\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 some thoughts on the Power of a disciple, a True disciple that lives in accord with the criteria for discipleship set by the Master. Most ALL of the church denies that men can have such Power as we read about in the lives of Peter and Paul and, to a lesser extent, Stephen and Philip. The actual Power of these men IS shown us in the Book of Acts. We should remember that the Master tells us what it IS that we can DO as men, holy men to be sure, in this world. This idea of Power DOES NOT come easily but as the result of our Repentance <\/strong><\/em>and Transformation <\/em><\/strong>and we should note that such Power comes to us by measure <\/em>and begins with revelations <\/strong><\/em>of the Truth and the mysteries <\/em>by which we come to KNOW God. The revelation <\/em><\/strong>of the mysteries <\/em>IS shown to us by the Apostle Paul who tells us that “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). We should try to see here that Paul IS telling us of the endpoint, that we shall have the mysteries <\/strong><\/em>when we ARE hagios <\/em>which IS rendered as saints<\/em>. As we have discussed in previous essays this idea of hagios <\/em>IS much more that the common understanding of saints <\/em>as it exists in the church today. Hagios <\/em>IS a much deeper concept than we can gain from understanding the idea from the rendered word saints<\/em>. While our lexicon and Strong’s tell us that the defining idea for hagios <\/em>IS most holy one<\/em> 2, 9a<\/sup>, Thayers offers us additional ideas saying that hagios <\/em>IS: reverend, worthy of veneration<\/em> and set apart for God, to be, as it were, exclusively his<\/em> 9<\/sup>. We should be able to see our idea of the saint <\/em>in the defining idea that hagios <\/em>IS as it were, exclusively his<\/em>. This IS a much higher bar than the idea of the saint <\/em>carries in the church today.<\/p>\n\n\n\n Vine’s offers us an even deeper view of the idea of hagios <\/em>in its rendering as Holiness, Holy, Holily<\/em> which IS the idea that should have been rendered in our verse from Colossians. We should note however that even when the idea IS rendered in terms of holy <\/em>the idea used IS “his holy people<\/em>” and the doctrinal construct here IS essentially the same as the saint<\/em>. The idea of holy <\/em>IS NOT seen as that one IS exclusively his<\/em>. Vine’s shows us a view, based in the writings of G.B. Stevens, that actually shows us Paul’s intent in using hagios <\/em>in our subject verse; they say: “It is evident that hagios and its kindred words\u2026 express something more and higher than hieros, sacred, outwardly associated with God;\u2026 something more than semnos, worthy, honorable; something more than hagnos, pure, free from defilement. Hagios is\u2026 more comprehensive\u2026 It is characteristically godlikness” (G.B. Stevens, in Hastings’ Bib. Dic.).<\/em> 9b<\/sup>. Can we see the point here? This idea of godlikeness <\/em>IS defined for us as being greater than godliness<\/em>; Google AI shows us the difference saying: Godliness is living a life reflecting God’s character (love, mercy, holiness) through practice and reverence, while “godlike” often means possessing superhuman qualities like immense power or beauty, directly imitating a god’s attributes<\/em> **. We should assume that Mr. Stevens uses the idea of godlikeness <\/em>purposefully to show the dynamic reality of hagios <\/em>and applying this to Paul’s statement that the mysteries <\/em>ARE “now….made manifest to his saints<\/em>“, we should be able to see our point. Again, if we can see that Paul IS showing us the endpoint of our Transformation <\/em><\/strong>and the fullness of discipleship we should be able to understand that this IS our full realization <\/strong><\/em>of “Christ in you, the hope of glory<\/em>“, our full realization <\/strong><\/em>of the Christ Within.