Sermon on the Mount Amplified

Blessed [are] the peacemakers: for they shall be called children of God.

(NKJV, Matthew 5:9)

At first, Christians believed in peace. During the first few centuries a Christian was not supposed to be in the Roman army. If a soldier converted, they made an exception for them. Part of the reason they were against this was because the Christian would have to recognize the Emperor as a god, but many Christian leaders spoke against war, also. The Constantine came along who embraced Christianity, and Christians were too much in deference to him. Later, tribal leaders for political reasons embraced Christianity, and had everyone under them be Christians, and these leaders were war-like. There was an attempt to reconcile warfare with Christianity, with the concept of chivalry, but war was the norm still.


The purpose underlying the revelation of every heavenly Book, nay, of every divinely-revealed verse, is to endue all men with righteousness and understanding, so that peace and tranquillity may be firmly established amongst them.

(Baha'u'llah: Gleanings, page 206)



This is more on the level of personal relations of individuals, it appears.


God's purpose in sending His Prophets unto men is twofold. The first is to liberate the children of men from the darkness of ignorance, and guide them to the light of true understanding. The second is to ensure the peace and tranquillity of mankind, and provide all the means by which they can be established.

(Baha'u'llah: Gleanings, pages 79-80)


Baha'u'llah established the principles, ethics, and the plan world-wide to eliminate war. Baha'i's are not pacifists, strictly speaking, we are to cooperate with our government, but we are to be in the armed forces only as a non-combatant.


Religion is, verily, the chief instrument for the establishment of order in the world, and of tranquillity amongst its peoples.

(Baha'u'llah: Epistle to the Son of the Wolf, page 28)

Some people believe that religion causes war, but this has happened sometimes because the followers of the religions fell from their own teachings, and many religionists have not realized the importance of not judging people because of their religion, and have favored people of their own religion over those of other religions, which is unjust, and sets up disunity.

Christ Jesus summoned all mankind to amity and peace. Unto Peter He said: `Put up thy sword into the sheath.'(1) Such was the bidding and counsel of the Lord Christ; and yet today the Christians one and all have drawn their swords from out the scabbard. How wide is the discrepancy between such acts and the clear Gospel text!

(`Abdu'l-Baha: Selections ... `Abdu'l-Baha, pages 247-248)


There is also the teaching of turning the other cheek, and the passage in the beatitudes above.


Should the lamp of religion be obscured, chaos and confusion will ensue, and the lights of fairness and justice, of tranquillity and peace cease to shine.

(Baha'u'llah: Tablets of Baha'u'llah, page 125)

No light can compare with the light of justice. The establishment of order in the world and the tranquillity of the nations depend upon it.

(Baha'u'llah: Epistle to the Son of the Wolf, pages 28-29)


The purpose of justice is the appearance of unity among men.

(Baha'u'llah: Tablets of Baha'u'llah, page 67)


Justice is highly upraised in the Baha'i Faith. If there's justice to people within a nation, there won't be civil war. If there's justice between nations, there is no reason for war.

Know verily that the essence of justice and the source thereof are both embodied in the ordinances prescribed by Him Who is the Manifestation of the Self of God amongst men, if ye be of them that recognize this truth. He doth verily incarnate the highest, the infallible standard of justice unto all creation.

(Baha'u'llah: Gleanings, page 175)


Each Prophet gives the spiritual teachings and the social laws for the time and area that establish justice among men, helping to lead to peace.


This does not mean that Baha’u’llah claims to be God. Being a Manifestation of God means that all of the attributes of God are reflected perfectly.


Trustworthiness is the greatest portal leading unto the tranquillity and security of the people. In truth the stability of every affair hath depended and doth depend upon it.

(Baha'u'llah: Tablets of Baha'u'llah, page 37)


Trustworthiness is raised up highly in the Baha'i Faith, and if leaders are trustworthy towards each other, there is less reason for war. This applies especially to agreements among nations being carried out with trustworthiness.


The well-being of mankind, its peace and security, are unattainable unless and until its unity is firmly established. This unity can never be achieved so long as the counsels which the Pen of the Most High hath revealed are suffered to pass unheeded.

(Baha'u'llah: Gleanings, page 286)


As the divine physician for today, if the counsels of Baha'u'llah are not followed there will not be unity, and thus there will not be peace among men in a true sense. Peace is more than a lack of open warfare.


Know thou that all the powers combined have not the power to establish universal peace, nor to withstand the overmastering dominion, at every time and season, of these endless wars. Erelong, however, shall the power of heaven, the dominion of the Holy Spirit, hoist on the high summits the banners of love and peace, and there above the castles of majesty and might shall those banners wave in the rushing winds that blow out of the tender mercy of God.

(`Abdu'l-Baha: Selections ... `Abdu'l-Baha, page 174)


The powers of the world cannot establish peace among the nations without the help of the Holy Spirit amongst men.


