ON LOVE; PART MCDXIII
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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 some additional thoughts on the meanings of several of Paul’s words from our selection from the apostle’s Epistle to the Galatians. Our point throughout this review of his list of “the works of the flesh” was to show that the traditional translations as well as the newer ones rely heavily on the purely carnal ideas that men have applied to the Greek words that Paul uses to describe what the True follower of the Christ should NOT engage in. Our further point was that while many of these ideas ARE rendered and understood in terms of sex, sex and sexual deviations was far from Paul’s intent and this IS based on the wholeness of his epistle that begins with his accusation against the Galatians saying that: “I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed” (Galatians 1:6-8). This sets the tone for the remainder of this epistle as he tries, and likely failed, to reorient the Galatians that had been called “into the grace of Christ” away from the influences of “another gospel” and back onto the Truths that Paul had originally taught them regarding the Master and His precepts. This idea has been lost on the church for 2000 years as they have continued in their many versions of “another gospel” while attributing Paul’s words to some combination of a reversion back to Judaism and other teachings that were contrary to their own interpretations of Paul’s words; other teachings also that led them back in their gross carnal ways which we KNOW naught about. Our point has been that Paul’s continuing teaching to the Galatians IS to show them the error of “another gospel: Which is not another” and to bring them back to the purity of Life as a True disciple of the Christ. That there may have been Jews that reverted to Judaism IS NOT disputed and we should understand here that such ideas as doctrinally interpreted from Paul’s list of “the works of the flesh” ARE likely NOT the general way of the Jews in Galatia or anywhere else; they were NOT what was to be corrected. However, while they may NOT have been participating in the sexual ideas, the idolatry and the envious fighting that IS portrayed by most translations, they were participating in allowing for their previous spiritual revelations to be used carnally and perhaps for carnal gain; it IS against this that Paul IS writing. Hopefully we have been able to convey these ideas of men’s use of spiritual Truths to forward their carnal aims by misinterpreting and misunderstanding the True intent of Paul’s sayings. It IS these misinterpretations and misunderstandings, based in carnal desires, that have produced the major and minor divisions of the Christ over the last 2000 years and we should note that this production of the various denominations and sects IS what IS covered by many of the apostle’s words.
While the deeper spiritual ideas ARE missed by most ALL in the apostle’s list of “the works of the flesh“, there IS as much error in what IS interpreted by men regarding the next list which IS of “the fruit of the Spirit“; these too ARE understood ONLY in their carnal relationships. As we have often discussed, this misinterpretation and misapplication of Greek words by the translators over the centuries IS guided by the familiarity of the translators with the accepted doctrinal approaches and this IS likely based in the same ideas of “another gospel” that Paul IS railing against to the Galatians. Simply put, men have ever sought out the easier way to find a sense of comfort in religion and have interpreted the ideas of scripture to fit into their own ideas; again it IS this that the Master reflects on when He says to the Jews: “Ye hypocrites, well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men” (Matthew 15:7-9). That the Christian DOES NOT see himself in these words IS a great contributor to the spiritual malaise that comes with men’s adherence to “another gospel“; an adherence IS denied by most as they see ONLY their own interpretations as the Truth. While the great reality of Truth of Christianity IS found in “the gospel of Christ” which should be ever understood as His words as reported for us in the three synoptic gospels and the ‘close’ disciple’s testimony recorded by the Apostle John, the church which has claimed the name of Christianity continues to base most ALL of their theology on the words of the Apostle Paul. We should understand here that while Paul’s words ARE intended to clarify and amplify those of the Master, the misinterpretation and misapplication of his words have become the heart of many versions of “another gospel“; and these same errors feed into the doctrines of most ALL denominations and sects. It IS against such error that we write this blog which relies solely on the Master’s words as the guiding Light for Christianity and uses the writings of His apostle’s to clarify and amplify much of what Jesus DID teach us. As we begin our discussion on the opposite ideas of “the works of the flesh” which ARE Paul’s list of “the fruit of the Spirit” we should keep in mind that while the first list was translated into strictly carnal ideas of sin, the second IS translated in strictly carnal attributes of virtue and morality. Repeating our selection from the apostle’s words we read:
“for, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself. But if ye bite and devour one another, take heed that ye be not consumed one of another. 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 5:13-25
