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love
or charity? have fervent charity among yourselves
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Have Fervent Charity Spiritual Perfectness The Seventh of SevenAbove all things have fervent charity among yourselves: 1Peter 4:8. |
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love
or charity? have fervent charity among yourselves
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Fervent Charity: A Kiss of Charity: Never Fails
I - Paul's Clarity about Charity II - Peter's Clarity about Charity Clarity about Charity Point #23: 1Peter 4:8a And above all things have fervent charity among yourselves: Love or Charity?
Charity never fails! Charity one another.
Because love (law) one another fails and forsakes (divorces,
feuds, wrongful convictions, abuses); And
because law shit causes mega discomfort when it fails and forsakes, we
are told put
off the law in order to put on grace, and
take grace for a test drive to see the comparison is as love or charity.
Charity: perfect
love: hath no fear nor discomfort (torment). Charity never fails an
endurance test. Grace never leaves nor ever forsakes. Grace one
another. Charity never fails. Charity one another. Law or Grace? Grace never forsakes! Grace one another. Greet (Grace) ye one another with a (holy) kiss of charity. Fervent (fervancy) occurs 8 times in
the Bible, all in the New Testament.
It basically means to be hot, ardent, fervid, zealous (zelos) in spirit; But being "fervent in spirit" can also be fervent (zealous) in a spirit of error. What then? Peter notes then the elements shall melt with fervent heat; When focused on the day of the LORD instead of the day of God. For errant fervancy is focused on darkness instead of on light. What then? Fail-u-are: Fallen from grace: Galatians 5:4. What then? Christ is of "no effect" to you of ye/you. What then? "Not suffered to continue": Heb 7, and notably "by reason of death". Example of Fail-u-are instead of Never Fail: Eg: Acts 18: Apollos was "fervent in spirit", but "spake" and thereby "taught" error; (it's preposterous order to teach first, learn after; so go ye [do err] and learn what Mt 9:13 meaneth) So then, Aquilla and Priscilla expounded unto him the way of God "more perfectly", because the only thing Apollos knew was the baptism of John, Ghost driven thereof, driven into the wilderness, and unto temptation. God neither tempts nor can be tempted. So we're to pray unto Our Father: "lead us not into temptation, but deliver us from evil". The effectual fervent prayer of a righteous man availeth much: we are deliverd from the law. Grace one another to the max: no law = no sin = no death. Have fervent charity among yourselves. Fight the good fight of faith (grace, as law is not of faith): lay hold on eternal life, and never let go. For only what began can end. Law began. Eternal grace has neither beginning nor end, neither any beginning of sorrows nor end of life. Grace is: sufficient, in comparison to law was: insufficient. Even though Paul The Apostle is the first biblical writer to mention "charity", the major clarifier of what charity is and is not, also why charity never fails as greatest of three things, the third of three ways: a more excellent way: the only one above forgiving one another, and the only one which thinketh no evil... Even though we've got five pages of Pauline Charity Clarity already, let us look at Peter's clarity about charity; For Peter got converted by reading all of Paul's epistles, and notes they that are unlearned and unstable wrest (twist, pervert) the scriptures unto their own destruction. Eg: when they (the unlearned and unstable) shall say Peace and safety (in law), then sudden destruction cometh upon them: 1Thess 5:3. Of them/us, God hath not appointed us to wrath, but to salvation: 1Thess 5:9. Point: God hath not appointed us to law (forgets and forsakes), but to grace (never leaves nor forsakes). God hath not appointed us to love (fails), but to charity (never fails). Paul notes salvation completeness is only in the greatest of three things, the third of: - faith (the law is not of faith), - hope (the better of hopeless law vs hopeful grace), - charity (spiritual purity and maturity that never fails and never forsakes), and that such involves both continuance and "holiness with sobriety" (endurance). For 2/3 = 0.666... to infinity of "nothing" without charity, but 3/3 = everything with charity. So "not having charity" vs having