ON LOVE; PART MDIV
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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 addressed several words from the Apostle Paul’s listing of what ARE “the works of the flesh” with the objective of exposing the True meaning and intent of each. As we discussed in the last essay, the rendered words regarding “the works of the flesh” can be both misleading and wrongly rendered and none expose the spiritual ideas behind their inclusion in the list and in the ways of men. We DID the same for the apostle’s list of “the fruit of the Spirit” where the spiritual interpretation was much more important and significant to our lives and we should note here that there IS a similar benefit to understanding what the words used to depict what men should refrain from Truly represent. The ideas that we present ARE of course based in our own understanding of the New Testament as a treatise on the Master’s words and on the apostles’ amplifying and clarifying words. Our point has been, from the beginning of these blogposts, that ALL that the apostles tell us serves to amplify and clarify Jesus own teachings and that there IS NO ‘new doctrine’ being presented. We should note that the apostles’ writings that DO amplify and clarify the Master’s words ARE ofttimes wrongly rendered and it IS through this perhaps that the idea that the apostles, especially Paul, are espousing ‘new doctrine’ originates. Much that translated and interpreted from the apostles’ words IS contrary in so many ways to the words of the Lord. Our position has always been that the words of the Master ARE our guiding Light and that the way that so much of His teaching IS changed or ignored by the church in favor of their doctrines IS the bane of True Christianity and this IS True from the beginnings of the church. Repeating our subject verses from Paul’s Epistle to the Galatians we read:
“This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. But if ye be led of the Spirit, ye are not under the law. Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law. And they that are Christ’s have crucified the flesh with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit“
Galatians 5:16:25
In this expanded look at Paul’s words we should see that the lead up to his words on the “the works of the flesh” and “the fruit of the Spirit” tell us to “Walk in the Spirit“, in the “the fruit of the Spirit” to be more accurate, and that it IS in this way that we can avoid succumbing to “the works of the flesh” which ARE the manifest realities of the vanity in which we live. We should remember here that ALL ARE “made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, Because expectation that the creature itself also shall be delivered made free from the bondage of corruption into the glorious liberty of the children of God” (Romans 8:20-21). It IS this subjection to vanity, to the carnal and mundane ways of the world, that DO incorporate into our ‘flesh‘ the ideas that Paul IS presenting as “the works of the flesh“; most ARE the normal carnal activities of men who have NOT yet awakened to the Truth and the Love that IS God. In Christian terms, these ARE those that have NOT yet Truly Repented and begun their Transformation. Such ARE those that have NOT heeded Paul’s 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). From this perspective we should try to understand that these “works of the flesh” ARE not to be seen in terms of evil as that idea IS understood in the church nor should they be seen as amoral. The words incorporated into “the works of the flesh” merely represent the comportment of men in this world who ARE yet in their bondage to the whims of their personalities and, to be sure, this includes most everyman. Paul shows us two choices in Romans and this IS True for both of the sayings cited above. In the one we have the choice between our “bondage of corruption” and “the glorious liberty of the children of God” and the distinction between these IS as night and day. While many may believe that they ARE in “the glorious liberty of the children of God” through their allegiance to their doctrinal choices, few ARE Truly in this most holy state. Paul addresses this as well saying such things as “ye cannot do the things that ye would” referring of course to our general comportment in this world. Jesus of course shows us this through our trifecta as well as in the general tenor of His words throughout the gospels. For clarity we should again review the Master’s words that ARE our trifecta and understand there ARE NO choices in His words….there IS but One Way to the Truth, to discipleship, to His Kingdom and to His Presence in our lives. 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).
