ON LOVE; PART MDXIII
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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 final thoughts on the idea that the Master presents to us saying “in vain do they worship me, teaching for doctrines the commandments of men” (Mark 7:7). This began for us a discussion of the meaning of worship and the ways that the word DOES NOT capture the reverence and the veneration that the idea of the Greek word sebomai IS intended to engender. We discussed that there ARE two words rendered as worship in the New Testament, sebomai and proskuneo which appears to be used in a mostly carnal way. Sebomai IS the perhaps the spiritual version of this idea of worship but this IS NOT evident in its usage; aside from being rendered as worship, the word IS also translated as devout and religious 2 in its many uses in the Book of Acts where it IS used in reference to “religious proselytes“, “the devout Greeks“, and “devout persons” (Acts 13:43, 17:4, 17) seemingly referring to persons serious in their spiritual pursuits. Our point in ALL this IS that the rendering of sebomai in the Master’s words IS insufficient to carry the idea of this seriousness and the rendered word worship IS become most often a carnal idea based upon its rendering as such from proskuneo. However, in the idea of reverence and the affiliated idea of veneration we have an activity that IS spiritual whensoever it IS applied in earnest and this application, as we tried to show, IS the activity of striving to keep His words. Our best understanding for the idea of worship comes from Strong’s which simply refers us to the idea of reverence 9a. Our best understanding of reverence comes from Webster’s 1828 dictionary entry for reverence where we read that: The fear acceptable to God, is a filial fear, an awful reverence of the divine nature, proceeding from a just esteem of his perfections, which produces in us an inclination to his service and an unwillingness to offend him1. Webster’s, in this same entry refers us to our other idea to replace worship, veneration; here we read that veneration IS: The highest degree of respect and reverence; respect mingled with some degree of awe; a feeling or sentiment excited by the dignity and superiority of a person, or by the sacredness of his character, and with regard to place, by its consecration to sacred services 1.
So then when the Master tells us “in vain do they worship me” the meaning that we should get IS that there IS a failure in the reality of the reverence and veneration of those that claim to DO so; they, ALL that follow doctrines over the Truth of His words, ARE DOING so vainly which we should understand as: in an unsuccessful or futile way and in a way that is without real meaning, importance, or value*. This IS an important point as it IS the result of the actions of men who ARE “teaching for doctrines the commandments of men” as well as those that follow them in their beliefs and their own secondary teaching. The converse of this of course IS that we keep His words and this IS our point: the reality of sebomai IS that we keep His words because of our True reverence and veneration which IS the clear meaning of the Master’s words saying “why call ye me, Lord, Lord, and do not the things which I say?” (Luke 6:46). Again, Matthew expands upon this rhetorical question by including the Master’s words that project it into the future, into the Christian era. According to Matthew the entirety of the Master’s words tells 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. 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). Rather than a rhetorical question, Jesus here makes clear statements concerning the attitudes of men and ties the reality of their endeavors to their keeping His words or, as He states it, those that “doeth the will of my Father which is in heaven“. While we DO NOT KNOW what the Master means by “in that day“, it IS safe to assume that it was NOT on the day of His words but at some future time. Some, many in fact, believe that the idea IS the ‘end times’ but this IS based ONLY on their doctrinal ideas regarding such subjects; to be sure, it IS likely some future undefined day and it IS upon this that we believe that the Master IS projecting His remarks into the upcoming Christian era. We should try to see that the very ideas shown us by the Master, prophesying in His name, casting out devils, and DOING “wonderful works” ARE nowhere shown us as being done by the Jews in the gospels. This we add to the uncertainty of “in that day” and come out with a belief that the entire idea beginning with “in that day” revolves around those that come to ‘believe’ in Christ and, then, those that become Christians. It IS these that “in that day” will NOT be accepted for their proclaimed deeds whensoever they DO NOT “doeth the will of my Father which is in heaven“. Can we see the point here? Can we understand that in reverence and veneration the idea IS that we have an inclination to his service and an unwillingness to offend him and that this IS accomplished in our striving to keep His words and NOT the contrary idea of keeping “the commandments of men“?
