{"id":12862,"date":"2016-09-19T16:43:57","date_gmt":"2016-09-19T22:43:57","guid":{"rendered":"https:\/\/www.newagedevelopments.org\/blog\/?p=12862"},"modified":"2016-09-19T16:43:57","modified_gmt":"2016-09-19T22:43:57","slug":"in-the-words-of-jesus-part-1424","status":"publish","type":"post","link":"https:\/\/www.newagedevelopments.org\/blog\/2016\/09\/19\/in-the-words-of-jesus-part-1424\/","title":{"rendered":"IN THE WORDS OF JESUS\u2013Part 1424"},"content":{"rendered":"

ON LOVE; PART MLXIII<\/span><\/h2>\n
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\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391<\/span><\/h6>\n

GoodWill\u00a0IS Love in Action<\/span><\/h2>\n
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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<\/em>” (Mark 12:29-31).<\/span><\/p>\n

\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9<\/span><\/p>\n

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<\/em> which IS generally rendered as Love,\u00a0we 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\u00a0of the equality of ALL men regardless of their outward nature or appearance…that ALL ARE equally children of Our\u00a0One God<\/span><\/p>\n

\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9<\/em><\/span><\/p>\n

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<\/em>” (Matthew 7:12).<\/span><\/p>\n<\/blockquote>\n<\/blockquote>\n

We ended the last essay with some ideas on the intent of the Apostles Luke and Matthew as they repeated the Master’s ideas on those who\u00a0merely believe that they ARE DOING based in their doctrinal view, those who feign DOING and the man\u00a0who DOES “think of himself more highly than he ought to think<\/em>”\u00a0(Romans 12:3). It IS to these that Matthew’s Gospel shows us the Life’s result for the man who DOES NOT “doeth the will of my Father which is in heaven<\/em>” and it IS to these that Luke’s Gospel shows us\u00a0what we will call the Parable of the Unopened Door. Matthew shows us that regardless of\u00a0what one’s doctrinal accomplishments may be; regardless of one’s ability to\u00a0prophesy<\/em>, to “cast out devils<\/em>” and to DO\u00a0“wonderful works<\/em>“, a man will NOT “enter into the kingdom of heaven<\/em>” unless he “doeth the will of my Father<\/em>“.<\/span><\/p>\n

Luke offers us a parable that tells us the same thing; Jesus tells us to “Strive to enter in at the strait gate<\/em>” in answer to the question asked “are there few that be saved?<\/em>” (Luke 13:24), and then proceeds to give us the Parable of the Unopened Door. The door<\/em> here IS the Way to God,\u00a0the narrow<\/em> Way to God, and the parable shows us that regardless of what men may believe IS True about their own ability to enter, that they CAN NOT unless they ARE Truly striving<\/em>….striving<\/em> to keep His words<\/em>. In both of these presentations there ARE the same ideas and the same result for the man who will NOT strive<\/em> to\u00a0keep His words<\/em>, a result that IS given to us in His words saying\u00a0“depart from me, all ye workers of iniquity<\/em>“. We read Jesus’ words and parable according to Luke and then our selection from the Sermon on the Mount according to Matthew:<\/span><\/p>\n

“Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.\u00a0When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:\u00a0Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.\u00a0But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity<\/em>” (Luke 13:24-27).<\/span><\/p>\n

“Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.\u00a0<\/em>Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:\u00a0Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.\u00a0Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.\u00a0Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?\u00a0Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.<\/em>\u00a0A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.\u00a0Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.\u00a0Wherefore by their fruits ye shall know them.\u00a0<\/em>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.\u00a0Many 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?\u00a0And then will I profess unto them, I never knew you: depart from me, ye that work iniquity<\/em>”\u00a0(Matthew 7:12-23).<\/span><\/p>\n

At the end of the last essay we discussed the idea of iniquity<\/em> and we noted that the apostles each use a different Greek word that IS rendered as such. We noted as well that the underlying idea of both IS unrighteousness<\/em> and when we consider that this IS the failure of men to focus<\/em> upon the Godhead and to strive<\/em> to keep His words<\/em>, we will have a greater understanding of ALL that Jesus and His apostles teach us. Our selection from Matthew’s Gospel begins with the Golden Rule which IS a glorious picture of agape<\/em> as this IS intended to be expressed<\/em><\/strong> in this world. The Master then goes on to teach us about the strait gate<\/em> and while the succession of ideas IS likely purely Matthew’s, we should understand that he DID think that these thoughts from Jesus ALL belonged together. Here then the strait gate<\/em> IS the Way of Love as well as it IS the Way to the Kingdom of God as there IS NO difference in these ideas; it IS when a man can Love as Jesus teaches us that He will find the Kingdom and, conversely, the man who has realized the Kingdom must per force Love as the Master teaches.<\/span><\/p>\n

A simple look at world affairs, the interrelationships of men with their fellowman, and one’s own perspective regarding others, will most clearly show that there ARE few who have mastered the reality of agape<\/em> as this idea IS intended to be expressed<\/em><\/strong> and in this IS the key to understanding the reality\u00a0of the strait gate<\/em> as this IS opposed by the wide gate<\/em> and the broad way<\/em>. Jesus then goes on to teach about “false prophets<\/em>” and here we should try to see the idea of those who DO NOT teach the aforementioned Truths on agape<\/em> and the Way to the Kingdom. We should try to see here how that men have always substituted their own sense of doctrine and that they have ever taught their own ideas over the Truth of Love and the Truth of the narrow<\/em> and seemingly difficult Way to God. While it IS easy for us to look at most ALL doctrine as false<\/em> teachings, we should be careful to understand that those who DO teach such ARE NOT ALL “ravening wolves<\/em>” as this idea IS commonly understood.<\/span><\/p>\n