charity is as the difference between nothing vs everything. Spiritual sobriety is not having another drink of law ever again to be as perfect as, also as merciful as: y(our) Father in heaven: the God of all grace (no law at all). Paul also clarifies: To wit: that God was in "Christ" reconciling the world unto himself... and such reconciling does not law impute sin. When Paul The Apostle reached Spiritual Adulthood, then he said: "I do not frustrate (vex, law) the grace of God". Law makes grace "no more grace", and Christ of "no effect" to you: Galatians 5:4; Which is to say death makes life 'no more eternal'. Paul's writings evidently helped bring about the conversion of a "converted" Peter, formerly one of three top dogs, notably the one called "Satan" and told: "when thou art converted", then strengthen (grace, charity) thy (scatter brained) brethren. Peter, of Simon-->Peter, was obviously not converted when Peter dissimulated at Antioch, where they were first called Christians (plural), and such caused Barnabas to get (baby-lon) carried away. Converted Peter then speaks of "charity" (the bond of perfectness) as spiritual maturity (growing in grace multiplies mercy and peace), and to "strengthen" his brethren (Jews) as he was told to do in Luke 22:32 "when (not if) thou art converted"; For even as Simon --> Peter, Peter was called "Satan", denoting: spiritual conversion(law-->grace) is not spiritual perversion(law<--law). Then Peter, notably as an apostle of "Jesus Christ", says to scattered brethren: Grace unto you, and peace be multiplied; like the holy kiss greeting of Paul speaks of Grace and Peace: "Grace unto you, and peace, from God our Father and the Lord Jesus Christ". For the gospel of Paul is clarified as being "the gospel of God": Grace and "the gospel of Christ": Peace. The point of clarity is: only firstly pure grace is also firstly peaceable of seven things first pure wisdom from above (grace unto you from God) is: James 3:17. The Lord of such Grace & Peace from God & Son is "Jesus Christ" (not "Christ Jesus"). For the reverse of Saviour is Destroyer, as the reverse of Grace(AD-->) is Law(<--BC), as the reverse of Mercy is Sacrifice, as the reverse of Peace(rest) is Division(unrest), as the reverse of Likeness is Image, as is noted in any mirror image where Right is Left, or Righteousness(Grace) is Desolation(Law). So then "converted" Peter, as an apostle of "Jesus Christ", says to "strengthen" scattered brethren: "above all things have fervent charity among yourselves". Fervent charity speaks of intense earnest spiritual growth (purity and maturity) without ceasing (dying), intense earnest fulness of Christ: "the end of the law" to the max (no law at all, as in the end written), later on noting in 1Peter 5:10 "the God of all grace" make "you": "perfect, stablished, strengthened, and settled"... As a Spiritual Adult the matter of grace or law (either make the tree good or corrupt: Mt 12:33) is for ever settled in your mind (when you have the mind of Christ is the end of the law) and also for ever established in your heart; So that what comes out your mouth (from the heart: Mark 7:18-23) doesn't defile(condemn) you and all the kingdom of God within you (Job 15:6; Matthew 12:34; 15:11; Mark 7:18-23; Luke 6:45; Romans 2:1; James 3:10). Just prior to saying "above all things have fervent charity among yourselves" Peter talks of therefore be ye "sober" (not drunken with law), and because "the end of all things is at hand". And just after it says: "use hospitality without grudging", as if to use grace without law, noting the grace of God is manifold: Each individual having some sort of gift, with which to minister "grace" as good (not good + evil) stewards of the grace (not grace + law) of God. For Noahic grace + law is not JC grace + truth; Yet save some does scuttle all perish (by law: Colossians 2: 20-22) till we all get to none perish (by grace), which speaks of us-ward unity, not of them vs them and their divisions. Clarity
about Charity Point #24: 1Peter 4:8b:
The objective of charity is not so much to be any cover up,
but more of an uncovering (revelation); not so much any veiling, but an
unveiling (awareness). So when converted Peter first talks of charity,
mentioning it shall cover the multitude (all) of sins, he means grace
and truth shall purge the conscience of sins, or make law
imputed sin consciousness among adult people a childish
thing of the past (to be done away, blotted out, gone and forgotten).