ALL of this plays into the vanity which the Master shows us saying “in vain do they worship me” and this simply because the subject persons DO NOT keep His words but rather keep “the commandments of men“. It IS in this that we should see yet another way that the Christian world IS the target for the Master’s words above, words that end with the singular idea of failure embodied in His words saying “I never knew you: depart from me“. While the Master IS also calling such persons as “ye that work iniquity“, we ARE NOT ready to go to that length because the word that IS rendered as iniquity, anomia, has, in our view, dual meanings in this context. Strong’s tells us that anomia means illegality 9a while Thayer’s offers us a more expanded view saying that anomia IS the condition of one without law — either because ignorant of it, or because violating it9. It IS based upon our general understanding of the expression of agape Love by the Master in ALL instances that we ARE hesitant to call ALL Christians who DO NOT “doeth the will of my Father which is in heaven” out in such a way. On the same basis we DO NOT see the idea of “I never knew you: depart from me” as a condemnation but rather as an indication that such who DO NOT keep His words, either purposefully or because of ignorance, CAN NOT “enter into the kingdom of heaven” which IS an earned privilege that IS ill understood in the world yet today.
There IS much ‘religious’ ignorance in Christianity and it IS this ignorance that can be understood through the defining idea for anomia which IS rendered as iniquity. Many who follow the doctrinal dictates of their denomination or sect believe that they ARE being taught the Truth and it IS in this that many remain ignorant in regard to the Truth of Jesus’ words; it IS this same sense of ignorance that prevents many from DOING “the will of my Father which is in heaven“. It IS in this same sense of ignorance that leads many to believe that their ‘prophecy‘, their ‘healing‘ and their “wonderful works” keep them in God’s graces. Can we sense the problem here? Can we see how that it IS the authoritative nature of the churches that convinces men that they ARE DOING what the Lord requires through doctrinal precepts while the Truth IS in their purview. Most ALL have bibles with the New Testament included and many DO read their bibles but there ARE two problems here. First their reading IS colored by their preconceived ideas; ideas which ARE doctrinally oriented ARE used to interpret the words of the Master and His apostles and this despite the high degree of clarity in much of what they say. Men ARE blinded to the Truth. Second is the lack of consistency in the translations of the bible which IS especially True in the so called thought for thought translations and those that offer the text in paraphrase. Both of these largely follow the themes of the doctrines that ARE followed by the translation teams rather than the often clear Truths that ARE offered in the original texts. When we add to this the confusion that IS based in the understanding of KEY words like agape, grace, mercy, etc. we have a situation where we could say that most ALL ARE ignorant of the deepest intent of scripture. An Old Testament example of this would be the Christian understanding of the Book of Genesis. Most believe that this short summary of the ‘creation’ IS the singular Truth of creation and they ARE NOT dissuaded by any scientific or logical counter arguments. And while they simply believe most DO not address such ideas as time and the literal place while some ALSO consider that ALL began less than 7000 years ago. In the last essay we included some words from Alexander Maclaren, a doctrinal Christian who DID look further than his own belief system. There IS much in his writings that we agree with and much that remains strictly doctrinal but this message on Genesis has for us been a highlight of his writings. We read again that: “We are not to look to Genesis for a scientific cosmogony, and are not to be disturbed by physicists’ criticisms on it as such. Its purpose is quite another, and far more important; namely, to imprint deep and ineffaceable the conviction that the one God created all things. Nor must it be forgotten that this vision of creation was given to people ignorant of natural science, and prone to fall back into surrounding idolatry“12.
If imprinting deep and ineffaceable the conviction that the one God created all things IS the message of the early chapters of the Book of Genesis, the writing has been largely successful. This DOES NOT correct however the wrongs that the doctrines have inflicted upon the people and, while this infliction may actually be a part of the Plan, it IS time for the wrongs to be recognized as such. We should remember how that so large a part of the gospels IS devoted to tearing down the doctrinal approach of the Jews, an approach that the leaders inflicted upon the people through the authority that they had themselves assumed. Few likely questioned the rites, the rituals and the traditions that were built into their practice of Judaism and fewer still likely questioned the nature of the doctrines themselves. The same can be said of the Christian religions; few adherents question the conduct of the churches nor the doctrinal teachings of those that have been put into positions of authority. The Master called out the Jews and, from our perspective, he would, even moreso call out the practices and the teachings of the multiplicity of Christian denominations and sects. The Christian church as a whole should look at itself against the Master’s words that we ARE discussing and put itself in place of those persons, those many persons that “will say to me in that day” such things that ARE unfounded in the Truth of scripture. The Christian church as a whole should put itself into the Lord’s rhetorical question that asks “why call ye me, Lord, Lord, and do not the things which I say?” (Luke 6:46).
