{"id":13371,"date":"2017-01-31T18:20:26","date_gmt":"2017-02-01T01:20:26","guid":{"rendered":"https:\/\/www.newagedevelopments.org\/blog\/?p=13371"},"modified":"2017-01-31T18:20:26","modified_gmt":"2017-02-01T01:20:26","slug":"in-the-words-of-jesus-part-1474","status":"publish","type":"post","link":"https:\/\/www.newagedevelopments.org\/blog\/2017\/01\/31\/in-the-words-of-jesus-part-1474\/","title":{"rendered":"IN THE WORDS OF JESUS\u2013Part 1474"},"content":{"rendered":"

ON LOVE; PART MCXIII<\/span><\/h2>\n
\n
\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
\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
\n

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

In the last essay we discussed the idea of the way that the translated and interpreted words have plagued men’s understanding of the whole of the gospel message and we should see here that it IS these translated words and interpretations that ARE the doctrines of men and ARE what Paul shows us IS “another gospel<\/em>“. We discussed the way that many of these translations and interpretations have produced rather nebulous ideas and that it IS these that have become the focal point of the doctrines of men; among others these include\u00a0the ideas of faith<\/em>, believing<\/em> and grace<\/em>. These unseeable ideas have NO real definition in doctrinal terms and they ARE rather personal as NO one but oneself can KNOW the working of faith<\/em>, believing<\/em> or grace<\/em> in one’s Life.<\/span><\/p>\n

Perhaps it IS by design that these nebulous terms have become so central in the doctrines of men which fail to see how that these ARE defined in scripture by words that doctrines seem to refuse to comprehend.\u00a0We ended the essay\u00a0with\u00a0an example of the idea of grace<\/em> that IS given to us by the Apostle Paul in our selection from his Epistle to the Romans; here he uses the idea of grace<\/em> from the Greek word charis<\/em> along with the kindred word charisma<\/em> which IS rendered as gifts<\/em>. Both of these words refer to the same idea which IS the ability, or, better, the inclination, to DO such things as ARE a part of whatsoever IS in the flow of revelation<\/em><\/strong> and what part of that revelation<\/strong><\/em>\u00a0becomes one’s realization<\/em><\/strong> in his mind.<\/span><\/p>\n

In this we should try to understand that grace<\/em> IS NOT what comes into the Life of a man in this world in carnal terms but rather what comes in spiritual terms which IS\u00a0ever one’s own flow of revelation<\/em><\/strong>. We should remember and understand as well that the measure of revelation<\/em><\/strong> that one has IS “according to the proportion of faith<\/em>” which IS one’s degree of KNOWING that comes to a man in keeping His words<\/em>. Those who believe that grace<\/em> can come in the form of carnal comforts and things of this world through prayer ARE seeing the nebulous ideas of doctrine in action. Doctrines that seem to say that when one receives it IS because one’s faith<\/em> was strong and when one DOES NOT it IS because one’s faith<\/em> was NOT sufficient for the amount of grace<\/em> desired.<\/span><\/p>\n

This view with the usually accompanying idea that God determines what to give to any one particular person ARE based in a strictly carnal view of Life and one which denies the Truth that “there is no respect of persons with God<\/em>” (Romans 2:11). And the equally errant view that the more one gives the more one will receive serves ONLY to enrich those to whom one gives. That a very few may realize\u00a0receiving according to the formula that IS wrongly applied ONLY serves to open up the selfish nature of men who will then give in ‘hope<\/em>‘ that they will receive.<\/span><\/p>\n

While painted by these doctrines as faith,<\/em> this IS purely hope<\/em> and happenstance which IS NOT much different than one’s reason to play the lottery. In the reality of faith<\/em>, of grace<\/em> and of ‘gifts<\/em>‘ we should see that it IS to the man who IS being Transformed<\/em><\/strong> that receives such from God as KNOWING, as revelation<\/em><\/strong> and as realization<\/strong><\/em> and the greater the Transformation<\/em><\/strong> the greater one’s ability to “present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service<\/em>“. And it IS to this man that the cautions and the warnings ARE offered; it IS to this man that Paul says he should NOT “think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith<\/em>” but that he should DO ALL things spiritual “according to the proportion of faith<\/em>“. We read the apostle’s words again saying:<\/span><\/p>\n

“I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.\u00a0And 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.\u00a0For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith<\/em>” (Romans 12:1-3).<\/span><\/p>\n