Before we begin we should address the final reality that we must apply to Paul’s list of “the works of the flesh” and understand that from a carnal perspective many of the ideas presented should NOT reflect upon the ‘salvation‘ of a man in doctrinal terms. Ideas of variance, emulations, wrath, drunkenness and the like; these ideas as doctrinally understood DO NOT put a man into a position where he “shall not inherit the kingdom of God“. In many parts of the church it IS ONLY by one’s confession and affirmation that one can inherit the Kingdom which benefit some believe CAN NOT be taken away; many versions of “another gospel” firmly believe in the idea of ‘once saved, always saved”. Through the many versions of “another gospel” there IS disagreement on this point with some believing that one can lose his ‘salvation‘ and others believe that a priest can absolve one of their sins through a Life’s end ritual. When we view the list of Paul’s words from a spiritual perspective however a different dynamic IS presented along with the reality that the Kingdom IS ONLY accessible by the man who will keep His words. Viewed spiritually Paul’s list shows us the conduct of men who channel their spiritual energies to carnal ends which ARE contrary to the Truth of the Master’s words; such men ARE NOT keeping His words but ARE positioning themselves for carnal benefit while convincing themselves that their thoughts, attitudes and actions ARE indeed spiritual. The most simple Truth regarding men’s accessibility to the Kingdom of God IS in Jesus’ words from our trifecta which clearly tell us: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven“. We should remember here that these words ARE defined for us through the idea that men’s simply claiming spiritual prowess IS NOT sufficient; Jesus tells us: “Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity” (Matthew 7:21:23). Can we see a picture of the church over the last 2000 years here in Jesus’ words? Perhaps it IS in the ideas of a heaven for men after death according to doctrines that have propelled “another gospel” over the centuries and this despite Jesus clearly stated words regarding that Kingdom in Matthew’s Gospel and His other similar words like “The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you” (Luke 17:20-21) from Luke’s Gospel. Yet today most versions of “another gospel: Which is not another” dispute the meaning of Jesus words as they change the idea of the Kingdom Within to a Kingdom in their midst and as they apply the idea of observation ONLY to their own premise rather than the way that the Kingdom has come to be observed….as that nebulous place in the ‘sky’ that the doctrinal adherent will go after death. Again, there IS NO real scriptural reference to this doctrinal heaven except in the interpretations of biblical ideas that ARE “another gospel“. Our point here IS that while the Christian awaits the Kingdom after death, and while many sincere doctrinal Christians actually look forward to it with joy, the reality of the Kingdom IS found in the Master’s words. In Paul’s statement that such listed carnal offenses as the interpreted ideas from his list of “the works of the flesh” will keep men from the Kingdom we should see contradiction that IS difficult to resolve in doctrinal terms.
Should we look at Paul’s statement that “they which do such things shall not inherit the kingdom of God” from a spiritual perspective however we can then likely see that those whose focus IS carnal, those who take whatsoever spiritual resources they may have and channel them into carnal endeavors, ARE those that DO NOT keep His words nor “doeth the will of my Father which is in heaven“. As a result such shall NOT “enter into the kingdom of heaven“; except they DO His Will these “shall not inherit the kingdom of God“. It IS in the zeal of men’s doctrinal approach, a zeal that IS reflected in “the works of the flesh” as a carnal interpretation of the Greek word zelos, that has kept alive the many versions of “another gospel” for 2000 years. We should try to see the importance of Paul’s words regarding “another gospel” as they DO set the stage for what has happened to the Christian world from the beginning, a stage which has ONLY become ever more solid ground for doctrinal precepts over the centuries. Here we should try to see Vincent’s commentary on the Greek word hairesis as he defines this idea as: Parties, into which divisions crystallize4 as we see this idea of parties in the denominations and sects that ARE today’s Christianity. Most ARE extremely crystallized in their doctrinal precepts and little can be done to change the direction that they have chosen as a group; there IS hope for individuals however as they may come to see the Light of Truth that IS the words of the Lord and NOT men’s carnal interpretations of those words. Our goal here in discussing Paul’s list of “the works of the flesh” IS first to show men how that there ARE deeper meanings to be discovered in the apostle’s words and that those meanings can lead us onto a different Path; the same Path that Paul IS trying to guide the Galatians onto. Our second goal, and one that was NOT part of our motivation to discuss this list, IS to make men aware of the way that the denominations and sects established over the last 2000 years ARE nearly exactly in line with the negative ideas spiritually portrayed through Paul’s words. Words that expose the factious divisions, the emulation, and the looking away from the Truth of our Lord and here we should be careful to define even these words as they ARE intended. Our choice here of citing factious divisions and emulation from Paul’s list IS to tie his ideas to those of the Apostle James. James words of course ARE also misinterpreted as he tries to show us that the source “the wisdom that is from above” as well as that wisdom that IS “descendeth not from above, but is earthly, sensual, devilish“.
