ON LOVE; PART MDXX
ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ
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).
ΑΩ•ΑΩ•ΑΩ
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.
ΑΩ•ΑΩ•ΑΩ
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).
ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ
In our last essay we discussed again the idea of being “born again” and how that the idea has been diluted and changed from the intent of the Master’s words to Nicodemus. We ended with our connection between being “born again” and keeping the Master’s words through His rhetorical question that asks “why call ye me, Lord, Lord, and do not the things which I say?” (Luke 6:46). This question should call into question the sincerity of ALL who DO call Him Lord yet remain far from DOING as the Lord prescribes as they hold their doctrines above His words. It IS this historical trend of men that should also show us that His words regarding the “commandments of men” ARE indeed timeless and that while they ARE first uttered by the Prophet Isaiah to the Jews’ hierarchy at the time and repeated by Jesus against the Jews’ hierarchy in His day, they apply equally to the hierarchy of the churches yet today. The Master tells us that “Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me. Howbeit in vain do they worship me, teaching for doctrines the commandments of men” (Mark 7:6-7). We should note that the prophet’s words were NOT said as prophecy by Isaiah but ARE repeated as prophetic by Jesus against the Jews in His day and this alone should confirm for us the prophetic value going forward to today and, yes, tomorrow as well. That the church today, as well as the continuing teachings of the Jews today, ARE based solely in their sense of “the commandments of men” as they DO teach their own doctrinal approaches to the Lord over the intent of the words of the prophets and the Master. Hence the status in the church of Jesus’ words and the amplifying and clarifying words of His apostles yet today. Hence the dilution and changing of the most basic idea of being “born again” from one’s ‘acceptance’ into the Kingdom according to His words to a doctrinal idea that requires ONLY that a man affirm his allegiance to the various doctrinal interpretations of the teachings of the Christ and their interpretations of the writings of the apostles. For us being “born again” IS NOT merely an idea but the Way to the Kingdom according to His words which we repeat here:
“There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. Nicodemus answered and said unto him, How can these things be? Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life“.
John 3:1-15
In the last essay we discussed the idea of being “born of water and of the Spirit” and its being shown us as an equivalent to being “born again“. While there ARE many different interpretations of being “born of water“, the basic idea should be understood in terms of our birth as men into bodies that ARE predominantly an aqueous solution of water and minerals. While this IS NO more accurate than the Genesis saying that “the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul” (Genesis 2:7), it DOES give us the idea that we ARE as men in this world. Both being “born of water” and being “formed….of the dust of the ground” ARE Truths as they apply to our being men in form in this world. And this IS the point of both statements: ALL ARE essentially “born of water” and “formed….of the dust of the ground” and these realities apply to ALL creatures. While this IS NOT intended as a scientific explanation, it IS a reality that shows us the reality of the human body in this world. That the Master tells us that we must be “born of water and of the Spirit” IS NOT intended to make us dwell upon the body but rather the next step which IS to be “born….of the Spirit“. Jesus DOES NOT dwell on the idea of being “born of water” as He tells us of the nature of the Spirit of man and here it DOES NOT matter that we equate His words to the wind or NOT. What DOES matter IS that we see that “that which is born of the Spirit is spirit” and while this IS a seemingly cryptic saying, the reality DOES come through to those that have some foundation for understanding. From the perspective of the wind we can readily understand that the wind DOES blow as it pleases, “the wind bloweth where it listeth“. The wind can be heard as well and it IS NOT in our power to KNOW its origin nor its destination. From the perspective of the Spirit the same IS True albeit on a higher level; the Spirit moves as it will and if we render the idea of akouo which IS rendered as hearing into its alternate definitions of hearken and understanding9a, perhaps we can see the vision that the Master IS providing to Nicodemus.