The Way IS that we keep His words and this remains True despite the teachings of the churches over the last 2000 years. It IS in keeping His words that we elevate ourselves spiritually “into the glorious liberty of the children of God” and remove ourselves from our “bondage of corruption“. This IS then the Way to “Walk in the Spirit” and, as the apostle tells us, this Walk allows us to “not fulfil the lust of the flesh“, an idea that should be seen in its broadest ideas. Paul offers us a similar choice in our other saying from Romans; there the choice IS between our remaining in that state where we ARE “conformed to this world“, conformed to our carnal and mundane lives where we DO “fulfil the lust of the flesh“, and our Transformation through “the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God“. Here we should see that this “good, and acceptable, and perfect, will of God” IS that we DO keep His words. In the end the whole of the idea IS that whensoever we act and react in our carnal lives we ARE fulfilling “the lust of the flesh” and we should remember here that there IS NO inherent evil involved in this. In the end the idea IS that whensoever we act and react in our carnal lives according to our desires we ARE at the same time acting under the banner of “the works of the flesh“. We should remember here however that keeping His words IS NOT according to the rote following of any rules and commandments although that may suffice for some; keeping His words IS better understood as the idea IS presented by the apostles. Paul tells us in the lead up to our subject text from Galatians that “all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself” (Galatians 5:14). Keeping His words through our expression of agape IS the Way par excellence and this because in this expression ALL other things fade away. We should remember here however that this expression has naught to DO with the common understanding of Love. The whole of the idea of agape can be best understood as our perception of others, our view if you will; we must begin seeing ALL others as we see ourselves and with the same ‘respect‘ that we show to others that we may Love according to the worldly definitions. The idea of ‘respect‘ IS a very important component of our expression of agape and this the Apostle James shows us saying that “if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors” (James 2:9). We should try to see here the dual nature of this idea of respect; first that it IS measurable and while James’ example IS in regard to the rich and the poor, how we choose one over the other in fondness, the idea runs the entire gamut of human feelings toward others. Second, this idea of respect IS intended to be immeasurable; in the reality of agape we must see ALL men the same thereby eliminating ALL prejudices regardless of the cause.
Finally we should look again at Paul’s words from his Epistle to the Romans where we read that we should “Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. 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. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law” (Romans 13:8-10). The idea here has been missed by the church for 2000 years; while they may read and discuss these words from the apostle that most ALL use for their source of doctrine, the idea IS essentially moot. The simplicity of the idea IS better seen in the above quote from Galatians but these words from Romans paint for us the picture that ALL that we must DO spiritually IS covered by our expression of agape….True agape Love. Vincent helps us to see the way that our expression of agape covers the full range of commandments and NOT ONLY those cited by the Master. Vincent shows us the idea of comprehended as the word IS used here saying that: it is summed up. Ἁνά has the force of again in the sense of recapitulation. Compare Lev 19:18. The law is normally a unit in which there is no real separation between the commandments. “Summed up in one word.” The verb is compounded, not with κεφαλή head, but with its derivative κεφάλαιον the main point4. The importance of this point, that our expression of agape according to the second of the Great Commandments contains within it the summation of ALL that men must DO for True salvation. It IS unfortunate that this view of Love, of agape, IS NOT taught in the churches and this because the concept of agape IS largely misunderstood and taught as though the common ideas of Love ARE the subject. Again, the common ideas of Love show that it IS our mental and emotional attachment and attraction to others and to things and concepts in this world rather than the Universal expression of respect for ALL men equally. Here we should remember that “there is no respect of persons with God” (Romans 2:11) and, as James tells us there should be NO “respect to persons” for us in this world as well. This we should see through Jesus’ words saying “Be ye therefore perfect, even as your Father which is in heaven is perfect” (Matthew 5:48) and Luke’s version saying that “Be ye therefore merciful, as your Father also is merciful” (Luke 6:36).
Returning to our discussion of Paul’s list of “the works of the flesh“, our next word IS the Greek word dichostasia which IS rendered as seditions. Dichostasia IS defined by Strong’s as: from a derivative of G1364 and G4714; disunion, i.e. (figuratively) dissension9a. The referenced Greek words translate to twice and a standing (properly, the act), i.e. (by analogy) position (existence)9a and it IS relatively easy to see how that the ideas of disunion and dissension arise. Sedition however IS a stronger word that goes to the idea of incitement or rebellion against government* and IS NOT warranted in this verse under those defining ideas. As the King James Bible was being translated, the idea of sedition had similar meanings; the Webster’s 1828 Dictionary tells us that sedition IS: A factious commotion of the people, a tumultuous assembly of men rising in opposition to law or the administration of justice, and in disturbance of the public peace. Sedition is a rising or commotion of less extent than an insurrection, and both are less than rebellion; but some kinds of sedition, in Great Britain, amount to high treason. In general, sedition is a local or limited insurrection in opposition to civil authority, as mutiny is to military1. Perhaps the King James translators chose to make the idea more difficult than mere division or disunion which ARE the more accepted ideas along with dissension; perhaps the idea IS founded in the King’s desire to make political sedition a religious crime as well as a matter of law. Nonetheless we need to try to understand what the apostle’s point here IS in placing this word for dissension, disunion and division into his list of “the works of the flesh“. Dissension against what should enable us to disqualify this idea as the apostle’s point; doctrinally we may believe that it IS dissension against the established church but the greater point may be simply the disunion and division caused by men’s thoughts and opinions. Under the reality that there IS but One Truth, the disunion and division that separates men from that Truth ARE indeed “works of the flesh” and here we should attribute the Truth to the words of the Master. In this respect most ALL of the church IS and has been in as state of disunion and division with the Truth of Jesus’ words as they define salvation according to their individual doctrinal ideas; this IS but one example of what it IS that Paul IS writing against as “works of the flesh“. Paul uses this word two more times in his epistles; first, in Romans we read “Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them” (Romans 16:17). Second, he tells us in Corinthians that “For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?” (1 Corinthians 3:3). In both of these verses dichostasia IS rendered as division.
