{"id":9392,"date":"2014-04-03T18:05:48","date_gmt":"2014-04-03T22:05:48","guid":{"rendered":"https:\/\/www.newagedevelopments.org\/blog\/?p=9392"},"modified":"2014-04-03T18:05:48","modified_gmt":"2014-04-03T22:05:48","slug":"in-the-words-of-jesus-part-996","status":"publish","type":"post","link":"https:\/\/www.newagedevelopments.org\/blog\/2014\/04\/03\/in-the-words-of-jesus-part-996\/","title":{"rendered":"IN THE WORDS OF JESUS\u2013Part 996"},"content":{"rendered":"

ON LOVE; PART\u00a0DLXXXV<\/span><\/h2>\n
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GoodWill\u00a0IS Love in Action<\/span><\/h2>\n
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“The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these<\/em>” (Mark 12:29-31).<\/span><\/p>\n

\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9<\/span><\/p>\n

“Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets<\/em>” (Matthew 22:36-40).<\/span><\/p>\n<\/blockquote>\n

As we have been discussing, James’ words regarding faith<\/em> and works are quite adamant and CAN NOT be easily dismissed at though they are speaking of some different type of works that those spoken of by the Apostle Paul who ties the works to the law in several of his sayings. This idea of works and the law should NOT diminish Paul’s use of works as the law IS in that day the word of God and while there are some particularly Jewish tones to the law insofar as circumcision, holy days and the ideas of clean and unclean which were taken up by tradition, the law also contains the ideas encapsulated in the Great Commandments that we have posted at the top of our essays. These commandments on Love and as well as the many other commandments that ARE in regard to the interactions of men ARE held and supported by the prophets and by the Master and, it IS likely that most ALL of the ancient commandments of the more personal nature or related to the purely Jewish tones as above were diminished by the words of the prophets before the Advent of the Master as we have seen with the ideas of sacrifice. We CAN NOT say how and why many of these rules and rites were originated in the early days of Moses nor can we say what percentage of these was civil law ordained by Moses against the more spiritual laws of God given through Jehovah’s speaking to Moses; and we should try to see this idea of Jehovah speaking to Moses in much the same way as the Master spoke with Paul and, in a less dynamic way, how our own Christ Within speaks with us. There IS ever the need to measure the message against the Truth to understand what woudld be Truly spiritual; the Truly spiritual offers naught for the self in the world.<\/span><\/p>\n

The point here is that to say that Paul was diminishing the works of the law IS NOT a statement that can be used in any way to distinguish the type of works that he discusses as compared to the type that are discussed by James; the works ARE much the same, they are the expression<\/em><\/strong> of the man in the world. In this view, a man’s expression<\/strong><\/em> can be in regard to carnal matters or spiritual, and this IS the True divide. This divide however is not defined by the mention of works by either apostle but by the mention of faith<\/em> as we have been discussing. It IS the type of faith<\/em> that determines that the works ARE or ARE not spiritual and this we should be able to see in the examples of Abraham and Rahab below as well as in the example and the rather obscure saying that we have in first part of James words on faith and works. Paul IS telling us that to perform works of any kind according to the vastness of the law for the sake of DOING IS NOT according to the right<\/em> motives; that faith<\/em> IS missing and this faith<\/em> IS that degree of KNOWING that makes a man DO for the greater reason of righteousness.<\/em> And this idea IS not new; the reality of KNOWING IS in the consciousness of the man, his psychic being, and not in the carnal thoughts and attitudes. It IS to this end that Moses closes his reiteration of the laws which we read as:\u00a0“And Moses made an end of speaking all these words to all Israel: And he said unto them, Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do , all the words of this law. For it is not a vain thing for you; because it is your life….<\/em>” (Deuteronomy 32:45-47). This IS the True intent of the law, that it be written in the heart,<\/em><\/strong>\u00a0the consciousness of the man, and NOT merely the carnal being in the world and it IS in this vein that Paul speaks of faith<\/em> and works; it IS here that we should try do see his dividing line; that merely DOING without the conviction of the heart<\/em><\/strong> IS NOT enough. And this idea works in ALL things of the law from Loving to giving and on to even the more Jewish ideas; ALL things should be done in the KNOWING and conviction of faith<\/em> as it affects the heart<\/strong><\/em> of the man in the world.<\/span><\/p>\n