While the church DOES NOT heed the Master’s message regarding the way that they ARE “teaching for doctrines the commandments of men“, they have NO valid reason for DOING so. In fact, the ONLY reason that we have uncovered IS that the church believes that these words were spoken directly against the Jews and were NOT intended for any other reason. While most ALL recognize and understand the meaning of Jesus’ words, few if any seek to apply them to the Christian idea of doctrines, likely because they see little similarity in the conduct of the Jews and the Christians. And, few if any try to see their doctrinal approaches to the Lord through the idea that their worship may indeed be futile because it IS NOT based upon the Truth of the Master’s words. Most have Truly supplanted the Master’s teachings with their doctrines….with their “commandments of men“. This has paralyzed the church which IS trapped in a cycle of futility in regard to the True Way to the Kingdom of God as most base their entire spiritual lives on their nebulous ideas of faith and believing which ARE gleaned from out of context sayings from the apostles and here of course mostly Paul’s. There IS however a greater Truth that IS being hidden from view because of the self-serving nature of the churches, a Truth that IS embedded in the Master’s words and His commandments which include the idea that we should keep His words, words which ARE centered around our expression of agape to ALL. The reality of these words IS captured for us by Google’s AI where they end their commentary by saying that Jesus ‘explains that those who teach or hold to traditions that contradict God’s word, their worship is vain’7. We of course expand upon this with the understanding that the traditions of the Jews were in fact the product of their doctrines in the same way that the various methods of baptism ARE the product of Christian doctrines. We should NOT misunderstand the reality of the word rendered as tradition as this word, paradosis, has a more complex meaning. Strong’s tells us that paradosis IS: transmission, i.e. (concretely) a precept; specially, the Jewish traditionary law9a which idea should allow us to extend the idea to the Jew’s doctrines and NOT merely what IS carried forward as practice from generation to generation. Thayer’s offers us the idea that paradosis IS: what is delivered, the substance of the teaching9 which allows for the same extension into the reality of the Jew’s doctrinal laws. Google’s AI model also gives us the idea in a inter-religious way saying that: ‘In essence, Matthew 15:9 is a powerful statement about the importance of following God’s commandments rather than human traditions when worshipping and serving Him‘7. This should be the view of the churches which should see that their doctrinal traditions, old or new, ARE just that and that the message IS to teach and learn the words of the Lord over the diluted and changed versions offered by men.
Again, the Master’s rhetorical question should be asked by ALL who have taken authority over the spiritual lives of the masses; ALL should ask “why call ye me, Lord, Lord, and do not the things which I say?” (Luke 6:46). This of course must be blended with a sincere understanding that the doctrines of men, the “commandments of men” as Jesus frames this, ARE NOT to be used in place of the reality of the Master’s words. Over the course of our blog we have tried to show how that when taken in context the words of the apostles amplify and clarify the Master’s words; that the apostles words DO NOT set doctrine in any way that IS contrary to Jesus’ own teaching. While this IS a Truth, there ARE some instances where conflict can be seen but these ARE most always based in Christian translations and interpretations of the apostle’s messages most of which we sadly say ARE completely ignored. We should understand here that this ignoring of so much of the words of the apostles’ IS universal as the church ignores much of the writings of Paul while at the same time picking and choosing out of context ideas that meet with their ‘approval’. While the vainness of Christian worship based in the “commandments of men” goes on unabated, there IS a growing need for some alternative that IS NOT related to some ancient religion as has been the case. Granted that many of the ancient religions that attract unfulfilled Christians and non-Christians alike ARE valid world religions which lead us to the same spiritual end but this IS NOT the likely route for most who ARE born into the ‘Christian’ world. What IS needed IS a ‘Christian’ alternative that IS squarely based in the teachings of the Master and the amplifying and clarifying words of His apostles; as well as a general acceptance that the Way of agape Love IS the Way of Truth. This brings us back to our eternal topic which IS agape.
