\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<\/em><\/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 In the last essay we moved on from our original topic regarding agape <\/em>as our Love for God and the Love of God which we often cite as the Love that IS God. We DID NOT however move very far off of our topic as we were led to see how that agape <\/em>has several components which Paul lists for us as “the fruit of the Spirit<\/em>“. While Paul includes agape <\/em>as one of the fruits<\/em>, we ARE taken by Vincent’s commentary where the idea of agape <\/em>IS explained to us as that: Love, in this passage, is that fruit of the Spirit which dominates all the others<\/em>4<\/sup>. It IS in this domination that we should try to see ALL of the other fruits <\/em>that the apostle cites as included in agape <\/em>and it IS this that offers us some added insight into Paul’s previous words saying that “all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself<\/em>” (Galatians 5:14). Here we should try to recognize that the individual components of “the fruit of the Spirit<\/em>” ARE indeed attached to the law, the commandments if you will, by which men should live. Of course the paramount idea here should be understood from the perspective of the Great Commandments which tell us that “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<\/em>” and “Thou shalt love thy neighbour as thyself<\/em>“. In the former we should see the need to keep His words<\/em> as the Way to Loving the Lord as we also keep in mind that this idea IS the essence of agape <\/em>and that it IS our ONLY certain way to express <\/strong>agape <\/em>toward the Godhead. The Master shows us this saying such things as “He that hath my commandments, and keepeth them, he it is that loveth me<\/em>” adding later that “He that loveth me not keepeth not my sayings<\/em>” (John 14:21, 24).<\/p>\n\n\n\n We should note here that the prima facie Way to keep His commandments<\/em> and His sayings, which idea IS better rendered as His words, IS through the second of the Great Commandments where ALL IS wrapped up for us in our understanding that it IS our expression <\/strong><\/em>of agape <\/em>to ALL that IS the essence of keeping His words<\/em>. It IS also the singular Way to fulfill <\/em>“all the law<\/em>“. What we should see here is that while we have drifted off of our focus <\/em>upon agape <\/em>Love, we have NOT drifted far at ALL as ALL the word ideas that we ARE considering ARE, as “fruit of the Spirit<\/em>“, components of our expression <\/strong><\/em>of agape<\/em>. Our expression <\/strong><\/em>of agape <\/em>brings with it the spiritual ideas behind the Greek words that ARE rendered into Paul’s words saying “the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance<\/em>” (Galatians 5:22:23). In the last essay we ended with some thoughts on the idea of meekness<\/em>; we remined ourselves that this word IS largely misunderstood as we explored the common understanding which IS purely carnal. At the same time we DID find some additional clarity in Vine’s commentary where we read that: It must be clearly understood, therefore, that the meekness manifested by the Lord and commended to the believer is the fruit of power. The common assumption is that when a man is meek it is because he cannot help himself; but the Lord was ‘meek’ because he had the infinite resources of God at His command<\/em>9b<\/sup>. These words capture the essence that we have been presenting regarding the Greek word praotes <\/em>which IS always rendered as meek <\/em>in the King James Bible but in terms of gentleness <\/em>by most others. While there may be some gentleness <\/em>in the idea of meekness<\/em>, it IS NOT the predominant characteristic but rather a perceived effect. Vincent tells us that: The equanimity, mildness, kindness, represented by the classical word, are founded in self – control or in natural disposition<\/em>4<\/sup> and while there IS some Truth here, this IS NOT the spiritual perspective of the word. Additionally, the idea of self-control IS the subject of the next word listed by Paul.<\/p>\n\n\n\n Praotes<\/em>, the Greek word that IS rendered always in terms of meekness <\/em>in the King James Bible IS best defined by that English word. This Vine’s agrees with saying: The meaning of prautes “is not readily expressed in English, for the terms meekness, mildness, commonly used, suggest weakness and pusillanimity to a greater or less extent, whereas prautes does nothing of the kind. Nevertheless, it is difficult to find a rendering less open to objection than ‘meekness’<\/em>9b<\/sup>. While there may NOT be an adequate English word to express the idea of praotes<\/em>, we can understand it as meekness <\/em>while redefining the word to meet our needs; this IS easy based upon the Master’s use of the idea and its use in describing “the man Moses<\/em>” of whom we read that “the man Moses was very meek, above all the