\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 We ended the last essay with our trifecta <\/strong><\/em>as we began a discussion on the Apostle Paul’s list of words that he cites as “the works of the flesh<\/em>“. These negative ideals ARE the apostle’s list of human behaviors that ARE in opposition to his list of “the fruit of the Spirit<\/em>” and here we should remember that the “the fruit of the Spirit<\/em>” also results in human behavior. The comportment of men IS directly tied to both the flow of Truth and Love that emanate from one’s own Soul as we strive <\/em>to express <\/strong><\/em>that Love and keep His words<\/em> as well as the instincts, proclivities and learned behaviors that emanate from the personality. For most ALL men it IS the personality that controls one’s Life through emotions and thoughts that ARE largely centered around oneself. Some however have felt the dissatisfaction with whatsoever ARE their proclivities which, when combined with their nurturing and indoctrination into the ways of the world plus their Life’ experience, offer a picture of most every individual. It IS this sum total that men believe IS their Life and this IS especially True in the Christian world. In their dissatisfaction men may begin to seek out alternative modes of living and for many this seeking results in their experimentation with alternate religious philosophies. Perhaps a reason here IS that while the Christian world embraces both secular and religious people and ideas, there IS little if anything offered beyond the rote doctrinal practices which have either been accepted or rejected. For the many who have accepted the doctrinal presentations of the church there IS a sense of completeness as their fears and anxieties regarding death are assuaged by their promised ‘salvation<\/em>‘ and it IS upon this ground that they stand. For the rest there IS some combination of seeking alternatives and merely accepting their lot in Life and while the latter likely have their own versions of fears and anxieties, they live with them by drowning them out with carnal and mundane matters. There ARE the few however that Truly seek alternatives to the monotony of Life in this world, Life controlled by the vanity <\/em>in which we live, and whether they find such largely depends on where they look.<\/p>\n\n\n\n Many who look to alternative religious philosophies DO NOT realize that the same doctrinal malaise that IS found in much of Christianity IS also found in most ALL of the alternatives. Most ALL religious philosophies have be diluted and changed by the doctrinal approaches created by men for their own benefit. We speak much about this as it effects Christianity and much of what we have said applies equally to other religions; none seem to be free <\/em>from the doctrinal influences created by men. The Master instructs us to seek out the Truth and while He may NOT frame it this way, this IS yet the meaning of His words saying: “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened<\/em>“. That many see this idea of asking<\/em>, seeking <\/em>and knocking <\/em>in carnal terms with carnal rewards <\/em>is Truly unfortunate; His words ARE intended to be understood according to the Way that ends the segment and NOT according to the carnal ideas that men take from His examples. Jesus continues saying “what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?<\/em>” (Matthew 7:7-8, 9-11). There ARE ONLY “good gifts<\/em>” coming from the Lord and ALL such “good gifts<\/em>” ARE spiritual gifts<\/em> which we should classify as His grace<\/em>. The Apostle James shows us the differences between our carnal desires<\/em> and the alternative of spiritual reward <\/em>saying “every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning<\/em>” (James 1:14-17). We should try to see that what we ask<\/em>, seek <\/em>and knock <\/em>after can be those things that we desire<\/em>, lust <\/em>after if you will, and that regardless that we ask<\/em>, seek <\/em>and knock <\/em>after such in ‘prayer’, these ARE neither spiritual gifts nor “good gifts<\/em>“. The Apostle Paul gives us much understanding regarding spiritual gifts <\/em>in his First Epistle to the Corinthians and while none of the ideas that he lists ARE carnal, many see ONLY their carnal applications in this world. Paul ends his discussion of spiritual gifts <\/em>however by telling us that even the ideas that he cites ARE NOT what we should Truly want; he tells us “covet earnestly the best gifts: and yet shew I unto you a more excellent way<\/em>” (1 Corinthians 12:31).