What IS the point then? The Master IS telling us that “every one that is born of the Spirit” IS an enigma and one that IS as difficult to understand as the goings and comings of the wind or the Will of the Spirit in one who IS Truly “born of the Spirit“. To be “born of the Spirit” IS to be “born again“, there IS NO difference. The whole of the message, a parabolic message to be sure, IS that we must be “born again” in order to overcome our carnal nature and the vanity of Life in this world; this IS what Jesus IS telling Nicodemus, a man who believes that he has already overcome. We should understand that Jesus’ words to Nicodemus ARE also His words to each and every person and perhaps the clearest explanation IS offered to us by the Apostle Paul. Paul tells us:
“ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God“
Romans 8:9-14
Starting with the idea that “if so be that the Spirit of God dwell in you” can cause some degree of consternation but this IS corrected in the fullness of the apostle’s words which end with the idea that “as many as are led by the Spirit of God, they are the sons of God“. We should try to realize that both of these ideas ARE based in one’s realization of the Truth in the psyche of the man in this world. To say that God dwells in ALL men IS a Truth as we ARE Spirit, manifest as Souls, inhabiting a physical form. While this IS True it IS also rather meaningless if the Spirit, through the Soul, IS NOT in control of one’s Life in this world. This IS the gist of Paul’s words which we should understand ARE addressed to men who have some modicum of understanding of such spiritual matters based in their Repentance and Transformation. For most ALL others his words ARE parabolic. Paul continues to say that “if any man have not the Spirit of Christ, he is none of his” and here we have another saying similar to the first as most ALL Christians believe that they DO have the “Spirit of Christ” and that they ARE His. However, the crux of Paul’s words IS found in His saying “if ye through the Spirit do mortify the deeds of the body, ye shall live” but few even recognize this as a factor in having the “Spirit of Christ“. They either account this mortifying as works or they just plainly see NO need for effort on the part of the man in this world. Another part of the equation IS found in the idea that “if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you” and it IS in this idea of dwelling that so many ARE lost. Here we should look to our trifecta to show us the most basic reality of having the “the Spirit of him that raised up Jesus from the dead dwell in you“. Through our trifecta the Master tells us three things and here it IS the last part that IS of importance; we read:
- “If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free” (John 8:31-32).
- “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven” (Matthew 7:21).
- “He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me” (John 14:21-24).
This last entry of our trifecta IS clearly stated but basically ignored by those that believe that they have “the Spirit of him that raised up Jesus from the dead” dwelling in them despite NOT having even acknowledged the Master’s words. It IS ONLY “If a man love me” that “he will keep my words” and we should note here that this precept goes both ways; if we Love the Lord we will keep His words and when we DO keep His words we exhibit our Love for the Lord. It IS to such persons that Jesus tells us that “my Father will love him, and we will come unto him, and make our abode with him“. This last part IS what furnishes us with our realization of the Presence of the Lord as the carnal mind IS renewed according to Paul’ words saying “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 12:2). It IS through this renewing that we understand the need to keep His words and we should try to see here that this renewing IS a part of that Repentance that begins our Transformation. The important part here IS of course our realization of the Presence of the Lord which comes as our own Souls exerts influence, conscious influence to be sure, over our heretofore carnal mind as through the ongoing process of Transformation. So yes, everyman DOES have “the Spirit of God ” in themselves as a part of being a man in this world but this IS NOT the reality of that dwelling, that realization, that we ARE expressing the Truth of agape in this world of men. And, to be sure, it IS our expression of agape that IS the proof, if we can use that word here, that we DO have “the Spirit of him that raised up Jesus from the dead” dwelling within” and it IS this in turn that allows us “prove what is that good, and acceptable, and perfect, will of God“. We should remember here that while there ARE many defining ideas assigned to the Greek word dokimazo which IS rendered here as proof, the definition that we should apply to this usage IS discernment2 as the word IS sometimes rendered. Thayer’s, in regard to this verse, tells us that the idea IS to see whether a thing be genuine or not as they explain their defining ideas of: to test, examine, prove, scrutinize9. It IS our expression of agape that DOES show us that our discernment IS genuine.