We should try to see that most ALL “commandments of men” ARE contrary to the reality of the precept of agape as the common understanding of the doctrines of men accepts and enhances the individual as the motivating factor in one’s Life. To be sure, most ALL individual motivations ARE self-centered and ARE ofttimes selfish while the principle of agape IS contrary to this ideal. The gist of agape IS found in two sayings from the Master; the first in which Jesus elevates its expression to the status of a Great Commandment, IS repeated several times by the Master and His apostles. It IS one of the first Christian principles that IS taught but, at the same time, it IS never explained in such a way as will change the hearts of many. To the sincere person these words should have a profound effect and cause one to at least strive to understand and accomplish the idea that “Thou shalt love thy neighbour as thyself“. This of course has NOT be the result for most ALL Christians whose ideas often remain tied to the idea of the neighbor as those close and to the translation of agape into the common idea of Love. We CAN NOT say often enough that agape IS far removed from the common ideas of Love and it IS long past time for the church to grasp the deeper meanings of agape and to teach such in place of the understanding, undefined at best, that agape IS the ‘God kind of Love’. From this there IS NO True understanding of agape in most ALL of the Christian world that continues to tie the idea to the common understanding which we summarize as our emotional and mental attraction and attachment to others and to things in this world. This IS NOT and has never been the meaning of agape and while a single meaning IS difficult to lay out in words, it IS captured by our second saying which IS called the Golden Rule; the Master tells us “Therefore all things whatsoever ye would that men should do to you, do ye even so to them” (Matthew 7:12). While this may not lay out for us the totality of the meaning that we should take from the Greek word agape, it gives a beneficial start to our understanding. The underlying idea in the Golden Rule IS that we treat people as we would like to be treated and this IS a far reaching precept that IS ill-understood and hardly practiced in the Christian churches. The idea of this saying IS ageless; and in the framing of the Master’s words the idea IS “all things whatsoever” which idea IS inclusive of our thoughts, opinions, actions and desires. There IS NO mystery in these words of Truth nor in the simpler version from Luke’s Gospel where he tells us the Master’s words as “as ye would that men should do to you, do ye also to them likewise” (Luke 6:31). The version in Matthew IS the more compelling however as it includes the idea of “all things whatsoever” while this ARE ONLY implied in Luke’s version. Nonetheless, the idea IS clear and DOES help us to understand the primary idea that “Thou shalt love thy neighbour as thyself“.
As we have often said, the common ideas of Love ARE NOT intended to be expressed to ALL especially to our neighbor whom we have NOT seen and DO NOT KNOW. The common ideas of Love ARE ONLY suitable for those whom one may hold close, parents, children, spouses and close friends although some DO stretch this idea to others although ofttimes NOT in a ‘Christian’ way. This however has naught to DO with agape which has NO relationship with our common understanding of Love. We should remember here that Love, as an English word, has a variety of meanings and that NONE of these reflect the Truth of agape. Love IS defined in today’s dictionary as: a strong feeling of warm personal attachment or deep affection, such as for a parent, child, friend, or pet*; this primary defining idea IS somewhat the same as our own definition of Love. A secondary definition tells us that Love IS: a profoundly tender, passionate affection, often mingled with sexual desire, for another person* and this seems intended to cover our romantic relationships; a third defining idea IS listed as: sexual passion or desire* which should never be tied to agape. The fourth entry tells us of Love that it IS: active, self-giving concern for the well-being of others* for which they give the examples of ‘Love of one’s neighbor is the greatest virtue‘; and ‘What this suffering world needs is more love‘*; these, while being closer to the idea of agape ARE NOT explainable based upon the first three defining ideas. The dictionary goes on to include several uses of the idea that ARE NOT specifically covered in the first three but which ARE aligned. Our point here IS that based upon the first three defining ideas one CAN NOT be expected to Love one’s neighbor which we must consider as everyman and this IS the problem with interpreting the idea of agape as Love. Agape, as we have said, IS more aligned with older definitions of Charity with IS another word that some translators use to render agape into English; the definitions of Charity from Webster’s 1828 dictionary ARE a part of our prologue. This however IS NO longer the defining idea of Charity as this definition has moved from: benevolence, good will; that disposition of heart which inclines men to think favorably of their fellow men, and to do them good1 to generous actions or donations to aid people who are poor, ill, or needy*. In effect, we ARE left with NO adequate way to define agape based in the common use of Love and Charity; worse still IS the way that the lexicons and bible commentaries also link agape to these common ideas. The lexicon tells us of agapao, the verb form of the word, that it IS: of persons: to welcome, to entertain, to be fond of, to love dearly and of things: to be well pleased, to be contented at or with a thing2. These ARE NOT at ALL what IS intended in the use of the word agape in the New Testament.