men which were upon the face of the earth<\/em>” (Numbers 12:3). This idea plus Jesus words saying “Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls<\/em>” (Matthew 11:29) should allow for an easy redefinition away from the dictionary idea that to be meek<\/em> IS: humbly patient or quiet in nature, as under provocation from others; overly submissive or compliant; tame<\/em>*. While there may be a humble patience<\/em> in our meekness<\/em> there IS NO submissiveness <\/em>or compliance <\/em>as the idea IS here presented; these would suggest weakness and pusillanimity to a greater or less extent<\/em>. We should look at the spiritual idea of meekness <\/em>as the reality of the very nature of the Master who IS “meek and lowly in heart<\/em>” but NOT overly submissive or compliant<\/em>. As we follow the story of Jesus we see that He IS ofttimes confronted with situations that could bring Him harm but we must understand here that ALL is under His control. His spiritual Power IS awesome <\/em>and this we should see in His command over ALL in His environment. Jesus can and DOES heal <\/em>through this Power and this same Power IS that which ‘withered’ the fig tree<\/em> (Matthew 21:20) and allowed for the Master to easily ‘escape<\/em>‘ the clutches of the Jews. By example we look to Luke’s Gospel where, after Jesus’ reading in the synagogue, the Jews “rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong. But he passing through the midst of them went his way<\/em>” (Luke 4:29-30). By His spiritual Power He IS able to elude His oppressors rather than take a stand and unnecessarily inflict harm upon them.<\/p>\n\n\n\n And this IS the point made by Vine’s: the Lord was ‘meek’ because he had the infinite resources of God at His command<\/em>9b<\/sup>. True meekness <\/em>as a biblical term requires that one, Jesus included, DOES NOT use the infinite resources of God<\/em> that ARE at His disposal to inflict harm on others; this would be contrary to the highest reality of agape<\/em>. Of course to engage in such meekness <\/em>one must KNOW his position and his Power in the great spiritual scheme that constantly unfolds in this world. Perhaps a bit if insight into this idea of the infinite resources of God<\/em> can be found in the Master’s words regarding moving the mountain; a feat that would surely wreak havoc on the world. The Master tells us that “Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done<\/em>” (Matthew 21:21). Jesus IS speaking of the awesome Power of the Godhead here that CAN be achieved by men; in this achievement one will have the infinite resources of God<\/em> at his command. In his meekness <\/em>however, through the essence of this “fruit of the Spirit<\/em>“, a man will NOT use this Power which comes to the man who can “have faith, and doubt not<\/em>” which IS the essence of that KNOWING that comes to him through keeping His words<\/em>. Can we see the point here? Can we see that the man who can follow the words of the Master which He DOES show us in such sayings as “If ye<\/em> continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free<\/em>”\u00a0(John 8:31-32) can have such KNOWING. This KNOWING IS the reality of the Greek words pistis <\/em>and pisteuo<\/em>. We should see here that Jesus was capable of moving the mountain <\/em>through the awesome Power of God that he wielded in this Earth and there ARE many examples of His ability and His meekness <\/em>on display for us in the gospels. We should see also that the church itself DOES NOT see meekness <\/em>in many of these gospel ideas nor DOES the church afford any of these Powers to mere men. But it IS NOT mere men that the Master speaks of in giving us this example of Power; it IS to those that Truly “have faith, and doubt not<\/em>“; an ability that DOES NOT come easily.<\/p>\n\n\n\n The Apostle Mark frames the Master’s words as “whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith<\/em>” (Mark 11:23). While much of the church aligns these words with their nebulous ideas of faith <\/em>and believing <\/em>and teaches that one can ‘name it and claim it’ based upon this verse, they fail to see that the reach of these words goes far beyond the carnal and the mundane things that people desire<\/em>. Most ALL who subscribe to such ideas concerning the carnal and the mundane desires <\/em>of men fail to see that the words of the Master ARE spiritual and NOT carnal and that the nebulous nature their views on pistis <\/em>and pisteuo <\/em>ARE NOT the intent that should be attached to these word ideas. Most ALL fail to see that there IS enormous Power involved in True pistis <\/em>and pisteuo<\/em>, Power that IS afforded to men under the reality that “as he is, so are we in this world<\/em>” (1 John 4:17). While this IS NOT an accepted idea in most ALL of the church, it IS a Truth that can be discovered by everyman who IS willing to pay the price, a price that IS clearly elucidated throughout the New