\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<\/em><\/p>\n\n\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). <\/p>\n\n\n\n \u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9<\/em><\/p>\n\n\n\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, 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.<\/p>\n\n\n\n \u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9<\/p>\n\n\n\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).<\/p>\n\n\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<\/em><\/p>\n\n\n\n We ended the last essay with our trifecta <\/strong><\/em>which, when combined with the Master’s words on the specific comportment of men in this world, should show us how that ALL of His words work together to bring the Truth, the Kingdom and His Presence into a man’s Life. His words on treasure<\/em>, that we should seek <\/em>after “treasures in heaven<\/em>” over our striving <\/em>for “treasures upon earth<\/em>“, as well as His words on seeking <\/em>God over mammon <\/em>and achieving a single-minded focus <\/em>ARE precisely the words that ARE meant in His saying “If ye<\/em> continue in my word<\/em>“. This Truth IS lost in the Christian world that looks past His words as mere sayings for that ‘virtuous’ Life which few seem to desire<\/em>. It IS the entire volume of His words, as well as the confirming and amplifying words of His apostles, that ARE the subject of His other trifecta <\/em><\/strong>sayings that as well. “If a man love me, he will keep my words<\/em>” and His admonition that we should “doeth the will of my Father which is in heaven<\/em>” ARE clearly stated for us as the cost to attain the trifecta <\/strong>rewards<\/em>. And so that we understand the veracity of His words He tells clearly that “the word which ye hear is not mine, but the Father’s which sent me<\/em>“. We should understand here that the reality of His words IS NOT limited to these sayings but rather that the whole of His words ARE our guide to “the glorious liberty of the children of God<\/em>” (Romans 8:21); we should understand also that this liberty <\/em>IS from our lusts <\/em>and desires <\/em>for Earthly treasures <\/em>which IS a great KEY to our individual and corporate spiritual development. While it IS unfortunate that most ALL Christian denominations and sects DO NOT teach such ideas as these nor the reality of keeping His words<\/em> which IS considered impossible by many, there IS still a hope<\/em> to awaken <\/em>men who ARE seeking <\/em>for more than the emptiness of carnal living where whatsoever one may have IS almost never enough. Our hope IS in His words which we continue with today as we repeat our subject sayings which close out the sixth chapter of Matthew’s Gospel. We read:<\/p>\n\n\n\n “Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold* the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? Which of you by taking thought can add one cubit unto his stature? And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof<\/em>“.<\/p>\nMatthew 6:25-34<\/cite><\/blockquote>\n\n\n\n We began our discussion of these sayings citing the way that these words ARE connected to Jesus’ previous words on treasure<\/em>, on God versus mammon <\/em>and on the single eye<\/em> through Jesus’ use of the connecting word therefore. <\/em>This IS from the Greek dia touto<\/em> and could be rendered as “for this cause<\/em>” as some translators have done. His words then would tell us that for the cause<\/em> of choosing our source of treasure<\/em>, for the cause of choosing God over mammon <\/em>and for the cause of having that single eye <\/em>we should “Take no thought for your life<\/em>“. Can we see the point here? Can we see how that taking thought<\/em> for one’s Life, placing one’s focus <\/em>there if you will, DOES NOT allow for us to have the single eye<\/em> that sees God above mammon <\/em>and “treasures in heaven<\/em>” over our striving <\/em>for “treasures upon earth<\/em>“. We should remember here that the Master also warns us in these same words that one “cannot serve God and mammon<\/em>” (Matthew 6:24) and that James builds upon this telling us that “A double minded man is unstable in all his ways<\/em>” (James 1:8). As we look around us we can easily see that it IS this sense of doublemindedness <\/em>that afflicts most ALL men who count themselves religious according to their doctrines and, to be sure, the single-minded<\/em> ARE most always those that DO NOT look to religion but remain focused <\/em>upon their worldly lives. It IS this singlemindedness<\/em> of the secular world that conforms with the Master’s words albeit in an opposite view of His admonition. This sense of doublemindedness <\/em>IS seen as the norm for a humanity that seeks God while pursuing their lives here in this world and we should note that for some the God side IS but a side while others DO try to live their carnal lives according to His words as they ARE interpreted by one’s denomination or sect. Our current section of Jesus’ words shows us His rational for singlemindedness <\/em>as He tells us to “Take no thought for your life<\/em>” and it IS unfortunate that most see ONLY the examples of “what ye shall eat, or what ye shall drink, and what ye shall put on<\/em>” as the Master’s purpose. Much like in the idea of treasure<\/em>, ALL