Chapter 1

Introduction

Definition of the dynaspheres

A dynasphere is a system of power by which man is controlled by a power greater than himself. All of us are weak to the extent that we must be controlled by a power greater than we are. We must be controlled by outside influences. We can go in the direction of good or evil depending on which dynasphere we reside in.

There are two categories of dynaspheres. There is the divine dynasphere, a power system by which man is controlled by God — “I can do all things through Christ who keeps on pouring the power into me.” There are two cosmic dynaspheres, Satan’s power systems. Cosmic one is the arrogance complex, cosmic two is the hatred complex. These are general terms and do not even begin to describe everything involved in each one of those cosmic dynaspheres. Arrogance is a definite key to cosmic one; hatred is a definite key to cosmic two if you understand that even believers involved in cosmic two hate Jesus Christ in whom they have trusted for salvation, and their hatred does not mean they have lost their salvation. They hate the cross, they hate God, they are antiChrist to the core. There are many antiChrists in this dispensation and the believer in cosmic two is an antiChrist.

The background for this epistle

1. John, the last apostle, now lived in Ephesus from which point he not only ministered to the Ephesians church but to Laodicea in a nonresident fashion and another in the Roman province of Asia, probably Pergamus. Ephesus was the centre of Christianity and only through the apostasy of Catholicity and reaction to Gnosticism was there any changing to places like Rome and Constantinople.

2. John was not only a resident pastor in Ephesus but at several other congregations to which he was the nonresident pastor communicating doctrine through the medium of the written page — non face to face teaching.

3. 1 John was written to refute Cerinthian Gnosticism as well as Docetic Gnosticism. In other words, to deal not even with traditionalism. (Orthodoxy = moving toward heaven. Traditionalism = having some truth but mixed with false modus operandi or false doctrine, nevertheless generally straight) Gnosticism is neither traditional nor orthodox. It was the greatest revival of all time and it brought more Christians into the cosmic system than any other form of activity, including great persecution. The epistle was also deal with another cult which came out of Gnosticism. Asceticism is one of the things that came out of it and also antinomianism or lasciviousness. And there was a spin-off, a cult. A lot of people in their asceticism decided two things: a) They had never sinned. They believed in sinless perfection; b) Another group believed they had eradicated the sin nature. Both groups said since salvation, no sin.

4. This became the background, then, for dealing with the more important subject of the conflict of the dynaspheres.

5. This letter was written around 95 AD. It was written from Ephesus and addressed to local churches in the Roman province of Asia, the same churches to whom Paul wrote Ephesians and Colossians.

6. The centre of Christianity in the first century was the Roman province of Asia, the capital of which was Ephesus. The major local churches were found in Revelation chapters 2 & 3.

7. While John was not mentioned as the author of the epistle he is so identified by the church fathers, Polycarp and Iranaeus, Eusebius. Furthermore, the language and vocabulary are identical with the Gospel of John.

Outline of chapter one

The transition from oral to written doctrine — verses 1-3

Introduction to the divine dynasphere — verse 4-7.

The war of illusion versus reality — verses 8-10

The chapter begins with three verses about a very important subject related to inspiration. For about 65 years the early church did not have a written canon, their doctrine was given in oral form.

Verse 1 — the apostolic perception of the first advent. The Greek Orthodox church took this verse to mean that the only way to be blessed in this life was to have numerous icons and the priests were the custodians of these icons. And for a certain sum of money you could touch an icon of a certain category and receive a certain category of blessing — “our hands have handled, of the Word of life.” They said the Word of life is something you can touch. The icons represented the Word of life. This became a monopoly which cost a lot of suckers millions of dollars and, at the same time, not only loss of money but no blessing. So a passage like this can be misunderstood, misinterpreted, and utilised for someone’s personal benefit.

