ON LOVE; PART MDLXXIII
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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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In the last essays we discussed the idea of measure through a discussion on the Parable of the Sower. We were taken here by the words of the Master saying “For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.” (Matthew 13:12) which ARE included with the parable by each of the synoptic gospel writers. In our discussion we noted that in Mark’s Gospel his version of these words were included together with the Master’s words on measure. There we read “If any man have ears to hear, let him hear. And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given. For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath” (Mark 4:23-25). Since we have always placed much emphasis on this idea of measure, we broke off from our intended discussion from John’s Gospel regarding the idea of “the anointing“. For us the idea of measure IS one of the most important guides in man’s journey upon the Path; measure IS our guarantee if you will that we will gain in spiritual stature in direct proportion to our measure of striving toward that goal. Each of the synoptic writers include the idea of measure and while each combines it with a specific spiritual idea the main emphasis of the Master’s words IS “with what measure ye mete, it shall be measured to you“. We discussed in much detail the approach taken by each of the gospel writers in the last essay and while their placement of the idea varies, it IS nonetheless the same. Matthew offers this idea of measure in a verse about judgment; Mark, as we see above, includes it in a verse regarding hearing and in Luke the idea IS included in a section regarding giving. In each case the idea of measure can be seen as a separate statement that qualifies the specific idea but also stands alone for our guidance. There IS NO instant Transformation of a man from his carnal Life to a spiritual one; there IS a process.
The process begins with Repentance which IS a man’s decision to change, his decision to begin living in the Light by following the dictates of his own Soul. We should note that this decision IS our beginning and that once we Truly decide our Transformation begins. It IS unfortunate that in the doctrinal ideas of most ALL of Christianity both Repentance and Transformation are misunderstood and misapplied to the lives of men. Since these ideas ARE necessary to our understanding of “the anointing“, we will again discuss the reality that we should try to understand regarding both words. Repentance IS commonly understood as: deep sorrow, compunction, or contrition for a past sin, wrongdoing, or the like; regret for any past action*. This is the common definition of the word which fails on many levels. Today’s AI, using the entirety of its library, offers us a broader view which IS based in a combination of its usage over time, dictionary entries, and spiritually oriented texts. Google’s Gemini AI engine tells us that Repentance IS: the sincere feeling of remorse for a past wrongdoing, paired with a genuine, active commitment to change one’s behavior. It is a deliberate redirection of your thoughts and actions rather than just saying “I’m sorry”**. This IS much closer to what we see as the Truth of Repentance; while the primary idea here is remorse rather than change, it DOES include an active commitment to change one’s behavior. We should note here that our lexicon and the defining ideas from Strong’s, Thayer’s and Vine’s DO NOT include this idea of change in any meaningful way. Our defining idea for Repentance comes from Vincent’s Word Studies where he defines the idea saying: 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 word 4.
From Vincent’s words we should be able to see the deeper defining ideas of both Repentance and Transformation. We should see Repentance as: a virtuous alteration of the mind and purpose and Transformation as a like virtuous change in the life and practice. The greater point here IS that Repentance and Transformation work together and should we understand Transformation according to 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) we can then see the ultimate objective. As we have often discussed, the Greek word rendered as prove, dokimazo, IS best understood as discernment which IS one of the usages in the King James New Testament. While discern IS the rendering of several of the newer bible translations, Strong’s defines dokimazo as: to test 9a which idea IS out of place in this context. However, when we view the idea of dokimazo from Vine’s where we read that it: signifies to test, prove, scrutinize, so as to decide 9b, we can likely understand that the result IS discernment. Perhaps the idea of testing can be applied in a broad sense to our Transformation as it occurs by measure in the mind under the flow of Truth from the Soul. Each measure IS tested and proven so that we can decide, discern if you will, what is that good, and acceptable, and perfect, will of God as a man in this world.
