ON LOVE; PART DCLXXI
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GoodWill IS Love in Action
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FIRST IS THE GREAT COMMANDMENTS: “The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these” (Mark 12:29-31).
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WHAT THEN IS LOVE? In a general sense love is benevolence, good will; that disposition of heart which inclines men to think favorably of their fellow men, and to do them good. In a theological sense, it includes supreme love to God, and universal good will to men.
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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).
In the last essay we continued our discussion of grace as this idea IS used in the New Testament. We offered some additional thoughts on the way that the idea of the grace of God is used by the Apostle Paul in his letter to Timothy as he speaks of: “his own purpose and grace, which was given us in Christ Jesus before the world began“. For us this IS the reality of the Christ Within, the Truth that grace IS a divine component of Life which can be extended to the carnal Life through one’s striving toward that strait gate which opens into the Kingdom of God. While this IS NOT the doctrinal understanding of grace, this idea is supported by the apostle’s words that tell us that this grace IS “now made manifest” which idea IS better understood as that it IS realized by the man through the Life and the example and the teaching of the Master. Repeating again the whole saying:
“Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel” (2 Timothy 1:9-10).
It IS important to understand the reality of this word manifest in the context that it IS used here and elsewhere; the lexicon tells us that this Greek word phaneroo means: to make manifest or visible or known what has been hidden or unknown, to manifest, whether by words, or deeds, or in any other way; make actual and visible, realised; to make known by teaching; to become manifest, be made known; of a person expose to view, make manifest, to show one’s self, appear; to become known, to be plainly recognized, thoroughly understood who and what one is 2. Here we read the word realized as well as a definition of that word in the context of phaneroo as: to become known, to be plainly recognized, thoroughly understood who and what one is; in this idea we can see the reality of the man in the world coming to KNOW who and what he IS….a Soul living for a time in form. While this may not be the realization that doctrine sees, this IS likely the idea behind Paul’s words to Timothy who IS a man that IS coming to these realizations and who seems to be struggling with his Life in duality and in some doubt. Vincent tells us of this idea that: Made manifest (φανερωθεῖσαν); See on 1 Timothy 3:16. In contrast with the preceding clause, this marks the historical fulfillment in time of the eternal, divine counsel. Comp. Titus 1:3. There is an implication that the divine counsel was hidden until the fitting time: comp. Ephesians 3:5, and see Colossians 1:26 4. Here we should try to see the idea presented in the second part, the implication, as the fitting time IS the time where the man’s focus is right and upon the things of God, that the fitting time IS that time of Repentance. We should try also see that we could add to the ideas on grace that we have presented Vincent’s words here on the divine counsel, that this too IS an appropriate definition of grace.
In our understanding of the intent here that IS likely itself hidden from those who DO NOT see things as DO the apostle and his own disciple Timothy, IS that this idea of grace as we read in the world charis IS this realization itself; it IS the realizations and the revelations of the wherewithal to Love, which IS the ability to live the divine Life of the Soul through one’s form in the world. We see the reality that this grace IS always present with us but that it must be realized and here the apostle tells us that it IS by the Life and teachings of the Master that we can KNOW and understand. We should try to see that this grace IS the flow of the divine nature of the Soul into the Life of the man who IS focused upon the things of God and NOT that nebulous idea of the favor of God that comes to a believer and which IS largely undefined. John Gill offers us these ideas on grace which we should see in contrast to the view that we establish over the last several posts; he says: which was given us in Christ Jesus before the world began; it is a gift, and a free gift, not at all depending upon any conditions in the creature, and entirely proceeding from the sovereign will of God; and it was a gift from eternity; there was not only a purpose of grace in God’s heart, and a promise of it so early, but there was a real donation of it in eternity: and though those to whom it was given did not then personally exist, yet Christ did, and he existed as a covenant head and representative of his people; and they were in him, as members of him, as represented by him, being united to him; and this grace was given to him for them, and to them in him; in whom they were chosen, and in whom they were blessed with all spiritual blessings 8.