And this IS the point to take from Paul’s words as well: that the activities that ARE rightly interpreted from Paul’s words ARE also “earthly, sensual, devilish“; they ARE contrary to the Truth of agape which forms for us an unbreakable Unity. James tells us in full that “Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work” (James 3:13-16). We should remember that the ideas of “bitter envying and strife” ARE rendered from the same words as we find in our selection from Paul’s Epistle to the Galatians; in James the King James rendered zelos as envy and eritheia as strife but the more appropriate ideas ARE as we discussed: emulation and factious divisions. Again emulation should be understood as it was originally defined and NOT as we understand it today. Vincent tells us that the epithet bitter shows us that the sense of the idea, emulation, is defined and emphasized by the epithet4 and here we recall the defining idea from Webster’s 1828 Dictionary where we read that emulation IS: The act of attempting to equal or excel in qualities or actions; rivalry; desire of superiority, attended with effort to attain to it; generally in a good sense, or an attempt to equal or excel others in that which is praise-worthy, without the desire of depressing others. Rom.11. In a bad sense, a striving to equal or do more than others to obtain carnal favors or honors1. We should try to see that James’ words and Paul’s ARE offering a similar message; while one shows us the result of our divisive and emulative thoughts, attitudes and actions in terms of wisdom that we may believe IS from above; that such ARE “earthly, sensual, devilish“. The other IS showing us that our same thoughts, attitudes and actions ARE clearly carnal, that they ARE “the works of the flesh“. While James’ list IS much shorter than Paul’s, his context IS also more limited as he discusses what comes from above or, as we should define this, what comes from one’s own Christ and God Within. James IS referring us to the reality of revelation and how that while one may presume that his revelations ARE from the Lord, they ARE NOT when in the presence of bitter emulation and factious division. Paul IS showing us a more complex dynamic that says that should we harbor such ideas as ARE his list of “the works of the flesh” that we should at the same time realize that such ARE carnal and that the result of such expression IS that such a man “shall not inherit the kingdom of God“. Both James and Paul then offer us the alternatives; James gives us a list of what IS “the wisdom that is from above” while Paul shows us what can be counted as that Wisdom in his list of “the fruit of the Spirit“. Both DO amplify Jesus’ own words that ARE our trifecta where the source of Wisdom, as the reality of Truth, as well as our ability to “inherit the kingdom of God” and have the Presence of the Lord as our realization of that Truth and that Kingdom ARE clearly defined. 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).
We should of course equate Wisdom with Truth and, because “God is love agape” (1 John 4:8, 16), with agape as well. It IS our expression of agape that IS the key to True spirituality. And, as we have discussed in previous essays, that expression IS GoodWill which we should equate with mercy; both can be equally defined as ‘Love in action’. Mercy however should NOT be restricted to the limitations of our use of the word today but rather as the nearest word to translate the more inclusive reality of the Greek word eleos. It IS unfortunate that even our bible dictionaryies and lexicons portray eleos in such a limited way as to suggest that it IS ONLY: kindness or good will towards the miserable and the afflicted, joined with a desire to help them2a. This defining idea has been carried through to our modern dictionary’s definitions which further limit the idea as the main definitions become concerned largely with law and order saying that mercy IS: compassionate or kindly forbearance shown toward an offender, an enemy, or other person in one’s power; compassion, pity, or benevolence1. The way that the idea of mercy IS tied to pity further limits men’s understanding of this awesome Power. Vincent helps us in his commentary saying of the idea of eleos that: The word emphasizes the misery with which grace deals; hence, peculiarly the sense of human wretchedness coupled with the impulse to relieve it4. While outwardly Vincent’s words may seem to be the same as the lexicon and our modern understanding, the very idea of human wretchedness should be understood as the most basic reality of being human, a reality which Paul shows IS to be “made subject to vanity, not willingly, but by reason of him who hath subjected the same” (Romans 8:20). It IS in this vanity that men ARE spiritually in a: perishable and decaying condition, separate from God, and pursuing false ends4. From this perspective of spirituality then the idea of wretchedness can be clearly seen as being human in this world and it IS mercy that can overcome this state; mercy from the Lord through one’s own Soul and mercy from the Truly spiritual men of the world who can help us in overcoming that sense of being separate from God, and pursuing false ends. In the end it IS the man that can express “the wisdom that is from above” as GoodWill and as mercy that IS expressing the Lord’s view of agape; this man has overcome his vanity and his wretchedness. Of course we should understand this idea of wretchedness in spiritual terms and NOT carnal as we see the idea of expressing those ‘virtues’ that destroy it and its precursor of vanity as the reality of James previous saying “wilt thou know, O vain man, that faith without works is dead” (James 2:20).