It IS likely that Paul sees this as an important distinction which IS covered by this word that we render as faith<\/em> and which has taken on the understanding that we see James IS arguing against in his own words on faith<\/em> and works. And we can see this understanding yet today as men say<\/em><\/strong> that they have faith<\/em> but it IS NOT that conviction of the heart<\/em><\/strong> that is the True intent of Paul’s words and which becomes for James his own dividing line. The idea of faith<\/em> for many is the simple assent of the mind and the emotions regarding the simple things which become a part of a man’s expression:<\/strong><\/em> to believe that God IS and that Jesus IS His Son or to believe the tenets of doctrine and the traditions of the church. The Truer sense of faith<\/em> comes from above, from the Soul, from the Christ Within and it transcends ALL carnal aspects of Life; the Truer sense of faith<\/em> can ONLY be rightly understood by those who may sense it and this is covered by the examples that James offers us. To KNOW the Truth of the law, the reality of keeping His words<\/em> and the fighting desire to accomplish this and to express<\/em><\/strong> the Love and the Power of the Soul IS the truth of faith;<\/em> it IS the motivating principal for ALL Truly spiritual men. And so James tells us in his own parabolic way that if one has True faith<\/em> that he will have True works; that these CAN NOT be separated in True spiritual Life but, if one merely has carnal faith,<\/em> if one just says that he has faith,<\/em> there will NOT be this expression<\/em><\/strong> of the Soul in the works of the man in the world. This version of faith; faith<\/em> without works, IS dead. Our combined sayings for discussion are:<\/span><\/p>\n

“What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead?\u00a0<\/em>Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? For as the body without the spirit is dead, so faith without works is dead also<\/em>” (James 2:14-26).<\/span><\/p>\n

In the first example here is James’ vision of the practical approach. We should see here that if one has that True faith,<\/em> that True conviction and KNOWING of the reality of His words and the Way of God that one will offer “those things which are needful to the body<\/em>” without hesitation ans without question. And we should not look at James’ words in a concrete tone but only that “a brother or sister<\/em>” be in apparent need and in this the message should be seen clearly as that in the apparent need of another, that the reaction of the man who has this faith<\/em> IS assistance, while the the reaction of the man who may “<\/strong>say<\/strong> he hath faith<\/em>” is to “give them not<\/strong> those things which are needful to the body<\/em>“. This IS simply James’ point: True faith<\/em> has works while Paul’s point IS equally simple; True works come from True faith.<\/em><\/span><\/p>\n

James’ other examples are intended to show the Jew these Truths; Abraham offers up his son because he KNOWS that this IS the Will of God that he do so and he prepares to do this without hesitation or question. We should understand here that there can be some carnal thoughts and feelings that try to deter a man, but the Inner KNOWING IS stronger as it IS in this scene with Abraham. This KNOWING is his True faith;<\/em>\u00a0were this merely carnal faith<\/em> he would have easily found reason to NOT do the Will of the Lord as he saw it. Similarly with Rahab; it matters not that she IS a harlot, this is but a sidebar; the reality IS that she has the conviction of True faith;<\/em> she KNOWS the reality of the Will of God and this KNOWING transcends any fears for her own Life. Her carnal thoughts are likely against doing what she is destined to do but the KNOWING IS stronger and she risks here own Life to help what she KNOWS as the Plan of God. And so it should be with the first example; that the man who sees the destitute helps him over the carnal objections of the flesh because this man KNOWS the reality of the word of God. Paul says that it IS Abraham’s faith<\/em> that becomes his righteousness<\/em> and here we should try to see the reality that this righteousness<\/em> IS his works. Paul’s idea here however IS that it IS NOT the doing of this or that which results in his glory and his justification but it IS the faith<\/em> that results in these things which are done and here we should see James’ point that it IS the doing that is the expression<\/strong><\/em> of the faith,<\/em> the expression<\/em><\/strong> of the Love and the Power of the Inner man in the world.<\/span><\/p>\n

What we have been referring to as the obscure saying from James’ words IS in fact a most revealing one as it depicts for us this relationship between the man who may say he has faith<\/em> and the True man of faith.<\/em> We should understand here that James’ idea IS that any man whose faith<\/em> DOES NOT result in works has merely stated and carnal\u00a0faith<\/em> and NOT actual faith.<\/em>\u00a0In the words “a man may say<\/strong><\/em>” we find again the idea of say<\/strong><\/em>\u00a0and while the idea may seem backward or awkward as “Thou hast faith, and I have works<\/em>” the reality comes through in the end of the saying as “I will shew thee my faith by my works<\/em>“. The next point IS set up by the idea of\u00a0\u00a0“a man may\u00a0say<\/strong><\/em>” and in what seems to be reversed ideas we should see that it matters not which one a man says<\/em><\/strong> as we are speaking here about a man whose saying<\/em><\/strong> implies spirituality. Here the apostle relates this saying<\/strong><\/em> to the carnal affirmations which is in this case that a man “believest that there is one God<\/em>“; here James response is basically ‘that’s nice’ which he frames as “thou doest well<\/em>” and in this we should see his implication that the man who has ONLY faith or ONLY works IS as any man in the world. This IS the Truer meaning of this idea of “the devils also believe<\/em>” and in this word rendered as devil<\/em> there is ever much confusion. This Greek word\u00a0daimonion<\/em> is rendered as demons or evil spirits by other translations and we should understand these as we do the ideas of sin and evil; that they are men prone to the ways of the world; the man whose focus<\/em> is upon the self and the things of the self. In this there IS NO evil as this is commonly understood; there IS ONLY the persons whose focus<\/em> IS NOT upon God and whose faith<\/em> DOES NOT result in works. This IS the “vain man<\/em>” to whom the apostle repeats that\u00a0“faith without works is dead<\/em>“. In this we should see reality of carnal faith; which IS simply believing emotionally and mentally without that conviction of the Inner man, the Soul, IS of NO use; it IS the conviction, the KNOWING that comes in one’s focus<\/em> upon the things of God, the KNOWING that results in righteousness<\/em> and its works. that IS the faith<\/em> that IS alive.<\/span><\/p>\n

Perhaps the more telling word in these sayings is the one rendered as vain;<\/em> the lexicon tells us that this Greek word kenos<\/em> means:\u00a0empty, vain, devoid of truth of places, vessels, etc. which contain nothing;\u00a0of men empty handed,\u00a0without a gift;\u00a0metaph. destitute of spiritual wealth, of one who boasts of his faith as a transcendent possession, yet is without the fruits of faith;\u00a0metaph. of endeavours, labours, acts, which result in nothing, vain, fruitless, without effect vain of no purpose<\/em> 2<\/sup>. In the first list of metaphorical ideas we should see the idea of carnal faith<\/em> from the man focused<\/em> in the world; the man without the works that correspond to True faith.\u00a0<\/em>This is the man\u00a0without the fruits of faith<\/em>; Vincent tells us that this word kenos<\/em> should be seen as:\u00a0Vain is also used to render \u03ba\u03b5\u03bd\u03bf\u0301\u03c2 (1 Corinthians 15:14, 1 Corinthians 15:58; Ephesians 5:6; James 2:20). \u039a\u03b5\u03bd\u03bf\u0301\u03c2 signifies empty;\u00a0\u039a\u03b5\u03bd\u03bf\u0301\u03c2 , used of persons, implies not merely the absence of good, but the presence of evil. So James 2:20<\/em> 4<\/sup>. While these are both doctrinal interpretations, the idea of evil from Vincent, when see in the reality of what evil IS, tells us this same thing; the expression<\/em><\/strong> of good comes in the Light of the Soul while evil IS the ways of the world.<\/span><\/p>\n

We should try to see in ALL of this the reality of faith,<\/em> that it DOES result in works and those works ARE the expression<\/em><\/strong> of righteousness<\/em> in the world of men. This expression<\/strong><\/em> IS NOT possible for the man whose focus<\/em> IS in the things of the world. In the reality of the way that James frames this for us we should be able to see that the common idea of faith<\/em> IS NOT this faith<\/em> of which the apostle speaks; this True faith<\/em> is not from what one says<\/em><\/strong> it IS from what one DOES; it IS from his expression<\/em><\/strong> of divinity by degree that his faith<\/em> can be KNOWN. Now this does not mean that ALL who say<\/em><\/strong> that they have faith<\/em> DO NOT have True faith<\/em> but it DOES say that the measure of one’s faith<\/em> IS in his works; his expression<\/em><\/strong> by degree of True righteousness<\/em> in the world.<\/span><\/p>\n

As instruction to disciples and aspirants these words on faith<\/em> and works follow upon James’ words on Love and on the expression<\/em><\/strong> of Universal Love without “respect to persons<\/em>“. In this we should see the culmination, so far, of the whole of the apostles message which in a word can be seen as “So speak ye, and so do<\/em>” (James 2:12). In this we should see James use of the idea of saying<\/strong><\/em> regarding faith;<\/em> here we should see that he tells us to express<\/em><\/strong> this faith<\/em> and to DO what it ordains. While this IS more than the ideas we presented when we discussed this verse, this IS easier to see after a better understanding of his ideas on faith<\/em>; our previous view IS that expression<\/em><\/strong> IS\u00a0speaking<\/em><\/strong> and in DOING as the acts of that expression.<\/strong><\/em>\u00a0There ARE two uses here of this same idea of saying<\/strong><\/em> or speaking<\/em><\/strong> from two different Greek words which can and likely does keep the man that CAN NOT yet see the reality of this faith<\/em> from understanding the depth of his words.<\/span><\/p>\n

The whole of the apostle’s ideas are a continual string of instructions and here, in faith<\/em> and works, we should see the reality of Love, that Love IS works and that the Love that the Master speaks of as one’s expression<\/em><\/strong> comes as the result of KNOWING the Truth that “God is love” (1 John 4:8) and understanding the Truth of the Great Commandments. To KNOW these things and to DO them is the exercise of one’s faith<\/em> in works. This completes this second chapter and as we begin the third we find these sayings that in our view are misunderstood and misinterpreted; we read:<\/span><\/p>\n

“My brethren, be not many masters, knowing that we shall receive the greater condemnation. For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body<\/em>” (James 3:1-3).<\/span><\/p>\n

We will continue with our thoughts in the next post.<\/span><\/p>\n\n\n\n\n\n\n\n
Aspect\u00a0<\/del>of God<\/em><\/strong><\/span><\/td>\n\n

Potency<\/strong><\/span><\/p>\n<\/td>\n

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Aspect of Man<\/strong><\/span><\/p>\n<\/td>\n

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In Relation to the Great Invocation<\/strong><\/span><\/p>\n<\/td>\n

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In relation to the Christ<\/strong><\/span><\/p>\n<\/td>\n<\/tr>\n<\/thead>\n

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GOD, The Father<\/strong><\/span><\/p>\n<\/td>\n

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Will or Power<\/strong><\/span><\/p>\n<\/td>\n

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Spirit or Life<\/strong><\/span><\/p>\n<\/td>\n

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Center where the Will of God IS KNOWN<\/strong><\/span><\/p>\n<\/td>\n

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Life<\/strong><\/span><\/p>\n<\/td>\n<\/tr>\n

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Son, The Christ<\/strong><\/span><\/p>\n<\/td>\n

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Love and Wisdom<\/strong><\/span><\/p>\n<\/td>\n

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Soul or Christ Within<\/strong><\/span><\/p>\n<\/td>\n

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Heart of God<\/strong><\/span><\/p>\n<\/td>\n

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Truth<\/strong><\/span><\/p>\n<\/td>\n<\/tr>\n

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Holy Spirit<\/strong><\/span><\/p>\n<\/td>\n

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Light or Activity<\/strong><\/span><\/p>\n<\/td>\n

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Life Within<\/strong><\/span><\/p>\n<\/td>\n

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Mind of God<\/strong><\/span><\/p>\n<\/td>\n

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Way<\/strong><\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Note on the Quote of the Day<\/span><\/h2>\n

This daily blog also has a Quote of the Day which may not be in any way related to the essay. Many of these will be from the Bible and some just prayers or meditations that may have an influence on you and are in line with the subject matter of this blog. As the quote will change daily and will not store with the post, it is repeated in this section with the book reference and comment.<\/span><\/p>\n

Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. And above all these things put on charity, which is the bond of perfectness. And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful (Colossians 3:12-15).<\/strong><\/span><\/p>\n

In this Quote of the Day we find the Apostle Paul speaking to the followers and believers at Colosse and instructing them in how it is that they should act and be. These are the virtues which establish the ways of disciples of the Master. We note here that Paul tells us the importance of Love which is translated here as Charity but which we know from previous posts is from the same Greek word as Love. We should see also that it is the same Love that we defined as a combination of our English definitions of both words, Love and Charity:<\/span><\/p>\n

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.\u00a0<\/em>Plus the ever important High Ideal as taught by the Christ: \u201cTherefore all things whatsoever ye would that men should do to you, do ye even so to them<\/strong>\u201d (Matthew 7:12).<\/span><\/p>\n

Paul ends this with what comes naturally when we are in the Presence of the Master and this is to be in His Peace; as we seek and we strive toward Him we should notice the aura of Peace that overcomes us and in that Peace we find all of the virtues enumerated above.<\/span><\/p>\n

Let the peace of God rule in your hearts!<\/span><\/h2>\n