In regard to the noun form, agape, the lexicon offers little to show the depth of the word idea. The lexicon tells us that agape IS: brotherly love, affection, good will, love, benevolence while offering us love feasts as a secondary meaning. None of this even comes close to the reality of agape as it IS presented by the Master save for the ideas of benevolence and good will which approach the intent of agape. While brotherly love may seem to be an appropriate idea, it IS NOT because it IS offered in the context of our common understanding of Love and NOT the deeper realities of agape. Benevolence, while being one of the few ideas offered by the lexicon that comes close to agape, the current defining ideas of benevolence also fall far short of the reality that we should understand. Today’s dictionary tells us that benevolence means: desire to do good to others; goodwill; charitableness, adding as a secondary meaning that benevolence IS an act of kindness; a charitable gift* Save for what we can glean from a desire to do good to others, these ARE but carnal ideas and while virtuous they ARE NOT agape. Webster’s 1828 dictionary gives us a better view of the idea as it existed then saying that benevolence IS: The disposition to do good; good will; kindness; charitableness; the love,of mankind, accompanied with a desire to promote their happiness while adding the more common idea of an act of kindness; good done; charity given 1. The first defining idea for benevolence IS similar to their ideas on the word Charity which, again, IS a direct translation of agape in some instances as we discussed above. That agape IS rendered as Charity in some instances can perhaps give us a clue to the thinking of the King James Translators. The rendering of agape as Charity IS found in but a few translations in our library including the Douay-Rhiems, an earlier Catholic bible version, the Wycliffe Bible and the Webster Bible which IS from the same Noah Webster that authored the 1828 Dictionary that we often use. While the idea of Charity has lost its spiritual ideas which we cite in the preamble to our blog and which IS from the same Noah Webster, the original ideas ARE ALL we have to carry the idea of agape in coherent English terms. Our coherent English definition of agape then becomes: benevolence, good will; that disposition of heart which inclines men to think favorably of their fellow men, and to do them good. In these words we should try to see the idea of agape from the perspective that they include NO ideas of prejudice and brings the whole idea of agape to be a disposition of heart which IS what it must become.
We should NOT however see the idea of heart as being related to an emotional response as this IS understood in some doctrinal approaches to the Lord; the idea of heart should be understood as the it IS used by the Master, especially in such sayings as “For where your treasure is, there will your heart be also” (Matthew 6:21). Here the idea of focus comes into view. Our hearts ARE NOT our personalities as we would ordinarily understand that term, the idea of heart goes much deeper. Our personalities ARE a carnal aspect of Life in this world; they ARE the functioning of our minds and emotions coupled with whatever hormonal response we may have toward those things the ARE affecting our psyche at any time. This IS NOT intended to be a scientific answer but rather a broad outline through which we can understand that the personality IS a physical attribute which IS NOT related the the reality of Life in form….the Soul. As the Soul uses the physical form for its expression of Life so too DOES it use the personality but we should understand that both ARE NOT responsive to the prompting of the Soul until such time as one has some degree of realization of that prompting combined with a willingness to ‘cooperate’ for lack of a better word choice. The heart IS that cooperating factor and the Master’s words should suggest to us that it, the heart, can be cooperating with or ambivalent to the prompting of the Soul or it can be closed off from the prompting when one’s attitude IS fully absorbed with carnal matters. Of course, we should understand that attitude plays a large role as the facilitator of the hearts direction establishing the idea that “where your treasure is, there will your heart be also“. As we have that discussed, one’s treasure IS NOT limited to possessions and wealth but IS the combined influence of ALL that matters to a person; if it IS carnal matters, fully or partially, then the heart IS on those matters and if it IS spiritual pursuits that matter then the heart will be there. While this DOES NOT consider the fact that many have hearts that sway between these poles of carnal and spiritual as distinct choices, we have James words to clarify that position as the apostle tells us that “A double minded man is unstable in all his ways” (James 1:8).