The point here IS that it IS our expression of agape in GoodWill and mercy that ARE the works of faith, the works of the man who has come to KNOW God; this KNOWING IS the ultimate reality of pistis which IS understood throughout the New Testament as faith. Moreover, it IS this expression of agape which IS the reality of the Wisdom that perforce becomes the motivation of the man who has the reality of “the wisdom that is from above” and it IS also this man who has the reality, the spiritual reality, of those things that are the Apostle Paul’s list of “the fruit of the Spirit“. This brings us back to our discussion of our selection from Paul’s Epistle to the Galatians where the apostle IS contrasting the “the works of the flesh” with “the fruit of the Spirit“. We should try to see here that this contrasting IS NOT solely to show differences but rather to show the higher road to the Galatians as they return to their being called “into the grace of Christ” and away from “another gospel: Which is not another“. It IS the expression of “the fruit of the Spirit” and of “the wisdom that is from above” that proves a man to be Truly focused on the things of God. We should remember here that the Galatians fault, their failure to continue in “the grace of Christ“, IS largely that they interpreted whatsoever Wisdom and fruit that has come to them in revelation and realization into those carnal endeavors that created “another gospel” in Paul’s time and yet in ours. So then this list of the “the fruit of the Spirit” as well as James’ list of the nature of “the wisdom that is from above” are verifiable means of ascertaining the measure of Truth expressed by men who purport themselves to walking “in the Spirit“. We should understand however that the world sees these ideas differently as they view Life carnally and without a True understanding of Paul’s words saying “walk in the Spirit, and ye shall not fulfil the lust of the flesh“. Most ALL have embraced “another gospel” over the Truth and have convinced themselves that their version of “another gospel” IS the Truth. Most ALL fail to see Paul’s closing words in our selection saying “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“. They fail to see and to understand that men’s “affections and lusts” ARE more than merely their carnal interpretations of “the works of the flesh” but rather reach out into ALL their endeavors including those that they may believe ARE spiritual. Again, it IS these lists from James and Paul that ARE the verifiable means of ascertaining the measure of Truth expressed by men who purport themselves to walking “in the Spirit” and this IS True of both the negative and the positive ideas that ARE their lists. Expressing the negative, “the works of the flesh“, IS as much a tell as IS one’s expression of the positive, “the fruit of the Spirit“.
