ON LOVE; PART MCCCXLVIII
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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 an example of our idea of Redemption from the Apostle Paul’s words which ARE our selection from his Epistle to the Romans. Our selection ends with Paul’s telling us that ALL wait, including him and ALL True followers, for the adoption which idea IS diluted and misused by the doctrinal church. Paul tells us that “we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body” and in this we should understand that this “redemption of our body” IS a dynamic occurrence in the Life of the disciple and the objective of “the whole creation“. But what DOES this mean? Some identify this idea of Redemption with their doctrinal ideas on the resurrection of the body at some future time but this idea fails in view of Paul’s equating “the redemption of our body” with the more easily definable idea of adoption. If we consider these two ideas as One, the whole of the mystery can become instantly clear while being, at the same time, most difficult to understand. Others conflate the idea of Redemption with the saving grace of Jesus in that the ‘believer‘ IS Redeemed through the atoning value of Jesus’ death. This view also fails when the idea of “the adoption“, rightly understood, IS considered with equal value. We should remember that the idea of “the adoption” IS what we wait for and that this adoption DOES show us a sense of Oneness of the body with the Lord which IS for the individual his own Soul. We should again look to Mr. Merivale’s words on adoption which Vincent shows us saying that: that the adopted son of God becomes, in a peculiar and intimate sense, one with the heavenly Father” (“Conversion of the Roman Empire”) 4. It IS this sense of Unity that IS of importance as it shows us how that the Inner Man, the God Within, becomes One with his expression in this world, the flesh if you will, and the sense of Redemption IS to show us that in this Unity the flesh, the body, mind and emotions, effectively disappear. In this state of True “adoption, to wit, the redemption of our body” it IS the Will of the Soul that IS expressed and when we consider that that Will IS perforce agape, we can see then the ultimate reality of the disciple who has effectively DONE as the Master tells him in keeping His words and in forsaking “all that he hath” (Luke 14:33). We should try to see here then how that Repentance and Transformation must be precursors to “the adoption, to wit, the redemption of our body“. We should try to see as well that ALL of this revolves around the idea of discipleship which IS so much more than what doctrinal ideas present. Full and True discipleship then can be considered as being that state in which this idea of Redemption can be understood for its effect upon the physical nature of a man and His environment. This brings us then to the words that closed the last essay as Mark tells us of Jesus that “After that he appeared in another form unto two of them, as they walked, and went into the country” (Mark 16:12).
Perhaps we can see the idea of Redemption, of “the redemption of our body” in the same terms by which we seek to identify the True follower of the Christ, by his expression. For the vast majority of men in and out of the churches of the world, the expression of the man in this world IS one of self, one that reflects the manner in which one was nurtured and indoctrinated in his formative years and into which he IS continually indoctrinated, most often by his own choices. This expression reflects his desires, which IS the greater definition of the New Testament idea of lust, as well as what it IS that motivates him in Life, his goals if you will. We should try to see that most ALL desires and goals revolve around the things of the world, physical things, socio-economic things, emotional things, things of personal perspective in careers and education, and things of the heart, one’s hopes and dreams for this Life and the ‘hereafter‘. ALL of these things, and likely many more, ARE carnally oriented and this includes most ALL religious pursuits that DO NOT exist in accord with the teachings of the Master. This IS the expression of most ALL men and whether they would admit such or NOT IS a major factor in one’s ability to advance spiritually in this Life. This advancement must perforce begin with Repentance and continue in Transformation and it IS in this process that one can begin to experience Redemption as the expression on one’s Life becomes more and more the expression of the realized Truths. Truths that come through these first two steps and move toward the ultimate Truth of a full expression of agape which idea must be, and becomes, fully understood. Again, it IS by measure that ALL of these spiritual ‘steps’ become a reality in the Life of a man and, if we look closely, this IS the lesson shown to us in the New Testament revelations through the story of the Apostle Peter. This sense of Redemption IS also shown to us in the Life of Jesus, through His teaching which could ONLY come from His own God Within, through His miracles which ARE evidence of Divine Power flowing through a mortal body and through His death and resurrection although at some point in His Life the final step of Transfiguration DOES play a part. We should try to remember that while the first parts of our journey on the Path to Truth, Repentance and Transformation, ARE required precursors in the Life of every aspirant, the next part, Redemption, can begin before these first parts ARE completed. This IS from the perspective of the expression of Truth and agape through the form which ideas we should equate with Redemption. There IS NO rule book here to guide us; there IS just the words of the