Both the rejecting of our conformance “to this world” and the “renewing of your mind” begin with our ability to Repent. We often discuss the idea that Repentance IS the first True precept from the Master that we read of in the Gospels, we would be remiss to NOT cite His words again here. In Matthew we read “From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand” (Matthew 4:17) which verse IS placed just after the temptation scene and before His first encounter with Peter and Andrew. This first precept IS similarly placed in Mark’s Gospel where we read “after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel” (Mark 1:14-15). Our point here IS simply that this idea of Repentance IS an extremely important part of our journey and that it IS our beginning step onto the Path where we then begin to Transform by measure. As we Transform our heretofore carnal lives under the guidance of the Soul, we gain in our ability to KNOW and we should understand here that this KNOWING IS the product of keeping His words. The implication here IS simply that in Repentance, in our decision to change, we ARE also deciding to keep His words; here we should remember that keeping His words IS our source of KNOWING the Truth as we read in our trifecta which we repeat here:
- “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 understand that it IS by measure that we grow, that we Transform ourselves from carnal beings to spiritual beings in this world. Again, there IS NO instant change; there IS ONLY the step by step progress that we go through as we strive to keep His words. It IS at some point in the end of this journey of Transformation that we can KNOW that we DO “continue in my word” as the Master tells us and here we the better idea IS that we abide in His word. It IS here in this sense of abiding that we can better understand the third part of our trifecta where the Master tells us that if a man “that hath my commandments, and keepeth them” that “we will come unto him, and make our abode with him“. In these ideas we find the reality of spiritual Life; we find that as we “abide in His words“, He then abides in us and we ARE then understood to be His disciples who have strived to succeed and have succeeded in proportion to our measure of striving. It IS the disciple that has access to the mysteries and it IS in our revelations of those mysteries that we come to fully KNOW the Truth and ARE freed from our “bondage of corruption” (Romans 8:21), we ARE freed from our vanity. ALL of this works in accord with the Master’s most important words saying “with what measure ye mete, it shall be measured to you“.
The result of our successful Repentance and Transformation IS discipleship and it IS in this that we ARE considered to be among the saints. Again, we must be careful to understand the reality of these terms; we must understand that the disciple IS one that DOES abide in His words and one that follows the other criteria established by the Master. This criteria includes True adherence to the Great Commandments with the first specifically shown us in Jesus words from Luke’s Gospel. The second of the Great Commandments should be understood in the idea that we abide in His words….that we keep His words. The Master’s other specific criteria for discipleship IS fully misunderstood and fear of it has likely played a large part in the establishment of the various doctrines of men. Jesus tells us that “whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple” (Luke 14:33). Few if any ARE capable of DOING this and the Master points this out in His encounter with the rich young ruler who IS given the choice as Jesus says to him “sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me” (Luke 18:22). The core misunderstanding here IS found in the idea that this must be DONE in an instant but this IS NOT the case. This rich young ruler already has DONE much through Repentance and Transformation as we read in his own testimony saying “All these have I kept from my youth“. This reply IS prompted by the Master saying, “Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother” (Luke 18:21, 20). We should understand the rich young ruler’s spiritual stature through the Master’s reply saying “Yet lackest thou one thing” as he instructs the man to forsake ALL. This forsaking IS an endpoint and one that we work up to by measure. We should try to understand that when we have Truly Repented and ARE Transforming that it will become our own desire to forsake those things that keep us bound in the vanity of our little lives in this world. This brings us back to the idea of anointing from the Greek word chrisma,, a kindred word to christos which IS rendered as Christ in the New Testament. The idea of anointing, while True for everyman from the perspective of his having a Soul, IS the realization of the Christ Within and IS the product of our Repentance and our Transformation. The Apostle John tells us “But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him” (1 John 2:27).
We should try to see that John IS NOT addressing the ordinary man, that he IS addressing those that ARE Truly following the Lord. Unlike Paul’s letters, John’s First Epistle IS NOT addressed to any particular person or group; it IS a general letter that seeks to address those that ARE following the Master while cautioning the reader that they may be deceiving themselves. We get this idea from the opening words saying “This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us” (1 John 1:5-10). In these words John lays out the reality of the True follower and separates him from the ordinary man who lies and IS deceived concerning such matters. It IS this idea that we should take into our subject verse on anointing; we should see that “the anointing….abideth in you” ONLY if you ARE NOT deceiving yourself and here we should again note James words on this subject. James tells us to “be ye doers of the word, and not hearers only, deceiving your own selves” (James 1:22). Through the combination of these ideas we should be able to understand that “the anointing….abideth in you” if you keep His words. We should understand that these two ideas of deception, while framed differently, ARE the same. Our premise here then IS that those that keep His words, those that have Repented and ARE Transforming, ARE those that have the anointing abiding in them. We must understand here that John’s idea of the anointing IS that of an entity that can “teacheth you of all things” and that can “abideth in you“. Here we should try to see the third part of our trifecta which shows us the very nature of this idea of abiding and ‘who’ it IS that abides in the True follower of the Master. In our trifecta we read that it IS the Father and the Son that will “make our abode with him“, with the man who “will keep my words“.