<\/p>\n\n\n\n We should NOT however be fooled by Paul’s presentation as he tells us to “covet earnestly the best gifts<\/em>“; this merely tells us that if we ARE going to covet <\/em>any that we should covet <\/em>the best<\/em>. The emphasis of his closing statement from the twelfth chapter should ever be on the “more excellent way<\/em>” which he goes on to clearly elucidate. This “more excellent way<\/em>” IS of course agape <\/em>and the apostle goes on to show us that our failure in having agape <\/em>as our expression <\/em><\/strong>equates to failure. Paul tells us “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing<\/em>” (1 Corinthians 13:1-3). In these words we should see that ALL of the other gifts <\/em>ARE of NO importance in the absence of our expression <\/strong><\/em>of agape<\/em>. While this IS abundantly clear from the apostle’s words, it IS NOT a factor for most ALL of the church. Jesus also shows us the failure of men who express <\/em>the carnal components of spiritual ideas telling us “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. Many 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? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity<\/em>” (Matthew 7:21-23). Jesus’ reference IS that ALL of the doctrinal ideas put forth by the church remain carnally oriented and of NO practical use for the man who DOES NOT “doeth the will of my Father which is in heaven<\/em>“. Jesus frames this in terms of keeping His words<\/em> while Paul frames his words in terms of our expression <\/strong><\/em>of agape <\/em>and here we should remember Paul’s other note that brings us back to our discussion on Galatians and shows us the equivalency of the two ideas; He tells us “all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself<\/em>” (Galatians 5:14). It IS these words that lead into our discussion on “the works of the flesh<\/em>” and “the fruit of the Spirit<\/em>“; repeating Paul’s words, we read:<\/p>\n\n\n\n “Walk in the Spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. But if ye be led of the Spirit, ye are not under the law. Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law. And they that are Christ’s have crucified the flesh with the affections and lusts<\/em>“<\/p>\nGalatians 5:16-24)<\/cite><\/blockquote>\n\n\n\n Paul sets the tone for his words regarding “the works of the flesh<\/em>” and “the fruit of the Spirit<\/em>” by speaking about agape <\/em>and the Way that ALL else of spiritual import IS incorporated into its True expression <\/strong><\/em>by the man in this world. This IS missed by most ALL of the church and likely for two reasons; first the idea of agape <\/em>IS grossly misunderstood and aligned with the common understanding of Love. When we can realize and understand that the common ideas of Love fall far short of the concept of agape <\/em>we can then take the first step in understanding our greatest spiritual tool. When we can realize and understand that agape <\/em>IS NOT that sense of Love that IS but an emotional and mental attraction and attachment to others and to things, we can then perhaps begin to see how that this IS NOT the intent of scripture. We CAN NOT be attracted to or attached to everyman and this IS why the whole concept as embraced for 2000 years by the church has failed. The second of our reasons for the church’s failure IS simply that there IS NO basis in the church, in bible dictionaries or commentaries or theory, that properly explains the whole idea of agape <\/em>and this IS perhaps the main reason for men’s failure to express <\/strong>agape <\/em>Love. Agape <\/em>Love IS in many ways a part of the mysteries <\/em>of Life that ARE so elusive to men, mysteries <\/em>that Paul shows us saying “the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory<\/em>” (Colossians 1:26-27). Paul tells us that the revelation <\/em><\/strong>of such mysteries <\/em>ARE ONLY “made manifest to his saints<\/em>” which, as we frequently discuss, IS yet another misunderstood idea. The KEY that Paul shows us IS that we must have revelation <\/strong><\/em>and realization <\/em><\/strong>of “Christ in you<\/em>“; revelation <\/em><\/strong>and realization <\/strong><\/em>of our own Souls as the True director of one’s Life in this world. It IS from this that agape <\/em>can Truly flow and it IS this flow that IS the subject of the apostle’s words that we recently discussed as Paul’s ‘prayer’ from Ephesians.<\/p>\n\n\n\n There IS more to Paul’s ‘prayer’ however that can help us to understand the mysteries <\/em>that ARE presented; earlier in that epistle Paul asks that “the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power<\/em>” (Ephesians 1:17-19). Both these words and the ‘prayer’ from chapter three that we recently discussed point us to the idea of revelation <\/strong><\/em>which brings us our realization<\/em><\/strong>, our understanding in the mind, of those things revealed by our own Christ Within, our own Souls. ALL of this IS in regard to the revelation <\/em>of the mysteries <\/em>“which hath been hid from ages and from generations<\/em>“. There IS perhaps a single thread that connects ALL of the ideas of revelation <\/strong><\/em>and realization <\/em><\/strong>from the Master and His apostles and it IS one that