The context of the latter saying leads us to the proper understanding of the idea of dichostasia. Paul continues by saying that “For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? I have planted, Apollos watered; but God gave the increase” (1 Corinthians 3:4-6). The picture that IS painted by Paul here shows us the relative state of the whole church over many centuries as men have continually offered their allegiance to “ministers by whom ye believed” and have adopted denominations and sects based upon their views of Christianity rather than the singular view of the Master. In this there IS continual dissension, disunion and division and this ‘splitting’ of the church continues till this day. These words ARE a continuation of the idea that Paul begins this epistle with saying “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. For 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 1:10-13). Paul’s caution has of course been ignored by men for nearly 2000 years as the ‘church’ has grown to many thousands of denominations and sects and, to be sure, few if any DO teach the words of the Master as their doctrine. Can we see the point here?
As we said when we began with our discussion of this second tier of words from Paul’s list of “the works of the flesh” beginning with the idea rendered as variance. Our point was that this group of words IS confusing at best as the words ARE interchangeable when rendered in the various bible translations and, as we have seen so far, this IS quite True. Paul’s next word continues this trend; it IS the Greek word hairesis which IS rendered here as heresies. The idea IS rendered by others as factions, divisions, parties, “false teachings“, “group rivalry“, and intrigue. It IS also rendered as “party spirit“, sects and “schools of opinion“. Strong’s defines the word as: properly, a choice, i.e. (specially) a party or (abstractly) disunion adding at the end that it translates into heresy (which is the Greek word itself) and sect9a. Thayer’s IS more verbose saying that the idea IS first an: act of taking, capture then saying that hairesis IS a choosing, choice and that which is chosen. Thayer’s continues in a more doctrinal way to say that hairesis IS a body of men separating themselves from others and following their own tenets (a sect or party): as the Sadducees while finally ending their commentary with the idea of dissensions arising from diversity of opinions and aims which they attribute to our subject verse from Galatians. The point that should be seen in these ideas as well as the way that the word IS rendered by the various bible versions IS the assumption that Paul IS speaking in terms of heresies, in terms of men’s tendency to form opinions that ARE NOT according to established doctrine. Few however see the idea that this IS happening within the church as men come to disagree with established doctrine; from this perspective most ALL of the church reformers ARE heretics, teaching others their individual forms of heresy and the whole of the idea has continued to spread. Since the Reformation this heretical relationship to the Reformed church has continued to grow and an example of the breadth of this heresy can be found in an article from Wikipedia where we read that: A majority of Protestants are members of a handful of Protestant denominational families; Adventists, Anabaptists, Anglicans/Episcopalians, Baptists, Calvinist/Reformed, Lutherans, Methodists, Moravians, Plymouth Brethren, Presbyterians, and Quakers. Nondenominational, charismatic and independent churches are also on the rise, and constitute a significant part of Protestantism**. ALL of these heretically broke from the Roman church and we should note here that there ARE other heretical breaks that remain more aligned with the Roman church. Add to this the reality that each of these Protestant denominational families was itself a break from the first Protestant sect. ALL of this should show us that the reality of hairesis IS indeed a part of “the works of the flesh” and one that has been adopted and accepted by much of the church. In regard to this idea of heresy or factions as it IS rendered by others we should try to see that Paul’s words above also apply here as he asks “Is Christ divided?“. This has long been our point: the thousands upon thousands of denominations and sects IS an unnecessary division of the One Truth that IS the True Christian faith based in the words of the Master who encourages everyman to seek the Truth in His words rather than in the doctrines created by men. Here we should remember the Master’s words saying “Howbeit in vain do they worship me, teaching for doctrines the commandments of men” (Mark 7:7). We should note the similarity of ideas offered for these last two Greek words.
