ON LOVE; PART MDLXIV
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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 James’ words on faith and works which seem contrary to the words of Paul but ARE NOT. Neither ARE they aligned with the doctrinal view of Paul’s words on faith and works as taught through the doctrines of men. James’ and Paul’s words ARE Truly aligned but this alignment IS lost in the doctrinal ideas applied to Paul’s words. We have been discussing the churches’ error in claiming that Paul IS against works as men’s way to ‘salvation‘ which IS based on a few out of context ideas. What Paul IS against IS the way that the Jews used their doctrinal ways as their way to ‘salvation‘, relying upon their traditions and interpretations of the law. This Jesus shows us in His many encounters with the Jews’ religious leaders and here we used the Master’s words regarding their traditions and their contradiction to the law which ARE highlighted in the gospels. While the Jews focused their ‘works‘ on the carnal ideas as outlined by Mark who tells us that “when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brasen vessels, and of tables“, they missed the reality that “There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man” (Mark 7:4, 15). Such traditions, as well as their denial of the commandment to “Honour thy father and thy mother” (Matthew 15:4) ARE called out by the Master and should be understood as a part of those works against which Paul writes. We should also try to see that in Paul’s writings the idea of those works that will NOT bring one to ‘salvation‘ include those things that men DO “that they may have glory of men” (Matthew 6:2). This the Master addresses in His words on giving, prayer and fasting which the Jews routinely DID and which Paul sees as such carnal works. Jesus tells us that “They have their reward“; their reward IS NOT salvation but rather what they performed for….the “glory of men“. It IS works based in carnal motivation and works that ARE based in their traditions that Paul objects to. He rejects ALL things that men DO to please the Lord that ARE NOT in accord with the Truth of the commandments and the Master’s words and what we should try to see here IS that the Christian world carried forward much of these types of works in their various doctrines.
We should remember here that Paul also speaks of “good works” and while the doctrinal church includes “good works” in those works against which Paul writes, they ARE sorely mistaken. This idea of “good works” has naught to DO with those carnally oriented ideas that Paul IS against and we should try to see that the root idea for “good works” IS found in the Master’s words saying “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matthew 5:16). Such “good works” ARE NOT from the carnal mind but from the Soul, the Christ Within and while they may result in carnal actions, they ARE motivated by the Truth of the Master’s words saying “Thou shalt love agapao thy neighbour as thyself” and ALL that this simple commandment entails. It IS in our expression of agape that ALL “good works” ARE found, an expression that includes the reality of Jesus’ words saying “as ye would that men should do to you, do ye also to them likewise” (Luke 6:31). It IS these “good works” that James calls out as works in His writing and it IS from this perspective he and Paul agree. Repeating James words we read:
“What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? For as the body without the spirit is dead, so faith without works is dead also” (James 2:16-26).
James begins with a question and through the rest of his words on faith and works we should be able to understand that the answer IS NO. True faith, True pistis, IS KNOWING some measure of the Truth and to begin to live by that Truth; True faith IS NOT that nebulous idea of faith adopted by church doctrines; this nebulous faith IS defined a: complete trust, confidence, or firm belief in a person, idea, or religion, often held without physical proof. It implies loyalty, devotion, or a strong conviction, such as religious faith. Synonyms include trust, reliance, conviction, confidence, and allegiance**. The very definition of faith shows us it nebulousness but that IS NOT the source of our idea that such faith IS nebulous. Our source for this idea of faith is found in the Master’s words where we read such things as “If ye have faith, and doubt not“, that in this ALL things ARE possible as Jesus tells us in His continuing words saying “And all things, whatsoever ye shall ask in prayer, believing, ye shall receive” (Matthew 21:21-22). In these words IS the conjunction of faith and believing; in these two verses they ARE interchangeable and the caveat that one must “doubt not” applies to both. We should remember here that faith and believing ARE kindred ideas from the Greek words pistis and pisteuo which ARE biblically defined in a similar way to our secular definition above. In much of the church men ARE told that they should pray for whatsoever they desire and that Jesus’ words “ye shall receive” apply. Most prayers however go unanswered and the reason for this IS generally laid upon the idea that what one prayed for IS not in the will of God to give. This IS of course a willfully vague answer which leaves men wanting. This rationale IS furthered by some to include ideas of the ‘amount’ of faith; that one may NOT have sufficient faith to obtain what IS prayed for. In these outcomes IS the Truth of the nebulousness of faith. It IS in our sense of KNOWING that we can Truly obtain what it IS we desire but there ARE caveats here as well and, from a spiritual perspective, our desires CAN NOT be for carnal reward. Another caveat IS found in our ability to KNOW that the outcome will be done; to “have faith, and doubt not” IS KNOWING and this KNOWING IS the believing that follows in the Master’s words.