IS stated as “Walk in the Spirit, and ye shall not fulfil the lust of the flesh<\/em>“. While many may believe that they DO “Walk in the Spirit<\/em>“, they fail to understand that these ARE NOT just idle words; these ARE our signet of Truth, our sign that we ARE steadily gaining in our expression <\/strong><\/em>of “the fruit of the Spirit<\/em>“. We should note here that ALL men have such fruit <\/em>or, perhaps better, access to “the fruit of the Spirit<\/em>” which resides in the Soul of everyman. It is revelation <\/strong><\/em>of this fruit <\/em>to the conscious mind and then realization <\/strong><\/em>of the Truths behind words that ARE of importance. What then IS Paul’s point in asking that “the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him<\/em>“? IS Paul ‘praying’ to a personal God in the heavens that can bestow such Wisdom upon men? Or IS he, following in the Way of NOT giving “that which is holy unto the dogs<\/em>” or casting “your pearls before swine<\/em>” (Matthew 7:6), the Way of protecting the mysteries <\/em>from those that would NOT qualify as saints<\/em>? For us the answer IS in the latter idea while for most ALL of the church the answer IS in the bestowing of such Wisdom by an unseen God upon men whose ONLY claim to it IS that they have become doctrinal Christians. Such bestowing would render moot the whole idea that “there is no respect of persons with God<\/em>” (Romans 2:11).<\/p>\n\n\n\n Such Wisdom, such revelation <\/strong><\/em>and realization<\/em><\/strong>, come to the man who will strive <\/em>to “Walk in the Spirit<\/em>“. It IS ONLY in such striving <\/em>that one can Truly minimize his carnal desires <\/em>to “fulfil the lust of the flesh<\/em>” and we must note here that such desires <\/em>and lusts <\/em>cover the full gamut of human thoughts and behaviors. These ideas ARE NOT restricted ONLY to deviant behaviors or sexual ideas; they cover ALL that men think of in carnal terms and, to be sure, ALL men DO think in carnal terms. We should note the idea that we present here; that of minimizing <\/strong>our carnal desires <\/em>to “fulfil the lust of the flesh<\/em>“. This minimizing comes about as we change our focus<\/em>, as we strive<\/em> to change <\/em>our desires <\/em>from the things of the world to the things of God. As we strive <\/em>to change from our inherent focus <\/em>on “the works of the flesh<\/em>” and to place our attention firmly on “the fruit of the Spirit<\/em>“. What then ARE these “works of the flesh<\/em>“? We should remember here what we have stated throughout our blogposts: that the rendered words DO NOT cover the spiritual ideas behind the Greek words that Paul IS using. We begin with a series of words that have been understood from the beginning as carnal and sexual behaviors; in order these ARE rendered as “Adultery, fornication, uncleanness<\/em>” and lasciviousness<\/em>“. We should try to see that as carnal behaviors these ARE but effects of the focus <\/em>of one’s Life in this world; but there IS more to these word ideas than the doctrines of men allow. The first word here IS moicheia <\/em>which IS rendered as adultery<\/em>. The meaning of the rendered word as adultery <\/em>IS an accurate one. There IS a problem here however; many of the other bible translations exclude the Greek word moicheia <\/em>while Vincent tells us that it should be dropped from the text<\/em>4<\/sup>. While NO explanation IS offered for Vincent’s commentary, such differences in text usually result from ideas that ARE included in the versions that the King James translators used but NOT in the later and presumably more reliable texts. Nonetheless, the word IS in the King James text and we should address it as we always DO. Vine’s offers us a rather simple view of the way that adultery <\/em>represents a spiritual idea saying that it IS: the breach of their relationship with God through their idolatry, was described as “adultery” or “harlotry”<\/em>. While Vine’s uses this idea in regard to James calling out “Ye adulterers and adulteresses<\/em>” (James 4:4), the idea can be applied to many more bible verses including the one we ARE discussing. James explains the idea as he continues; he shows us that it IS our having the “friendship of the world<\/em>” that we ARE in “enmity with God<\/em>” which he further explains saying “whosoever therefore will be a friend of the world is the enemy of God<\/em>” (James 4:4). It IS this enmity <\/em>that puts us into an adulterous <\/em>relationship with the Lord as we come to favor the things of the self over the things of God.