Paul’s list of “the works of the flesh” continues in the next verse with another word that should be seen as aligned with the last several words which ARE confusing at best as the words ARE interchangeable when rendered in the various bible translations. This next word IS phthonos which IS rendered as envyings. While most DO render phthonos in terms of envy, some render it in terms of jealousy which IS a related idea and which IS used by others to render another previous word. There IS a strong link between this idea of envy and the idea of covetousness as it IS cited in the Ten Commandments where the idea of covetousness IS related to the things that ARE “thy neighbour‘s”. This however IS NOT the full idea behind Paul’s use of phthonos which Strong’s defines as ill-will (as detraction), before providing their ideas that the use the terms of jealousy (spite):—envy9a. An example of the idea of ill-will can be found in the way that phthonos IS used elsewhere in the gospels where we read that “For he knew that the chief priests had delivered him for envy“. Here the idea of ill-will would better define the gospel idea. In fact, the idea of ill-will seems best in most every instance of the use of phthonos and this may help us to better explain an rather mysterious idea put forth by James saying “Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?” (James 4:5). We will leave this analysis for another time.
The next group of words in Paul’s list show us actual carnal offenses which should be understood as a part of the whole of “the works of the flesh”. While we begin here with murders from the Greek word phonos, we should note that the word IS NOT found in many bible translations and that Vincent tells us to: Omit from the text4. However, since it IS in the King James Bible as well as several others, we should discuss it in some detail. Strong’s defines phonos simply as: from an obsolete primary φένω phénō (to slay); murder:—murder, + be slain with, slaughter9a while Thayer’s tells us that from Homer down, murder, slaughter9. Phonos IS a derivative of the Greek word pheno which also gives us phoneuo which IS rendered as kill in most all uses. Phoneuo seems to include murder in its defining ideas as phonos seems more directed; either way, the idea IS killing. This idea of killing IS included in the Ten Commandments and many commentators and doctrinal people try to call phoneuo as murder perhaps in an attempt to mollify the ‘unintentional’ killing of others. We should note here that the idea of slaughter IS included in the defining ideas of phonos but NOT in phoneuo; this should help us to see that phonos IS the more intentional idea. The inclusion of this word in “the works of the flesh” IS rather unnecessary as in most ALL aspects of either word the act IS considered as wrong and, it IS perhaps the worst carnal effect that men can have on others. There IS NO discernable spiritual idea that can be attached to murder as there IS with many of the other words; killing IS simply wrong.
The next word in Paul’s list of “the works of the flesh” IS rendered as drunkenness from the Greek word methe. The idea here IS clearly drunkenness or intoxication and here we should try to look at the reasons for drunkenness rather than view the idea as a sinful action by man. There IS seldom a good reason from a spiritual perspective to be drunk or intoxicated and while it can ofttimes be related to Paul’s idea as he states in Romans saying “Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness” (Romans 13:13), it IS more often NOT. Paul IS cautioning here against carousing, against partying and other sorts of carrying on that can result in more egregious offenses. This however IS NOT the full story as far too many in this world yet today rely upon drunkenness to alleviate the perceived burdens of Life in this world, Life in our “bondage of corruption“, Life in our vanity (Romans 8:21, 20). For far too many drunkenness IS become a crutch and many millions suffer from their individual measures of addiction. In today’s world we must add to this idea of drunkenness the various forms of drug abuse as these follow in the same track as alcoholism and its related measures of defect. This idea of drunkenness as a personality defect IS shown us by the Master as well. In Luke’s gospel we read “And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares” (Luke 21:34). While many believe that Jesus IS speaking about the end times in this chapter of Luke’s Gospel, there IS much controversy regarding this belief. The better idea IS that the subject IS the fall of Jerusalem which DOES happen some years later in 70 AD and we should remember that much of the Master’s language IS parabolic. In His words here Jesus IS cautioning against men’s reaction to the “cares of this life” which IS a certain cause for being “overcharged with surfeiting, and drunkenness” as a tool to alleviate men’s “cares of this life” in this time of peril. To this caution we should append Jesus words from His Sermon where we read His admonition that we should “Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?” Here, contrary to many doctrinal opinions, the whole idea IS summed up in the first words saying “Take no thought for your life“, an idea that IS difficult to accept in the carnal thinking of men. In the stupor of drunkenness we lose sight of the real and care less about our spiritual lives and this IS the main point that we should take from Paul’s inclusion of drunkenness in his list of “the works of the flesh”.
