ON LOVE; PART MCDXLIII
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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 again ended the last essay with our trifecta; the Master’s words that we have selected to show the source of Truth, His Kingdom and His Presence in one’s Life. The trifecta shows these things as well as the role of being His disciple as the ‘rewards‘ for keeping His words which was the primary emphasis of the essay. We showed how that the ideas Jesus presents regarding keeping His words and the benefits for DOING so contrast with the detriment to those who fail to DO so. We should note here that while this failure IS NOT catastrophic in human terms, it DOES prevent a man from realizing his True potential among the sons of God. Unfortunately, and we use this word all too frequently in regard to the doctrinal approaches of men, most ALL of the church has been blinded to this as most take up the rewards and benefits as theirs despite the way that their lives ARE contrary to the Master’s words. Jesus clearly tells us in the two ideas presented in the last essay that it IS to the man who will keep His words that the rewards DO go and should we understand the way that the idea of being the “wise man” IS ONLY possible to the man that keeps His words. It IS in “the wisdom that is from above” that the Truth and Love can flow and accomplish what Paul admonishes us to DO saying “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” (Romans 12:1-2). We should understand here that to “present your bodies a living sacrifice” IS the reality of keeping His words and that our non-conformance “to this world“, to its ways if you will, IS the result of the rewards that go to those that DO keep His words of strive to DO so. While the idea in the doctrinal church leans toward there being NO rewards, that one DOES NOT have to be a DOER of anything to earn the Lord’s mercy and grace, the reality IS that the whole of our spiritual journey upon the Path IS one of seeking after the rewards that ARE ‘promised’. We should NOT see these promises or rewards as things of this world however and any view by men that these ARE worldly IS sorely misplaced. Peter tells us about the promises calling them “exceeding great and precious promises” as he tells us that the reward IS “that by these ye might be partakers of the divine nature“. He tells us as well that there IS a cost, forming if you will a quid pro quo which IS yet another idea that IS rejected by large parts of the church; here the cost IS that we have “escaped the corruption that is in the world through lust” (2 Peter 1:4). This escape IS of course a deliberate action on the part of the man in the world who has decided to change the focus of his Life, his Repentance, and then the more deliberate action of striving toward the Truth and Love that IS God; this the Master calls striving to “enter in at the strait gate” (Luke 13:24); this striving IS our Transformation.
The Apostle James shows us this idea of promises and rewards saying such things as “Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him“. We should try to see that this “crown of life” IS that same Life that Jesus shows us as He speaks about the duality of Life in this world. James also tells us to “Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?” (James 1:12, 2:5). We should try to see how that this idea of the Kingdom IS NOT after the death of the body but IS the reward “promised to them that love him” here and now and the idea here should be seen as the same as the “crown of life” and being “partakers of the divine nature“. Paul shows us this idea of rewards in a more concrete fashion that shows both the negative and the positive but which IS NOT properly understood by most; the apostle tells us that we should “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap“. Here we should try to see that the idea of promises IS ever related to “whatsoever a man soweth“, how IS his deportment in this Life while the idea of reward IS that which “he also reap“. Paul goes on to explain these two poles saying “he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting” (Galatians 6:7:8). We should remember here as well that these ideas of the inherent quid pro quo run throughout the bible and likely ALL world scriptures. A few more notes here: first the idea of “the man that endureth temptation” should be seen in much the same way as Paul’s saying of those that “through the Spirit do mortify the deeds of the body“, that they “shall live” (Romans 8:13). It IS the man that can resist the temptations of Life in this world, and ALL things carnal ARE temptations rooted in vanity, that “shall live“; and here we should relate the idea of “shall live” to attaining that “crown of life“. In the idea that “every man is tempted, when he is drawn away of his own lust, and enticed” (James 1:14) we should try to see the reality of vanity and NOT ONLY in the way that doctrines teach about lust. The idea of lust stretches across ALL carnal endeavors; lust IS our desires for ALL sorts of things and our striving for what we desire IS Paul’s reference in his saying that “he that soweth to his flesh shall of the flesh reap corruption“. This we should also relate to Peter’s saying that to have the reward of the “exceeding great and precious promises” one must have “escaped the corruption that is in the world through lust“. Our point here IS that ALL these sayings ARE linked to Jesus’ words and ALL agree with His instructions; ALL are linked to that quid pro quo that we call our trifecta which we repeat again. Jesus tells us:
- “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).