So for
clarity of charity it behooves us to "know" (brings freedom: John 8:32)
how charity (spiritual maturity) does a purge-ing of sin
consciousness, by purging double "minds" and "hearts" of law(source
of sin &
source of concupiscence:
doing what you would not do, or not doing what you would do, and then
feeling "wretched" when hounded by guilt for doing what you would not
do or not doing what you would do, as noted in Romans 7, about another law). Charity shall cover the multitude of sins (and not as any hidden cover up, but rather as a revelation) Charity does such by rising above forgiving one another, which speaks of pure grace void of law. For only law imputes sin to them all, concludes them all in unbelief, then demands forgiveness by them all to them all (or else nobody gets forgiven by law, thereby "the curse of the law" makes forgiveness a mission impossible). With J of J-->C it's: "forgive them", "them" who "know not" law imputed sin makes sinners all, none righteous, and sin, when "it is finished", brings forth death to them all, as a "sting" of law: 1Cor 15:56. Yet it's far better to abolish law, as did C of J-->C. So eternal salvation, eternal life thereof, God given victory to us, and peace with God, are all notably "through" J --> C; Only in Christ thereof. So reconciling the world is done in Christ, not in Jesus. For Jesus brought division, not peace: Lk 12:51; And Jesus did not give them rest: Heb 4:8. Far better to go through the cross to risen and seated with "Christ": "the end of the law", than to get hung up on the cross with "Jesus": "born under the law"; especially if "cursed every one that hangeth on a tree" (Gal 3). Better to know, since know-ing (freedom thereof) is above and beyond faith-ing and hope-ing, especially if many children keep their hope so low it doesn't have far to fall. Better the spiritual adult than children: get tossed to <=> fro by law <--> law. So the higher exhortation than the edification to be the better sort of children, is "be not children in understanding": 1Cor 14, "be no more children": Eph 4, become man of child/man: 1Cor 13, by putting away "childish" things: laws. 1. Children of flesh: Rom 9 (children of the wicked: Mt 13)... a "draw back" 2. Children of God: Rom 9 (children of the kingdom: Mt 13)... but "go on" 3. Be not children in understanding, be no more children, be "man" kind. For God did NOT say let us make child, but rather said "let us make man", and as if declaring the end from the beginning. So "the way" a child should go, is fwd (endure to the end) to spiritual grace rather than bwd to spiritual law, which speaks of go on to the third way of three ways, just as "charity never faileth" is called "greatest" of "three things" (great --> greater --> greatest) and twice fallen Baby-lon is called "great" of great <-- greater <-- greatest; Perhaps to help the "children" of God know which way to go of <-- bwd and fwd -->: 1. Broad Way... leadeth to destruction (a "draw back" to "perdition") 2. Narrow Way... leadeth unto life (eternal life, by go on unto perfection) 3. More Excellent Way... the "new" and "living" way, by know-ing the truth For Rom 8 is only half way to Rom 16, and Heb 6 only half way to Heb 13; so whoever stops there is like a half wit rather than the "to wit" of 2Cor 5:19. Sadly many 'adult' Christians pride themselves in being "children" of God, and thereby tend to get "seduced" by "another law", the "second" law (to love) of Mt 22: 36-40 and Rom 8:2 deceitful law <- law (as if two beasts of Rev 13), which only makes for a latter end worse: more the "child" of hell(law). As JC forewarned the second law is "like the first" law: sin & death (a ministration of condemnation and death: 2Cor 3: 7,9); Rather than getting free (purged) of sin consciousness and free of all manner of (evil) concupiscence of such sin and lust consciousness, by abolishing all law. For even Paul of Saul --> Paul clarifies he felt like a wretched man via giving place to another law (Romans 7). Paul says where no law, there no transgression: Rom 4:15; And when no law, no sin imputed: Rom 5:13. So to blot out sin, thereby bring an end to death (since sin brings forth death: Jam 1:15), first bind and blot out the root source of sin: the law, the "strong man" ("strength of sin"), in order to spoil the hse of law: sin & death. For if we don't first bind, and also blot out law (the source and strength of sin and death), then later on such law <- law will spoil us instead. Such is called a "latter end worse", a "worse thing" than the dis-ease of law being the deadly "sting" of law imputed sin: 1Cor 15:56. That's why(?) JC said to the man healed he later found in the temple giving praise to law: "sin (law) no more, lest a worse thing come upon you" (Jn 5:14). Selah America. Clarity
of Charity Point #25: 1Peter 5:14