Mark frames this a bit differently telling us the Master’s words saying “For verily I say unto you, That 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“. Here the idea of believing IS used in place of faith but the reality IS the same; one must KNOW beyond any doubt in order to “have whatsoever he saith“. When there IS doubt, there IS NOT KNOWING and we should remember here that we ARE dealing with the Greek words and NOT the way that they ARE rendered into faith and believing. Mark offers and additional ideas that have led to much doctrinal confusion and ARE generally the source for the ideas that have become central to such denominations that ARE use a ‘name it and claim it’ theology. This IS mainly attributed to the Word of Faith movements and the so called prosperity gospel. Jesus goes on to say “Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them” (Mark 11:23-24). While many accept these words as interpretations of their doctrinal faith, they seem to largely ignore the next verse that qualifies the above. The Master adds that “And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses” (Mark 11:25). This idea of forgiveness should be understood as a part of our KNOWING the Truth; it IS in OUR KNOWING that the idea of forgiveness resides as an application of agape. Matthew shows us a similar idea in another place: after teaching us the Lord’s Prayer the Master adds “For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses” (Matthew 6:14-15). Forgiveness IS an expression of agape.
Can we see the inadequacies of doctrinal faith and believing? Can we see how that the failure of most ALL prayers clearly shows us that the doctrinal ideas ARE nebulous and rely solely on hope that whatsoever one prays for will come to pass. We should try to see that it IS in True KNOWING that ALL things become possible as IS rather clearly outlined in the Master’s words telling us that we can “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“. While the church denies such possibilities, there IS a reality in the Master’s words….these ARE NOT idle words. They ARE rather an example of a thing that DOES NOT seem possible, and something that the True disciple would NOT ever attempt, that IS intended to show us that “all things are possible to him that believeth pisteuo” (Mark 9:23). We must remember here that the Greek word pisteuo, while rendered nearly exclusively in terms of belief, should be understood as that KNOWING that comes upon us by measure as we strive to keep His words. While it IS difficult to imagine having such power and while attaining the level necessary to move the mountain is ONLY a remote possibility reserved for the True disciples of the Lord, Jesus DOES tell us that under the right conditions we can. The Power of the apostles, especially Peter and Paul, ARE shown to us in the Book of Acts and to a lesser degree in the gospels and this should be our guide to understanding the Power of the True disciple. There IS however much to overcome and the primary hinderance IS doubt.
Most ALL doctrinal commentaries regard this idea of a mountain as a metaphor and this IS likely a True view of the Master’s intent. The failure here IS that as a metaphor for massive, insurmountable obstacles or spiritual barriers to the kingdom of God, the church minimizes the reality by attributing the idea to carnal things. Should we look upon this metaphor in a spiritual Light, we could then understand 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). Here again we have the Greek word pisteuo rendered as believeth but here with a slight twist. The idea of pisteuo IS still KNOWING but here we also have words that tell us what we must KNOW; we must KNOW the Lord. We have often discussed this idea of “believeth on” and have offered Vincent’s commentary on it saying: 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. In ALL contexts the idea of To believe in, or on IS from the Greek pisteuo eis which IS defined as into and shortened to in or on, and it IS this that points more deeply at Vincent’s words which we have used to show that to “believeth on me” IS to keep His words. Here today however we go deeper into the Master’s idea and relate it to KNOWING the Lord which IS the product of keeping His words. If we KNOW the Lord, if we KNOW God, we will have the ability to fulfill His words saying “the works that I do shall he do also; and greater works than these shall he do“. This IS the role of the True disciple in this world.