This then brings us back to the idea that agape IS perhaps best defined as: benevolence, good will; that disposition of heart which inclines men to think favorably of their fellow men, and to do them good. Here we should lock onto the idea that agape IS expressed through our disposition of heart. Another important saying from the Master can help us to understand that this disposition of heart IS NOT ONLY a defining idea for agape but IS also the defining idea for our lack of this expression; where our disposition of heart IS carnal and self-centered or where our disposition of heart changeable based upon our prejudicial ideas. The Master tells us that “out of the abundance of the heart the mouth speaketh” (Matthew 12:34). In the reality of this disposition of heart we must note that it IS to become our primary focus, that in our hearts, in our Soul infused hearts, our singular objective IS to think favorably of our fellow men, and to do them good as this objective streams from our newfound sense of benevolence and good will. It IS in this frame of mind that we can understand the Apostle 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). It IS here that we can discover that our expression of agape IS “that good, and acceptable, and perfect, will of God” and, to use the doctrinal idea here, it IS in our our expression of agape that we DO prove that “perfect, will of God“. In this idea of our expression of benevolence and good will exists the elimination of ALL prejudices, ALL hatred, and ALL negative opinions regarding others. It IS ONLY in this that the abundance of the heart can have the necessary effect on our individual lives and, in some small way, on the corporate Life of mankind. And it IS here that we can test in practical terms the Master’s saying that “by their fruits ye shall know them” (Matthew 7:20) as others observe us and as we observe others who ARE Truly expressing “that good, and acceptable, and perfect, will of God“.
And this IS our spiritual objective in a nutshell so to speak: that we express agape to ALL through our benevolence and good will rightly understood as we understand that it IS in so DOING that we can be among the few that Truly keep His words. We should remember here Paul’s words saying “all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself” (Galatians 5:14). While this saying from the apostle has been read against the backdrop of Paul being the New Testament writer that establishes doctrine for many denominations and sects, the words have NOT garnered the attention that they should have. For many the ideas surrounding faith and works have become the cornerstones of doctrine. And, as we have discussed numerous times, Paul’s words on faith and works have been misunderstood and misrepresented by those that teach their doctrines to the peril of those that heed their words. And it IS NOT ONLY the apostle’s words on faith and works that have served to create doctrines for much of the church, there IS also the assertion, based upon scant reality and Truth, that the Way to the Lord IS found in our affirmations and our acceptance of Jesus as Lord and Savior without any responsibility placed on ideas of keeping His words. Add to this the anti-Christian ideas on prosperity by others and the reliance on rites and rituals by still others and we have a church that DOES NOT even see the deeper Truths of the Gospels as they ARE continually “teaching for doctrines the commandments of men” (Matthew 15:9). The reasons for this divergence from the Truth of the Master’s words and the True clarifying and amplifying message of His apostles ARE likely many but in our understanding most ALL reasons ARE related to minimizing the need for men to look past their little lives in this world so as to embrace the Truth. Again, that Truth IS that we must “love thy neighbour as thyself” which precept has been elevated by the Master to be among the two Great Commandments. Here, instead of embracing this commandment, most of the church embarked on a quest to deflect the meaning that the idea of Great Commandments IS intended to have on the spiritual lives of men. The completeness of the Great Commandments IS found in the reality of agape and its expression with NO “respect to persons” in this world of Unity in Diversity. It IS through this expression that we accomplish ALL as we keep the law which must be understood as that we keep His words and His commandments. We close today with our trifecta of spiritual reality which did NOT make it into our discussion: the Master 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).
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
- 7 Google generative AI on worship
- 9 Thayer’s Greek Lexicon on blueletterbible.org
- 9a The New Strong’s Exhaustive Concordance of the Bible on blueletterbible.or
- 12 Expositions of Holy Scripture–Project Gutenberg’s and Baker Book House’ Expositions of Holy Scripture, by Alexander Maclaren–(1826-1910)
- * 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