<\/p>\n\n\n\n Our point here IS that while Paul shows us the endpoint, the goal if you will, there IS ever the idea of measure <\/em>attached to ALL such spiritual achievements, a measure <\/em>that continually builds in proportion to our individual striving <\/em>toward the goal. The Master shows us the same endpoint saying that we should “Be ye therefore perfect, even as your Father which is in heaven is perfect<\/em>” (Matthew 5:48). While remembering that the very nature of the Master’s words IS ofttimes parabolic, we should look at the way that Jesus uses the idea of measure <\/em>so that we can get better idea of how this all works out. The Master tells us about measure <\/em>several times:<\/p>\n\n\n\n These three uses of the idea of measure <\/em>ARE NOT understood in the church as they should be; they ARE applied ONLY to the context without regard to the separation that we should see, a separation that divides the idea of measure<\/em> from the rest of the verse in Matthew and Luke. In the first entry from Matthew’s Gospel the idea of measure <\/em>IS applied ONLY to judgement <\/em>but should we separate this judgement <\/em>from the idea of measure <\/em>we can then see the point more clearly. These two thoughts ARE connected by the conjunction and <\/em>from the Greek word kai <\/em>which IS most often rendered as and <\/em>but IS also rendered as often<\/em>, even<\/em>, both<\/em>, then<\/em>, so <\/em>and likewise<\/em>. In the muddled defining idea for kai<\/em> we should be able to see that this IS NOT necessarily a single statement, that judgment <\/em>and measure <\/em>need NOT be related. We should try to see here that the standalone idea that “with what measure ye mete, it shall be measured to you again<\/em>” IS a universal idea and that the measuring <\/em>IS an individual process that covers much human activity. Relating this to our spiritual journey we should be able to see that the effort that we put forth in keeping His words<\/em> will be rewarded <\/em>by our greater access to the Truth which flows from one’s own Soul. To understand this ONLY in terms of judgment <\/em>requires the addition of ideas to the concept such as: the “measure” refers to the standard of grace, mercy, and fairness you apply; if you use a small, harsh measure, that’s what you’ll receive back<\/em>***.<\/p>\n\n\n\n In Luke’s version the idea of measure <\/em>IS offered twice; first in regard to “good measure<\/em>” where the idea IS in giving <\/em>and receiving<\/em>. This idea has been converted by much of the church into a carnal one where such giving <\/em>and receiving <\/em>IS of carnal things. There IS much wishful thinking in the minds of those that subscribe to this idea of giving and receiving and parts of the church use it to their benefit in asking for the support of their congregants. As we have discussed, the idea that men will give back to the giver IS NOT a scriptural idea but a doctrinal one. The Greek word didomi <\/em>IS rendered as the phrase “shall men give<\/em>” but the definition of this word IS simply to give<\/em> 9a<\/sup>; the idea of men <\/em>IS a doctrinal addition. Many translations exclude the idea of men <\/em>and state the idea of the giving IS simply to one’s lap <\/em>but the idea of men<\/em>, while not in the text, IS assumed. We must remember that Jesus IS speaking about spiritual things, He IS NOT speaking about the carnal affairs of men<\/em>. From a spiritual perspective we give the things of God, the “fruit of the Spirit<\/em>” (Galatians 5:22) if you will, and it IS the same that we receive in greater abundance into our bosom<\/em>. The idea of bosom <\/em>here IS perhaps the more difficult idea to understand and we should note that the rendering as bosom <\/em>or lap <\/em>seems based on the Old Testament translation of a Hebrew word into Greek in the Septuagint as well as other Greek uses. As bosom<\/em>, the idea can be better understood than the common idea of the lap<\/em>, that what IS received <\/em>IS “pressed down, and shaken together, and running over<\/em>“. Webster’s and today’s dictionaries, define the bosom <\/em>as more than it IS presumed to be in the doctrinal understanding of men. Webster’s primary definition of bosom <\/em>IS: The breast of a human being and the parts adjacent<\/em>, this IS clearly NOT the lap<\/em>. Webster’s goes on to say that the bosom <\/em>IS: The folds or covering of clothes about the breast<\/em>; again NOT the lap <\/em>as we understand that idea. Finally we get some clarity or the idea of bosom <\/em>in the next defining idea that says: The breast, as inclosing the heart; or the interior of the breast, considered as the seat of the passions<\/em> 1<\/sup>. In these ideas we should be able to see the problem with the idea of the bosom <\/em>as the lap <\/em>as this IS commonly understood and which IS aided by the lexicon which tells us that the idea of the Greek word kolpos <\/em>IS: the bosom of a garment, i.e. the hollow formed by the upper forepart of a rather loose garment bound by a girdle or sash, used for keeping and carrying things (the fold or pocket)<\/em>2<\/sup>; it IS this idea that IS used by most of the church.