Greet ye one another with a kiss of charity Many deceived by many themselves deceived still seem to perceive a holy kiss greeting mentioned and used by Paul The Apostle and a kiss of charity greeting mentioned and also used by converted Peter has something to do with ass kissing those above you on some law ladder that dead ends short of entering heaven, and lest they that are higher on such law law shit on you; When the Bible teaches a holy kiss of charity is totally up front and firstly pure "grace" unto "you" (all the Kingdom of God within you), not law law love from behind. Such a holy kiss of charity (spiritual purity and maturity) is as from God our Father, as noted in the greetings of Pauline epistles: "Grace unto you, and peace, from God our Father and the Lord Jesus Christ". So it's firstly pure grace unto you from God our Father, and then it's peace unto you from the Lord Jesus Christ. 1Peter 1:2 also uses "Grace unto you and (then) peace, be multiplied" upon noting such is from an apostle of "Jesus Christ" and mention of sanctification. For as James 3:17 notes, wisdom from above (Grace unto you ... from God our Father) is firstly pure, and then it's peace-able among seven things he notes stem from such purity and maturity, the last being "without hypocrisy". And as James 3:15 notes the other wise is earthy, sensual, and devilish (law). The interesting thing about 1Peter, as if the writing is coming from "converted" Peter, is he first begins noting he's an apostle of "Jesus Christ" writing unto, as lastly noted, those in "Christ Jesus". Allegorically speaking it's as if grace writing unto those in law, and as if charity writing to those fallen in love, since CJ is reverse of JC, as law (<-- BC) is accounted reverse of grace (AD -->), and CJ is end focused on J: "born under the law" and "of woman"; Whereas JC is end focused on C: "the end of the law", with much biblical Pauline clarity "eternal salvation" is through J-->C (the reverse being allegorically as if "eternal damnation"). And going fwd or bwd through the cross is as going fwd or bwd through the Saviour (Son of God) or the Destroyer (Son of Man), also as going fwd unto perfection (grace) or bwd unto perdition (law). Also as if going fwd unto "peace" and not division or bwd unto "division" and not peace. So, let us go fwd, and endure unto the end (of law). Converted Peter begins with a holy kiss of charity greeting (Grace unto you), even though he mentions it last, as if to strengthen his brethren to do likewise to one another. Also interesting is his holy kiss of charity greeting: "grace unto you", is unto "you", whereas mention of the greeting: greet "ye" one another with a kiss of charity, first speaks of all as "ye", then afterward peace to "you" all in CJ, which speaks of all first having it bwd. For he gives a ye/you (before/after) scenario in 1Pet 5:10, noting the God of all grace (no law at all) makes "you" perfect, stablished, strengthened, and settled after "ye" suffer. A similar ye/you scenario is in John 8:32 "ye shall know the truth and the truth shall make you free"; and as if created/made by law/grace. So you made free, made perfect, is via knowing the truth, the God of all grace is the God of all. Pst: hear what the Spirit saith:
There is a difference between stablished and established, as if the difference between salvation and eternal salvation, and perhaps the difference between made under the law and the end of the law. To wit, that God was in Christ (not in Jesus) reconciling the world unto himself. Clarity
about Charity Point #26: 2Peter 1:7
and to brotherly kindness (add) charity, as the seventh of seven things to add to your faith Peter notes seven things to "add to your faith". Since "the law is not of faith" it's thereby as if topping up grace and truth (which came by Jesus Christ) with seven things. And the seventh of seven is charity. Interesting thing about the "Holy Bible" (that is the authorized KJV) is it is also the seventh of seven (for when looking in the translation guidelines there are five translations given to use when they agree better with the text than the Bishop's Bible, so then there's six acknowledged versions prior to the seventh of seven being made and called Holy Bible, or more commonly called King James Version). And notably such seventh of seven is not new, but rather said to be "a good one (the first six) made better (as seventh of seven)"; Just as God firstly saw only "good" x 6 and then "very good" (better) the seventh time looking in Genesis 1. Peter also notes if these (seven things, seventh of seven being "charity" never fails instead of more faulty law love, witch often fails) be in you and abound, it makes you neither barren nor unfruitful, and notably in the knowledge of "our Lord Jesus Christ", which speaks of enduring to the end (conclusion) of Pauline epistles and of the Bible. For all Pauline epistles except Galatians open with "the Lord JC" and close with "our Lord JC", as does the Bible close with the grace of "our Lord JC" with you all. Since charity never fails, and charity is added as the seventh of seven, it speaks of our Lord JC's grace having virtue, knowledge, temperance, patience, godliness, brotherly kindness, and charity (spiritual purity and maturity, spiritual perfectness, spiritual sobriety). And as "our" Lord JC, it also speaks of that JC is come being the Lord of all. Peter also notes he who lacketh these (seven) things (especially charity) is "blind" and cannot see afar off (can't see "the end" is "grace with you all"). Such a Mt 23 blind guide and even more the blind guide made proselyte by such who sat in Moses' seat... such blind leading the blind, have forgotten they are "purged" of old sins; Which speaks of no law = no sin, for if only law imputes sin: Rom 5:13, then purged of sin consciousness is as if purged of law. Or we could say those still adhering to law have not yet been weaned of law. Hebrew 5:14 calls such adult folk "babes" who still adhere to the milky way. Sadly many Christian adults aren't yet weaned of law. As if "children" and "servants" they still have to be told what to do-teronomy & don't-eronomy. Law was a schoolmaster witch failed every student, to bring us unto Christ: the end of the law; Which is to say bring us unto Spiritual Adulthood: Grace. Clarity