Paul begins his list of “the fruit of the Spirit” with the Greek word agape which IS rendered by most ALL as Love. Vincent tells us that: Love, in this passage, is that fruit of the Spirit which dominates all the others4 and we should understand the the whole of apostle’s comments in our selection begin with the defining idea that “all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself“. This idea of agape IS founded in the the Ten Commandments which, while not using this phrase, shows its reality in many of those commandments that direct men in their interactions with others. This idea of agape IS also shown to us in Moses expansion of the Law and IS specifically mentioned as “Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD” (Leviticus 19:18). While this declaration may seem to be a minor one placed among other less salient precepts, the reality of it IS found in Jesus’ portrayal of the most basic Christian Truths that ARE the Great Commandments and, as we have discussed in past essays this Truth was KNOWN among the religious Jews. This IS shown us through two passages as the Master declares His Truth of agape; in Mark’s Gospel we read the scribe’s reply to this declaration of the Great Commandments saying: “Well, Master, thou hast said the truth: for there is one God; and there is none other but he: And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices” (Mark 12:32-33). In Luke’s Gospel it IS “a certain lawyer” who offers the reality of the Great Commandments as Jesus asks him “What is written in the law? how readest thou?“. “And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself” (Luke 10: 26,27). As the Master tells us of these Great Commandments that “There is none other commandment greater than these” (Mark 12:31) and that “On these two commandments hang all the law and the prophets” He reveals to us the importance of these ideas going forward into the Christian era, an importance that IS little supported by the church over the last 2000 years. To this we should add Jesus comment to the “certain lawyer” saying “Thou hast answered right: this do, and thou shalt live” (Luke 10:28) as well as His answer to the agreeing scribe saying that “Thou art not far from the kingdom of God” (Mark 12:34). In these sayings IS the KEY to True salvation; for the lawyer his IS founded in the idea of “this do, and thou shalt live” and for the scribe we should try to see that KNOWING the idea and expressing it ARE the difference between being “not far from the kingdom of God” and entering into the Kingdom; an entering which IS DONE according to Jesus’ words saying that the Kingdom IS available to “he that doeth the will of my Father which is in heaven“, which will IS the Great Commandments. It IS ALL this emphasis on agape that IS lost in “another gospel” and in ALL of the variations of “another gospel” which ARE the doctrines of men against which Jesus clearly says This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men” (Matthew 15:7-9).
It IS this idea of agape that leads Paul’s list of “the fruit of the Spirit” because, as Vincent shows us, agape: is that fruit of the Spirit which dominates all the others4. It IS this expression of agape that IS the singular KEY to keeping His words as we should see through Paul’s earlier words saying “all the law is fulfilled in one word“; that word IS clearly agape. We must however overcome the common ideas that have attached themselves to agape; ideas that have made this sense of Love equivalent to the mental and emotional attraction and attachment to others and to things; ideas that have rendered the most spiritual reality of agape into carnal concepts. This IS NOT the Master’s intent as He defines agape in such sayings as “I say unto you which hear, Love your enemies, do good to them which hate you, Bless them that curse you, and pray for them which despitefully use you. And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also. Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. And as ye would that men should do to you, do ye also to them likewise” (Luke 27:31). It IS these words that encompass the reality of agape and which, at the same time, cause men to seek alternate ideas to their need to willingly give to ALL under the idea that “if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors” (James 2:9). It IS the reality of our expression of agape that IS the verifiable means of ascertaining the measure of Truth expressed by men who purport themselves to walking “in the Spirit“. We should note here that this idea of ascertaining IS NOT judgement as we understand that idea but IS rather in accord with such sayings as “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world“. Can we understand the point here? It IS from here that we should see the remainder of Paul’s list of “the fruit of the Spirit” as ALL of the rest, spiritually understood, ARE men’s signs of their expression of agape.
Paul’s next word IS chara which IS rendered by the King James translators and most ALL others as joy. We should note here that chara IS a derivative of the Greek word chario which also gives us charis and in this we should see a relationship between what IS rendered as joy and grace. Charis IS another word that IS grossly misunderstood and misapplied in many doctrinal ideas. It has long been our position that charis, grace, IS ALL that comes from the Lord and in saying this it IS ALL that comes from our own Souls which ARE our share in the Lord. It IS in the flow of grace, as an aspect of men’s revelations and realizations of Truth, that agape flows into the minds of men and while this may seem contrary to Vincent’s claim that agape IS that fruit of the Spirit which dominates all the others4 it IS NOT. It IS rather agape that channels charis into the hearts of men as the cause or occasion of joy which IS part of Thayer’s defining ideas for chara; they continue to show us that chara IS a joyful condition or state9 which they show as by metonymy. Vincent’s commentary refers us to other passages that compare this usage with joy of the Holy Ghost 4 from Thessalonians where we read that “ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost” (1 Thessalonians 1:6) as well as several other similar ideas from Paul’s writings. We should try to see here that chara, joy, IS an aspect of grace that can be best understood as our reaction to the grace and Love that flow from our Souls as chara becomes a part of our expression of agape to the world of men.
We will continue with our thoughts in the next post.
- 1 Webster’s Revised Unabridged Dictionary, 1828 and 1913 from https://1828.mshaffer.com/
- 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
- * Dictionary.com Unabridged Based on the Random House Unabridged Dictionary, © Random House, Inc. 2020
Those who walk on the well-trodden path always throw stones at those who are showing a new road.
Voltaire, Writer and Philosopher