“<\/span>For as we have many members in one body, and all members have not the same office:\u00a0So we, being many, are one body in Christ, and every one members one of another.\u00a0Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;\u00a0Or ministry, let us wait on our ministering: or he that teacheth, on teaching;\u00a0Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness.\u00a0Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.\u00a0Be kindly affectioned one to another with brotherly love; in honour preferring one another;\u00a0Not slothful in business; fervent in spirit; serving the Lord;\u00a0Rejoicing in hope; patient in tribulation; continuing instant in prayer;\u00a0Distributing to the necessity of saints; given to hospitality.\u00a0Bless them which persecute you: bless, and curse not.\u00a0Rejoice with them that do rejoice, and weep with them that weep.\u00a0Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.\u00a0Recompense to no man evil for evil. Provide things honest in the sight of all men.\u00a0If it be possible, as much as lieth in you, live peaceably with all men.\u00a0Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.\u00a0Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.\u00a0Be not overcome of evil, but overcome evil with good<\/em>” (Romans 12:4-21).<\/span><\/span><\/p>\n

In the apostle’s words here the overriding message that comes from the first four words of his list of ‘gifts<\/em>‘ IS that each of these should ONLY be used “according to the proportion of faith<\/em>“, according to the proportion of KNOWING which IS the reality of prophecy<\/em> on any level of understanding. In the Greek word\u00a0propheteia<\/em> we should see the idea of:\u00a0divinely inspired utterance or revelation<\/em> 7\u00a0<\/sup>and NOT the more common understanding of prediction. What IS\u00a0divinely inspired\u00a0<\/em>IS what IS KNOWN by revelation<\/em><\/strong> and here the caution IS to NOT utter such\u00a0things\u00a0that ARE NOT Truly revelation<\/em><\/strong>….to NOT utter whatsoever may come from the carnal mind. And what IS from the carnal mind but the ideas that the apostle shows us as “the works of the flesh<\/em>“; and what IS True revelation<\/em><\/strong> but the ideas he gives us as “the fruit of the Spirit<\/em>” (Galatians 5:19, 22).<\/span><\/p>\n

This same idea should be seen in relation to the idea of\u00a0diakonia<\/em> which IS rendered as ministry<\/em> but which IS more aptly rendered in terms of service<\/em>. Ministry<\/em> IS a doctrinal word related to itself while service<\/em> IS the more universal occupation of the man who has such prophecy<\/em>. And this service IS NOT ONLY an outward tool as we would understand this; it IS rather the work of the aspirant and the disciple, their “reasonable service<\/em>” as Paul shows us above which IS the work of Repentance<\/em><\/strong> and Transformation<\/em><\/strong>. Here we should see the relationship of this idea to serve<\/em>\u00a0“according to the proportion of faith<\/em>” and for the man “not to think of himself more highly than he ought to think<\/em>“. The first aspect of such\u00a0diakonia\u00a0<\/em>IS to the Lord which should be “soberly, according as God hath dealt to every man the measure of faith<\/em>“. Can we see the point here?<\/span><\/p>\n

These same ideas go to teaching<\/em> and what IS taught<\/em>. One CAN NOT teach<\/em> Truths that have NOT been revealed nor realized as Truth by the man in this world and so here too we must see that both the teaching<\/em> and the teaching<\/em> should be\u00a0“according to the proportion of faith<\/em>“….ALL else IS carnal. Finally we have exhortation<\/em> which goes hand in hand with teaching<\/em> and stretches itself to see that one should both NOT exhort<\/em> others to things that one CAN NOT accomplish himself and then to NOT exhort<\/em> others beyond a reasonable view of their own\u00a0“proportion of faith<\/em>” which can be measured through the idea of fruit<\/em> and according to Jesus words saying of the man whose focus<\/em> IS upon the things of God that “Ye shall know them by their fruits<\/em>” (Matthew 7:16).<\/span><\/p>\n

Paul follows these ideas with some specific instructions on the attitude of the aspirant and the disciple as they interact with the world. We should remember here that the placement of these ideas into sentences\u00a0IS according to the doctrinal view of those who separated the New Testament words into chapter and verse and here we should see the apostle’s words on giving as the beginning of the next segment, a segment that contains specific instructions. The first word here IS metadidomi<\/em>; this IS different from the normal idea of giving<\/em> which IS didomi<\/em> and here Vincent tells us\u00a0with the prefix of meta<\/em> that:\u00a0the preposition \u03bc\u03b5\u03c4\u03b1\u0301 indicates sharing with<\/em> 4<\/sup>.<\/span><\/p>\n

The other defining term according to the lexicon IS to impart<\/em> 2\u00a0<\/sup>which IS used three out of the five times this word occurs and ONLY once IS it used specifically in regard to Earthly things. Luke, citing the words of the Baptist, tells us that he says “He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise<\/em>” (Luke 3:11). The point here IS contrary to Vincent’s commentary saying that this IS in regard to:\u00a0Earthly possessions<\/em>\u00a04<\/sup>; this idea of metadidomi<\/em> IS more often in regard to spiritual ideas as we can see in Paul’s saying to these same Romans “I long to see you, that I may impart unto you some spiritual gift<\/em>” (Romans 1:11).<\/span><\/p>\n

We should try to see the logic in the way that this idea of metadidomi<\/em> follows upon exhortation<\/em> from the view that both of these ARE in regard to spiritual ideas and ‘gifts<\/em>‘ as we read in Paul’s opening to this epistle. What then IS the admonition here? The King James gives us the idea of simplicity<\/em> and we should understand that this Greek word haplotes<\/em> IS\u00a0confusing at best based on the variety of renderings. Vincent tells us that we should:\u00a0See on single, Matthew 6:22, and compare James 1:5, where it is said that God gives \u03b1\u0314\u03c0\u03bb\u03c9\u0342\u03c2 simplySee note there. In 2 Corinthians 8:2; 2 Corinthians 9:11, 2 Corinthians 9:13, the A.V. gives liberality; and in James 1:5, liberally. Rev. accepts this in the last-named passage, but gives singleness in margin. In all the others liberality is, at best, very doubtful. The sense is unusual, and the rendering simplicity or singleness is defensible in all the passages<\/em> 4<\/sup>\u00a0.<\/span><\/p>\n

In the reference to Matthew’s Gospel in Vincent’s commentary the root word haplous<\/em> IS used and rendered there as single<\/em> according to the Master’s saying that “The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light<\/em>” (Matthew 6:22). We have discussed these words before in regard to focus<\/em> but we have never related these two kindred words together and this but adds to our view of James’ words where we read “If any of you lack wisdom, let him ask of God, that giveth to all men liberally<\/em>” (James 1:5). To be sure there IS little correspondence between the ideas of simplicity<\/em> and liberally<\/em>.<\/span><\/p>\n

While we can understand the idea of giving<\/em> with simplicity<\/em> when such giving IS to “impart unto you some spiritual gift<\/em>” or some idea that can bring another some measure of grace<\/em> if he will accept and understand it, this makes little sense when such giving IS of material things. Much of doctrine aligns this, and the other ideas here, to the doctrinal church but for us this idea greatly minimizes the whole of the apostle’s message. John Gill, in his Exposition of the Bible, paints the idea this way as he says:<\/span><\/p>\n

Here begins the subdivision of the deacon’s office into its several branches, “giving”, “ruling”, and “showing mercy”: by “giving” is meant, not giving of his own, or performing: acts of charity, which is common to all the members of the church, who ought liberally to contribute to the relief of the poor; but imparting or distributing the church’s money to proper objects, which is to be done “with simplicity”; with all faithfulness and integrity, without fraud or embezzling the church’s stock, with impartiality, and without respect of persons, and liberally and bountifully, as the word here used signifies<\/em> 8<\/sup>.<\/span><\/p>\n

On the other side of this IS the Commentary Critical and Explanatory of the Whole Bible where the authors say that this giving<\/em> IS:\u00a0in the exercise of private benevolence probably, rather than in the discharge of diaconal duty<\/em> . In regard to the idea of simplicity<\/em> they say:\u00a0with simplicity–so the word probably means. But as simplicity seems enjoined in the next clause but one of this same verse, perhaps the meaning here is, “with liberality,” as the same word is rendered in\u00a02 Corinthians 8:2, 9:11<\/em> 8<\/sup>. Can we sense the confusion here in both the words\u00a0metadidomi\u00a0<\/em>and\u00a0haplotes <\/em>as well as the doctrinal interpretation of them?<\/em><\/span><\/p>\n