We should note one more thing in regard to the sayings from the apostles that we list above: these should ever be linked together but NOT ONLY as we have done as there IS endless agreement that goes far beyond our observations. By example this last note relates to James’ words speaking of “heirs of the kingdom which he hath promised to them that love him“; here we can relate James’ words directly to Jesus’ words from our trifecta where we find the Truth of just who it IS “that love him“. The Master tells us that it IS “He that hath my commandments, and keepeth them, he it is that loveth me” and while most ALL may profess a Love for God and the Christ, for most this IS but an empty profession when viewed through Jesus’ own stated criteria regarding that Love. This brings us back to our theme over the last few posts; that whatsoever the Master said and DID IS the guiding Light for ALL humanity and this IS NOT restricted to Christianity. That much of the church reads and teaches selectively on Jesus’ words IS countered by the very doctrines that most ALL teach, doctrines that ARE ofttimes contrary to the Master’s words. Many deem Jesus’ words to be directed ONLY at the Jews in His day and to be sure this IS an unsustainable position that has, because of the selfish nature of men, sustained itself through the doctrinal teachings of most ALL denominations and sects. It IS this view that allows men to take up their doctrinal philosophies as Truth and to teach them to the masses under their own assumed authority to DO so. This IS much the same as the Jew’s religious leaders did and it IS this that the Master constantly railed against in His discourse with the Jews. This however has never deterred the church from establishing doctrines that equally ignore the Truth that IS rather clearly written in the scriptures. This IS made worse by the way that the denominations and sects of Christianity each have their own view of what IS their own Truth and this while the Jews in the New Testament had but the Pharisees and the Sadducees. There ARE hundreds of different denominations and sects in America and the number globally IS in the tens of thousands. The Apostle Paul addresses his concern regarding the fragmentation of the church in a time when it was much more simple to define the idea. The apostle tells us “it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?” (1 Corinthians 11-13). While Paul’s point IS clear, it has never been interpreted to pertain to Christianity over the centuries; it became frozen in time as a conflict between the teaching approach of Paul, Apollos and Cephas. In this it IS more likely that the problem was NOT so much what they were teaching but rather the way that the personalities begat followers. Nonetheless Christ has been divided over the centuries and there IS little likelihood that todays situation with hundreds and thousands of different denominations and sects can be resolved within the churches. While John Gill in his Exposition of the Bible relates this idea of division to an actual dividing citing ideas as: “is Christ divided?” no; his human body was not to be divided; a bone of him was not to be broken and moving on to Christ is not divided from his Father, not in nature; though he is to be distinguished from him, yet not to be divided; he is one in nature with him. Mr Gill seems to disregard the more obvious ideas saying: Some read the words as an assertion, “Christ is divided”; that is, his body, the church, is divided by such factions and parties; though in some copies (mh) , the note of interrogation, is put before the clause, and so to be rendered, “is Christ divided?”8; he seems here to regard the fact of denominations and sects as a unity rather than a division.
Vincent however helps us to understand the whole of the idea saying: Is Christ divided? [μεμερισται ο χριστος] . Some of the best expositors render as an assertion. Christ has been divided by your controversies. He is broken up into different party Christs. This gives a perfectly good and forcible sense, and is favored by the absence of the interrogative particle mh, which introduces the next clause4. He goes on to define the idea of divided as: so portioned up that one party may claim Him more than another4. Mr. Vincent ends his commentary saying that Christ has the article. See on Matthew 1:1 where we find: Christ [χριστος]. Properly an adjective, not a noun, and meaning anointed (criw, to anoint). It is a translation of the Hebrew Messiah, the king and spiritual ruler from David ‘s race, promised under that name in the Old Testament (Psalms 2:2; Daniel 9:25, Daniel 9:26). Hence Andrew says to Simon, “We have found the Messiah, which is, being interpreted, Christ (John 1:41; compare Acts 4:27; Acts 10:38; Acts 19:28). To us “Christ” has become a proper name, and is therefore written without the definite article; but, in the body of the gospel narratives, since the identity of Jesus with the promised Messiah is still in question with the people, the article is habitually used, and the name should therefore be translated” the Christ4. We should note here that Vincent IS showing us that it IS “the Christ” that IS Paul’s subject. Our point here IS simply that the church has divided Christ over and over across the centuries and this IS likely Paul’s motivation for his words in his much simpler time. The underlying idea behind his words IS to say that there IS One Christ and One teaching that IS clear and it IS to this that ALL should attend. But Paul’s motivation and questioning here was of NO avail and while it may have helped the Corinthians at the time, the wills of men DID overcome the Unity of Christ as those that assumed authority offered their various views which were carnally motivated to the masses. Our view here IS that the factions which have developed over the centuries were more about the appeal of the originating founders than about the teachings that were being offered. We have often stated these ideas using different logic and likely a different tone as we ever seek to show how that it IS the “commandments of men” that have taken the place of the commandments of God and the words of the Master and this despite the clarity of Jesus’ words concerning keeping His words. Keeping His words IS at the forefront of the Master’s teaching as IS noted in our trifecta and in the two ideas that we presented through recent blogposts. First there IS the quid pro quo that Jesus offers us at the beginning of His Sermon on the Mount according to Matthew’s Gospel; He says “Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven” (Matthew 5:19). These words ARE doubly important to the church but the church DOES NOT see their import as they continue in their various doctrinal approaches and teach men from their doctrines rather than from the Truth of His commandments. That this IS NOT seen IS founded in the illusion and the glamour that IS the vanity into which ALL are born, nurtured and indoctrinated. It IS this illusion and glamour that James shows us as deception saying that men should be “doers of the word, and not hearers only, deceiving your own selves” (James 1:22). Instead of heeding such words and receiving the warning that the Master offers, the church has constructed alternatives without understanding that such alternatives ARE rooted in the ever selfish nature of men whose motivation IS to live as men in this world.
In the church such alternatives have overwhelmed any reliance on the Master’s words as most ALL have substituted their nebulous ideas of faith and believing for the reality of keeping His words. None want to willingly give up their carnal benefits, their “treasures upon earth” in favor of the Ture “treasures in heaven” (Matthew 6:20, 19), as they misinterpret and misapply Jesus words to fit their causes which ARE ever self-serving. The second warning from the Master that we have been discussing IS called the Parable of the Wise and Foolish Builders which IS technically NOT a parable at ALL but rather a statement of fact according to His Truth. Repeating this parable according to Luke we read: “Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like: He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock. But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great” (Luke 6:47-49). While Luke DOES NOT use the ideas of being Wise or foolish, the essence of these ideas IS imbedded in his words which show us the results of keeping His words versus NOT being “doers of the word“; naught that the Master has said nor that His apostles have amplified and clarified has deterred the wills of men to chart their own course. Perhaps the willingness of men to deny the Truth of the words of the One that they call their savior IS based in fear but we should understand that this fear IS also a product of the vanity into which ALL ARE born. The difficulty cited by the Master IS based in this unwillingness as He clearly predicts the result over the centuries 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) and when His words ARE properly analyzed, the reality of men’s unwillingness IS revealed. That there ARE many that “seek to enter in” most ALL ARE unwilling to pay the price of entry which IS to simply keep His words. We see this in the second part of our trifecta where the idea IS clearly that to “enter into the kingdom of heaven” one must “doeth the will of my Father which is in heaven” and we KNOW that the “will of my Father” IS NO different that the Will of the Christ. We ARE reminded of this sameness in the trifecta where Jesus tells us that “the word which ye hear is not mine, but the Father’s which sent me” as well as such revealing but misunderstood words as “I and my Father are one” (John 10:30). Matthew offers us a much more complex idea regarding the “strait gate” and one that should have had direct implications on the willingness of men to follow the Lord; while Luke offers us His words on the “strait gate” and our striving along with Jesus’ rhetorical question that asks “why call ye me, Lord, Lord, and do not the things which I say?” (Luke 6:46). Matthew tells us: “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. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity” (Matthew 7:21-23) just before He offers us His Parable of the Wise and Foolish Builders.