When a conference is convened, representative of all nations and working under the influence of the Word of God, then universal peace will be established but otherwise it is impossible.

(`Abdu'l-Baha: Selections ... `Abdu'l-Baha, page 296)


There has to a revival of people being truly under the influence of the Word of God from their respective religions for there to be peace in the world. For Baha'is, there is the lesser peace of an enforceable peace amongst nations, which is not true unity, but is maintained by an international body. Then there is the Most Great Peace where there is true unity amongst men. Abdu'l-Baha may be talking about the latter kind of peace.


The Most Great Peace, on the other hand, as conceived by Baha'u'llah - a peace that must inevitably follow as the practical consequence of the spiritualization of the world and the fusion of all its races, creeds, classes and nations - can rest on no other basis, and can be preserved through no other agency, except the divinely appointed ordinances that are implicit in the World Order that stands associated with His Holy Name.

(Shoghi Effendi: World Order of Baha'u'llah, pages 162-163)


He talks about the spiritualization of the world. This comes about by being more true to the religion one has, and more people being religious. He doesn't say anything here about how many people will become Baha'i, but Baha'i is a young religion, and hasn't had time to fall from the spirituality of the teachings. I believe though, that Baha'is will become more spiritualized too in the future.


O handmaid of God, peace must first be established among individuals, until it leadeth in the end to peace among nations. Wherefore, O ye Baha'is, strive ye with all your might to create, through the power of the Word of God, genuine love, spiritual communion and durable bonds among individuals. This is your task.

(`Abdu'l-Baha: Selections ... `Abdu'l-Baha, page 246)


As individuals, we feel powerless to bring about peace in the world. But we can do our part, small as it may seem.


Until such time, however, as the friends establish perfect unity among themselves, how can they summon others to harmony and peace?

(`Abdu'l-Baha: Selections ... `Abdu'l-Baha, page 277)


By friends, Abdu'l-Baha means Baha'is. It's important to have unity amongst ourselves as an example to other people. I've been distressed by the lack of unity frankly in my own Baha'i community. I became depressed a few years back mostly because of this. My wife and I cope now by ignoring our own local community and participating in another Baha'i community.

Blessed [are] they who are persecuted for righteousness' sake: for theirs is the kingdom of heaven. Blessed are ye, when [men] shall revile you, and persecute [you], and shall say all manner of evil against you falsely, for my sake. {falsely: Gr. Lying} Rejoice, and be exceeding glad: for great [is] your reward in heaven: for so they persecuted the prophets who werebefore you.

(NKJV, Matthew 5:10-12)


Blessed are ye, when men shall hate you, and when they shall separate you [from their company], and shall reproach [you], and cast out your name as evil, on account of the Son of man. Rejoice ye in that day, and leap for joy: for, behold, your reward [is] great in heaven: for in the like manner did their fathers to the prophets.

(NKJV, Luke 6:22-23)


Woe to you, when all men shall speak well of you! For so did their fathers to the false prophets.

(NKJV, Luke 6:26)


The last quote seems to be about a person saying things in order to be popular, saying what people want to hear, as opposed to real Prophets who say some things people don't want to hear.


...a large multitude of people will arise against you, showing oppression, expressing contumely and derision, shunning your society, and heaping upon you ridicule. However, the Heavenly Father will illumine you to such an extent that, like unto the rays of the sun, you shall scatter the dark clouds of superstition, shine gloriously in the midst of Heaven and illumine the face of the earth. You must make firm the feet at the time when these trials transpire, and demonstrate forbearance and patience. You must withstand them with the utmost love and kindness; consider their oppression and persecution as the caprice of children, and do not give any importance to whatever they do. For at the end the illumination of the Kingdom will overwhelm the darkness of the world and the exaltation and grandeur of your station will become apparent and manifest...

(`Abdu'l-Baha: Opposition, page 140)


Seeing persecutors as children is seeing them as spiritually and emotionally immature, that have a chance to mature later.


O SON OF BEING!

Seek a martyr's death in My path, content with My pleasure and thankful for that which I ordain, that thou mayest repose with Me beneath the canopy of majesty behind the tabernacle of glory.

(Baha'u'llah: Arabic Hidden Words, no. 45)


Being a martyr is not denying your faith in the face of people killing you for not denying your faith. Martyr is a much abused word today for people who are not really martyrs. A martyr in a place without persecution could be thought of as sacrificing you whole being to serve God.


Until a being setteth his foot in the plane of sacrifice, he is bereft of every favour and grace; and this plane of sacrifice is the realm of dying to the self, that the radiance of the living God may then shine forth. The martyr's field is the place of detachment from self, that the anthems of eternity may be upraised. Do all ye can to become wholly weary of self, and bind yourselves to that Countenance of Splendours; and once ye have reached such heights of servitude, ye will find, gathered within your shadow, all created things. This is boundless grace; this is the highest sovereignty; this is the life that dieth not. All else save this is at the last but manifest perdition and great loss.