Peter explains this for us saying “Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust” (2 Peter 1:2-4). Peter tells us rather clearly that KNOWING God IS KEY to having “Grace and peace“. Grace again IS ALL that comes from the Godhead and this idea of peace IS much more spiritual than what is commonly understood by the word. This peace IS the same as the Master shows us saying “Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you” (John 14:27). While much bible commentary places the defining ideas for eirene into the common ideas of peace which may be True in some instances, this IS NOT the intent here. Nor IS the intent the Master’s farewell as some see His words here in John’s Gospel. The idea here should be seen in relation to the Comforter, the Holy Spirit, which IS the general subject of Jesus’ words here. This Comforter IS the activity of the Soul in the Life of a man as the third part of the True Trinity which IS the Father, the Son and the activity of these in creation. Hence the activity of the Soul in one’s Life. As the Master promises to send the Comforter, He sends His peace which IS an aspect of the Holy Spirit. Can we see the idea that when one Truly has the awakened Christ Within governing the carnal mind, he has the Holy Spirit, the Presence of God as outlined in our trifecta. Paul shows us this idea of peace in his Epistle to the Colossians which ARE his instructions for True discipleship; the apostle tells us “And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful” (Colossians 3:15). Paul’s instructions here ARE an important part of understanding the deeper Truths of the apostle’s words and we will cover these in detail in a future series.
Our point in ALL this is to define the peace that Peter IS referring to, that peace that will come upon us “through the knowledge of God, and of Jesus our Lord“. We must remember that this KNOWING IS NOT what we learn from doctrines but IS rather our realizations of Truth that flow from our own Souls, our Christ Within. In this KNOWING we gain the necessary KNOWLEDGE and it IS through this that we can KNOW “all things that pertain unto life and godliness“. ALL grace and peace come in our KNOWLEDGE of God, in KNOWING God, and here again we let the Apostle John tie this ALL together for us in his words saying “hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him” (1 John 2:3-5).
Returning to James’ words we should be able to see that beneath his simple idea that faith, pistis or KNOWING, must be accompanied by works, ARE deeply spiritual ideas that become visible when we can see that this pistis and pisteuo ARE that KNOWING. KNOWING God IS the goal and we should try to see here that KNOWING God relies in part on Truly KNOWING ourselves, KNOWING that we ARE part and parcel of the Godhead and that “as he is, so are we in this world” (1 John 4:17). James offers us a self-example which IS unlikely addressed to the Jews in those days despite the way that he opens his epistle, addressing it “to the twelve tribes which are scattered abroad” (James 1:1). We should understand here that the primary audience for Jesus words were Jewish converts; others came to be followers of Christ later and likely through the journeys of the apostles as they went about teaching. While it IS understood that Paul IS the primary mover in the conversion of ‘gentiles’, non-Jews in this context, in his journeys according to Acts, he spends much time teaching in synagogues. Both Paul and James ARE teaching a broad spectrum of people in and around the regions and here we should try to see the diaspora of the Jews which likely began with the first revolts around 60 AD. We recently discussed this and the lack of any writing in the gospels or epistles regarding the sacking of Jerusalem in 70 AD; in this we presume that ALL were written before then. It IS nearly impossible to assign a True timeline to the apostles’ writings. This aside, we DO have James’ words and we should refrain from assigning his writings to be a epistle to the Jews for the above reasons and the idea that those to whom he writes as “the twelve tribes” ARE Jews who chose to follow the Lord. In our view of James writing, he IS writing to ALL who follow the Lord and the word Jew IS NOT mentioned by James at ALL.
James style IS direct and blunt, he does NOT hold back in his spiritual instructions to men throughout his epistle. His words here on faith and works ARE offered in this same style. From the beginning verse that asks men, tells them is the greater reality of his words, “What doth it profit, my brethren, though a man say he hath faith, and have not works?“, James IS drawing a line between the man that IS merely a “hearer of the word” and those that ARE “doers of the word” (James 1:23, 22). James IS telling us that there IS NO profit in having faith without works and, based on our study so far, we should understand that when pistis IS understood as KNOWING, it IS NOT possible to NOT have such works. In this we should try to see that James IS referring to what we call doctrinal faith, nebulous faith if you will, and in this we should try to see that he saw this nebulousness in the faith of men in those days. His purpose perhaps IS to drive home the point that in nebulous faith the answer to the next question, “can faith save him?” IS a resounding NO. This message has NOT be seen by much the church however as some fuel the idea of a controversy between Paul and James while others make up reasons for the differences in the apostles’ approach. As we have been discussing, the reason IS simply that the idea of works that Paul IS using IS NOT the same as the idea of works that James IS using. Paul IS referring to the works of a carnal man, works rooted in wrong motivations and in the doctrinal traditions of the Jews. Paul adds the idea of “good works” but this IS ignored by the common view of much of the church saying that: men cannot earn their way to heaven through good works or deeds ***. James reference on the other hand IS “good works“, works that result from the KNOWING that IS pistis.