In combining these ideas, the Master’s rhetorical question in Luke’s Gospel and His words above from Matthew’s Gospel, the greater Truth can be KNOWN and to be sure many have made this link but have failed to act upon the ideas presented. The whole of Matthew’s scenario of men prophesying, casting “out devils“, and DOING whatsoever “wonderful works” IS the equivalent to Luke’s telling us that the Master asks “why call ye me, Lord, Lord“, while the idea of men DOING “not the things which I say” covered by Jesus saying “I never knew you: depart from me, ye that work iniquity“. Such ideas however have been set aside through the doctrines of men which, as we say above, teach that Jesus’ actual words ARE intended for the Jews while the Christian IS covered by a ‘new covenant’ that they have interpreted from the words of the apostles and, of course, here mostly Paul. We should try to see here that the corruption of the church’s view of the words of the Master began in the early church; while the ‘church fathers’ were ‘negotiating’ a theology, those that had taken authority moved that theology ever closer and closer to becoming the carnal endeavor which it IS yet today. Our words here ARE NOT meant to disparage the church nor the well meaning Christian, they ARE meant to show that while it was ever the Master’s words that ARE the Truth of Christianity, most ALL have failed to see that Truth. With this in mind we continue to discuss Jesus words that ARE His Sermon on the Mount from Matthew’s Gospel where an entire theological platform IS created for us to follow in rather clear and simple language. We should be aware however of the use of parabolic ideas by the Master who often both includes obscure ideas in His words as He often offers us the Way without explanation, relying on ALL, individually and corporately, to discern the Truth for themselves. We should remember as we begin that Paul DOES show us the way to discern the Truth saying “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” (Romans 12:1-2). This discernment IS found in the idea of dokimazo which IS rendered as prove; Thayer’s tells us of dokimazo that it means: to test, examine, prove, scrutinize (to see whether a thing be genuine or not), as metals9 without any reference to this particular verse while Strong’s tells us that the idea IS: to test (literally or figuratively); by implication, to approve:—allow, discern, examine9a. While little of this clearly shows us Paul’s intent in using dokimazo the implication IS that we, through Transformation, can discern “what is that good, and acceptable, and perfect, will of God“. Proving, testing, examining and scrutinizing that Will CAN NOT be the intent which leaves us ONLY with discernment which we should then equate with KNOWING. And it IS this idea of discernment that we should lend to each of the Master’s sayings in His Sermon, as well as to His other words throughout the gospels, which tell us to eschew the carnal and to embrace the spiritual ideas that He presents, ideas that rely upon our steady unfoldment into spiritual Truth which IS our Transformation.
Jesus begins His Sermon with the Beatitudes and we did discuss three of these in recent posts: on “the meek“, on “the poor in spirit” and on “the peacemakers” (Matthew 5:5, 3, 9) as we tried to shed a more spiritual Light upon the Master’s words. As we proceed we should remember that the same translation and rendering problems that we cited in our discussion on these Beatitudes run throughout the rest of His Sermon as men have ever rendered Jesus’ words into ideas that can be understood by the carnal minds of men. Our focus IS of course spiritual import of the Master’s words and the way that this can Transform the hearts and minds of those who have chosen to Repent which we should remember: has been rightly defined as “Such a virtuous alteration of the mind and purpose as begets a like virtuous change in the life and practice.” Sorrow is not, as is popularly conceived, the primary nor the prominent notion of the word4. Before embarking on direct instruction Jesus gives us some idea of the intent of our journey and we should note here that He IS talking primarily to His disciples when He addresses them as “the salt of the earth” and “the light of the world” as well as to the assembled crowd as their potential should they heed His instructions; this IS an important point that IS missed by most ALL. Jesus begins by saying “Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men” (Matthew 5:13) and while this IS NOT understood as a parable, it IS a most parabolic saying. What we should see here IS that salt IS the righteousness of the man in this world, a righteousness that IS intended to reach out to ALL through one’s expression of Truth and Love; it IS the absence of one’s expression that IS the intent in speaking of ‘salt‘ that has “lost his savour“. Here we should try to see the plight of the aspiring disciple who fails to reach out, who fails to express what he has come to KNOW thereby losing his link to his source of righteousness. We should understand here that this IS NOT a dead end, that one can recover from temporary failure and that such failure IS likely an integral part of our struggle to Transform from the carnal to the spiritual against the constant pull of our own vanity. Mark’s Gospel shows us this idea in different words saying “Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another” (Mark 9:50) and here the Master’s admonition that the disciple should “Have salt in yourselves” IS the motivation of