(`Abdu'l-Baha: Selections ... `Abdu'l-Baha, pages 76-77)


This doesn't mean that unless you sacrifice yourself completely, you have no reward.


O SON OF MAN!

Ponder and reflect. Is it thy wish to die upon thy bed, or to shed thy life-blood on the dust, a martyr in My path, and so become the manifestation of My command and the revealer of My light in the highest paradise? Judge thou aright, O servant!

(Baha'u'llah: Arabic Hidden Words, no. 46)


Die upon your bed could alternatively be a person who makes no effort to sacrifice, but rests in a metaphorical bed. What a high station for such a martyr!

Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say to you, Till heaven and earth shall pass away, one jot or one tittle shall by no means pass from the law, till all be fulfilled.

(NKJV, Matthew 5:17-18)



The law and the prophets [were] until John: since that time the kingdom of God is preached, and every man presseth into it. And it is easier for heaven and earth to pass away, than one tittle of the law to fail.

(NKJV, Luke 16:16-17)


It would appear that we have a contradiction here; perhaps the words of Christ are not conveyed accurately. Alternatively, perhaps Christ is speaking of the passing away of earth and heaven in a symbolic sense in the Matthew passage:


By "heaven" is meant the heaven of divine Revelation, which is elevated with every Manifestation, and rent asunder with every subsequent one. By "cloven asunder" is meant that the former Dispensation is superseded and annulled. I swear by God! That this heaven being cloven asunder is, to the discerning, an act mightier than the cleaving of the skies! (Baha'u'llah: The Kitab-i-Iqan, page 44)


On the contrary, by the term “earth” is meant the earth of understanding and knowledge,

Bahá’u’lláh, “The Kitáb-i-Íqán” , 51


Thus, by heaven and earth passing away could mean the heaven of the Revelation of Moses is superseded and annulled and the understand and knowledge brought by Moses superseded, with more understanding and knowledge brought for the benefit of mankind.


He re-interpreted and completed the Law of Moses and fulfilled the Law of the Prophets. (`Abdu'l-Baha: Paris Talks*, page 56)


By this, I think Abdu'l-Baha meant Christ reinterpreting certain laws in this very Sermon of the Mount. I don't know what He means by the Law of the Prophets. There was no law in what the Prophets of Israel brought, just calls for moral behavior, or the Hebrews or Jews would be punished as a whole.

The second classification or division comprises social laws and regulations applicable to human conduct. This is not the essential spiritual quality of religion. It is subject to change and transformation according to the exigencies and requirements of time and place...Moses lived in the wilderness of Sinai where crime necessitated direct punishment. There were no penitentiaries or penalties of imprisonment. Therefore, according to the exigency of the time and place it was a law of God that an eye should be given for an eye and a tooth for a tooth. It would not be practicable to enforce this law at the present time - for instance, to blind a man who accidentally blinded you. In the Torah there are many commands concerning the punishment of a murderer. It would not be allowable or possible to carry out these ordinances today. Human conditions and exigencies are such that even the question of capital punishment - the one penalty which most nations have continued to enforce for murder - is now under discussion by wise men who are debating its advisability. In fact, laws for the ordinary conditions of life are only valid temporarily. The exigencies of the time of Moses justified cutting off a man's hand for theft, but such a penalty is not allowable now. Time changes conditions, and laws change to suit conditions. We must remember that these changing laws are not the essentials; they are the accidentals of religion. The essential ordinances established by a Manifestation of God are spiritual; they concern moralities, the ethical development of man and faith in God. They are ideal and necessarily permanent - expressions of the one foundation and not amenable to change or transformation. Therefore, the fundamental basis of the revealed religion of God is immutable, unchanging throughout the centuries, not subject to the varying conditions of the human world. Christ ratified and proclaimed the foundation of the law of Moses.

(`Abdu'l-Baha: Promulgation of Universal Peace*, pages 365-366)



The spirit of the law of Moses was not violated, according to this interpretation.


No man, however acute his perception, can ever hope to reach the heights which the wisdom and understanding of the Divine Physician have attained. Little wonder, then, if the treatment prescribed by the physician in this day should not be found to be identical with that which he prescribed before. How could it be otherwise when the ills affecting the sufferer necessitate at every stage of his sickness a special remedy? In like manner, every time the Prophets of God have illumined the world with the resplendent radiance of the Day Star of Divine knowledge, they have invariably summoned its peoples to embrace the light of God through such means as best befitted the exigencies of the age in which they appeared.

(Baha'u'llah: Gleanings, page 80)


No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.

(King James Bible, Matthew 9:16-17)


What I think Christ is here referring to that the wine is the spiritual essence of a religion, the bottle the laws and rituals of the next religion.