What exactly\u00a0ARE\u00a0“ravening wolves<\/em>“? The Greek word harpax<\/em> which IS rendered here as ravening<\/em> IS rendered as extortioner<\/em> in its other uses in the King James Bible and it IS likely based in the negative connotation of the combination of these ideas that others have rendered this as cruel<\/em>, vicious, ferocious<\/em>\u00a0and ravaging.\u00a0<\/em>Others however render halpax<\/em> as hungry<\/em> and as wild<\/em>\u00a0which ARE but the general character of the wolf<\/em>. We should note here that there ARE NO extorting wolves<\/em> and in this we should see that this word has some deeper meaning. Where it IS rendered as extortioner<\/em> in the King James version, it IS rendered by others as greedy<\/em>, as crooks<\/em>, and as those “who take more than their right<\/em>” which IS a more suitable idea for extortioner<\/em>.<\/span><\/p>\n

None of these ideas however will work for the description of the wolf and in the context of the Pharisee’s words saying “God,\u00a0I thank thee, that I am not as other men are,, extortioners, unjust, adulterers, or even as this publican<\/em>” (Luke 18:11), extortioner<\/em>\u00a0hardly seems a valid idea when combined with unjust<\/em> which also covers this fault. Young’s literal Translation renders halpax<\/em> as rapacious<\/em> here but as the King James in other places while the Darby Translation renders as ravening<\/em> in Matthew’s use and as rapacious<\/em> in the other New Testament uses. The 1828 Webster’s dictionary defines rapacious<\/em> as:\u00a0Given to plunder; disposed or accustomed to seize by violence; seizing by force; as a rapacious enemy;\u00a0Accustomed to seize for food; subsisting on prey or animals seized by violence; as a rapacious tiger; a rapacious fowl\u00a0<\/em>1<\/sup>.<\/span><\/p>\n

In the confluence of these ideas we should be able to see that Jesus IS referring to the general character of the wolf as one who seizes what it IS that he needs and here, in the context of the “false prophets<\/em>“, we should be able to see a man who IS more feeding himself than he IS feeding those whom he teaches. With this idea we should be able to see how that the Pharisee as well as some\u00a0New Testament teacher may “come to you in sheep’s clothing<\/em>“, appearing as bearers of the Truth, while the reality IS that they ARE\u00a0rapacious <\/em>and\u00a0“ravening wolves<\/em>” whose Truth IS their own; and, in their teaching they ONLY enforce their own sense of doctrine and feed their own ego. We should try to see here how that the\u00a0“ravening wolves<\/em>” in\u00a0the Master’s parabolic way of showing Truth ARE\u00a0NOT necessarily\u00a0cruel<\/em>, vicious, ferocious<\/em>\u00a0and ravaging\u00a0<\/em>as some translations render this; they ARE rather merely wolves<\/em> DOING as wolves<\/em> DO and here they ARE men DOING as men DO.<\/span><\/p>\n

It IS ever in the illusion<\/strong> and the glamour<\/strong> of Life that men fail to see the greater Truths that Jesus shows us and that His apostles amplify and clarify but we should understand here that this IS also men being men. This IS men who ARE yet caught up in the vanity<\/em> of which the Apostle Paul tells us “the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same<\/em>” (Romans 8:20) and it IS when we can see this sense of vanity<\/em> as the illusions<\/strong> of Life that we can begin to break its hold. And much of the key IS found in Vincent’s words that tell us that this idea of vanity<\/em>, that it\u00a0<\/em>IS:\u00a0the reference is to a perishable and decaying condition, separate from God, and pursuing false ends<\/em> 4<\/sup>. This IS the reality of the ‘fall of man’ and the story of Adam and Eve IS intended to relate this sense of vanity<\/em> to the superstitions and barbarous man of thousands of years ago.<\/span><\/p>\n

The point here IS that it IS the corruption<\/em> that IS Life in this world that IS the root cause of ALL things that separate men from God and while we DO NOT see a clear purpose, this IS yet the Plan of God. And the solution has ever been made clear in scripture; NOT only the Judaeo-Christian scriptures but ALL world scriptures: that men must look past their own selves and focus<\/em> their lives upon the things of God. The Apostle Peter shows us this saying that “ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust<\/em>” and we should understand that it IS by this escape<\/em> that men “shall be delivered from the bondage of corruption into the glorious liberty of the children of God<\/em>” (Romans 8:21).<\/span><\/p>\n

It IS when a man can flee from his own sense of nurturing and indoctrination, when he can look past himself and focus<\/em> upon the things of God that these ideas can become the Truth of his Life. It IS this\u00a0“glorious liberty<\/em>” that IS the promise of the trifecta<\/em><\/strong> and it IS ONLY in keeping His words<\/em> that one can Truly become “partakers of the divine nature<\/em>“.\u00a0It IS in striving<\/em> to be “doers of the word<\/em>” that one can realize some measure of this “divine nature<\/em>” which comes in KNOWING the Truth and having\u00a0realization<\/em><\/strong> of the Presence of God in one’s Life. These ARE the promises<\/em> of the trifecta<\/em><\/strong> and these ARE the promises<\/em> that Peter shows us saying “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<\/em>”\u00a0 (2 Peter 1:4). Repeating the trifecta<\/em><\/strong>:<\/span><\/p>\n