<\/p>\n\n\n\n The above should be enough to distract from the idea that men will give <\/em>to us if we give <\/em>to them, to the church or wherever. It IS the next part that IS our concern here however and we should try to see that these ARE indeed two separate ideas that ARE found together. The second, while explaining the first when it IS viewed spiritually, IS also a standalone and universal concept which IS the same as we discussed in Matthew’s version. In both of these there IS NO idea of “pressed down, and shaken together, and running over<\/em>“, there IS ONLY the idea that the proportion, the effort or even the intent with which we measure <\/em>out, the same will come back to us in spiritual rewards<\/em>. Both Matthew’s and Luke’s versions of this idea ARE muddied by the context in which they ARE offered and require the reader to separate the ideas, which of course they DO NOT. Mark however offers us the idea in a less burdensome context applying it to hearing <\/em>and here of course we must understand that the idea of hearing IS NOT ONLY what enters one’s ear. While Mark’s version IS clearer and easier to understand as there IS NO need to separate ideas, it IS still much misunderstood in the church and we should note that the three sayings ARE treated as unrelated and separate ideas by most including the Chronological Harmony of the Gospels text that we use.<\/p>\n\n\n\n In Mark we read the Master’s words as “Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given<\/em>“. We begin our discussion here with the Greek word akouo <\/em>which IS rendered as hear<\/em>. While the idea here IS that we hear<\/em>, the deeper spiritual meaning seems beyond the ken of most despite the way that the idea IS used in other parts of the New Testament, especially in John’s more spiritually oriented gospel. In Mark’s Gospel this idea that we should “take heed what ye hear<\/em>” follows the Parable of the Sower with some additional verses in between regarding Light and revelation<\/em>. To more clearly understand the apostle’s intent in organizing the Master’s words we should read his words in context:<\/p>\n\n\n\n “And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred. And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick? For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad. If any man have ears to hear, let him hear. And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given. For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath”<\/em> (Mark 4:20-25).<\/p>\n\n\n\n We should try to see <\/em>here, and see <\/em>IS yet another word which, like hearing<\/em>, has deeper meanings in both carnal and spiritual contexts, the idea of the “good ground<\/em>” from the parable. Those that can be understood as the “good ground<\/em>” hear <\/em>the word and receive it which IS something that the other stages of the parable fail at. Those equated to the wayside hear<\/em> but DO NOT receive <\/em>what they hear <\/em>as the carnal forces in their lives prevent such reception <\/em>in the heart<\/em>. Mark frames the Master’s words here as “when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts<\/em>” (Mark 4:15). Now we can understand this idea of hearing <\/em>the word as the literal hearing <\/em>from a teacher but we should understand that there was NO Christianity in those days save for the Master and His few disciples. Today this IS equated to hearing <\/em>in the churches or by reading the bible and here again there was NO New Testament in those days. The problem here IS that over the last 2000 years men have heard <\/em>doctrine and NOT the Truth of scripture. In both these stages, should we try to understand that hearing <\/em>the word IS hearing <\/em>the Truth that comes in the prompting of one’s own Soul, we can then better understand the idea behind the Greek word logos<\/em>. Logos<\/em>, while rendered as word <\/em>and presumed to be the written or spoken word<\/em>, has a deep spiritual meaning including the idea of the Christ and the Godhead. Remember “In the beginning was the Word, and the Word was with God, and the Word was God<\/em>” (John 1:1). Logos<\/em>, like agape<\/em>, pistis<\/em>, pisteuo, charis <\/em>and others should NOT have been rendered into the words of common language but should have stood alone much like the idea of mammon<\/em>.