Christ altered the law of the Sabbath:


At that time Jesus went on the sabbath through the grain fields; and his disciples were hungry, and began to pluck the heads of grain, and to eat. But when the Pharisees saw [it], they said to him, Behold, thy disciples do that which it is not lawful to do on the sabbath. But he said to them, Have ye not read what David did, when he was hungry, and they that were with him; How he entered into the house of God, and ate the showbread, which it was not lawful for him to eat, neither for them who were with him, but only for the priests? Or have ye not read in the law, that on the sabbath the priests in the

temple profane the sabbath, and are blameless? But I say to you, That in this place is [one] greater than the temple. But if ye had known what [this] meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. For the Son of man is Lord even of the sabbath.

(NKJV, Matthew 12:1-8)


And he said to them, The sabbath was made for man, and not man for the sabbath: Therefore the Son of man is Lord also of the sabbath.

(NKJV, Mark 2:27-28)


And when he had departed from there, he went into their synagogue: And, behold, there was a man who had [his] hand withered. And they asked him, saying, Is it lawful to heal on the sabbath? that they might accuse him. And he said to them, What man shall there be among you, that shall have one sheep, and if it shall fall into a pit on the sabbath, will he not lay hold on it, and lift [it] out How much then is a man better than a sheep? Wherefore it is lawful to do good on the sabbath days. Then saith he to the man, Stretch out thy hand. And he stretched [it] out; and it was restored well, like the other.

(NKJV, Matthew 12:9-13)


Christ also altered the law of divorce:

It hath been said, Whoever shall put away his wife, let him give her a writing of divorcement: But I say to you, That whoever shall put away his wife, except for the cause of immorality, causeth her to commit adultery: and whoever shall marry her that is divorced committeth adultery.

(NKJV, Matthew 5:31-32)


Baha'u'llah has given His own teachings on divorce:


Should resentment or antipathy arise between husband and wife, he is not to divorce her but to bide in patience throughout the course of one whole year, that perchance the fragrance of affection may be renewed between them. If, upon the completion of this period, their love hath not returned, it is permissible for divorce to take place.

(Baha'u'llah: The Kitab-i-Aqdas, page 43)



If one of these two becomes the cause of divorce, that one will unquestionably fall into great difficulties, will become the victim of formidable calamities and experience deep remorse.

(`Abdu'l-Baha: Divorce, pages 236-237)



Christ abolished the death penalty for adultery by example, perhaps. It might be said that He thought that shame and disgrace was enough:


They say to him, Master, this woman was taken in adultery, in the very act. Now Moses in the law commanded us, that such should be stoned: but what sayest thou? This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with [his] finger wrote on the ground, [as though he heard them not]. So when they continued asking him, he raised himself, and said to them, He that is without sin among you, let him first cast a stone at her. And again he stooped down, and wrote on the ground. And they who heard [it], being convicted by [their own] conscience, went out one by one, beginning at the eldest, [even] to the last: and Jesus was left alone, and the woman standing in the midst. When Jesus had raised himself, and saw none but the woman, he said to her, Woman, where are those thy accusers? hath no man condemned thee? She said, No man, Lord. And Jesus said to her, Neither do I condemn thee: go, and sin no more.

(NKJV, John 8:4-11)

Shame and disgrace once again are part of Baha'i law:

God hath imposed a fine on every adulterer and adulteress, to be paid to the House of Justice: nine mithqals of gold, to be doubled if they should repeat the offence. Such is the penalty which He Who is the Lord of Names hath assigned them in this world; and in the world to come He hath ordained for them a humiliating torment.

(Baha'u'llah: The Kitab-i-Aqdas, page 37)


In one of His Tablets, Abdu'l-Baha refers to some of the spiritual and social implications of the violation of the laws of morality and, concerning the penalty here described, He indicates that the aim of this law is to make clear to all that such an action is shameful in the eyes of God and that, in the event that the offence can be established and the fine imposed, the principal purpose is the exposure of the offenders - that they are shamed and disgraced in the eyes of society. He affirms that such exposure is in itself the greatest punishment.

(Aqdas: Notes, page 200)

Yeah, Bahais have always distorted the meaning of Jewish, Christian and Moslem books. Let these people understand them in their own way.

Aupmanyav said:

Yeah, Bahais have always distorted the meaning of Jewish, Christian and Moslem books. Let these people understand them in their own way.

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This is supposed to be a dialogue. What do you have to say? I get little dialogue here. This is also supposed to be discussion here, not attack.

What discussion can we have when you go only by what your 19 Century uneducated (as mentioned by Bahais) Iranian preacher said without providing any evidence of there being an Allah and his being a manifestation of Allah. The only so called proof is that he saw a vision of a 'heavenly maid' bringing him the news of his selection by Allah. Then he goes on chanting peace, peace, peace, as if no one before him had any idea of what peace was! Have the conflicts in the world disappeared after his coming?

Why does (and if, since you cannot offer us any evidence of anyone being a messenger or whatever) your Allah send these prophets / sons / messengers / manifestations / mahdis (Mirza Ghulam Ahmad of the Ahmadiyyas being the last till now) who cannot make even an iota of difference in the way of the world? Only the descendants of the so-called messengers of Allah are benefited (Mohammad tried but could not make Ali his successor, but Bahaollah and Mirza Ghulam Ahmad were more fortunate in establishing family businesses, though Bahaollah's line petered out with Shoghi Effendi).