In the last essay we also explored one of the few uses of this word charis in the gospels which ARE all found in Luke. In the Parable of the Master and the Servant the word charis is rendered as thanks by the King James and most other versions but as praise in the Bible in Basic English and as “Hath he favour to that servant” by Young’s Literal Translation. As we noted in the last post, this idea of thanks takes much away from the Truth of the Master’s intent as he tries to show how that one’s degree of grace can only be increased by DOING more, that the man who only DOES his duty has already received the grace due for that which he does. In these sayings we are able to see the intimate relationship between grace and faith as the apostles ask for more faith and the Master answers in terms of grace and, from other sayings, we DO KNOW the relationship between faith and believing and that KNOWING that IS the reality of these. As we discussed in an earlier essay as we began our look at this idea of grace, the Master only uses this word charis four times according to Luke; once in the Parable of the Master and the Servant that we cite here and in the last essay, and the other three in his dissertation on Love from the Sermon on the Mount….in ALL cases it IS rendered as thanks which we see as a misleading translation. A clue to the Master’s intent can be found in the alternate way that the Apostle Matthew renders the same ideas on Love from the Sermon and we repeat these here so that our understanding of the different approaches can be seen:
- Luke tells us: “And as ye would that men should do to you, do ye also to them likewise. For if ye love them which love you, what thank have ye? for sinners also love those that love them. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again” (Luke 6:31-34).
- Matthew writes this as: “For if ye love them which love you, what reward have ye ? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so?” (Matthew 5:46-47).
If we can see the idea of thanks from Luke’s version of this as grace, which IS the most used rendering of this word which IS seen translated as thank only eight times out of the more than one hundred fifty uses of the Greek word charis, we can likely see the True intent of the Master’s words. In our view this idea is rendered as thanks, both here and in the Parable of the Master and the Servant, because there IS NOT a clear understanding of just what this grace IS apart from that doctrinal idea that it IS a free ‘gift’ from God. In the use of the idea of reward in Matthew’s version of this same saying by the Master we should see the idea of something earned which IS an understanding that IS necessary in order to reconcile the Master’s intent from these two gospels. In the next verse from Matthew, in the idea of “what do ye more than others” we should try to see the same resulting reality as found in the ending part of the parable as we reference above; we should see that there IS always more to do so that men can receive the increase of this grace.
John Gill agrees with the idea of grace as the alternate idea to thanks but he does so for wholly different reasons than we DO; we read: For if ye love them which love you, what thank have ye? Or, “what grace have ye?” this is no fruit, nor evidence of grace, nor any exercise of the true grace of love; nor is it any favour conferred upon the object loved, which deserves the respect shown, nor can any reward be expected for such treatment: and thus it is expressed in Matthew, “what reward have ye?” and the Arabic version renders it so here: for sinners also love those who love them: men that are destitute of the grace of God, profligate sinners, even the worst of them, such as publicans, do this 8. While we see the idea of grace here as the reward for DOING more than Loving as do the sinners, Mr. Gill sees the idea that one will act in this way, Loving as do the sinners, as the result of having NO grace. In the overriding idea that the Master is encouraging the greater Love as we read in the next verses that say: “But love ye your enemies, and do good, and lend , hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil. Be ye therefore merciful, as your Father also is merciful” (Luke 6:35-36), the sense of reward IS evident. Can we see the point here? That there IS NO grace given to the man who acts as the sinner and that to obtain this grace one must Love as the Master shows in the following verses where Luke also uses this idea of reward.
Mr. Gill sees the ideas from Matthew in the same way as he tells us that: what reward have ye? or “shall ye have?” Do you deserve any thanks for your love now? none at all, it is what you are obliged to by your friend’s love to you. Do you expect any hereafter with God? if you do, you will be mistaken; you have your reward with men, who have loved you as much as you have done them, and therefore none can be due to you, either from God or men 8. Here again we should see how that our vision of the Truth here is turned around in Mr. Gills doctrinal interpretation and this likely because if these words from Jesus are seen as we see them, the concept of grace as the free ‘gift’ of God as this is doctrinally interpreted is put in jeopardy. Similarly doctrine see the whole idea of reward in a most carnal way and not in the form of grace at all and this we can see in Mr. Gills interpretation of the idea of reward form the second part of Luke’s saying; we read: and your reward shall be great: God will bless you in your worldly substance here, and will not forget your beneficence hereafter 8.