While the doctrinal church CAN NOT explain this idea save for introducing the idea of the Holy Spirit which the Master earlier mentions saying “I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you” (John 14:16-18). The translations here ARE cumbersome beginning with the idea that “I will pray the Father“. While the idea of will has been inserted by the translators, the whole of the statement IS misconstrued. Earlier in John’s Gospel Jesus tells us that “I and my Father are one” (John 10:30) so that the idea shows the Master praying to Himself. Vincent, commenting on a different verse, tells us that the idea here IS: The verb aijtew is used of the asking of an inferior from a superior. Erwtaw is to ask on equal terms, and hence is always used by Christ of His own asking from the Father, in the consciousness of His equal dignity 4; the verb in this verse IS the latter, erotao. We should try to see here that there IS NO actual asking or praying involved in this. The idea then IS formed as “another Comforter” and in the idea that “he dwelleth with you, and shall be in you” we should again see the reality of abiding. The rendering of dwelleth IS from the same Greek word, meno, as in the previous verse where the Comforter “may abide with you for ever“. Our point here IS that the Comforter, and the “Spirit of truth” ARE the same as John’s later use of the idea of anointing; so IS the later reference where the Master tells us of “the Comforter, which is the Holy Ghost“. We should KNOW that the “Holy Ghost” and the Holy Spirit are from the same Greek words “hagios pneuma“. We should note as well that in the final part of our selection above the Master says “I will not leave you comfortless: I will come to you” and in this we should understand that He IS, as the Christ, the Comforter that “dwelleth with you“. That He IS the reality of the Father and the Son that will “make our abode” with the man that “that hath my commandments, and keepeth them“.
Through ALL this we should be able to see and to understand that the anointing IS the Christ, the Christ Within and the Soul of everyman. While ALL may have this anointing, it IS the man that “keeps His words” that has realization of this Truth. This leaves out those that DO NOT Truly strive to keep His words, this leaves out the liars and the deceived that John points out. John’s point here IS deeper than just having this realization; the apostle also seeks to show us that we DO NOT need a teacher and this IS a dynamic point that we must consider. Perhaps the best examples of this idea that “ye need not that any man teach you” IS found in the lives of the apostles. While they may have learned much from the Master, what they learned can be reduced to an idea that had been lost for centuries: “Thou shalt love agapao thy neighbour as thyself“. Teaching this as a precept however IS NOT the same and KNOWING what it Truly means and it IS ONLY by Jesus’ example that they could discern this. Their discipleship rested on their KNOWING the reality of this idea of agape and here we should remember the Master’s words from our trifecta. There, in Jesus’ words saying “If ye continue abide 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), we have the reality of KNOWING as well as its ONLY cause. The apostles, ALL of them, KNOW the reality of agape and that this IS the primary emphasis of the Master’s words. The apostles came to see the world as Jesus did; NOT because He taught them to DO so but because in their individual expression of agape they became disciples that KNEW what they must DO. We DO NOT have a record of the lives of ALL of the apostles as we DO with Peter and John and those that ARE added to the twelve: Paul, James, Stephen and Philip are our examples who in the Book of Acts show that they had similar spiritual Power as Peter and John.