ALL such sayings. John Gill gives us a taste of the doctrinal ideas attached to Jesus’ sayings regarding salt; he tells us: The “savour” here supposed that it may be lost, cannot mean the savour of grace, or true grace itself, which cannot be lost, being an incorruptible seed; but either gifts qualifying men for the ministry, which may cease; or the savoury doctrines of the Gospel, which may be departed from; or a seeming savoury conversation, which may be neglected; or that seeming savour, zeal, and affection, with which the Gospel is preached, which may be dropped: and particular respect seems to be had to Judas8. We should understand here that Mr. Gills initial premise, relating the savor to grace, IS NOT a True assessment of the Master’s intent nor IS his relation of this saying to ministry. Further, with so little understood about the role of Judas in Jesus’ Earthly Life, Mr. Gill’s relating this loss of savor to Judas IS nonsensical. Vincent offers us some ideas that ARE helpful in understanding how that one can, as a disciple or aspirant to discipleship, lose his savor. Mr. Vincent tells us of the Greek word moraino that: The kindred noun [μωρος] means dull, sluggish; applied to the mind, stupid or silly; applied to the taste, insipid, flat. The verb here used of salt, to become insipid, also means to play the fool. Our Lord refers here to the familiar fact of salt losing its pungency and becoming useless4. When we restrict the idea here, of being “the salt of the earth” to Jesus disciples to whom the idea directly applies, we can better understand the Master’s caution here; His caution that His disciples stay the course of righteousness against the pull of the world and the ways of men.
Jesus next tells His disciples that “Ye are the light of the world. A city that is set on an hill cannot be hid” and this again IS both a commendation of their accomplishments and a caution on continuing to express the Light the they have come to possess. We should remember here that there IS NO magical formula that the Master uses to ‘convert’ His disciples from ordinary men to saints; we should try to understand that these men, as Souls, had gained the Power to somewhat overcome their own sense of vanity. If there IS any magic at ALL it IS found in the way that the disciples were awakened by the Master’s Presence as they saw their own destiny unfolding before them. While some of the disciples may have had an inkling of that destiny, it was at best undefined until the Advent of the Master. As we have discussed, each of the gospels has a different story to tell in regard to the disciples; how they came to be with Jesus. In the combination of these stories we should be able see some idea of the dynamic spiritual awakening of those that came among us to help the Master to fulfill the prophecies and cause the world to embark on a new spiritual course. So Jesus acknowledges that these ARE “the light of the world” as He admonishes them to reveal their Light and, to be sure, this revelation of Light IS their expression of Truth and Love to ALL. This admonishment becomes ever so clear in His words that follow; we read that the Master says “Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matthew 5:14-16). This IS the duty of the disciple stated clearly to them ALL and to ALL who may choose to follow them; ALL should “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven“. Here we should try to understand the Light as one’s expression and the practical result of that expression as their “good works“; as their fruit if you will. It IS this fruit, these “good works” that determines the veracity of one’s expression to ALL according to Jesus’ later saying that it IS “by their fruits ye shall know them” (Matthew 7:20). While some of these ideas on works may seem to conflict with Paul’s words that almost condemn works, this IS ONLY because of the limited way that the apostle’s words are read and interpreted. Paul contrasts works with faith, James equates works and faith and Jesus tells us of the importance of “good works“; NONE of this IS Truly contradictory. We should remember that Paul tells us that “we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Ephesians 2:10). This agrees with both Jesus and James and this should cause us to rethink ALL that he tells us on works that seems contrary. The idea of works which Paul seems to rail against IS NOT the “good works” cited by himself and by the Master; the idea of works that Paul rails against IS that form of works that was the way of the Jews. In effect Paul IS railing against the same things as DID Jesus, against the doctrinal interpretations of the eternal Truths that were presented to them. Paul IS railing against the Jews’ mitzvah, their set of ‘laws’ that they interpreted from scripture but which were but carnal ideas that formed the basis for Jesus saying “This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men” (Matthew 15:8-9). This IS the works that must be replaced by faith and here faith must be understood as KNOWING some measure of the Truth, a measure that will most always result in an equal measure of Light and the motivation to “Let your light so shine before men, that they may see your good works“.
We will continue with our thoughts in the next post.
- 4 Word Studies in the New Testament; Marvin R Vincent D.D. 2nd edition
- 8 Bible commentaries on BibleStudyTools.com
- 9 Thayer’s Greek Lexicon on blueletterbible.org
- 9a The New Strong’s Exhaustive Concordance of the Bible 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