of Charity Point #27: 3John 1:6
The Third Epistle Of John is more of a letter which killeth
than an epistle when such is revelationed. For therein John flatters
Gaius, who is notably one of the seven angels of the
seven churches mentioned in Revelation, and talks of
being vengeful; Also notes his opinion is that Demetrius (who spoke ill
of Paul) had a good report, and notes we also bear record (speak ill of
Paul). Nevertheless what is revealed in 3John is both brethren and
strangers have borne witness of the "charity" (spiritual purity and
maturity) of Gaius. And no doubt such "charity" is due to Gaius being a
companion and friend of Paul. Yet John takes the glory for Gaius having
charity. As for John, he neither opens nor closes his epistle with
grace, the holy kiss of charity; but John does begin with mention of
love and leaves the ending as implied fear mongering... as is common
with law folk. Such is not the case with the God of all grace.Gaius is said to have "charity": To Gaius... thou doest faithfully
whatsoever thou doest to the brethren,
and to strangers; which have borne witness of thy charity before the church Clarity
about Charity Point #28: Jude 1:12
Spots (laws), in feasts of charity (church services) leave many spotted; But pure religion arrived undefiled & remained unspotted: James 1:27. His "grace and truth" notably paid a "visit" to those afflicted, not a ransom; a come and go visit to those afflicted with a bad case of life + death = dead end Jude's mention of "spots" is noted in Strong's Concordance as a rock in the sea, allegory(metaphor) for: men who by their conduct damage others morally. And it seems many of the ministers and elders of churches fit this description by adding law to God's grace, thereby spotting those made clean by His grace. Is it any wonder then the number of Out Of Church Christians is ever growing, and such people leaving such hypocrisy are growing in grace. For these aren't blind, rather see such law <- law only makes a latter end worse. Looking at the margin reference to Jude's mention of feasts of charity, it references 1Cor 11:21 where Paul chastens carnal Corinthians for being drunken with law at the Lord's supper, and thereby guilty of his broken body and blood. For the point of the last supper seems to be to grace substitute bread and wine for the sacrificial lamb and bloodshed thereof law. For the will of God is: "I have mercy and not sacrifice" (allegory: I will have grace, not law), and JC (by whom came grace, not law: Jn 1:17; salvation, not condemnation: Jn 3:17) came to do the will of God (Heb 10), and said the work God gave him to do was "finished" even before the cross (Jn 17). Looking at the wording in Jude it seems 2Peter 2 would even better apply as reference to Jude's mention of spots (laws) in charity feasts (church services) since it uses many of the same phrases and words as Jude. Converted Peter refers to such beguiling dogs as "cursed children" (law children) who promise liberty, but are themselves servants of corruption (law), and by them who draw back to law after being made clean by grace is a latter end worse. Clarity
of Charity Point #29: Revelation 2:19
I know "thy" works, and "charity", and... Looking at John's "book" unto all seven angels of seven churches of Asia, which Paul patches into The Revelation(Uncovering) of St John The Divine, Pauline written Revelation as allegoric satire on John drawing back to law... Looking at Rev 2:19 thereof we not only find mention of "charity", but we find johnny law's like unto Son of Man claiming to be the Son of God saying he knows 'thy charity' to the angel of the church "in" Thyatira. Not that it really matters who(?) the angel of the church in Thyatira was, but didn't we just see the same mention of 'thy charity' in 3John's writing unto "Gaius", which could be a hint who the angel of the church in Thyatira was: Gaius. What matters more than knowing such angel of the church in Thyratira was Gaius is knowing Gaius had witnessed charity to both brethren and strangers, and knowing johnny law was attempting to beguile him, both in 3John and in Revelation 2 & 3, where John flatters and accuses to corrupt from both ends, playing both ends of law <=> law against the midst (the KofG "within you") to seduce even the elect, if such were possible. And so the objective of having charity never faileth (a test) is being so aware of the wiles of devilish law that one cannot be beguiled, deceived, seduced, bewitched, tempted, cohersed, feared, suckered into adding "law worketh wrath" to "grace is sufficient". See Clarity of Charity Page 7 for the summation about charity: Charity never faileth any test, always gets 100%, on every test. Having charity, or not having charity, is as having everything or "nothing": continued on the next page --> as going on unto perfection. (for continuance is notably required to endure unto the end) |