Master and His apostles and ALL that comes through into one’s mind from the unction by which “ye know all things” (1 John 2:20). It IS in our journey upon the Path that begins with Repentance that we come to understand the deeper meanings of the Master’s teachings and the amplifying and clarifying teachings of His apostles. It IS on this journey that we first discover what Jesus means when he says “greater works than these shall he do” (John 14:12) and then have realization of our ability, by measure, to DO some of those things. We should be able to see this in the written record of Peter’s Life which begins with him being a fisherman who, upon his first encounter with the Master, admits that “I am a sinful man” (Luke 5:8). While we DO NOT KNOW what Peter means here, we can sense that he IS a man among men and likely NOT one to be among the observant Jews of that time. Peter’s story IS one of fits and starts and it IS this that we see up until the end where, taken back again to his carnal ways, the apostle swears to the Master that “I not deny thee” but then DOES so. Regarding his third denial we read “And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly” (Matthew 26:35, 75). We should remember that it IS Peter who sees Jesus divinity at the Transfiguration; when the apostles ARE asked by the Master “But whom say ye that I am?“; it IS Peter who answers “Thou art the Christ, the Son of the living God“. It IS right after this that Peter finds himself yet again acting as a man; as Jesus reveals to the apostles the divine plan of His death and resurrection. We read that Peter “began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee“and it IS to this that the Master replies “Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men” (Matthew 16:16, 22, 23). It IS Peter’s reversion to his carnal thinking that the Master IS railing at and here we should be able to see an example of the unpersonalized idea of satanas as the word IS defined….an adversary 2a.
In the bible stories we should be able to see Simon Peter in the stages of his journey from the carnal man through his Repentance, Transformation and Redemption and we should try to see that these stories ARE for the benefit of our understanding. In the Book of Acts we may even be glimpsing his Transfiguration, NOT as the Master IS Transfigured in a visible showing of Light but in a more subtle way where he can command changes in the physical world. Our point here IS that if Peter succeeds in his journey from carnal man to saint though his fits and starts, we should be able to understand that the Path IS NOT a smooth one’ perhaps here we can see why Paul IS “waiting for the adoption, to wit, the redemption of our body“. At every turn the adversary rebels against the Spirit and this IS in the Life of everyman who steps upon the Path or enters into any kind of spiritual endeavor. When we can understand that the adversary IS the carnal mind we can then perhaps see that the problem IS its desire to continue as a man in this world and this IS largely because it IS ALL that he has KNOWN. This IS the power of the vanity which IS exacerbated by one’s nurturing and indoctrination. It IS this that we should see in our selection as Paul tell us that “the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be“; we should see that it IS the carnal mind that must be renewed in the process of Transformation. In Peter’s Life we can see him at ALL of these first three stages simultaneously. His focus moves from the things of God to the things of the self which shows us an unsteady hold on his Repentance which steadily improves as he follows the Master but ofttimes signals back. Here we should also note that the necessary degree of focus upon the things of God IS shown to us in the nearly obscure reason for Jesus to say “Get thee behind me, Satan” and understand that our own difficulties ARE NOT nearly so obscure. As the apostle’s sense of focus seems unstable so too IS his ability to “be ye transformed by the renewing of your mind“; it IS his mind that sways back to carnal ideas disrupting his focus upon the Truth. Eventually Peter IS Transformed as we can clearly see in the Book of Acts where his focus and his thoughts ARE purely upon the things of God; they ARE NO longer on the self. It IS the self that we see as the apostle asks “we have forsaken all, and followed thee; what shall we have therefore?“. In this Peter IS asking for a reward which IS also in the thoughts of James and John of whom we read their request saying “Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory” (Mark 10:37). We should see here that in our selection there ARE defining ideas regarding the reality of one’s being Transformed and these ARE found as the positive ideas of being “after the Spirit” as one’s Transformed Way of Life. We should see that such men that DO mind “the things of the Spirit“; also “do mortify the deeds of the body“. It IS the Transformed that Truly ARE “led by the Spirit of God” as their expression to the world IS naught but Love and Truth and it IS the Transformed that ARE “waiting for the adoption, to wit, the redemption of our body“. ALL of this we can see in the Life of Peter, intermittently for awhile, culminating in the Book of Acts where we see his Power of expression and the full Redemption of his body. We should note here that the apostle’s Life IS the fulfillment of ALL of the positive ideas from our selection which we repeat saying:
“they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But 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. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in
hope, Becauseexpectation that the creature itself also shall . For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body” (Romans 8:5-23).
While the idea of Redemption closes our selection, Repentance, rightly understood as the re-focusing of the Life, and Transformation ARE the crux of Paul’s message throughout. We should try to see how that it IS the Repentant and Transforming man that has access to the positive spiritual ideas of Life and while the doctrinal thinker believes that such things come upon him automatically according to his doctrinal precepts, the reality of these words tells a different story. Paul IS showing us a comparison of sorts between the man who DOES NOT “mortify the deeds of the body“, or sincerely step out in that direction through Repentance, and the man who DOES. This idea IS rather far reaching and encompasses ALL that one DOES in the flesh; it shows us the carnal focus of the man who DOES NOT ‘kill’ out ALL carnal thoughts, attitudes and actions. While this may seem a severe remedy to the workings of the carnal mind, it IS NOT when one considers that “the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be“. Can we see the point here which IS carried forward by the Apostle James who calls those living the carnal Life “adulterers and adulteresses“? Again, we must see this idea of adultery from a spiritual perspective; from the idea that man IS intended to express the qualities of the Spirit and to NOT DO so IS adultery. James says “Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God” (James 4:4). While it IS convenient to deflect this idea away from oneself by claiming that one IS NOT “a friend of the world“, this argument has NO teeth. The words friend and friendship here ARE from the Greek philos and philia which IS its derivative; both ARE understood in terms of Love but here a sense of Love that IS NOT agape. If we look at the defining idea of ‘carnal Love’, NOT lust as this IS understood sexually, as our mental and emotional attraction and attachment to others and to things, we can better understand what it IS that James IS cautioning us against. To be attracted to the world by the desires of one’s heart IS to be “a friend of the world” using this idea of philos which IS most always rendered as friend in the King James Bible but in terms of Love in other translations. While the defining ideas from Thayer’s 9 and Strong’s 9a ARE in terms of friendship, another derivative of philos, phileo, IS rendered in terms of Love and much of this difference IS based in the presumed usage of the words. We should try to see here a strong affiliation between the idea of friend and the idea of Love from a human perspective which IS that mental and emotional attraction and attachment to others and to things; it IS this that James intends us to understand. The take away here should be that ALL whose focus IS yet in the world, in family, in possessions and the desire for possessions, in social status whether secular or religious, or in any attitude of self in this world IS then “a friend of the world” and therefore “the enemy of God“. Going further, we should look at the idea of being “the enemy of God” through a better understanding of the Greek word echthros which the lexicon tells us IS: from a primary echtho (to hate); hateful (passively, odious, or actively, hostile) 2a. The idea of hate in the New Testament however DOES NOT always fall into this harshness against others and in this instance against the Lord. Another word, miseo, IS also rendered as hate; here the lexicon gives us a similar idea saying of that miseo it IS: from a primary misos (hatred). Thayer’s tells us of echthros that this IS an adjective meaning: passively, hated, odious, hateful and actively, hostile, hating and opposing another 9 while miseo IS a verb of the same connotation which means: to hate, pursue with hatred, detest; passive to be hated, detested 9. Both of these words carry the same ideas regarding hatred but both should be understood in more spiritual terms when the object IS the Godhead. In the idea of opposition there IS the greater reality to the ideas intended in such sayings as being “the enemy of God” as James uses echthros and in the idea 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” (Luke 14:26) as Luke frames Jesus words using miseo. In echthros we should try to see the idea of opposition and understand that to be “a friend of the world” IS to be in opposition to the Truth and Love that IS God; it IS in this respect then that one can be “the enemy of God“. As with so much of the New Testament, including our selection from Paul, the idea here IS one of focus and we should try to see how that most ALL men, regardless of their outer religious motivations, ARE focused in the things of the self and the world. An example may be found in the ideas of a deeper motivation by those who plan an elaborate church building and solicit donations for its construction proclaiming that this IS for the glory of our God. Our God of whom Paul tells us that: “God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; Neither is worshipped with men’s hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things” (Acts 17:24-25). Can we see the point here? Can we see that one affiliating himself with this building, either as a planner, a solicitor or as a contributor, IS focused upon the self, on how one feels in such an endeavor, and NOT upon the things of God; things such as that which Jesus shows us saying to the rich young man “If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me” (Matthew 19:21).
While we DO NOT want to disparage those who indulge in such carnal ideas as church buildings which ARE for the man in this world and NOT for the Lord, we pose this scenario merely as an example for which there ARE many more both of lesser and greater self-aggrandizement. It IS this self uplifting reality that Jesus ‘condemns’ in the attitudes of James and John who seek similar ‘benefits’ from the Lord who replies to their request and the displeasure of the other ten saying “Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. But so shall it not be among you: but whosoever will be great among you, shall be your minister: And whosoever of you will be the chiefest, shall be servant of all. For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Mark 10:42-45). In these ideas IS the Truth of Christianity and it should be easy to see how that any self-aggrandizement, be it in buildings, or huge ministries that carry one’s own name, or the ignorance of some parts of the church that have for centuries built great wealth and ornate ministries, fails against the True Christian ideal that the True follower should imitate: “to minister, and to give his life a ransom for many“. We should be careful here NOT to fall into the doctrinal trap that sees the Master’s words of purpose saying that He IS “to give his life” refer ONLY to His death on the cross. We should try to see here that He DID give the living of His Life to the human family in service and we should understand the Greek word diakoneo in that way as the idea of minister evokes certain thoughts that ARE NOT according to the defining ideas for this word. Vincent tells us that diakoneo: represents the servant in his activity 4 while Strong’s tells us that the idea here IS: to be an attendant, i.e. wait upon (menially or as a host, friend, or (figuratively) teacher)9a. Both Strong’s and Thayer’s devolve into doctrinal ideas regarding diakoneo as they presume the doctrinal idea of being a minister IS the intent and while this may be so in some places, it IS NOT here. Neither DOES the idea of “to give his life” refer to death as the servant DOES serve in his living. Similarly the idea of ransom DOES NOT specifically refer to ideas of atonement as cited by the doctrines of men. The Master Truly DOES “give his life” as He lives it for the benefit of ALL humankind and perhaps it IS in Jesus’ sense of giving ALL that we can see His full sacrifice that culminates in His giving up His Life. We should remember here that the purpose in Jesus’ death IS NOT as doctrines paint this; we should see that without His death there could be NO resurrection which IS the Master’s final teaching point, a point that IS sorely missed in the doctrines of men. In Jesus’ death and resurrection we have the surety that death IS NOT the end for the man who accomplished “the redemption of our body“, an accomplishment that begins for us in that Transforming idea that we “do mortify the deeds of the body“. We should understand here that while the Redeemed man may have control over his death and the ability to resurrect in the same sense that Jesus DOES, the un-Redeemed also have power that IS based in the accomplishments of their lives….spiritual accomplishments to be sure. From Repentance onward through Redemption the stages of one’s accomplishment reflect in one’s ability to express the Love and the Truth that ARE God and come from the Soul. The further one goes on the Path, the more free he IS from the “bondage of corruption” which IS “the corruption that is in the world through lust“. It IS the free that can become “partakers of the divine nature” (2 Peter 1:4) and this spiritual state follows a man beyond the veil of death while the un-Repentant will carry forward whatsoever state of bondage they ARE in. In this sense there IS NO heaven for the un-Repentant but merely a state of sameness that eventually resolves itself as the personality that governed Life in the Earth fades away leaving ONLY the Soul ready to begin again. Here we should try to see that the more entrenched a personality IS in Life in this world the harder it will be to fade away and the idea here should bring us a picture of a dream like experience that IS much the same as one’s carnal Life. We present these ideas without authority and with ONLY a conceptual understanding based in our own ability to spiritually discern the complexities of Life and the progress of Life as eternal beings with ‘a mission from God’ if we can use that phrase here. However we choose to understand death, the reality of Jesus’ final teaching remains; a teaching that combines the ideas of the continuation of Life after death, the Power of the accomplished Soul over the physical environment which IS the Power of Redemption, and finally the Transfiguration by which the Soul can stand free and in control of this world of matter.
We should understand here that Jesus DOES “give his life” to mankind to show both the undying nature of the Soul, the Christ Within, and the Power that can be wielded for Good, a Power of which He says “greater works than these shall he do” to those that will “believeth on me” (John 14:12). We should understand here that this idea of believing, of pisteuo, IS NOT that diluted and nebulous idea of doctrines but rather the reality of Repentance. This Vincent shows us as he defines the idea of pisteuo eis, believing on, the Master saying that this IS: to accept and adopt His precepts and example as binding upon the life 4. Can we see the idea of Repentance in Vincent’s formula? Can we see that the change here IS from one’s focus upon the self to a focus upon His words, His precepts and His example, and making these the guideposts of one’s Life. Can we see here the singular idea of keeping His words? We should try to see here that Repentance IS the KEY to Transformation and that both these and the reality of Redemption are the subject of our trifecta which shows us the singular Way as well as the promised results. Repeating our trifecta 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).
And what ARE these results of Repentance and Transformation? In the change of heart which Vincent frames as a: virtuous change in the life and practice 4, we have both Repentance as that ‘decision’ to change which begins one’s Transformation and then the process of being “transformed by the renewing of your mind” (Romans 12:2). The ‘decision’ IS of course motivated by the Soul, the Inner spiritual man, who has quietly prompted the personality to the Good, the Beautiful and the True, a message that the man in the world has finally heard clearly enough to begin the work of Repentance. If we can understand the Baptist’s words saying “Bring forth therefore fruits worthy of repentance” (Luke 3:8) as showing that such fruits ARE the process of Transformation, we can then better understand the whole of the process and why this idea of Repentance IS the beginning part of the New Testament with purpose. The result then of our work of Repentance IS our Transformation while our work of Transformation results in the rewards of our trifecta: the Truth that “shall make you free“, our newfound ability to “enter into the kingdom of heaven” which IS here and now, and the Presence of the Lord who, for the man who will DO the work, “will come unto him, and make our abode with him“. It IS in the completion of these works that we find “the adoption, to wit, the redemption of our body” which IS the Union of the Soul with the personality in such a way that the latter becomes ONLY the expression of the former which IS the reality of Jesus the Christ in whom “dwelleth all the fulness of the Godhead bodily” (Colossians 2:9); this IS His ONLY expression.
We will continue with our thoughts in the next post.
- 2a New Testament Greek lexicon on biblestudytools.com
- 4 Word Studies in the New Testament; Marvin R Vincent D.D. 2nd edition
- 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