“That which was from the beginning” — o( h)n a)p a)rxhj. The nominative neuter subject from the relative pronoun o(j. The subject is a relative pronoun, a most unusual way to start an epistle. Since it is in the neuter we translate it “what.” The neuter gender refers to the message or the doctrine pertaining to the incarnation of Christ, all things relative to the first advent. The great issue is what was the first advent? did it really occur? or as it allegorical and philosophical? Was it merely a way of explaining oriental dualism? was it an opportunity for the rise of mystic cults among Christians in the Roman empire? So this message includes the divine dynasphere which was imputed to Christ at the point of the virgin birth, the divine dynasphere provided by God the Father for the true humanity of Christ, not an optical illusion, and the means of challenging the cosmic dynaspheres, the power systems on which Satan utilises and administers the rulership of this world.

With this we have a verb, the imperfect active indicative of e)imi — “What was” is the way the verse begins. The imperfect tense is called a progressive imperfect which denotes action in progress in past time. In other words, past linear aktionsart. This is the imperfect of description for a process, our Lord’s function in His humanity in the divine dynasphere during the 33 years of His first advent. The linear aktionsart in past time is the true doctrine of Kenosis in which our Lord Jesus Christ in His humanity functioned under this power system rather than relying on the essence of His deity. The active voice: our Lord Jesus Christ produced the action of the verb during His incarnation by function inside of the system. In His humanity He depended entirely upon the interlocking systems of love rather than depending on His own deity. The indicative mood is declarative for the reality of the hypostatic union at the point of the virgin birth plus the humanity of Christ relying upon the divine dynasphere rather than the independent function of His own deity. This is a very important point which is emphasised in the first three verses and becomes a major issue in the conflict of the dynaspheres.

Then there is a prepositional phrase, a)po plus the ablative of a)rxh, correctly translated “from the beginning.” Here a)rxh does not connote eternity past as John uses it in the Gospel, John 1:1. Here it connotes, not eternity past but to a specific beginning, the virgin birth, the first advent of Christ who is the manifest person of the Trinity. In John 1:1 a)rxh refers to Christ as the logoj in eternity past. Here we have the point of the virgin birth and a specific beginning in time. What was from the beginning was the first advent of Christ, the hypostatic union, our Lord’ humanity functioning inside of the divine dynasphere. The emphasis of this epistle is on the first advent of Christ because the Gnostics denied it in part or en toto. The fact that He is true humanity is a polemic argument which is developed throughout the entire epistle. What is more important is the fact that under the true doctrine of Kenosis our Lord in His hypostatic union did not rely on His deity at any time during the first advent, but He relied upon the power system which God the Father gave Him at the virgin birth. What was from the beginning? The absence of the definite article before the noun a)rxh emphasises the quality of that noun rather than its mere identity. Therefore it is translated into English with the definite article. The absence of the definite article in the Greek is equivalent to the use of the definite article in English. Furthermore it is a specific reference not only to the virgin birth but the panorama of the first advent of Christ which includes the doctrines of the virgin birth, the hypostatic union, impeccability, Kenosis, and the sustaining ministry of God the Holy Spirit to the humanity of Christ during the first advent. When human life was imputed to our Lord’s human soul there was not simultaneous imputation of Adam’s sin.

Principle

1. The mandates of God the Father, author of the divine plan for the first advent, demanded that the humanity of Christ function inside of the divine dynasphere. It was invented to sustain Him. Therefore you can see the thrust of the Satanic revival called Gnosticism. Gnosticism denied in one way or another either philosophically or theologically or experientially the true humanity of Christ. By denying it completely it denied the existence of God’s plan for the Church Age which is our modus operandi inside of that same divine dynasphere. Our Lord was born into the divine dynasphere. In the meantime we are born-again into the divine dynasphere. That is the game plan. We start out inside the game plan. Gnosticism comes along and say there is no game plan, there was no divine dynasphere because there was no humanity of Christ. We must not forget the deity of Christ but the first two chapters of 1 John emphasises the humanity of Christ because it was denied by Gnosticism.

2. At the point of the virgin birth our Lord’s true humanity entered gate one so that Jesus Christ was indwelt and filled with the Spirit from birth. This was possible because He did not have an old sin nature, because He did not have the imputation of Adam’s sin, and furthermore, during His lifetime He resisted the greatest temptations ever known in the human race, and He resisted to the point of avoiding personal sin. The only way our Lord could sin was the way in which Adam sinned, the use of His own volition; but He used His volition to resist the most intensified temptations in all of history.