You are most welcome to discuss anything that you desire.

Why discuss anything with someone who's already made up his mind?

Truthseeker9 said:

Why discuss anything with someone who's already made up his mind?

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I have to also say, that is the issue we also face. Have we not already made up our mind as to who Baha'u'llah is for this age!

Thus the challenge I see is ours alone, as to me this hidden word shows us an age old lesson;

"O SON OF DUST! The wise are they that speak not unless they obtain a hearing, even as the cup-bearer, who proffereth not his cup till he findeth a seeker, and the lover who crieth not out from the depths of his heart until he gazeth upon the beauty of his beloved. Wherefore sow the seeds of wisdom and knowledge in the pure soil of the heart, and keep them hidden, till the hyacinths of divine wisdom spring from the heart and not from mire and clay."

I have always struggled to be that wise, to be as Abdu'lbaha was. Maybe I will change, I have a little, but not as much as I should!

Regards Tony

Tony Bristow-Stagg said:

The wise are they that speak not unless they obtain a hearing

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Tony Bristow-Stagg said:

I have always struggled to be that wise, to be as Abdu'lbaha was. Maybe I will change, I have a little, but not as much as I should!

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I myself don't want to argue anymore about religious dogma with other people have anymore. It is counterproductive. I'd rather discuss something more spiritual. I did, though, recently, argue reIigious dogma elsewhere recently, then I quickly gave up, realizing my mistake. I actually think you have disagreed in a kindly way, and been understanding of others.

But it is a characteristic not to change our minds for Baha'is, too! We see that in Baha'i Forums. It's true for everyone, to some degree.

Truthseeker9 said:

I myself don't want to argue anymore about religious dogma with other people have anymore. It is counterproductive.

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I agree.

I have found It is not easy to find a balance.

Regards Tony

Here goes, whether anyone is paying attention or not, or disdaining or not. There are things here that some Christians will disagree with. This is also longer this time.

Whoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whoever shall do and teach [them], the same shall be called great in the kingdom of heaven.

(NKJV, Matthew 5:19)


This passage looks more problematic to me than when I first compiled this. As it follows the passage of observing the law of Moses until heaven and earth pass away, it appears to be temporary until He establishes His authority. Either that, or this verse and previous verse was never said. It appears that Christ ended up retaining the ten commandments, but a statement later on implied to me that the commandments of what they were to not eat was no longer applicable:


And he called the multitude, and said unto them, Hear, and understand: Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man.

, “The Gospel of Matthew - ευαγγέλιο του Ματθαίου” , 15:10


Exactly what did Christ do away with? The apostles had to decide for themselves afterwards, and the rest of the Christians. Some Christians, called the Ebionites, thought that everything in the Torah had to be followed. Paul and other Christians argued about whether new Gentile Christians had to be circumcised. It appears Christ emphasized spiritual teachings, and spoke little about laws. There was the new law of divorce and the altering of the sabbath, and He reinterpreted some laws of Moses, and insisted they be observed inwardly as well as outwardly. The shortness of His ministry seems to have something to do with this. Abdu'l-Baha said:

The cause of Christ was wholly spiritual. He changed nothing save the Sabbath day, certain laws of conduct and the law of divorce.

‘Abdu’l-Bahá, “Divine Philosophy” , 5.15

I believe that spiritual conduct and relationship with God had to be emphasized at that time, and Christ in the little time He had didn't have time to spell out exactly what to do with social laws. Over time, Gentiles came to dominate Christianity and following laws of Moses in most cases was done away with. There also may have been some things spelled out, but not recorded later.


Not every one that saith to me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven.

(NKJV, Matthew 7:21)

I put this here out of order because of the ambiguity of doing the will of God and following his laws. Paul is misunderstood. He said:

We who are Jews by nature, and not sinners of the Gentiles, Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

, “The Epistle of Paul the Apostle to the Galatians - επιστολή προς τους Γαλάτες” , 2:14

Notice this says the works of the law, not all works. By the law, as a Jew, the law was the law of Moses to him. Some Christians have misunderstood this, in my opinion, that this means all works. Later James said:


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.

, “The Epistle of James - επιστολή στο Ιακώβου” , 2:14

It seems that James was clearing up the misconceptions of some Christians. But not the conceptions of some later Christians.


Now we come to what Baha'u'llah said about about following laws, finally.

The first duty prescribed by God for His servants is the recognition of Him Who is the Dayspring of His Revelation and the Fountain of His laws, Who representeth the Godhead in both the Kingdom of His Cause and the world of creation. Whoso achieveth this duty hath attained unto all good; and whoso is deprived thereof hath gone astray, though he be the author of every righteous deed. It behoveth everyone who reacheth this most sublime station, this summit of transcendent glory, to observe every ordinance of Him Who is the Desire of the world. These twin duties are inseparable. Neither is acceptable without the other. Thus hath it been decreed by Him Who is the Source of Divine inspiration.

