There is an exercise to everything. Everything that has life within it, and everything that needs a spark of life to work, takes exercise. This scheme, concerning the growth and the development of our conversation, is no different.
We shouldn’t think to breathe without exercising our lungs. We shouldn’t think to write without exercising mental and physical faculties. We shouldn’t think to love without exercising trust. We shouldn’t think to speak without first exercising thought. Yet, when it comes to our conversation’s belief, we do not think to exercise it.
When it comes to our devotional conversation, it is acceptable to let another exercise it for us. When it comes to our faith’s intellect, it is acceptable to let a ritual handle it. Why is this acceptable? Why does a care for personal learning turn off when perceived belief arises? Why, when in the religious world, is there no heart to say to self, “Why is my liberty judged of another man’s conscience?” 1 Corinthians 10:29
Paul’s attitude is for the conversation desiring self-regulating learning. Paul understood the negligence in handing over the intellect of our faith to minds outside of our experience. In response to ministers seeking to not only rule the mind of other ministers, but also his own, Paul writes:
“But with me it is a very small thing that I should be judged of you, or of man’s judgment: yea, I judge not mine own self. For I know nothing by myself,” 1 Corinthians 4:3,4.
Paul gives to us an exercise that is contrary to the exercise given to “the sons of men.” Making fun of “the sons of men,” concerning how they govern themselves, Paul writes, “…ye have ten thousand instructors in Christ,” 1 Corinthians 4:15. He is mocking them because, with so many instructors, he still has to say of them, “Ever learning, and never able to come to the knowledge of the truth,” 2 Timothy 3:7.
The curse of “the sons of men” is a curse where they are forever learning and yet never able to understand, concerning the Bible’s philosophy, one bit of truth. Instead of giving one’s time to such a lifestyle, Paul advised minsters to collect their minds and to independently labor within the scriptures for understanding. He writes:
“And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you,” 1 Thessalonians 4:11.
There is an exercise given to the conversation that would sincerely claim its experience. That exercise is an experience involving the conversation building a relationship with the Bible’s words. Above suffering the “judgment” or the commandment and theory of ministers, the Bible would have the mind personally active, which is why it says, “He that tilleth his land shall have plenty of bread,” Proverbs 28:19.
The “land” to till is the heart of our mind. This is understood from how it says, “Break up your fallow ground: for it is time to seek the LORD, till he come and rain righteousness upon you,” Hosea 10:12.
What is to be rained on, according to the Bible, is the mind, meaning that words are to be poured out. This is also understood from how it says, “I will pour out my spirit unto you, I will make known my words unto you,” Proverbs 1:23.
The exercise given to the Bible’s student is an assignment where an outpouring of words is occurring upon the ground of the conversation’s heart. Again, it is understood that the “ground” spoken of is the heart of the mind from how it says, “On the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience,” Luke 8:15.
The previous blog post highlights the most fraudulent and vain experience we can have with the Bible. The lifestyle highlighted is for the mind having a concern not for human and inward wellbeing, but for the theatrics of theologians and philosophers. The mind within the Bible would have its student form a relationship with its words, even a bond wherein its words may become the healing influence within the life.