We should try to see that James’ perspective IS to combat what he discerned as the way of faith in the church in those days. While there IS NO direct evidence that the early converts were leaning into a nebulous form of faith, James’ words DO provide us with enough to reason that this IS True. There ARE as well many places where James offers ideas that condemn, if we can use that idea here, the actions of some in “the twelve tribes” to whom he writes. James goes on to offer a clear example of the idea of faith without works and it IS one that leans heavily into the Master’s words. James tells us about the idea that “a brother or sister be naked, and destitute of daily food” as he forms a question for the reader. In nebulous faith the answer IS to “give them not those things which are needful to the body” which IS much like the priest and the Levite in Jesus’ Parable of the Good Samaritan. These have faith as Jews but their faith IS in their doctrines and NOT in the Truth, NOT in the heart of the law that says “Thou shalt love thy neighbour as thyself” and “Therefore all things whatsoever ye would that men should do to you, do ye even so to them” (Matthew 7:12). If one has such faith as that one KNOWS some measure of these Truths as their guiding Light however, the result would have been to follow this KNOWING with such actions that would provide for the “brother or sister“. This IS also a reflection on the Master’s words from what IS called The Parable of the Sheep and the Goats. In this the parabolic ideas ARE those adopted as important by the doctrinal thinker; through Jesus’ introduction of the idea of king, goats and sheep doctrines have created an end times scenario complete with a final judgement and a separation of the righteous from the wicked. Most see as literal the idea of the king which IS from the Greek word basileus; this word, when rendered as king in referring to specific rulers seems appropriate while in other places the definition of: leader of the people, prince, commander, lord of the land, king 9 can apply. Jesus DOES NOT refer to Himself as a king and this IS True even in His dialogue with Pilate where He IS asked “Art thou a king then?” (John 18:37). The idea of king IS however adopted by most and in this parable we should note that the Master uses this word basileus to refer to Himself as the representative of the Kingdom of God. While the parable IS a lengthy one, there ARE but two ideas that we should take away and one that will suffice here. The Master says “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me” (Matthew 25:40). The it here IS the reality of “Thou shalt love thy neighbour as thyself” and “Therefore all things whatsoever ye would that men should do to you, do ye even so to them” (Matthew 7:12).
It IS our expression of these most sacred ideas that IS the emphasis that should be placed on this parable which IS in reality a straightforward reflection of the Truth that as we treat others, we ARE treating the Lord. The doctrinal understanding, while it may hint at our explanation, first centers around the doctrinal idea of the end times. The doctrinal views of this parable have been used to help create the end times ideas that ARE held by many as the Master’s words are taken literally. While we DO NOT KNOW Jesus’ intent in the overall story being told we should be able to see that in this separation of the sheep and the goats there IS a separation in real time of those that express agape from those that DO NOT. Our point however IS NOT the parable itself but rather the expression of agape and how that this should be understood in terms of our “good works“. Those “good works, which God hath before ordained that we should walk in them” (Ephesians 2:8-10). We should see as well the reward offered to those who DO such “good works“, the reward of ‘hearing‘ “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world“. Can we see the point here? Can we see that the others that may have displayed their doctrinal faith without the “good works” earn their reward which Jesus shows us as “Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels” (Matthew 25:34, 41). This reward, while colored for us in fantastical language and adopted as Truth by many, IS the same as what IS offered to the Jews for the motivations of their prayer, giving and fasting where the Master tells us that “They have their reward” which IS “that they may have glory of men” (Matthew 6:2). The line between ‘dead works‘ and “good works” IS clearly marked out for us in the New Testament.
While James’ words ARE formed as the questions, “What doth it profit” and “can faith save him?“, the reality IS that we should see them as statements that tell us that there IS NO profit for one who may “say he hath faith, and have not works” and that for such faith CAN NOT “save him“. James’ example IS much the same as the reality of the Parable of the Sheep and the Goats….that there IS NO profit for the man who DOES NOT live by “the perfect law of liberty” (James 1:25), the law of agape Love. James next introduces us to the idea of ‘dead faith‘, an idea that colors the remainder of this section of his epistle. His point here IS NOT understood by the doctrinal thinker that relies on their interpretations of Paul’s words on faith and works, interpretations that result in the idea that: men cannot earn their way to heaven through good works or deeds **. James’ words however should be seen as a reflection of the Master’s own words saying that “Ye shall know them by their fruits” and then “by their fruits ye shall know them” (Matthew 7:16, 20). James clearly tells us that “Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works“. This verse IS handled differently by some bible translators that put the first part “Yea, a man may say, Thou hast faith, and I have works” in quotes as a separate idea from the rest. While the point of the verse IS in the second part, the first part IS perhaps intended to show that those unfamiliar with the idea of pistis as faith, perhaps the Jew who DOES works according to his doctrines, will say this as he relies on his ‘dead works‘ for his salvation. We should note that the idea of faith as we understand it IS NOT used in the Old Testament nor in the traditions of the Jews. James main point IS made clearly as he tells us in his own tone that “by their fruits ye shall know them“. We could go off on the doctrinal idea that one’s faith IS NOT visible but this IS NOT the point; the point IS simply that if one DOES have pistis, if one KNOWS God, that it IS in his works that this IS on display.