The Apostle John shows us in simple terms how that our expression of agape to ALL determines our Love for God; John tells us “If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?“. These however ARE NOT mere words as the apostle continues to show us that “this commandment have we from him, That he who loveth God love his brother also” (1 John 4:20, 21). We must be careful here to understand that this idea of our brother must be understood in the same way as our neighbor. That parts of the church have limited the range of both ideas, brothers and neighbors, IS Truly unfortunate as it provides some Christians a very limited view of the Master’s Truths. To understand the neighbor IS an easier task because the Master gives us the guidance in His Parable of the Good Samaritan; guidance that allows us to see NOT ONLY that everyman IS our neighbor but also that we should express agape toward him. Jesus’ parable also highlights the unwillingness of the clergy at the time to see the wounded man as His neighbor and to act according to the Great Commandment “Thou shalt love thy neighbour as thyself” (Mark 12:31). We should remember here that those that “passed by on the other side” were a priest and a Levite (Luke 10:31, 32), both of which KNOW the law but also KNOW the Jews’ interpretations of the law through their doctrines which were held higher than the law. While it IS True that All priests were to be Levites, according to the law, but not ALL Levites were priests, this DOES NOT detract from the Master’s intention as He uses them as examples of men who should have stopped and helped. In the parable it IS the Samaritan that DID stop and help; the Samaritan who IS neither priest nor Levite and who was considered an outcast by the Jews based solely on the way that they believe the same scriptures.
The point here IS simply that the neighbor IS everyman and it IS everyman that should be considered brother as well. We should NOT confuse the idea of brother as a sibling with the idea of brother as a neighbor or as everyman. However the idea of brother IS left much more muted because of the dual nature of the Greek word adelphos which IS rendered as brother. Of adelphos the lexicon tells us that the idea IS multifold saying that adelphos IS: a brother, whether born of the same two parents or only of the same father or mother; having the same national ancestor, belonging to the same people, or countryman; any fellow or man; a fellow believer, united to another by the bond of affection; an associate in employment or office2. These they offer us with the most important idea from a True Christian perspective placed in the center where the idea IS similar to that of the neighbor as any fellow or man. This Truth however has been superceded by the lexicons’ next idea which identifies: brethren in Christ describing them as his brothers by blood; all men; apostles; Christians, as those who are exalted to the same heavenly place2; here ALL men ARE understood to be Christian men, brethren in Christ. While this seems to be the way the word in used in some of the epistles, this IS NOT a limiting factor but rather a way of describing certain relationships among disciples. We should NOT leave out the idea of women here in these ideas; while we see women equally as disciples and brothers, the language of the times DID NOT allow for such inclusion into the words. Another Greek word, adelphe, a derivative of adelpho, IS rendered as sister and in these we have a female and a male oriented words which ARE closely allied and ARE become gender specific word ideas. This however IS NOT the intent when looking at such word ideas through times and cultures. In Jesus’ day, as well as long before and after, the women were NOT considered to be equal to men. Google’s AI shows this saying: ‘In the time of Jesus, women were often considered to be inferior and corrupting influences who should be shunned and kept out of sight and hearing. However, Jesus treated women with respect and included them in his teachings and ministry in ways that challenged cultural norms‘7. Based in Jesus’ treatment of women cited here and in the gospels we should be able to see how that the idea of brother includes the male and the female much the same way as such ideas as mankind. Loving one’s neighbor and Loving ones brother should then be seen as equal terms and save for the ideas of familial relationships we should embrace both as everyman.
Having established the reality of John’s words saying “If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?” as well as the idea that this expression of agape IS His commandment, we move on again to Paul’s words. Paul shows us that such expression of agape IS the paramount idea to be gleaned from His words as he tells us that “if ye through the Spirit do mortify the deeds of the body, ye shall live“. Here in these words we have the idea of mortification which we DID discuss in some detail in recent essays. The point here IS to mortify, to put to death, the deeds of the body and again we should understand that such deeds ARE as much thought and attitude as they ARE actions. We should try to see here that the predominant ‘deed‘ of the body IS a man’s self-serving attitude and the thoughts and actions that protect the self as the center of one’s Life. It IS when we ARE free from these deeds, freed from “the bondage of corruption” (Romans 8:21) as Paul tells us, that “ye shall live“. Similarly, when we have “escaped the corruption that is in the world through lust” (2 Peter 1:4) as Peter shows us that “ye shall live“. It IS this idea of living that we should take from the idea of being “born of the Spirit” as we comport it with Paul’s words saying “if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live“. Ponder on this.