(Baha'u'llah: The Kitab-i-Aqdas, page 19)


This is similar to what James said, but it is about the ordinances of God, that is, laws. Recognition of Baha'u'llah is the same as faith in Him. This what Abdu'l-Baha said about faith:


Although a person of good deeds is acceptable at the Threshold of the Almighty, yet it is first “to know,” and then “to do.” Although a blind man produceth a most wonderful and exquisite art, yet he is deprived of seeing it. Consider how most animals labor for man, draw loads and facilitate travel; yet, as they are ignorant, they receive no reward for this toil and labor. The cloud raineth, roses and hyacinths grow; the plain and meadow, the garden and trees become green and blossom; yet they do not realize the results and outcome of all these. The lamp is lighted, but as it hath not a conscious knowledge of itself, no one hath become glad because of it. Moreover, a soul of excellent deeds and good manners will undoubtedly advance from whatever horizon he beholdeth the lights radiating. Herein lies the difference: By faith is meant, first, conscious knowledge, and second, the practice of good deeds.

, “Bahá’í World Faith (‘Abdu’l-Bahá section)” , 87.1


Baha'u'llah said:

The essence of faith is fewness of words and abundance of deeds; he whose words exceed his deeds, know verily his death is better than his life.

, “Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas” , 10.12


Here, the meaning of James and the Baha'i Faith seem to coincide. There is more I could say about this, or wonder about this, but that would take me from my purpose.


Back to laws or statutes or commandments:


O SON OF BEING! Walk in My statutes for love of Me and deny thyself that which thou desirest if thou seekest My pleasure.

(Baha'u'llah: Arabic Hidden Words, no. 38)



O SON OF MAN! Neglect not My commandments if thou lovest My beauty, and forget not My counsels if thou wouldst attain My good pleasure.

(Baha'u'llah: Arabic Hidden Words, no. 39)


Counsels are like advice for good deeds.


O SON OF MAN! Wert thou to speed through the immensity of space and traverse the expanse of heaven, yet thou wouldst find no rest save in submission to Our command and humbleness before Our Face.

(Baha'u'llah: Arabic Hidden Words, no. 40)

Continued on the next post

Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out demons? and in thy name done many wonderful works? And then will I profess to them, I never knew you: depart from me, ye that work iniquity. Therefore whoever heareth these sayings of mine, and doeth them, I will liken him to a wise man, who built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.

(NKJV, Matthew 7:22-25)

This shows the emptiness of prophesying in His name, or casting out demons. It is better to do His sayings. There are some similar empty things that purportedly Christians were to do, said at the end of Mark:


And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.

, “The Gospel of Mark - ευαγγέλιο του μάρκου” , 16:17


Some of the most ancient authorities say it ends like this:


And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.

And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.

And they said among themselves, Who shall roll us away the stone from the door of the sepulchre? And when they looked, they saw that the stone was rolled away: for it was very great.

And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.

And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him.

But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you.

And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid.

, “The Gospel of Mark - ευαγγέλιο του μάρκου” , 16:1


It ends at verse 8, though my Ocean 2.0 I now use doesn't show that. This means the verses following verse 8 are doubtful.

We school you with the rod of wisdom and laws, like unto the father who educateth his son, and this for naught but the protection of your own selves and the elevation of your stations. By My life, were ye to discover what We have desired for you in revealing Our holy laws, ye would offer up your very souls for this sacred, this mighty, and most exalted Faith.

(Baha'u'llah: The Kitab-i-Aqdas, page 36)

The ordinances of God have been sent down from the heaven of His most august Revelation. All must diligently observe them. Man's supreme distinction, his real advancement, his final victory, have always depended, and will continue to depend, upon them. Whoso keepeth the commandments of God shall attain everlasting felicity.

(Baha'u'llah: Gleanings, page 289)

O ye peoples of the world! Know assuredly that My commandments are the lamps of My loving providence among My servants, and the keys of My mercy for My creatures...From My laws the sweet-smelling savour of My garment can be smelled, and by their aid the standards of Victory will be planted upon the highest peaks...Think not that We have revealed unto you a mere code of laws. Nay, rather, We have unsealed the choice Wine with the fingers of might and power

(Baha'u'llah: The Kitab-i-Aqdas, pages 19-21)


We, verily, have commanded you to refuse the dictates of your evil passions and corrupt desires, and not to transgress the bounds which the Pen of the Most High hath fixed, for these are the breath of life unto all created things.

(Baha'u'llah: The Kitab-i-Aqdas, page 19)


Verily I say, whatever is sent down from the heaven of the Will of God is the means for the establishment of order in the world and the instrument for promoting unity and fellowship among its peoples.