Paul’s final word in his list IS komos which IS rendered as revellings in the King James Bible. Komos IS rendered as orgies, carousing, “wild parties“, while the lexicon depicts the idea with a story. They tell us that komos IS: a nocturnal and riotous procession of half drunken and frolicsome fellows who after supper parade through the streets with torches and music in honour of Bacchus or some other deity, and sing and play before houses of male and female friends; hence used generally of feasts and drinking parties that are protracted till late at night and indulge in revelry1. These ideas come from the use of the word komos in Greek writings but hardly depict what Paul intends as he lists this among “the works of the flesh”. Reveling and carousal ARE the meanings adopted by both Thayer’s and Strong’s but we should try to see that there IS likely much more to this than these ideas which ARE already included in previous words. Perhaps the idea IS as catch all against these previous words. In his Epistle to the Romans Paul uses komos saying “Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying” (Romans 13:13) here the word IS rendered as rioting. The point to take here IS that the idea of komos as well as the other words used, most of which ARE also a part of “the works of the flesh”, ARE shown us against the idea that we should “walk honestly“. Komos IS used two times in addition to its use in Paul’s list of “the works of the flesh”; once as we cite from Romans and once by Peter who tells us “For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries” (1 Peter 4:3) where it IS rendered as revellings. Let us try to discern the intended meaning from these other uses of the komos. Peter IS reflecting upon “the time past of our life” where such things as he lists were the normal “will of the Gentiles“; here we should understand gentiles as men, the world of men focused upon their carnal pursuits, and NOT the doctrinal understanding of the idea. Peter’s words ARE the ways of men in this world which he lists as opposed to his previous words saying “Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God” (1 Peter 4:1-2). In this context the apostle IS showing us to resist our “time in the flesh to the lusts of men” and to channel ourselves “to the will of God“. Here komos IS a part of these “lusts of men” and there IS NO reflection on the ideas of riot or carousing.
The message IS simply that we should refrain from “the time past of our life“, from our indulgence in “the works of the flesh”, and focus ourselves on “the will of God“. While this DOES NOT explain komos, it DOES as the same time give us a perspective that it IS something that we should refrain from participating in. In Paul’s words to the Romans we have the same idea contrasted with our ability to “walk honestly” which idea IS from the Greek word euschemonos. Strong’s defines euschemonos as: decorously:—decently, honestly9a while Thayer’s tells us that the idea IS in a seemly manner, decently9. In the combination of these ideas we should see the idea that Paul presents to us in saying “Let us walk honestly“; in this idea we should see the righteous attitude of the True follower over the idea of revelling which idea we should relegate to the carnal ways of men and NOT the doctrinally listed ideas of orgies, carousing, and “wild parties“. In the entirety of this list of “the works of the flesh” we should see that the common theme IS as we cite here: that men should refrain from acting according to their carnal ways which, in the end, ARE but the self-serving ways of men in this world. This IS the summation of the entire list which Paul then includes for us by adding the closing idea of “and such like” which includes ALL the listed ideas as well as any others that ARE found to be the carnal ways of men. In a word the idea IS that men should “no longer should live the rest of his time in the flesh to the lusts of men“. This IS of course the message of the gospels and the epistles as these attempt to instruct us to Live according to the Truth and the Love that Jesus’ teaches us; unfortunately this IS a message that has never been Truly received. The Truth of the gospel and the amplifying and clarifying words of the apostles ARE ALL given to us in this same regard: that we should Repent and be Transformed. However we must discover for ourselves the True meaning of our Repentance which IS NOT as the idea IS painted for us by the various church doctrines; our Repentance IS a Life changing event which we again go to Vincent to explain for us. Mr. Vincent tells us that to Repent IS:
A word compounded of the preposition meta, after, with; and the verb noew, to perceive, and to think, as the result of perceiving or observing. In this compound the preposition combines the two meanings of time and change, which may be denoted by after and different; so that the whole compound means to think differently after. Metanoia (repentance) is therefore, primarily, an after – thought, different from the former thought; then, a change of mind which issues in regret and in change of conduct. These latter ideas, however, have been imported into the word by scriptural usage, and do not lie in it etymologically nor by primary usage. 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 practice.” Sorrow is not, as is popularly conceived, the primary nor the prominent notion of the word4.
It IS our Repentance than moves us from our current state of living and acting as men in this world into that Transformation where we come to KNOW the Truth and can embrace it because we see through the vanity of Life in this world
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 |
- 1 Webster’s Revised Unabridged Dictionary, 1828 and 1913 from https://1828.mshaffer.com/
- 2 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
- * Dictionary.com Unabridged Based on the Random House Unabridged Dictionary, © Random House, Inc. 2020
- ** Wikipedia contributors. “Protestantism.” Wikipedia, The Free Encyclopedia. Wikipedia, 20 Dec. 2023. Web. 23 Dec. 2023
Those who walk on the well-trodden path always throw stones at those who are showing a new road.
Voltaire, Writer and Philosopher