James’ next phrase is a bit more obscure than the rest of the ideas that he puts forth on the necessity of works, “good works” to be sure, and it IS easy to see doctrinal ideas through his words. James tells us that “Thou believest that there is one God; thou doest well: the devils also believe, and tremble“. The idea rendered here as devils IS rendered by others as demons and by two as “evil spirits“. The Greek word here IS daimonion which Strong’s defines as: neuter of a derivative of G1142; a dæmonic being; by extension a deity:—devil, god 9a, where G1142 IS the Greek diamon which IS always rendered as devil or devils. We should remember and try to understand that the whole idea of Satan as a being of vast power and the devil as Satan or his minions, IS a creation of men, as someone or something to blame instead of ourselves. This assigning of the ills of humanity to the influence of an outside being has been part of Christianity from the beginning and built upon by church doctrines for centuries. The reality IS that there IS ONLY our vanity, our own individual: perishable and decaying condition, separate from God, and pursuing false ends 4 as Vincent defines this for us. Paul shows us this Truth saying “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” (Romans 8:20-21). This IS Satan which in the end IS our own carnal selves in this world, born into this vanity of carnal Life and then nurtured and indoctrinated ever deeper into the ways of the world. The result of this vanity, nurturing and indoctrination IS the dæmonic being which we ALL ARE until we can be awakened by our own Souls and can begin to see “the glorious liberty of the children of God“. Our word here, daimonion, IS intended to reflect ALL these ideas of vanity and its sin and evil which ARE most basically the carnal focus that IS our vanity.
In the idea that this daimonion IS a reference to a dæmonic being, we should try to understand just what this being IS. Wikipedia offers us these ideas regarding dæmonic: The idea of the daimonic typically means quite a few things: from befitting a demon and fiendish, to be motivated by a spiritual force or genius and inspired. As a psychological term, it has come to represent an elemental force which contains an irrepressible drive towards individuation. As a literary term, it can also mean the dynamic unrest that exists in us all that forces us into the unknown, leading to self-destruction and/or self-discovery ^. In the idea of vanity and the reality of Satan and devils we should try to see that James’ intent was NOT to show us the doctrinal idea of devils but rather the human condition of vanity seen as an irrepressible drive towards individuation and the dynamic unrest that exists in us all. What we should see then IS a reference to men yet focused upon the things of the world, a condition which exists in those whose faith IS doctrinal as well as those with NO faith at all. To be sure, this vanity afflicts us ALL but its control over our lives diminishes in response to our striving to keep His words.
James begins by saying, in a questioning manner, “Thou believest that there is one God” and comments, as he does in other places, that in this “thou doest well“. Here again we have the Greek word pisteuo and here again we should understand that the idea IS NOT those nebulous ideas of faith and believing that abound in the churches. What we should see here IS the measure of KNOWING that the True follower of the Lord has achieved. This idea of One God IS a fundamental precept of ALL religions and when one can come to KNOW this as a Truth rather than merely believe it then “thou doest well“. The carnally minded “also believe” and again we should see much of the church in this class that “also believe” and try to see the role of pisteuo here IS that nebulous believing that has little certainty….it ONLY has doctrinal faith. As Paul shows us two types of works in his words to the Ephesians that we ARE discussing, James shows us two types of believing. One in certainty which results in “good works” and the other in nebulosity which, while it may result in virtuous doings, has NOT the level of KNOWING needed, a level that begets a like virtuous change in the life and practice 4 as Vincent defines Repentance for us.
We close again with our trifecta which shows us examples of the Ways of the man that KNOWS some measure of the Truth through keeping His words:
- “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 |
- 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
- ** Google AI on defining faith
- *** Google AI answering: how men can earn their way to heaven
- ^ Wikipedia on dæmonic
those who walk on the well-trodden path always throw stones at those who are showing a new road
Voltaire, Writer and Philosopher