(Baha'u'llah: Tablets of Baha'u'llah, page 67)


And every one that heareth these sayings of mine, and doeth them not, shall be likened to a foolish man, who built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was its fall.

(NKJV, Matthew 7:26-27)


This shows the foolishness of not following Christ's counsels.

continued in a third post.

They that have violated the Covenant of God by breaking His commandments, and have turned back on their heels, these have erred grievously in the sight of God, the All-Possessing, the Most High. (Baha'u'llah: The Kitab-i-Aqdas, page 20)


Consider the pettiness of men's minds. They ask for that which injureth them, and cast away the thing that profiteth them. They are, indeed, of those that are far astray. We find some men desiring liberty, and priding themselves therein. Such men are in the depths of ignorance.

Liberty must, in the end, lead to sedition, whose flames none can quench. Thus warneth you He Who is the Reckoner, the All-Knowing. Know ye that the embodiment of liberty and its symbol is the animal. That which beseemeth man is submission unto such restraints as will protect him from his own ignorance, and guard him against the harm of the mischief-maker. Liberty causeth man to overstep the bounds of propriety, and to infringe on the dignity of his station. It

debaseth him to the level of extreme depravity and wickedness.

Regard men as a flock of sheep that need a shepherd for their protection. This, verily, is the truth, the certain truth. We approve of liberty in certain circumstances, and refuse to sanction it in others. We, verily, are the All-Knowing.

Say: True liberty consisteth in man's submission unto My commandments, little as ye know it. Were men to observe that which We have sent down unto them from the Heaven of Revelation, they would, of a certainty, attain unto perfect liberty. Happy is the man that hath apprehended the Purpose of God in whatever He hath revealed from the Heaven of His Will, that pervadeth all created things. Say: The liberty that profiteth you is to be found nowhere except in complete servitude unto God, the Eternal Truth. Whoso hath tasted of its sweetness will refuse to barter it for all the dominion of earth and heaven.

(Baha'u'llah: Gleanings, pages 335-336)



Master, which [is] the great commandment in the law? Jesus said to 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.

(NKJV, Matthew 22:36-38)



This is couched in the language of a commandment by Moses.



O SON OF LIGHT!

Forget all save Me and commune with My spirit. This is of the essence of My command, therefore turn unto it.

(Baha'u'llah: Arabic Hidden Words, no. 16)



SON OF MAN!

If thou lovest Me, turn away from thyself; and if thou seekest My pleasure, regard not thine own; that thou mayest die in Me and I may eternally live in thee.

(Baha'u'llah: Arabic Hidden Words, no. 7)



O SON OF SPIRIT!

There is no peace for thee save by renouncing thyself and turning unto Me; for it behooveth thee to glory in My name, not in thine own; to put thy trust in Me and not in thyself, since I desire to be loved alone and above all that is.

(Baha'u'llah: Arabic Hidden Words, no. 8)



And the second [is] like it, Thou shalt love thy neighbour as thyself.

(NKJV, Matthew 22:39)

The utterance of God is a lamp, whose light are these words: Ye are the fruits of one tree, and the leaves of one branch. Deal ye one with another with the utmost love and harmony, with friendliness and fellowship. He Who is the Day-Star of Truth beareth Me witness! So powerful is the light of unity that it can illuminate the whole earth. (Baha'u'llah: Epistle to the Son of the Wolf, page 14)


The love which exists between the hearts of believers is prompted by the ideal of the unity of spirits. This love is attained through the knowledge of God, so that men see the Divine Love reflected in the heart. Each sees in the other the Beauty of God reflected in the soul, and finding this point of similarity, they are attracted to one another in love. This love will make all men the waves of one sea, this love will make them all the stars of one heaven and the fruits of one tree. This love will bring the realization of true accord, the foundation of real unity.

(`Abdu'l-Baha: Paris Talks*, pages 180-181)


On these two commandments hang all the law and the prophets.

(NKJV, Matthew 22:40)

Note this does say these commandments are the only commandments, but on these commandments hang all the law and prophets, there are other laws Jesus gave, like His law for divorce, for instance. Some have misunderstood this. Hanging the laws on these two commandments in my opinion means that without following those two commandments, the other commandments would be spiritually impotent, and following those two commandments are the motivation for following other commandments. The other laws are also to help establish the love of God and man.

The purpose of religion as revealed from the heaven of God's holy Will is to establish unity and concord amongst the peoples of the world; make it not the cause of dissension and strife. The religion of God and His divine law are the most potent instruments and the surest of all means for the dawning of the light of unity amongst men.

(Baha'u'llah: Tablets of Baha'u'llah, page 129)


Here Baha'u'llah spells out that following His divine law brings about unity, in which there is love among it's peoples.


