 7:16) in a negative context, the reality IS that this IS equally True in the picture of a man whose fruit IS in accord with His words. We should understand that this IS the ONLY way to Truly KNOW the saint as to reach this spiritual high ground requires the removal of any pride and vanity. These negative virtues ARE included in the idea from Peter that to become “partakers of the divine nature” we must escape “the corruption that is in the world through lust“. As we have often discussed the whole idea of lust as it IS used in scripture has been misrepresented; the idea of lust IS NOT ONLY the gross human desires that ARE linked to sexual ideas or any other gross desires of men. Lust IS ALL desire and while the idea of lust brings the idea of a stronger desire that that implied by the word desire alone, the reality IS that ALL desires can be lusts and ALL lusts can be desires. It IS lust and desire that IS ARE the subject of much of both the New Testament and the Old and, from the Master’s perspective, the cessation of desire IS culminated in His words on discipleship which show us how to Truly achieve this spiritual high ground which IS synonymous with ALL that comes from the Greek word hagios. Jesus tells us on discipleship that “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” (Luke 14:26-27, 33). We should note here that this IS also the message of the Buddha as we discussed a few posts back.

Through these ideas we should be able to better see the realty of our striving as our tool; a tool by which we can slowly take control of our carnal personalities and be Truly “transformed by the renewing of your mind“. There IS likely seldom a quick progression of Transformation and we should try to understand how that it IS our striving that IS the tool that we must be prepared to use as we Repent. Striving toward the elimination of pride and vanity in our lives IS the reality of Repentance which IS the first pillar of Truth and we should note that this use of pride and vanity IS much more encompassing than the carnal ideas behind the words. In Repentance we begin to forsake the carnal as we embrace the spiritual realities of Life and we should remember here our defining ideas regarding Repentance. Vincent tells us that Repentance: has been rightly defined as Such a virtuous alteration of the mind and purpose as begets a like virtuous change in the life and practice⁴. Can we see how that it IS this change that sets our course as we strive to transform our lives. In these ideas we should try to see how that this striving to “be ye transformed by the renewing of your mind” IS the very same task as that which the Master shows us saying that men should “Strive to enter in at the strait gate“; it IS in our Transformation that we can actually “enter in“. The Master DOES tell us that from the human perspective to “enter in” IS a most difficult task; He tells us clearly that “many, I say unto you, will seek to enter in, and shall not be able” (Luke 13:24). In the end we CAN NOT “enter in at the strait gate” without our Transformation and while we CAN NOT say what the degree of Transformation IS ‘required’, we can say that Transformation IS the Way. Matthew tells us Jesus’ words on this striving as “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Matthew 7:13-14). Here we should see yet another equivalency; here we should see that the Life we find on the Path IS the Life that Jesus speaks of in such sayings as “He that findeth his life shall lose it: and he that loseth his life for my sake shall find it” (Matthew 10:39). Here IS the difference between the carnal and the spiritual shown to us in the dual nature of Life; on the one side we have the Life that we will find by our focus on the carnal and on the other we have the spiritual Life that we will find as we forsake our carnal proclivities.

There appears to be little True understanding of the Master’s intent in showing us Life in these ways. He tells us that the “strait gate” leads to this Life and that it IS in losing one’s Life that he “shall find it“. While the duality of His words on Life should be clear, they ARE NOT. If we could but understand that to “Enter ye in at the strait gate” IS offered to us in the same tone as losing one’s carnal Life and its proclivities founded in the glamour and illusion of vanity, we could then begin to see the Way; begin to see Path that takes us out of our “bondage of corruption“. We have NOT used these ideas of glamour and illusion recently as we have sufficiently combined these ideas with the vanity into which ALL ARE born and, to be sure, both glamour and illusion ARE defined for us in Vincent’s defining words on vanity. Vincent tells us that this vanity IS a perishable and decaying condition, separate from God, and pursuing false ends⁴; it the first part of this we should see our illusion as we DO NOT recognize our perishable and decaying condition. We ARE deluded in thinking that we ARE NOT separate from God and we should note how that this condition of delusion IS shown to us by James as he tells us “be ye doers of the word, and not hearers only, deceiving your own selves” (James 1:22). This self deception IS the effect of vanity and while this sense of vanity will arise most often in religious circles that promote their various denominational doctrines, the idea DOES carry across into the secular world as well. While James intent here IS to show us the religious angle where men convince themselves of their spirituality while NOT keeping His words, the idea DOES at the same time reflect on the carnal beliefs of men whose focus is on the self and the things of the self. This IS the illusion of men and there ARE many combinations of spiritual and secular delusions that must be considered to fully understand the plight of men. The idea of our glamour IS found in the way that we live in this world, in the way that we bring to ourselves myriad forms of carnal ideas that enrich our self-serving motivations and allow us to see ourselves above ALL and here again there ARE many combinations of spiritual and secular glamour. In the end it IS those that DO “Strive to enter in at the strait gate” that ARE overcoming their vanity, overcoming the illusion and the glamour in which they have be bound. In the end it IS those that strive to “loseth his life for my sake” that find Life, that find the spiritual Life of those that strive to keep His words. This Life IS Life in His Kingdom here and now; it has naught to DO with Christian ideas of eternal Life and resurrection as John Gill portrays Jesus’ words saying that: That man that is willing to forego the present advantages of life….shall find his soul possessed of eternal life, as soon as separated from his body; and shall find his corporal life again, in the resurrection morn, to great advantage; and shall live with Christ in soul and body, in the utmost happiness, to all eternity⁸. Jesus tells us that “the kingdom of God is within you” (Luke 17:21) and this IS yet another saying where there appears to be little if any True understanding of the Master’s intent. As John Gill frames Jesus’ words in strict doctrinal terms he ignores any and ALL ideas that reflect the duality of the lives we live in this world. And we should note here that there ARE several different ways that the Master gives us this idea of duality throughout the gospels; beginning with our first entry and in book order we read:

“He that findeth his life shall lose it: and he that loseth his life for my sake shall find it” (Matthew 10:39).
“For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it” (Matthew 16:25).
“For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel’s, the same shall save it” (Mark 8:35).
“For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it” (Luke 9:24)
“Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it” (Luke 17:33).
“He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal” (John 12:25).

While ALL of these sayings ARE worded differently they DO say the same thing and as we use them ALL it becomes easier to discern the Master’s intent. In the second version from Matthew the word save replaces the idea of finding which in itself was an errant rendering as the English idea of finding DOES NOT suffice to show the intent. Men DO NOT find their worldly Life they ARE born into it and the vanity; they come upon it⁹ as Thayer’s defines the word. In this second version the word rendered as save takes away any thoughts of happenstance and places the idea into an intentional act by the man who seeks to maintain his presence in this world as a man. John Gill places this saving of the carnal Life into the doctrinal idea that: Whoever is desirous of preserving himself from troubles, reproaches, persecutions, and death; and takes such a method to do it, as by forsaking Christ, denying his Gospel, and dropping his profession of it; and by so doing, curries favour with men, in order to procure to himself worldly emoluments, honour, peace, pleasure, and life⁸. Here we see some agreement with our premise that it the carnal Life that IS chosen but this IS presented ONLY in doctrinal terms against a punishment which he frames as: he will expose himself to the wrath of God, to everlasting punishment, the destruction of soul and body in hell, which is the second death⁸. Mr. Gill goes beyond even the starkest doctrinal ideas saying of men’s finding of the spiritual Life that whosoever: is willing to forego all the pleasures and comforts of life, and be subject to poverty and distress, and to lay down life itself, for the sake of Christ and the Gospel, rather than deny him, and part with truth⁹ and here we see the seeds of martyrdom which IS seldom a good reason to die. Mr. Gill goes on to tell us of the reward saying that such: shall find it in the other world, to great advantage; he shall enjoy an immortal and eternal life, free from all uneasiness and affliction, and full of endless joys and pleasures⁹. Such rewards ARE nebulous ideas from men’s doctrinal beliefs and ARE the result of leaving this world which IS NOT the point of any of these sayings. Mr. Gills presentation IS typical of most ALL Christian interpretations of these sayings which display little True understanding of the Master’s intent as we have said. While the use of saving clarifies finding from the first entry from Matthew ,the idea of saving in Mark’s version clarifies both ideas of finding used by Matthew. Perhaps it IS in ambiguity of the dual ideas of saving and of losing that has resulted in Matthew’s use of the Greek word heyrisko which IS inadequately rendered as find. The reality of this ALL is quite simple and framed best in Mark’s and Luke’s words; and IS greatly enhanced by the way that the Apostle John frames Jesus intent. This reality in many ways deals with the Repentance and the Transformation of the lives of men as it IS in Repentance and Transformation that we cease to try to save our carnal expression in this world as we Transform that expression into the spiritual ideas of Truth and Love as the Master teaches us throughout the gospels.

We will continue with our thoughts in the next post.

¹Webster’s Revised Unabridged Dictionary, 1828 and 1913 from https://1828.mshaffer.com/
³ Encyclopedia Britannica; https://www.britannica.com/biography/Hillel
⁴ Word Studies in the New Testament; Marvin R Vincent D.D. 2nd edition
⁸ Bible commentaries on BibleStudyTools.com
⁹Thayer’s Greek Lexicon on blueletterbible.org
^9a The New Strong’s Exhaustive Concordance of the Bible on blueletterbible.org
^9b Vine’s Expository Dictionary on blueletterbible.org
¹² Expositions of Holy Scripture–Project Gutenberg’s and Baker Book House’ Expositions of Holy Scripture, by Alexander Maclaren–(1826-1910)
* Merriam-Webster.com Dictionary, https://www.merriam-webster.com/dictionary/laissez-faire
* Google’s English dictionary is provided by Oxford Languages
** https://letterpile.com/religion/What-Did-Jesus-Mean-When-He-Promised-An-Abundant-Li
** https://en.wikipedia.org/w/index.php?title=Four_Noble_Truths&oldid=1084720666

Those who walk on the well-trodden path always throw stones at those who are showing a new road.

Voltaire, Writer and Philosopher

ON LOVE; PART MCDXXXVIII

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