In previous posts we cite the way that the disciples, especially the twelve apostles, continue to grow in spiritual stature through their time with the Master but that even near the end that they were unsure of much. We should understand here that this IS despite the Master’s ofttimes clear language in telling them the Truths that ARE imparted to us in the gospels. Their ability to understand these Truths DID NOT come from a teacher, DID NOT come from the Master, but were developed through the continuous striving of the apostles. It IS here that we should try to see John’s words saying “the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him“. This reality IS missed by most ALL. The reality of the anointing IS the reality of the Christ Within, the anointed as the christos IS defined, and perhaps the way that we should try to see this IS that the Christ Within, “christos en humin” (Colossians 1:27) as we read in Colossians, IS the anointed from which the anointing, the chrisma, flows into the heretofore carnal lives of men. For most ALL of the church this IS an alien concept and any idea that a man can be in any way a Christ has been derided since the beginning. This despite the several clearly worded sayings from the Master that tell us that this IS so, that everyman has the same potential to be Christ like; everyman has the potential to be the anointed. This IS what John IS telling us as he tells True followers of the Lord that “the anointing which ye have received of him abideth in you“. We KNOW from the idea that the anointing “abideth in you” that such a man IS a True follower who DOES “continue abide in my word” as we read in Jesus’ words above. We should try to see here that it IS the anointed that ARE the subject of the Master’s words saying “Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do” (John 14:12). We should careful to understand understand the dynamics of the idea rendered as “believeth on me“. The idea here IS that: To believe in, or on, is more than mere acceptance of a statement. It is so to accept a statement or a person as to rest upon them, to trust them practically; to draw upon and avail one’s self of all that is offered to him in them. Hence to believe on the Lord Jesus Christ is not merely to believe the facts of His historic life or of His saving energy as facts, but to accept Him as Savior, Teacher, Sympathizer, Judge; to rest the soul upon Him for present and future salvation, and to accept and adopt His precepts and example as binding upon the life 4.
The proper rendering here IS “believeth into” from the Greek “pisteuo eis” and while Vincent offers us a deeply spiritual interpretation of these words, there IS yet another reality that we should apply to pisteuo. While pisteuo IS generally rendered in terms of believing, the greater Truth IS to understand it in terms of KNOWING and while there IS NO English word that we can think to use here to better define pistis and pisteuo. To “believe into” the Master IS to keep His words, to accept and adopt His precepts and example as binding upon the life. While most ALL of the church relies on the New Testament ideas of faith and believing, their understanding of these idea IS a strictly nebulous one. From the beginnings of these blog posts we have cited Vincent words in regard to our believing in or believing on the Master and from the Master’s statement above from John’s Gospel we should be able to clearly see that the nebulous church ideas CAN NOT bring a man to that point that Jesus shows us where “the works that I do shall he do also; and greater works than these shall he do“. Here we should also try to see that even the diluted ideas of the church concerning “greater works” fail. John Gill tells us that the doctrinal view of “greater works” IS: not greater in nature and kind, but more in number and then adding that: by greater works may be meant the many instances of conversion, which the apostles were instrumental in, and which were more in number than those which were under our Lord’s personal ministry: besides, the conversion of a sinner is a greater work than any of the miracles of raising the dead for this includes in it all miracles 8. We should try to understand that in church parlance the idea of conversion IS understood offering ‘salvation‘ by getting a person to ‘accept’ Jesus as Lord and Savior but there IS NO real conversion here. The greater Truth IS ever found in the deeper understanding of pistis and pisteuo which IS KNOWING and here, through our striving to accept and adopt His precepts and example as binding upon the life, we come to KNOW the Lord; we come to “know the truth” and we come to understand that it IS “the truth” that “shall make you free” by “having escaped the corruption that is in the world through lust” (2 Peter 1:4).
It IS our ability to “know the truth” through keeping His words that make one a True disciple and it IS in this KNOWING that we have the reality of pistis and pisteuo. Matthew’s and Mark’s versions of the Master’s words tie these ideas of pistis and pisteuo to KNOWING as they shows us the Master’s words in regard to moving the mountain. In Matthew we read “If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done” (Matthew 21:21). Here we have pistis rendered as faith against the idea of doubting which represents a lack of KNOWING. This should be understood as ‘if one has such KNOWING so that he DOES NOT doubt‘, he will have the Power to cast the mountain “into the sea“. Mark offers us the Master’s words as “whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith” (Mark 11:23). Here we have pisteuo rendered as believing against the same idea of doubt which should be understood in the same way. In these sayings, both of which seem to be related to the Master’s interaction with a fig tree, we should be able to see the reality of pistis and pisteuo and, if we still desire to render them as faith and believing, our definitions of these ideas must change. Neither biblically reference the nebulous ideas applied by doctrines, ideas that ARE more hope that KNOWING, ideas that CAN neither result in our ability to move the mountain nor cast the sycamine tree into the sea as Luke frames this.