of Life IS included in this idea of “Take no thought for your life<\/em>” while the examples ARE just that, and while in Jesus’ day these examples may have been among the more important features of daily living, today Life IS much more complex. Career, family, social status, and possessions ARE much more an encumbrance today for much of the world while the examples DO control the lives of others in what has been come to be KNOWN as the third world. While this idea of third world has taken on some more political tones, the main of the idea IS economics and the ability of the countries involved as third world nations to feed and care for their populations. In such places the political ideas ARE rather meaningless while Jesus’ words continue to ring as accurate examples. However, in the rest of the world Life has moved on from the simplicity of “what ye shall eat, or what ye shall drink, and what ye shall put on<\/em>” to a much more complex set of values which, like treasure<\/em>, must be seen as what it IS that one focuses <\/em>their lives upon.<\/p>\n\n\n\n While the church has chosen to interpret the Master’s words into ideas of worry <\/em>and anxiousness<\/em>, this IS NOT His intent and to better understand this we go again to Vincent who tells us: Take no thought [\u03bc\u03b7 \u03bc\u03b5\u03c1\u03b9\u03bc\u03bd\u03b1\u03c4\u03b5]. The cognate noun is merimna, care, which was formerly derived from meriv, a part; merixw, to divide; and was explained accordingly as a dividing care, distracting the heart from the true object of life<\/em>4<\/sup>. Mr. Vincent’s words here clarify the Master’s intent according to the way that the idea of merimna<\/em> was used in the past and what we should try to see here IS that this defining idea of dividing care<\/em> amplifies Jesus’ words regarding the single eye<\/em> in which there would be NO such division<\/strong>. Jesus’ telling us to “Take no thought for your life<\/em>” IS then telling us to be single-minded<\/em> and to be focused <\/em>upon the things of God according to His words on treasure <\/em>and mammon<\/em>. Can we see how this ALL works together? The church however has NOT combined ALL of these sayings into the single commentary on the ways of men that it IS intended to be and Vincent offers us a reason why. He goes on to say about his previous commentary that: This has been abandoned, however, and the word is placed in a group which carries the common notion of earnest thoughtfulness<\/em> which IS the likely source of the ideas of worry <\/em>and anxiety <\/em>currently attached to this word idea as he shows us saying of merimna<\/em> that: It may include the ideas of worry and anxiety, and may emphasize these, but not necessarily<\/em>4<\/sup>. Anxiousness<\/em> and worry <\/em>ARE the way that most understand the admonition that men “Take no thought for your life<\/em>” however along with identifying the idea ONLY with the examples presented. Mr. Vincent goes on to explain the way that in other uses of the Greek word merimna<\/em> the ideas of worry <\/em>and anxiety <\/em>would be out of place as the idea IS translated into ideas of care; he cites examples saying: See, for example, “careth for the things of the Lord” (1 Corinthians 7:32). “That the members should have the same care one for another” (1 Corinthians 12:25). “Who will care for your state ?” (Philippians 2:20). In all these the sense of worry would be entirely out of place. In other cases that idea is prominent, as, “the care of this world,” which chokes the good seed (Matthew 13:22, compare Luke 8:14). Of Martha; “Thou are careful” (Luke 10:41)<\/em>4<\/sup>. Mr. Vincent goes on to cite examples from writers such as Shakespeare and Bacon before citing Bishop Lightfoot’s commentary saying: The word has entirely lost this meaning. Bishop Lightfoot (” On a Fresh Revision of the New Testament “) says : “I have heard of a political economist alleging this passage as an objection to the moral teaching of the sermon on the mount, on the ground that it encouraged, nay, commanded, a reckless neglect of the future.”<\/em> In the end however Mr. Vincent comes to agree with the use of the idea as anxiety <\/em>saying that: It is uneasiness and worry about the future which our Lord condemns here, and therefore Rev. rightly translates be not anxious<\/em>4<\/sup>. His comment likely contributes to the lack of understanding that IS necessary for us to see through the doctrinal ideas and into the most basic Truth that we must NOT live in doublemindedness<\/em> but rather have that single eye<\/em> focused <\/em>upon the things of God. This IS of course a difficult enterprise and while many CAN NOT see any reasons to DO so, there ARE ever the few that will Truly “Strive to enter in at the strait gate<\/em>” qualifying Jesus words saying that ALL should “Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able<\/em>” (Luke 13:24). It IS in this sense that we should understand the whole concept of pistis <\/em>which IS rendered most often as faith<\/em>; this sense of faith <\/em>IS our KNOWING, our assurance if you will, that we will be Redeemed <\/em><\/strong>and stand above our carnal selves and our selfish interests. We should note that it IS ever possible to see this as our True fate as we strive <\/em>and grow spiritually; that IS as we allow our Inner Man, our Christ Within, to control the flesh<\/em>. This IS the gist of Paul’s words saying “if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live<\/em>” (Romans 8:11-13). This living <\/em>IS of course in the here and now.