<\/p>\n\n\n\n We can address the stage of being equated to being seed <\/em>sown on “stony ground<\/em>” and “sown among thorns<\/em>” in much the same way. Here the word <\/em>IS heard <\/em>and received <\/em>and perhaps one DOES remain in the word <\/em>for a longer time before “the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful<\/em>” (Mark 4:19). Our point here IS that ALL of these sayings in the three synoptic gospels ARE in regard to our hearing<\/em> the word and then letting the word slip from our yet carnally focused <\/em>minds, our hearts <\/strong><\/em>if you will, as we revert to being carnal men in this world. These ideas set the stage if you will for the following words on Light and hearing <\/em>in Marks Gospel. In regard to Light we should remember the Master’s words saying “Ye are the light of the world. A city that is set on an hill cannot be hid<\/em>” (Matthew 5:14). In this and the following words the same idea that Mark IS presenting IS shown us in Matthew’s Gospel. While the idea in Matthew IS to show that the disciple IS “the light of the world<\/em>“, the idea here in Mark’s Gospel IS to show the idea of revelation <\/strong><\/em>and, to be sure, revelation <\/em><\/strong>IS the privy of the disciple. Mark’s words show us the relationship between hearing <\/em>and revelation <\/strong><\/em>and through this we should try to see the relationship between hearing <\/em>and the prompting of one’s own Soul which IS the source of such revelations<\/strong><\/em>. In this sense of hearing <\/em>we ARE prompted by the Soul which KNOWS ONLY the Good, the Beautiful and the True, if we can use this idea here, and it IS in this hearing <\/em>that we receive the logos <\/em>which, as the parable goes, we can either accept or reject.<\/p>\n\n\n\n Other New Testament text on the spiritual reality of hearing <\/em>from the Greek akouo <\/em>show us even deeper ideas. In John’s Gospel the Master tells the gathered people and His apostles and disciples that “It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me<\/em>” (John 6:45). While these words ARE a part of a much larger dissertation, we select them to show our point on hearing <\/em>as it IS presented in the gospels. In the idea that “they shall be all taught of God<\/em>” we should be able to see how that it IS the Soul, our direct link to the Godhead, that teaches us. Moreso we should see that even in the absence one’s understanding of the Soul as our direct link, these words still tell us that what we come to KNOW of God, comes from God and NOT from the doctrinal presentations of men. This IS an important point as the Master goes on to explain that “Every man therefore that hath heard, and hath learned of the Father<\/em>“; here everyman <\/em>that has heard <\/em>and heeded <\/em>the prompting of one’s own Soul “hath learned of the Father<\/em>” and has come to KNOW God. We should remember that KNOWING God IS the ultimate reality of the mysteries<\/em> “which hath been hid from ages and from generations, but now is made manifest to his saints<\/em>“. As Paul shows us this mystery <\/em>of which he speaks IS “Christ in you, the hope of glory<\/em>” (Colossians 1:26, 27). This again IS the reality of the Soul, the Christ Within, which IS our direct link to the Godhead. The Apostle Peter shows us the deep spiritual reality of KNOWING God. Peter tells us “According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: 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 1:3-4).<\/p>\n\n\n\n These words from Peter show us that it IS “through the knowledge of him that hath called us to glory<\/em> and virtue<\/em>“, the KNOWLEDGE of God if you will, that we obtain “all things that pertain unto life and godliness<\/em>“. The apostle goes on to show us that this idea of “all things that pertain unto life and godliness<\/em>” ARE the “exceeding great and precious promises<\/em>” which allow us to be “be partakers of the divine nature<\/em>“; a state in which we ARE essentially “perfect, even as your Father which is in heaven is perfect<\/em>“. We should remember here that this IS an endpoint which comes into the Life of the man who, through his striving<\/em>, becomes the man that IS the final stage of the parable….”the good ground<\/em>“. It IS “the good ground<\/em>” that “hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred<\/em>“. We should see here that even as we approach the final stages of our journey toward “the adoption, to wit, the redemption of our body<\/em>” (Romans 8:23) there IS the idea of measure <\/em>which we read as “\n