The whole point of being “born again” IS that we DO “through the Spirit do mortify the deeds of the body” and we should understand here that this IS NOT DONE in an instant. It IS through the process of Repentance and Transformation that we ARE “born again” and this IS True despite the wranglings of the doctrinal churches that tell men otherwise. To Repent one need to make a firm decision to follow the Lord and it IS in this that the mortification begins to take effect upon the carnal man, his thoughts, his attitudes and his ensuing actions. Repentance IS NOT as the idea IS used in or out of the church; Repentance IS a Life change that Vincent describes for us saying: Repentance, then, 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. For us the alteration of the mind and purpose IS our firm decision to follow the Lord and this IS NOT an easy step in the Life of the aspirant to discipleship who has to contend with his own psyche as well as the outside pressures that tend to keep men grounded in their “bondage of corruption“. The motivation for Repentance comes from the Soul, the Christ Within, and while the Soul’s prompting IS rather constant and continual, it seldom IS able to pierce the din of worldly living. Using Nicodemus as our example, we should try to see a religious Jew who ‘believes‘ that he KNOWS the Lord and IS DOING as the Lord commands. Through Jesus’ words to Nicodemus, and to the Jews’ religious leaders in general, we KNOW this IS NOT True and hence the dialogue on being “born again“. It IS this same dynamic that IS at play in the Christian world yet today as men ‘believe‘ that they DO KNOW the Lord while they ignore His words in favor of their own doctrinal approach. Nicodemus IS told for us ALL that “Ye must be born again“, that he and we must make that decision to change, that decision to alter our own mind and purpose in this world. And the rules ARE neither mysterious nor hidden; they ARE found in plain sight in the words of the Master and of His apostles. These words however must be read and followed, NOT read and diluted and changed through the doctrines of men who seek to interpret the spiritual Truths into ‘ways’ that allow for us to continue as men in this world. Such conduct DOES NOT lead to being “born again“. The Apostle James in a single line shows us the reality of True Christianity saying “be ye doers of the word, and not hearers only, deceiving your own selves” (James 1:22) but unfortunately his words ARE also diluted by a deceiving and self-serving doctrinal approach to the Lord.
James continuing words ARE intended to shed some light on this idea of deception but through their seeming obscure message they have NOT had the intended effect. In context the apostle tells us “be ye doers of the word, and not hearers only, deceiving your own selves. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed” (James 1:22-25). The idea of being “hearers only” should be understood in the broadest possible terms. The Greek word akroates which IS rendered here as hearers IS defined in just that way by Thayer’s9 while Strong’s broadens the idea saying that akroates IS: from ἀκροάομαι akroáomai (to listen; apparently an intensive of G191); a hearer (merely). The reference to G191 IS a reference to the Greek word akouo which IS: to hear (in various senses):—give (in the) audience (of), come (to the ears), (shall) hear(-er, -ken), be noised, be reported, understand9a. The range of meanings here IS, according to Strong’s, intensified under the derivative of akroates and that range goes from hearing a sound to understanding what IS heard. We should note here that both of these poles, hearing and understanding, ARE incorporated into James’ saying that we should “be ye doers of the word, and not hearers only“. Perhaps the point IS best understood in the idea that in the Christian world men DO understand, at least somewhat, the Master’s words as they ARE intended but they then forsake that understanding in favor of the doctrinal presentation that has been offered. This IS True within James’ saying; when we hear his words we KNOW that to listen and somewhat understand the words of the gospels and the epistles IS NOT enough without the action of actually being “doers of the word“.