<\/p>\n\n\n\n The idea that we should “Take no thought for your life<\/em>” IS NOT however an admonition against thinking; it IS rather an admonition to NOT focus <\/em>our thoughts on this Life in this world as we ARE nurtured and indoctrinated to DO. Jesus’ words here ARE the summation of ALL of His instructions regarding treasure<\/em>, mammon <\/em>and the single eye<\/em> and in this idea that we should “Take no thought for your life<\/em>” we should try to see the wherewithal to accomplish our focus <\/em>upon the things of God. We should try to see as well that this IS a very individual enterprise and while it will have a worldly effect as the momentum of many builds, the effect on the lives of the eight billion people in this Earth will be minimal. But this IS where it starts, as individuals strive <\/em>to see<\/em>, to understand and then to KNOW some measure of the Truth they will see that they themselves ARE that Truth awaiting expression<\/strong><\/em> through our ability to “mortify the deeds of the body<\/em>“. The Apostle Peter shows us the same idea as Paul albeit from a different perspective. Peter tells us “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>” (2 Peter 1:4). When we equate the idea that we “through the Spirit do mortify the deeds of the body<\/em>” and “having escaped the corruption that is in the world through lust<\/em>” we should see a concentrated effort by a man to move his Life from the carnal to the spiritual and it IS this effort that IS our Repentance<\/strong><\/em>. Our mortification <\/em>of “the deeds of the body<\/em>” and our escape <\/em>from “the corruption that is in the world through lust<\/em>” ARE also equivalent to our choosing “treasures in heaven<\/em>” over our striving <\/em>for “treasures upon earth<\/em>” which itself IS the same as choosing God over mammon <\/em>and maintaining the single eye<\/em> as Jesus prescribes. Can we see the consistency of the message of Repentance <\/em><\/strong>and Transformation<\/em><\/strong> through these sayings from the Master and His apostles?<\/p>\n\n\n\n From a carnal perspective or, better, a worldly view, Paul offers us a guide to understanding Jesus ensuing word on eating<\/em>, drinking <\/em>and clothing <\/em>which Jesus uses as His examples of human needs. Paul tells us “Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ which strengtheneth me<\/em>” (Philippians 4:11-13). While the church has taken the last part of Paul’s words here into their doctrinal thinking, it IS the idea of contentment <\/em>that should be seen as the apostle’s message, a message that IS free <\/em>from the desires <\/em>of carnal living. Paul IS NOT thinking <\/em>about such things as eating<\/em>, drinking <\/em>and clothing<\/em> as his focus <\/em>IS upon the things of God likely according to his own admonition from earlier in this chapter from Philippians <\/em>where we read: “Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things<\/em>” (Philippians 4:8). That Jesus compares our human needs with those of “the fowls of the air<\/em>” and “the lilies of the field<\/em>” should be understood in the context with which it is presented; the fowls<\/em> and the lilies <\/em>have whatsoever they need available to them just as we have what we need for our sustenance. Sustenance however IS NOT the human motivation as men’s vanity expresses <\/strong><\/em>itself in desires <\/em>and wants for so much more and it IS in this that we should see Paul’s and Peter’s words on escaping <\/em>from and mortifying<\/em> that motivation. The KEY to the entirety of this part of Jesus’ message IS that we should “seek ye first the kingdom of God, and his righteousness<\/em>“; it IS this seeking <\/em>that leads us to True Repentance<\/strong><\/em>. The Master then takes us further into the ideas that He IS presenting as He tells us “Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof<\/em>“. Here Jesus takes His message past the immediate concerns of men for sustenance and clothing <\/em>as He tells us of the future, that we should have NO encumbering concern or thoughts and plans “for the morrow<\/em>“. The Master’s idea of tomorrow <\/em>should be seen to include ALL tomorrows <\/em>and should bring to mind Jesus’ parable that tells us: <\/p>\n\n\n\n “The ground of a certain rich man brought forth plentifully: And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? So is he that layeth up treasure for himself, and is not rich toward God<\/em>” <\/p>\nLuke 12:16-21<\/cite><\/blockquote>\n\n\n\n While the moral here IS NOT “Take no thought for your life<\/em>“, it IS that this “certain rich man<\/em>” had his focus<\/em> on his worldly goods and his worldly goods <\/em>alone, how he could keep them. This man clearly cared for his “treasures upon earth<\/em>” and, according to the parable, had little regard for “treasures in heaven<\/em>“; this man clearly had his worldly treasures in mind reflecting on Jesus’ words saying “where your treasure is, there will your heart be also<\/em>“. To be sure this IS the mindset of most ALL people of means and it IS the desired <\/em>place for the most of the rest. This IS choosing mammon <\/em>over God and this IS having a single eye<\/em> albeit one that IS focused <\/em>upon the self which IS then the evil eye<\/em>. ALL of this plays into the Master’s final words here in this sixth chapter as this man clearly DOES NOT live according to Jesus words saying “Take therefore no thought for the morrow<\/em>“. We should understand here two things; first that this IS NOT an alien thought shown to us by the Master; this IS a parabolic view of Solomon’s words saying “As he came forth of his mother’s womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand<\/em>” (Ecclesiastes 5:15). Also, we should KNOW that this IS a common human thought which IS seldom pondered upon. The second thing regarding this parable IS that it IS from Luke’s Gospel and immediately precedes Luke’s version of the Master’s words that tell us to “Take\u00a0no\u00a0thought\u00a0for\u00a0your\u00a0life<\/em>“. Luke frames Jesus’ words a bit differently and better captures the idea that the Master’s words ARE in regard to Life itself; we read:<\/p>\n\n\n\n “And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. The life is more than meat, and the body is more than raiment. Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls? And which of you with taking thought can add to his stature one cubit? If ye then be not able to do that thing which is least, why take ye thought for the rest? Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will he clothe you, O ye of little faith? And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things. But rather seek ye the kingdom of God; and all these things shall be added unto you. Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom<\/em>“<\/p>\nLuke 12:22-32<\/cite><\/blockquote>\n\n\n\n From Luke’s version we should try to take two points which, while included in Matthew’s version, ARE NOT made as separate thoughts. First IS the statement that “The life is more than meat, and the body is more than raiment<\/em>” which shows us that the ideas of “what ye shall eat, or what ye shall drink, and what ye shall put on<\/em>” ARE but examples. Second IS the final words that show us just what it IS that we will receive when our focus <\/em>IS upon God as we DO “seek ye the kingdom of God<\/em>“. While most doctrinal ideas put the things of the world into the idea of “all these things shall be added unto you<\/em>“, the reality IS found in His final words saying “it is your Father’s good pleasure to give you the kingdom<\/em>“. While our focus<\/em> upon the things of God will result in our contentment <\/em>with whatsoever we have in this world, we should ever understand that there IS naught that comes from the Godhead that has a material nature. It IS the Kingdom that IS our reward <\/em>and the result of our seeking<\/em>. This idea of having the Kingdom however IS NOT so simple as doctrines make it; having the Kingdom IS an idea that we should see IS addressed to Jesus’ disciples from the beginning of these sayings on “Take no thought for your life<\/em>” where Luke points out that these things “he said unto his disciples<\/em>“. This IS an important point in much of the New Testament and one that IS missed by the formulators of doctrines from the beginning as they sought to include themselves and those that they reach into this idea that “it is your Father’s good pleasure to give you the kingdom<\/em>” a saying that IS bandied about in much of the church today. We should remember here that access to the Kingdom as well as the Truth and the Presence of God in one’s Life in this Earth IS covered by the Master in many places including His words that ARE our trifecta<\/strong><\/em> which we repeat saying:<\/p>\n\n\n\n In these words from Jesus we find the dynamics of receiving such things as the Kingdom, the Truth and His Presence and we should note here again that there IS work that a man must DO to receive these things under the straightforward idea that we should keep His words<\/em>. It IS this that separates men from disciples and while discipleship may be a station that IS beyond most men, their striving <\/em>toward that station IS what matters the most. Even the apostle Paul whom we may see as a holy man, a disciple and an apostle was NOT so certain of his own station as to stop striving “to enter in at the strait gate<\/em>“. We see this as he includes himself in such ideas as the adoption <\/strong><\/em>and his own Redemption<\/strong><\/em>; Paul tells us: “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<\/em>” (Romans 8:22-23). There IS one last point that Luke includes in the Master’s words that we DO NOT find in Matthew’s version. Jesus tells us that in addition to our focus <\/em>being on the Lord and NOT on “what ye shall eat, or what ye shall drink<\/em>“, which idea we should understand includes “what ye shall put on<\/em>” from earlier in the text, he tells us as disciples “neither be ye of doubtful mind<\/em>” and it IS in this that we should understand the whole process of pistis<\/em> as faith<\/em>. In the end the disciple, and by measure the aspirant to discipleship, KNOWS that he should and can “Take no thought for your life<\/em>” and it IS this KNOWING that comes to men as they DO strive to “\n
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