In Luke’s Gospel we read “the Lord said,If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you“. Here the Master IS addressing one’s measure of faith, one’s measure of KNOWING, as His answer to His disciple’s request saying “Increase our faith” (Luke 17:6, 5). We should try to understand the link here to the words we discuss above “with what measure ye mete, it shall be measured to you” and try to see the greater point. The Master DOES NOT answer the request but rather tells His disciples the effect of one’s increased faith and what it means. Jesus’ point IS parabolic and grossly misunderstood in most ALL of the church where the idea of the “mustard seed” IS seen in terms of size; some expand upon the idea saying that even such a tiny amount of faith can metaphorically plant the tree in the sea or, as Mathew shows us, can move the mountain (Matthew 17:20). There IS a reality here that IS missed by most ALL, the reality of equating one’s pistis with that of a “mustard seed“. The mustard seed’s pistis, its KNOWING if you will, IS of a singular focus; the “mustard seed” IS programmed with the single truth that I am a great tree. Again this IS a parabolic statement. Much of the church has taken the Master’s words here and brought them into alignment with another of Jesus’ statements where He compares the “mustard seed” to “the kingdom of God“. We read “Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it? It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth: But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it” (Mark 4:30-32). Here again we have the idea of measure but from the perspective of the Kingdom and its growth in the hearts of men according to the Master’s words from Luke’s Gospel saying “the kingdom of God is within you” Luke 17:20).
While we have gone off track in our discussion, we DO so to emphasize the idea of KNOWING in regard to the Greek words pistis and pisteuo so that we can understand that it IS by our measure of KNOWING that we have realization of the Christ Within, realization of the anointing which “teacheth you of all things, and is truth“. We should remember here that the very idea of Christ Within IS that “mystery which hath been hid from ages and from generations, but now is made manifest to his saints“. The mystery “which is Christ in you, the hope of glory” (Colossians 1:26, 27) “is made manifest to his saints“, to His disciples which ARE those that keep His words as True followers. It IS these that have the anointing which “teacheth you of all things, and is truth” and perhaps the end point of this KNOWING IS full realization of the Christ Within as the actor in this world of men. Here we should remember that anointing from the Greek word chrisma IS a kindred word to christos which, while rendered as Christ, IS defined as anointed. The hiding of this relationship IS DONE in plain sight and in this we can perhaps define the idea of the mysteries. Most ALL of the spiritual mysteries ARE hidden in plain sight and this ‘hiding’ has worked for millennia because until one builds the necessary measure of realization he will not see such Truths. This IS the effect of that vanity into which ALL are born and which, when coupled with years of nurturing and indoctrination into the ways of the world, create a psyche that sees ONLY the carnal and mundane as real. Paul shows us this in words that we often discuss and which end in one’s full realization of the Christ Within as the actor in this world of men. Paul tells us:
“the creature was 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. For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body” (Romans 8:20-23).
In these words ARE our beginnings and our endpoints and while we have discussed these words frequently over the course of our blog posts, we will DO so again beginning in the next post while relating them to the anointing and the Christ Within.
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 |
- 2 New Testament Greek lexicon on biblestudytools.com
- 4 Word Studies in the New Testament; Marvin R Vincent D.D. 2nd edition
- 8 Bible commentaries on BibleStudyTools.com
- 9 Thayer’s Greek Lexicon on blueletterbible.org
- 9a The New Strong’s Exhaustive Concordance of the Bible on blueletterbible.org
- 9b Vine’s Expository Dictionary on blueletterbible.org
- * Dictionary.com Unabridged Based on the Random House Unabridged Dictionary, © Random House, Inc. 2020
- ** Google AI on Repentance
those who walk on the well-trodden path always throw stones at those who are showing a new road
Voltaire, Writer and Philosopher