Christ lays out the implications of love for thy neighbor:


Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say to you, That ye resist not evil: but whoever shall strike thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have [thy] cloke also. And whoever shall constrain thee to go one mile, go with him two. Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
(NKJV, Matthew 5:38-42)

No, rather he must return good for evil, and not only forgive, but also, if possible, be of service to his oppressor. This conduct is worthy of man: for what advantage does he gain by vengeance? The two actions are equivalent; if one action is reprehensible, both are reprehensible. The only difference is that one was committed first, the other later.
(`Abdu'l-Baha: Some Answered Questions, page 269)

This is following the same principle.

Question. - Should a criminal be punished, or forgiven and his crime overlooked?

Answer. - There are two sorts of retributory punishments. One is vengeance, the other, chastisement. Man has not the right to take vengeance, but the community has the right to punish the criminal; and this punishment is intended to warn and to prevent so that no other person will dare to commit a like crime. This punishment is for the protection of man's rights, but it is not vengeance; vengeance appeases the anger of the heart by opposing one evil to another. This is not allowable, for man has not the right to take vengeance. But if criminals were entirely forgiven, the order of the world would be upset. So punishment is one of the essential necessities for the safety of communities, but he who is oppressed by a transgressor has not the right to take vengeance. On the contrary, he should forgive and pardon, for this is worthy of the world of man.
(`Abdu'l-Baha: Some Answered Questions, page 268)

There is a distinction between between what an individual does, and the community does for the safety of the community.

O SON OF MAN!
Deny not My servant should he ask anything from thee, for his face is My face; be then abashed before Me.
(Baha'u'llah: Arabic Hidden Words, no. 30)

An exception is made for begging inside the divine system:

It is unlawful to beg, and it is forbidden to give to him who beggeth. All have been enjoined to earn a living, and as for those who are incapable of doing so, it is incumbent on the Deputies of God and on the wealthy to make adequate provision for them.
(Baha'u'llah: The Kitab-i-Aqdas, page 72)

This is ambiguous, what exactly does incapable of doing so mean. I believe this refers to a future state of affairs, not to now. This law has not been in operation yet, it could be a long time before it is.

There are other reasons for not giving what the other people want, like robbing a bank with them, for instance. The key is we give the servant what he wants. If you know this person is not acting as a servant of God, don't give what he wants.

Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thy enemy. But I say to you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you, and persecute you; That ye may be the children of your Father who is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them who love you, what reward have ye? do not even the tax collectors the same? And if ye greet your brethren only, what do ye more [than others]? do not even the tax collectors so? Be ye therefore perfect, even as your Father who is in heaven is perfect.
(NKJV, Matthew 5:43 -48)

Be ye therefore merciful, as your Father also is merciful.
(NKJV, Luke 6:36 )

You must manifest complete love and affection toward all mankind. Do not exalt yourselves above others, but consider all as your equals, recognizing them as the servants of one God. Know that God is compassionate toward all; therefore, love all from the depths of your hearts, prefer all religionists before yourselves, be filled with love for every race, and be kind toward the people of all nationalities. Never speak disparagingly of others, but praise without distinction. Pollute
not your tongues by speaking evil of another. Recognize your enemies as friends, and consider those who wish you evil as the wishers of good. You must not see evil as evil and then compromise with your opinion, for to treat in a smooth, kindly
way one whom you consider evil or an enemy is hypocrisy, and this is not worthy or allowable. You must consider your enemies as your friends, look upon your evil-wishers as your well-wishers and treat them accordingly. Act in such a way that your heart may be free from hatred. Let not your heart be offended with anyone. If some one commits an error and wrong toward you, you must instantly forgive him. Do not complain of others. Refrain from reprimanding them, and if you wish to give admonition or advice, let it be offered in such a way that it will not burden the bearer. Turn all your thoughts toward bringing joy to hearts. Beware! Beware! lest ye offend any heart.
(`Abdu'l-Baha: Promulgation of Universal Peace*, page 453)

This takes love your enemy another step forward.

Truthseeker9 said:

Why discuss anything with someone who's already made up his mind?

Click to expand...

Who are you talking about? Yourself or me? Tony understand this better than you. I changed my mind radically. From being a theist Hindu to be an atheist Hindu. Who says it cannot be done? There are millions of religionists who have become atheists abandoning all messianic clap-trap.

And what is this posting of quotes from your books, one after another post? Don't you know that proselytizing is prohibited in the forum? Silly posts, circular reasoning, napkin religion. Why should anyone care what rubbish that Iranian preacher wrote in his books? Anyone can do that. Your actions make me do what I do not like.

I'm sharing my Writings, or scriptures if you like, and interpreting the Bible verses and my Writings as I see it, which I don't claim to be the infallible truth. To me, the Writings of the Baha'i Faith are authoritative, I don't expect them to be authoritative to you. You can glean whatever truth you want from it. I only offer them to see if we can learn from each other. You can learn from me, I can learn from you.

Since they're rubbish to you, why do you even bother to respond here? What does that accomplish? It can only antagonize.

You've said nothing to me to give me a chance to learn from you.

I will get the chance only when you stop inserting your books here. You never seem to stop.