\u00a0If we can see the idea here as this IS offered by Matthew’s report of Jesus’ words, we can then note that this idea of\u00a0haplotes\u00a0<\/em>is a sort of opposite of evil which we can see in the continuation of the Master’s words; we read that “The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.\u00a0But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness<\/em>” (Matthew 6:22-23). We should note here that the whole of this section of Jesus’ words can be most clearly seen as a dissertation on the focus<\/em> of a man and if we can see this idea of\u00a0haplous\u00a0<\/em>in the idea of a single focus<\/em> upon the things of God, we can better understand its use by Paul.<\/span><\/p>\n

Taking this idea into the Apostle James’ Epistle we can have a similar reading that changes the idea from liberally<\/em> to single<\/em> which, in the apostle’s context, IS then the opposite of a “double minded man<\/em>” (James 1:8). Can we see this? James’ context IS instruction to the man who IS in the world and we can assume from the text that he IS speaking to the man who IS in the process of Transformation<\/em><\/strong>; his target audience IS unclear from through his single line opening. However, he IS giving specific, blunt instructions with rather harsh comments that the man whose focus<\/em> IS on the things of the world ONLY will NOT see.<\/span><\/p>\n

James begins with his idea that men should “count it all joy when ye fall into divers temptations<\/em>” and we have discussed these words in some detail in a previous series on James’ Epistle. The idea that temptation<\/em> IS joyous<\/em> IS NOT the apostle’s intent and when we consider that the Greek word chara<\/em>, which IS rendered as joy<\/em>, IS from the same root word as grace<\/em>, charis<\/em>, we should be able to discern some greater meaning. Many doctrinal thinkers believe that the Christian IS tempted as a test of their faith<\/em> but there IS NO real scriptural support for this save for the interpretations of those doctrines.<\/span><\/p>\n

If we could see the point here as that this IS related to grace<\/em>, we could probably see James’ message to the more spiritual effect which comes in that flow of grace<\/em>\u00a0as the reward if you will for maintaining focus<\/em> upon the things of God. In this sense of one can be joyous<\/em> in the additional grace<\/em> received but more than\u00a0joy<\/em> it IS the grace<\/em> itself that IS given. James goes on to say that “the trying of your faith worketh patience.\u00a0But let patience have her perfect work, that ye may be perfect and entire, wanting nothing<\/em>” (James 1:2, 3-4)\u00a0and here we should see the completion of his thought.<\/span><\/p>\n

In the patience<\/em> of the man whose focus<\/em> IS upon God he IS continually working as IS the husbandman<\/em>\u00a0which the apostle cites later in his epistle. We should see the sense that men will be tempted to return to their worldly thoughts, attitudes and actions but that they should be patient in their quest to overcome the many years of nurturing and indoctrination into the ways of the world. And this for the reward<\/em>, the grace<\/em> and the joy<\/em> that comes in the end where one IS “perfect and entire, wanting nothing<\/em>“. Can we see this and the way that these words lead us to James’ words on the quest then for Wisdom?<\/span><\/p>\n

It IS in this quest that the apostle uses the idea of haplos<\/em> which here IS rendered as liberally<\/em> but which can be understood as single<\/em> in the context that we ARE discussing. If we can understand that the larger idea here IS focus<\/em>; that the focus<\/em> of the man should be upon the things of God which bring him his\u00a0“measure of faith<\/em>“, his measure of KNOWING “what is that good, and acceptable, and perfect, will of God<\/em>“, then we can understand the idea of single<\/em> as the proper rendering of haplos<\/em> here and in Jesus words above and of\u00a0haplotes<\/em> from our selection of Paul’s words to the Romans.<\/span><\/p>\n

We should try then to see the idea of giving<\/em> in Paul’s terms which ARE to\u00a0“impart unto you some spiritual gift<\/em>” and NOT material things. We should try as well to see the idea of simplicity<\/em> in terms of focus<\/em>, single<\/em> minded focus<\/em>, which will impart<\/em> ONLY the revelations<\/em><\/strong> and the realizations<\/strong><\/em> of Truth without any carnal thoughts and ideas NO matter how spiritual they may seem. It IS ONLY the revelations<\/em><\/strong> and the realizations<\/strong><\/em> that come according to our trifecta<\/strong><\/em> that ARE of moment to the man who Truly seeks God.\u00a0Repeating again our trifecta<\/em><\/strong>, we read:<\/span><\/p>\n