Testament. Jesus shows us this cost of discipleship in terms that ARE easy to understand albeit difficult to accept as men in this world. The first IS of course the Master’s words from our trifecta <\/strong><\/em>saying “If ye<\/em> continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free<\/em>“. Here, while we generally cite His words to point out our source of the Truth that “shall make you free<\/em>“, there IS another reward <\/em>if you will for keeping His words<\/em>….True discipleship. The Master further clarifies this idea for those that may believe that they merely have to follow some rules and this clarification comes in two ways. First there IS the idea of agape <\/em>as the central point in ALL of His words; it IS our expression <\/strong><\/em>of agape <\/em>as Jesus instructs us that creates the reality of keeping His words<\/em> so that the idea of merely following some rules IS utterly destroyed. It IS this that befell and continues to befall the Jews. The second view of the cost of discipleship IS even less accepted as fact by men and here we must include men in the church who believe that they ARE keeping His words<\/em>. Jesus tells us that “If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. And whosoever doth not bear his cross, and come after me, cannot be my disciple<\/em>“. Then, after some words on how that we can measure <\/em>the cost of discipleship, He tells us “So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple<\/em>” (Luke 26-27, 33). There IS NO lack of clarity in these words and while we have often discussed this cost of discipleship we will here link His words to the most basic reality of spiritual meekness<\/em>.<\/p>\n\n\n\n We should try to understand that meekness <\/em>IS an important concept for those who will Truly follow the Lord. As we keep His words<\/em> the revelations <\/em><\/strong>and the realizations <\/strong><\/em>that we receive ARE of much spiritual importance to us ourselves and, through our expression <\/strong><\/em>of our realized ideals, to the world with which we interact. By measure <\/em>we DO gain Power and while this Power may NOT level up to an ability to heal <\/em>instantaneously as could Peter and Paul or move the mountain as the Master tells us we can, it IS spiritual Power nonetheless. And ALL such Power must be safeguarded through our meekness <\/em>which negates our ability, and perhaps propensity, to use it selfishly or against others. This IS the reality of meekness<\/strong><\/em>: that we can DO such things as could the Master and His apostles but we DO NOT; we refrain from any action that IS contrary to the Master’s words. We should understand that such action IS NOT merely physical action in this world but includes our thoughts and most importantly our words. Jesus teaches us to “Give not that which is holy unto the dogs, neither cast ye your pearls before swine<\/em>” (Matthew 7:6) and while much IS offered in commentary regarding these words, NONE that we have seen come to the level of our meekness<\/em>. Giving <\/em>“that which is holy unto the dogs<\/em>” has naught to DO with giving: the meat offered in sacrifice<\/em>4<\/sup> to dogs <\/em>although that IS Vincent’s interpretation of the meaning which IS perhaps the most prevalent meaning applied to the Master’s words here. Similarly the idea has of casting <\/em>“your pearls before swine<\/em>” has naught to DO with the theory that prevails in much of the church; it has naught to DO with pearls<\/em>. Vincent shows us the wrong idea saying: Small pearls, called by jewellers seed – pearls, would resemble the pease or maize on which the swine feed. They would rush upon them when scattered, and, discovering the cheat, would trample upon them and turn their tusks upon the man who scattered them<\/em>4<\/sup>. There IS NO spiritual quality in either of these commentaries and here we should remember that Jesus’ teaching IS always spiritual. <\/p>\n\n\n\n We should remember also that the Master IS speaking to His disciples in this part of the Sermon on the Mount and while others could hear His teaching, most of it was and still remains parabolic to the masses. Again, Jesus tells us that this IS so; He tells His disciples directly that “it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables<\/em>” (Mark 4:11). We should understand here that the words that the Master speaks ARE the same to disciples and to “them that are without<\/em>“, it IS their ability to see the spiritual import that IS different. It IS disciples who by measure <\/em>can see through the carnal ideas and into the spiritual based upon their individual measure <\/em>of revelation <\/strong><\/em>and realization<\/strong><\/em>. In His words above saying that they should NOT “Give not that which is holy unto the dogs, neither cast ye your pearls before swine<\/em>” we should try to envision the spiritual ideas that ARE contained therein. It IS our realizations <\/strong><\/em>and revelations <\/strong><\/em>that ARE holy <\/em>whensoever we ARE Truly following the Master’s teachings and such things revealed, such mysteries<\/em>, should NOT be divulged to those who lack the capacity to understand. In this the value of things holy <\/em>and our own individual measure <\/em>of Truth, our pearls <\/em>of Wisdom if you will, ARE essentially the same and while Jesus IS surely NOT calling the masses dogs <\/em>or swine<\/em>, these animals represent them in His parabolic words. We should note here that in most ALL of the biblical ideas regarding pearls<\/em>, NONE reflect what we have said here, that such pearls <\/em>ARE our accumulated spiritual Wisdom which we should guard against revelation <\/strong><\/em>to those who would manipulate them or plainly NOT understand them. This IS then the Master’s caution regarding things holy <\/em>and such pearls <\/em>of Wisdom that we may possess. To our own protection however IS the fact that few will accept spiritual ideas if they ARE NOT ready to understand them; for many such spiritual ideas that go against orthodoxy can create that situation where those hearing <\/em>can and will “trample them under their feet, and turn again and rend you<\/em>” (Matthew 7:6). This IS much like the words we cite above regarding the Master’s words that resulted in that situation where the Jew’s hearing Him “led him unto the brow of the hill whereon their city was built, that they might cast him down headlong<\/em>“. It IS in meekness <\/em>that the Master simply slips away from them which IS likely an exhibition of the infinite resources of God at His command<\/em>.<\/p>\n\n\n\n We should try to understand here that meekness <\/em>IS a much broader idea than it IS presumed to be by most; meekness <\/em>IS in many ways another attribute of agape <\/em>as it enforces the fullness of our expression<\/strong><\/em>. Our individual expression <\/strong><\/em>of agape <\/em>IS dynamically tied to our conversation<\/em>, our comportment if you will. As we strive <\/em>to keep His words<\/em> it IS inevitably agape <\/em>that IS the first signet of our success and it IS a sign that CAN NOT be mistaken by the intelligent observer. It IS our sense of agape <\/em>and its expression <\/em>of it that “prove what is that good, and acceptable, and perfect, will of God<\/em>” and it IS unfortunate that this IS NOT the view of most ALL of the church. It IS this expression <\/strong><\/em>that comes to us through our Repentance <\/em><\/strong>and IS enhanced by our Transformation <\/strong><\/em>according to Paul’s words saying “be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God<\/em>” (Romans 12:2). As we strive <\/em>to look away from the ways of the world and begin to resist the modelling of our lives that our nurturing and indoctrination has caused, we can begin to Transform <\/strong><\/em>our lives and it IS in this Transformation <\/strong><\/em>that we come to see and to understand both agape <\/em>and its components, including meekness<\/em>. Again, this IS a process then begins with our Repentance <\/em><\/strong>and here we must better understand what our True Repentance <\/em><\/strong>IS. In Repentance <\/strong><\/em>we choose another course that tears us away from being “conformed to this world<\/em>” and here we should understand that the common idea of Repentance <\/strong><\/em>IS one that IS “conformed to this world<\/em>“. For clarity we repeat Vincent’s defining ideas on Repentance<\/strong><\/em>; he tells us: Metanoia (repentance) is therefore, primarily, an after – thought, different from the former thought; then, a change of mind which issues in regret and in change of conduct. These latter ideas, however, have been imported into the word by scriptural usage, and do not lie in it etymologically nor by primary usage. Repentance, then, has been rightly defined as “Such a virtuous alteration of the mind and purpose as begets a like virtuous change in the life and practice.” Sorrow is not, as is popularly conceived, the primary nor the prominent notion of the word<\/em>4<\/sup>. Our point here IS that to properly understand meekness <\/em>we must first understand our Repentance <\/strong><\/em>and our ensuing Transformation<\/em><\/strong>; it IS these that allow for meekness<\/em> to become a predominant aspect of personalities. It IS in meekness <\/em>that we ARE able to both understand and practice such edicts as the Master shows us saying “Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away<\/em>” (Matthew 5:38-42).<\/p>\n\n\n\n Understanding that the idea of meekness <\/em>IS ingrained in the words of the Master along with our KNOWING that the Lord IS our example of meekness <\/em>should help us to see the importance of this aspect of agape<\/em> as we enter onto and travel the Path to “the glorious liberty of the children of God<\/em>” (Romans 8:21). We move on now to the Paul’s final word idea in his list of “the fruit of the Spirit<\/em>“: