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Pauline Clarity about Charity (never
fails) Point #15: 1Cor 13: 8
Charity
never fails: Grace never forsakes
Charity or Love? Why do Bible Translators
use "charity" instead of "love" when both mean 'agape' in the
Greek? Because love often fails many, whereas charity never fails
any.
Most Bible readers wouldn't know there are four
kinds of love mentioned in the Bible: 'storge', 'eros', 'agape',
'agapaw'. Many readers also wouldn't know the
'agape'
love God is in 1Jn 4 can fail if it's not perfected: love
void of fear, which is then called 'agapaw' (perfect love). So
"love one another" is 'agapaw' one another (not 'agape' one another).
The Bible clarifies perfect love is graceful: pure grace void of law.
Perfect is also clarified as merciful:
full of mercy, void
of sacrifice. Hence "be ye perfect" in Mt 5:48 is also "be ye
merciful" in Lk 6:36. And in James 3's comparison of two wisdoms, only
when grace (wisdom
from above)
is firstly pure,
is peace then able among seven things noted about firstly
pure wisdom from above.
So "God is love(agape)" is further clarified with perfected
love(agape) casts out "fear hath torment"
in 1Jn 4, which speaks (when thinking allowed, and allegoric reasoning
used) of casting out the root source of fear: law. For "law
worketh wrath: Rom 4:15, and infirmities: Heb 7, and concupiscence: Rom
7, and accusation: Jn 5:45, and condemnation: 2Cor 3, and even death:
2Cor 3:7. And in the same allegoric manner
"God hath not appointed us
unto wrath" in 1Thes 5:9 meaneth God hath not appointed us unto law (worketh wrath).
Laws are for them:
children
and servants
who do not yet get it: understanding,
so still need to be told what to Do-teronomy and Don't-eronomy. But
such childish
law law produces all manner of concupiscence
among those unaware.
So higher exhortation is to be one: "us" (to whom God hath
given the victory) which is neither of them vs them who are divided and
"oppose themselves", by "come out from
among them" and "be no more
children" (neither sort of two sorts, not even the children of
God); for "thou are no more servant" (neither of the
servants of sin or the servants of righteousness, since "Christ is the
end of the law for righteousness").
So even the right side of Son of Man left/right
sides is a childish
blame game; Albeit better of two sorts of children, but not yet
what's
best for all if only right to make others wrong. And in sow doing
ignorant children unknowingly condemn themselves. For "there is no
respect of persons with God" and "a little leaven leaveneth the whole
lump".
Charity or love. As "charity edifieth"
is only point #1 of Pauline clarity about
charity and such is further clarified till it becomes known how and why
"charity never faileth"; So also the 'agape' love God is, is also
further clarified, till it's the 'agapaw' love "God so
loved(agapawed) the world" with that he sent his Son into the world.
And notably God sent not his Son to condemn(law) the world already
condemned by law added, and thereby a world suffering from a bad case
of grace + law = life + death = a dead
end, fear hath torment thereof. So not this, but that: that through him the world
might be saved (graced): "delivered
from the law", a "ministration of death". For law imputes sin, and sin,
when "it is finished",
brings forth death: James 1:15. So to be rid of death we have to put
away laws (childish things) to be "man" of child/man. And further
exhortation is to be "made" (of created/made)
"perfect" man kind.
Such biblical clarity, "written for our learning",
and written in the form of allegory with a moral, also speaks of what
the allegoric script-u-are saith: "cast out the bondwoman and her son" (Gal 4);
And "which things are an
allegory"
meaneth: cast out the law ("this Agar is Mt Sinai" = law) and the
result of such "law worketh wrath": fear hath torment; Also law imputed
sin's deadly "sting".
Charity never fails! In conjunction with charity never fails we
have mention of law things which fail and end bad, but eventually
vanish. Prophecies
shall fail. Tongues (plural: grace + law) shall cease
(die). Knowledge (of law) shall even vanish (for such old and imperfect law is
"ready to vanish": Hebrews
8:13). So prophecies shall fail, tongues shall cease, and knowledge
shall vanish, are all about law of grace + law; Law added to grace is
sufficient coming to naught, and eventually knowledge of law and even
mention of law vanishing, lest it give place to devilish law worketh
wrath, infirmities, concupiscence, and death. For the first of two laws
compassing sea and land gives place to "another law" which makes one
proselyte twofold: more
the child of hell and produces all manner of "evil" concupiscence.
Another law, if not also put away as childish and errant (of life in
Christ Jesus: the reverse of Jesus Christ), also gives place to the
first law of such a childish law <->
law merry go round.
Law knowledge "puffeth up", whereas "charity edifieth":
builds up, from the sure
foundation of Jesus Christ, grace and truth
thereof, so that building up, growing up, through J->C unto
the Christ thereof: the end of the law for
righteousness is sure not
to fall (from grace), as another man's foundation (Mosaic grace + law: all vanity and
vexation of spirit) and the building thereon falls whenever an ill
wind
blows or earthquake topples it to a pile of ruin: like the WTC was
toppled by terror-ists. Moses' law was a great terror: Dt 34:12, making
Moses a great terror-ist who terror-ized himself with his law.
And Jerusalem Jerusalem has been twice toppled, to ruin, by it's own
law law.
For doublemindead
"Jerusalem Jerusalem" was twice built on the unsure foundation of
Mosaic law. Thereby Babylon
the "great": that "great" city, is notably also twice fallen ("is
fallen, is fallen"): from greatest to greater, then from
greater to great of great greater
greatest. Babylon the great is twice fallen bwd to great <- greater <- greatest,
like Eli of "Eli
Eli" fell 'bwd' off his judgmental Moses' seat: law, and
died. Charity never fails, because it's not twice fallen bwd,
but rather twice risen fwd to great -> greater -> greatest. So reconciled unto
God speaks of two
resurrections and two
reconcileds; as two uprisings: first uprising to the up-right side of
left/right them
vs them (divided against themselves) heavens of them
and their
Son of Man, then further uprising higher than the
heavens to the united heaven of "us". For Paul notes Jerusalem
above (such Jerusalem Jerusalem) is mother of "us" all.
Edification builds up from below, to the right side of a left/right
sides war of a heaven which is still divided: against itself, and
allegorically called heavens. Exhortation up
lifts higher from above, to the undivided heaven which is "higher than
the heavens". So also the greatest (God) up lifted the greater (Christ)
to heaven ("higher than the heavens") after he was risen to the right
side of left/right heavens. So it is written, Christ entered
heaven and appeared in the presence of God for "us" (not for either
of two thems) and the Lord is longsuffering to "us-ward". Yet as Paul
notes we (us) are of "them" who believe to the saving of the soul (of
them on the right side of them vs them). It's an
allegoric twice risen fwd concept: them(good) -> them(better)
-> us(best).
Pauline Clarity of Charity #16:
1Corinthians 13: 13
1Corinthians 13:13
And now abideth faith,
hope, charity, these three;
but the greatest of these [is] charity.
Faith is great, but of two faiths:
(i) blind faith in Mosaic law and (ii) seeing faith of JC's grace and
truth, the faith of the
Son of God is the greater of great/greater faiths, and called "the faith" (of
faiths). Converted Peter also mentions seven things to add to your
faith, and charity is the seventh, making charity not only the
greatest of three things, but the seventh of seven things concerning
now faith (of faith then/now); and now faith is seven things.
In the "better testament" of two testaments hope is also called "better
hope", which is better of good/better things, or greater of
great/greater things, or hope in the better of such law/grace, greater
of such lie/truth. JC said of himself (allegorically speaking of his
grace and truth): a "greater" prophet and king than Jonah and Solomon
is here (Mt 12: 41,42). So we have hope in the greater one of twain.
The NT mentions seven
types of hope. In the midst of such seven hopes is "eternal" hope,
which eventually becomes "lively" hope, which not only gets one hoping,
but also hopping. Yet beyond or above even lively hope, charity is the
greatest of faith, hope, charity. For the faith of the Son of God will
get you hoping greater things than great tribulation and great terror
of Mosaic law. But beyond hope of greater things is greatest of three
things: charity. Charity never fails, which speaks of 'paramuthia'
comfort, the third of three things we should speak unto men:
edification, exhortation, comfort.
Charity is the "greatest" of "three things":
(great -> greater) -> "greatest". Such is neither great nor
greater, yet
it is of the greater of great/greater things; But beyond things which
are
divided (against each other), such as even Mosaic law and JC's grace in
Jn 1:17. Such (great) law given by Moses and (greater) grace which came
by Jesus Christ are also allegorically compared as lie and truth. Such
truth thereof JC is still twofold until the word of truth is rightly
divided: truth
about Moses' law (eg: it's accuser of the brethren: Jn 5:45), and truth
about God's grace: His
grace does not accuse. Grace cannot accuse (law)
any
more than God can lie (law) or die (law). For if grace did accuse, add
law to grace is sufficient, then it would be "no more
grace" but grace + law. And since law is a ministration of death, such
would be life + death = a dead end. A dead end is what the living God,
the God of all grace (no law), will not have.
Hence we find "division" (and not peace) before the cross, which
becomes
"peace" (and not division) after the cross by the abolition of
accusation-all law. And "he is our peace", afterward of
such before/after, speaks of neither "fear him" nor "fear not"...
neither of
such Do-teronomy and Don't-eronomy Law Law which produces all manner of (evil)
concupiscence; notably by "another law" of such Rom 7 & 8 law
->
law: via the child of hell compassing sea and land to make one
proselyte: more the "child" of hell than the previous child of hell.
Both such are notably called a "child" of hell (of law worketh wrath), even though the
second of two
sorts of children are called children of God.
1. Great: Moses' law was "great", but it's also a great
terror-ist (Dt 34:12)
2. Greater: JC's grace is "greater", abounds "much more" than law
imputed sin
3. Greatest: "the God of all grace" (no law at all) is what's greatest
of 3 things.
Charity
firstly "edifieth": builds up, from great to greater, as if
building up from Jesus => Christ (the only foundation laid that is a
sure foundation). But charity doesn't stop at Christ, the greater of
Jesus -> Christ, and as if the greater one of twain (a "greater"
prophet & king than Jonah & Solomon "is here": Mt 12:41,42; that Jesus Christ "is come": 1Jn
4 as the trueth one of twain spirits). No.
For J->C is come to lead both sorts of children unto what is even
greater than greater; as the narrow way of twain "leadeth" unto the
life of the new and
"living" way which is "more excellent" than either of broad or narrow
ways. And charity is the "greatest" of "three things". So charity goes beyond
the narrow way which only "leadeth" unto life, goes on unto
"perfection" ("Grace with you all"), and by going on unto the "fulness
of Christ" (the "perfect man" we're exhorted to "grow up unto": Eph 4,
notably by "be
no more children").
1. "children" of flesh: Rom 9 (children of the wicked: Mt 13)... "great"
2. "children" of God: Rom 9 (children of the kingdom: Mt 13)...
"greater"
3. Be no more "children"
tossed to and fro: Put away
"childish things" (laws)
The growth progression is: (children -> children) -> man kind.
For God said let "us" make
"man" (not them, nor create, nor even make men or children): Let us
"make" (of created/made things) one "man" who is "kind" like charity, of
two options notably given for "making" (not creating) of "man" (not men): (i) in
our image (mirrorly the reverse) or (ii)
after our likeness (the express image of God, the true image of God).
Such is also an allegoric shew, in the form of before/after, both
played out for all to see which is which of twain, which is greater of
great/greater. Yet the two part twain shew is not the be all and end
all, which is also about a third part: the greatest of three things,
which is achieved by leaving great/greater parts for what is "greatest"
of three things.
Be ye "perfect"
(graceful, merciful,
peaceful): all grace and no law at all, all mercy
and no
sacrifice at all, all peace and no war at all: all "unity" of the
Spirit and no left/right Son of Man
"division" at all; Since the Son of Man has a bad ending for "them all"
(both sorts of them, goats and sheep): destruction, as Lord "also"
of the Sabbath: a Revelation Sabbath shewdown still
having two Lords
(Grace and Law) instead of one Lord of Lords: Grace. Such perfection
(graceful, merciful, peaceful) is via all light and no darkness at all,
as "that God" (of this/that Gods: Law/Grace) notably "is". That God is
total understanding void of ignorance,
especially "willing ignorance". For willing ignorance, according to
converted Peter, is what caused the first of two worlds he
allegorically compares, to perish. Awareness,
on the other hand, is what results in "none perish"; Which is the will
of the Lord (now that Spirit: that God) who is long-suffering to "us-ward", which is all us and no them at all.
1. Them: who draw back to perdition (like a dog returned to his vomit:
law)
2. Them: who believe to the saving of the soul (still soulish: Adamic
children)
3. Us: neither of two
thems, yet we are "of them who believe to the saving of the
soul"
The growth progression is (them -> them) -> us. Come out from
among "them", be ye separate(us), the higher exhortation (uplifting
from above). Many Out of Church
Christians are doing just that, leaving the hypocrisy, partiality,
and lies of childish law law ministers of Satan (law) in the churches,
such as oxymoronic: you too can have partiality from an impartial God.
Not! Not then, not now, not ever. For "the God of all grace" never
changes and that God does not
compromise with children either. All the lying, crying, and dying
of six billion children has not moved nor changed that God one bit. And
"there is no respect of persons (no partiality, none) with God"...
None! There is not even any partiality with a law God, for merciless
law killeth all, being a "ministration of death". Even the second law,
the law of love of such law law (love one another) fails all, abusing
all with accusation and condemnation; imputing sin for the hell of it,
thereby stinging all with such a "sting" of death. Many have tried, and
all have failed, to love one another by the law of love.
Death, dead end thereof, is what the living God will not have: not
then, not now, not ever. So until childish adults grow up unto the
Christ of Jesus Christ is come as the second part of a two part shew
about a third part, and furthermore unto the fulness of that Christ,
and thereby get it:
understanding, by probating
the will of God,
the "mystery" thereof which is only made known unto "us" (not them),
thereby understand that "God cannot die" and "God cannot lie" is "allegory" for Grace
cannot law. Until then, well, all adults made one proselyte: more the
"child" of hell by such childish law -> law, and also all adults
being sow dog gone law <- law, can all bend over and kiss both their
divided (left/right) law <->
law Cheri bums bye bye for being childish adults.
For both Cheribums overshadow
the mercy seat.
God "plainly" said I will meet with you "above" the Mosaic
mercy seat. For such a seat as Moses' seat: law, is
obviously not merciful (all who despised Moses' law died "without
mercy"). Rather such a childish poddy seat as Moses' seat is as pew-y
and as easily provoked (charity is not easily provoked) as the Holy
"Ghost" was both tempted (God cannot be tempted) and provoked in the
allegoric provocation noted in Hebrews 3 we are exhorted to "consider".
The allegoric moral thereof being: if any add any "law worketh wrath"
to "my grace is sufficient for thee" (no law req'd), then it makes
grace "no more grace", but rather a perversion: perverted and polluted
grace + law, or oxymoronic sufficient + not sufficient.
Obviously many childish adult "servants" still do "such like" (rather
than "from such turn away") as do "dogs, and sorcerers, and
whoremongers, and murderers, and idolaters, and whosoever loveth and
maketh a lie": and notably such things are Pauline revealed
by his angel as
still being "in the
churches": "I Jesus have sent mine angel to testify unto you
these things in the churches". We find
many adult ministers still pride them-selves on being "children" of
God,
when the higher exhortation for "man" is "put away childish things",
and "be no more children". The same allegoric concept applies to both
sorts of servants as to both sorts of children being law law with both
sorts of laws.
1. Servants: of sin (law imputes sin, law is also the strength of
sin)
2. Servants: of righteousness (Christ is the end of the law for
righteousness)
3. Thou art no more servant, but a son (a son: God's Son: Christ, not two Sons Jesus).
See Clarity
of Charity
Page 5: for Clarity of Charity Point #17:
As going on to the perfection of charity is the seventh of seven things,
which is also the third of three things (greatest of great greater
greatest)
much like the prophetic third day is also the seventh day when counting.
The
grace of our Lord
Jesus
Christ with you all. Amen.
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