<\/p>\n\n\n\n Surely James IS NOT addressing ALL Jews as adulterers <\/em>in a carnal sense; he IS addressing them in a spiritual tone as he shows them that it IS their relationship with the world that makes them so. This same tone can be seen in the Old Testament use of the Hebrew word na’aph <\/em>which IS rendered as adultery<\/em>. One example IS in the words of the Prophet Jeremiah who tells the Jews “And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also. And it came to pass through the lightness of her whoredom, that she defiled the land, and committed adultery with stones and with stocks<\/em>” (Jeramiah 3:8-9). The point of the spiritual context of the idea of adultery <\/em>should be easy to discern and separate from the use of the idea in carnal terms. The next word, porneia<\/em>, IS rendered as fornication <\/em>in the King James Bible and in terms of “sexual immorality<\/em>” by many others, a rendering that erroneously solidifies the idea that the word references only a sexual idea. In Christian circles the Greek word porneia <\/em>IS spoken of as the origin of the English word pornography <\/em>and indirectly this IS True. But this DOES NOT define the idea except in the minds of the doctrinal thinkers who originated the way that the idea IS rendered into fornication<\/em>. Fornication<\/em>, like adultery<\/em>, IS ofttimes used in a spiritual context as we see frequently in the Old Testament. We read in Chronicles, speaking of King Jehoram, that “he made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to commit fornication, and compelled Judah thereto<\/em>“. In this part of Second Chronicles mention IS made of the words of the Prophet Elijah who says of the king that he “hast walked in the way of the kings of Israel, and hast made Judah and the inhabitants of Jerusalem to go a whoring, like to the whoredoms of the house of Ahab, and also hast slain thy brethren of thy father’s house, which were better than thyself<\/em>” (2 Chronicles 21:11, 13). The tone here IS strictly spiritual, spiritual fornication <\/em>and spiritual whoredom<\/em>, but this IS NOT easily reflected in the New Testament use of the word especially in the words of the Apostle Paul who perhaps originates the churches positions on such sexual fornication<\/em>. The reality of the uses of the word porneia <\/em>IS best seen in the Book of Revelations which we seldom mention in our blogposts. There we read of porneia <\/em>that at the hands of the three horsemen that the people “Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts<\/em>” (Revelation 9:21); here the reference IS clearly carnal. However, we also read that “there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication<\/em>” (Revelation 14:8); here the reference IS clearly spiritual. The fornication <\/em>of Babylon IS specific to the way that the “great city<\/em>” lived; yes they ARE involved in ALL types of sexual endeavors, but it IS their focus <\/em>on the carnal rather than on the spiritual that IS their True fornication<\/em>.<\/p>\n\n\n\n A KEY to the idea IS perhaps found in the idea of their Repentance<\/strong><\/em>; their lack of it as we read above. In Repentance <\/strong><\/em>one changes the focus <\/em>of his Life and this IS True whether the subject IS a person or a city. Jesus discusses the idea of fornication <\/em>as part of His Sermon on the Mount and the idea IS muted by the way He presents it which IS likely purposely so. We read that “It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery<\/em>” (Matthew 5:31-32). Here we have a combination of adultery <\/em>and fornication <\/em>through the subject of divorce<\/em>; ALL three of these ideas can be applied to Life spiritually as well as carnally and we should note here again that Jesus IS speaking with His disciples in a teaching session. As disciples of the Lord we should try to see that they ARE NOT likely to be overly concerned with divorce<\/em>, with adultery <\/em>or with fornication<\/em>. As disciples they should be and very likely ARE beyond the point of such carnal attraction; they have dedicated themselves to the Master and to the Lord. What then IS this teaching that the Master IS espousing here? From a spiritual perspective these men have dedicated themselves to their spiritual lives and spiritual wellbeing. For them then the ‘offence’ of fornication <\/em>would be found in their backsliding <\/em>into their former ways, carnal ways to be sure. We should pause here to note that for most of the twelve they DID NOT live in opposition to God’s law and here we say most because of the ideas presented for both Matthew and Judas Iscariot; unclear ideas at best. The twelve ARE likely men who, like ALL men, focused <\/em>themselves on their carnal existence, on their lives in general as they sought to better their lot for them and their ‘loved’ ones. In the presence of the Master however their lives ARE changed as they come to see their True destinies in support of the Master and His teachings. It IS in this mindset that the idea of backsliding <\/em>can occur and it IS this backsliding <\/em>IS their fornication<\/em>. Let us try to see this from the perspective of each of the words used by Jesus:<\/p>\n\n\n\n\n
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