The difference in the interpretation of these ideas is bound to the understanding of grace which we see as the free flowing revelation and realizations that come to the man whose focus IS on the things of God and that in these IS that KNOWING that IS the essence of faith and believing and which results in the expression of the Love and the Power of the Soul, the Christ and God Within, to the world of men. In these sayings on Love from the Gospels of Luke and Matthew we have the reality, parabolically stated, that if a man does as other men that there IS NO grace flowing into his Life, there IS NO reward, but if a man can express the greater Truth of the teachings of the Master more grace will come into His Life. We should try to see that the starting point for this grace in one’s Life, this ability to express the Love and the Power of God to the world, IS found in Repentance by the man who will then strive to keep His words; for the man who has NOT seen this reality, for the man who has NOT had this revelation and this realization of striving to keep his words, there IS little or NO grace.
Here we should remember that grace IS a part of the very nature of the Master who the Apostle John tells us IS “full of grace and truth” and that it IS this grace and truth that IS brought to us by the Master which we read as “the law was given by Moses, but grace and truth came by Jesus Christ” (John 14, 17). It IS these ideas that we can tie together with the words from Paul to Timothy that we have been discussing and here see how that the realization of this grace comes to men through the Life and the example of the Master and his teachings, that the very Gospel of Repentance that the Master brings shows us the way to grace, that it IS found in keeping His words. And this same idea can be seen in the words of the Apostle James which we recently discussed; we read:
“But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up” (James 4:6-10).
The reality here IS the same, that grace comes from God and this we understand as through the God Within. And here we should see the idea again that this grace IS a reward for something done by the man in the world; that in this saying grace is the reward to the man who IS humble. In James’ idea of humble there IS great depth as this IS not just the absence of pride but it IS the attitude of the disciple, that he stands in relation to men as the servant and as one who understands their plight as this was also his plight. We should try to see the reality of being humble in these words from the Master on being accounted worthy of the Kingdom of God:
“And Jesus called a little child unto him, and set him in the midst of them, And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven” (Matthew 18:2-4).
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 |
Note on the Quote of the Day
This daily blog also has a Quote of the Day which may not be in any way related to the essay. Many of these will be from the Bible and some just prayers or meditations that may have an influence on you and are in line with the subject matter of this blog. As the quote will change daily and will not store with the post, it is repeated in this section with the book reference and comment.
This Quote of the Day is the antithesis of glamour and illusion. In this mantram are the thoughts about ourselves and our brothers in the world that can diffuse those forces that hold a man in the world of things and prevent his spiritual progress.
Mantram of Unification
The sons of men are one and I am one with them.
I seek to love, not hate;
I seek to serve and not exact due service;
I seek to heal, not hurt.
Let pain bring due reward of light and love.
Let the Soul control the outer form, and life and all events,
And bring to light the love that underlies the happenings of the time.
Let vision come and insight.
Let the future stand revealed.
Let inner union demonstrate and outer cleavages be gone.
Let love prevail.
Let all men love.
The Mantram of Unification is a meditation and a prayer that at first affirms the unity of all men and the Brotherhood of Man based on the Fatherhood of God. The first stanza sets forth several truly Christian ideals in Unity, Love, Service and Healing. The second stanza is a invocation to the Lord and to our own Souls asking that from the pain (if there can truly be any) incurred in focusing on the Spirit and not the world will come Light and Love into our lives and that we begin to function as Souls through our conscious personalities. We ask that the spiritual control of our lives will bring to light for us the Love that underlies world events; a Love that the world oriented man will not see working out behind the scenes and also that the Love that we bring forth, individually and as a world group, can be seen by all and ultimately in all. Finally, in the last stanza we ask for those things that are needed for Love to abound. Vision and insight so that we can direct our attention properly; revelation of the future in the sense that all can see the Power of Love in the world; inner union so that we do not fall back into the world’s ways, that we faint not; and that a sense of separation, the antithesis of brotherhood, ends as we know it today. Let Love Prevail, Let All Men Love.spiritual control of our lives will bring to light for us the Love that underlies world events; a Love that the world oriented man will not see working out behind the scenes.
Let the peace of God rule in your hearts!
- 2 New Testament Greek Lexicon on BibleStudyTools.com
- 4 Word Studies in the New Testament; Marvin R Vincent D.D. 2nd edition, 1888
- 8 Bible commentaries on BibleStudyTools.com