In this same vein we should be able to see that while we hear Jesus telling us that we should “Lay not up for yourselves treasures upon earth” but rather “lay up for yourselves treasures in heaven” (Matthew 6:19, 20) we understand the gist of His words. However, at the same time, we defer to the doctrinal ideas that allow for us to have such “treasures upon earth“; doctrinal ideas that ofttimes actually promote our gaining such riches. This same idea of hearing, understanding and NOT DOING can be seen in men’s behaviors throughout the New Testament but few in the church actually realize what has happened to the Master’s words and the amplifying and clarifying words of His apostles. Perhaps the most important of the words that we hear and somewhat understand ARE the Master’s words on agape. James goes on to qualify his words saying that we must either be “doers of the word” or be “deceiving your own selves” by thinking that participation in doctrinal church rituals and doctrines can be a substitute. While his words may seem to be cryptic to some, they ARE NOT; they ARE carefully placed word ideas that have yet to resonate in the Christian world. The apostle tells us that “if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass” which should be understood as it IS offered. The deceived man, the man that believes he IS in accord with the Truth and on the Path to ‘salvation‘ according to his doctrines, IS simply looking in the mirror. What this man sees IS himself as a believer; he DOES NOT see himself as a deceived man. James goes on to tells us that this man sees himself with satisfaction and moves on with his day and his Life with no further regard for his religious pursuits until perhaps he comes to again be “a hearer of the word” at the next church service. James compares this man to another who “looketh into the perfect law of liberty” without explanation of just what this law IS. Vincent offers us some ideas on “the perfect law of liberty” saying that: Lit.(erally), the perfect law, the law of liberty. So Rev. The law of liberty is added as defining the perfect law4. This IS rendered by the Revised Version and others as “the perfect law, the law of liberty“; perhaps so that we can better understand the idea of “the perfect law“.
This “perfect law” IS of course that same law to which the Master refers saying “verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled“. It IS unfortunate that so much of the Christian church grasps onto the idea that the law is valid ONLY “till all be fulfilled” while many claim that the Master Himself IS the fulfillment of the law. This they claim without relevant scripture save for the previous verse saying “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil” (Matthew 5:18, 17). Here this sense of fulfillment DOES NOT specify that “all be fulfilled” by His Presence, ONLY that His Presence fulfills rather than destroys. The primary point here should have ever been that “Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law” an idea that better points to eternity. This idea can be seen clearly in Luke’s version of Jesus words saying “it is easier for heaven and earth to pass, than one tittle of the law to fail” (Luke 16:17). The “perfect law” should then be understood as the ‘original’ laws of Moses that were brought down from the mountain and then manipulated by men to form the Jews’ interpretation of those laws. We have in the past discussed the way that there IS the ‘original’ law, the Ten Commandments if you will, and then there ARE the ancillary laws originated by Moses and the elders of the time to help to control a barbarous and superstitious population. In the end, as we have often discussed, the laws of Moses became the doctrines of the Jews as the ‘original’ laws were stripped of their spiritual intent and supplemented with doctrines ordained by men. Again, it IS this that Elijah railed against; it IS this that Jesus also railed against repeating the gist of Elijah’s words and it IS this that Jesus’ words ARE intended to rail against even into the Christian era. Again the Master tells us “Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me. Howbeit in vain do they worship me, teaching for doctrines the commandments of men” (Mark 7:6-7). That the Master rails against the ways of the Jews IS easily seen in the gospels and NOT ONLY have the Jews NOT changed in any material way but their doctrinal approach to the Lord has been somewhat copied by the Christian churches from the beginning.
Our point here, the point of our entire blog, IS that we should keep His words and here the emphasis should be put upon His words on agape. In our expression of agape we ARE in accord with the law, we ARE in accord with the ideas presented to us through Moses and the re-interpretation of those word ideas by the Master as well as whatever new Commandments He has given to us. The relationship between keeping His words and our expression of agape IS clearly stated for us by the Apostle Paul who tells us that “all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself” (Galatians 5:17). To show how that the law of Moses intersects with keeping His words we look again to Paul who tells us in Romans that “For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself” (Romans 13:9). This IS the reality of keeping His words through our expression of agape and we close here with James further explanation of the meaning and intent of this expression; James tells us clearly that “If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well: But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors. For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all” (James 2:8-10). Both the “royal law” and “the perfect law” ARE one and the same as both show us James regard for the supremacy of the word of God.
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 |
- 4 Word Studies in the New Testament; Marvin R Vincent D.D. 2nd edition
- 7 Google generative AI women in Jesus day
- 9 Thayer’s Greek Lexicon on blueletterbible.org
- 9a The New Strong’s Exhaustive Concordance of the Bible on blueletterbible.or
Those who walk on the well-trodden path always throw stones at those who are showing a new road
Voltaire, Writer and Philosopher