3. Because of His impeccability our Lord’s impersonal love combined the concepts of both basic and advanced impersonal love into one perfect impersonal love. In other words, the only difference between our Lord Jesus Christ inside of the divine dynasphere and you inside of the divine dynasphere is that gate two, which is basic impersonal love, and gate seven, advanced, is that the two are combined; He had the equivalent of advanced impersonal love.

4. With regard to gate three of our Lord’s enforced and genuine humility it was perfect from birth, as the Son of God was born into two systems of humility. The first system of humility was the home — the principle of organised humility. This is where the most basic virtue in life is learned. From organised humility you have authority which is your enforced humility. Your response to authority is your genuine humility. Here is where you use your volition either in self-discipline or in the function of genuine humility. The home is the basic educational system. Luke 2:51,52, He was subordinate to them. The second system was the Father’s plan which was organised humility, the plan of the incarnation. The authority was God the Father, the author of the plan. Our Lord not only obeyed the parents but He obeyed the plan of God the Father — John 15:10.

Principle: (Making the transition from apostolic oral tradition to apostolic canonicity)

1. “What was from the beginning” is a reference to our Lord’s first advent

2. The apostles (the eleven plus Paul) had empirical perception of our Lord’s first advent, according to the rest of this verse.

3. But their empiricism was not enough, so the Holy Spirit’s ministry of recall was necessary to reduce oral tradition to the writing of the canon of scripture. 4. The transition from oral doctrine of the apostles to the written doctrine of the apostles was impossible apart from the recall ministry of God the Holy Spirit — John 14:16,17,25,26; 15:26,27; 16:12,13.

5. But first we must note the apostolic perception of our Lord’s first advent as the function of empiricism.

6. Empirical knowledge involves the observation and experimentation principle. While it has some accuracy in the field of science it has no validity in the spiritual realm apart from the function of the divine dynasphere.

7. Apostolic observation of the first advent is meaningless apart from their own function in the sphere of the love complex. That is, if the apostles had not been able to function in the divine dynasphere they could not have presented in all message the true humanity of Christ, the significance of the first advent; nor could they have been the human authors who wrote it into the canon of scripture.

8. What the apostles heard, observed, synthesised and touched, was not and could not be doctrine recorded in the scripture under the principle of inspiration apart from their residence in the divine dynasphere.

9. To make the transition from oral to written doctrine the apostles had to be under the control of God the Holy Spirit, gate one of the divine dynasphere, as well as accurate in their perception and application of doctrine, gate four of the divine dynasphere — what was from the beginning.

Principle (Canonicity: How can a human author write something and it becomes Bible forever)

1. While the Old Testament was written by prophets under the ministry of God the Holy Spirit, the New Testament was written by apostles under the ministry of the Holy Spirit — but under the ministry of the Holy Spirit inside of the divine dynasphere.

2. This means that the empirical knowledge of the first advent had to be converted into canonical doctrine regarding the first advent.

3. The first advent resulted in the suspension of the dispensation of Israel and the insertion of the Church Age, the dispensation of the royal family of God. Therefore only apostles and those closely associated with the apostles, like John Mark and Luke, could write the New Testament scriptures.

4. Furthermore, they had to write the New Testament inside the divine dynasphere.

5. Being outside of the divine dynasphere would disqualify any New Testament writer from participation in the formation of the canon. This is because part of the doctrine of inspiration is the principle of accuracy.

6. Furthermore, there is a principle in the fulfillment of 2 Timothy 3:16 — “all scripture is God-breathed.” This is only possible through residence inside the divine dynasphere.

7. For example, the inhale. If the scripture is God-breathed there must be two things, an inhale on the part of the human writer and an exhale. Inhale is the content of his thinking, the exhale is the content of his writing. The human writer must have an inhale of absolutely perfect, accurate doctrine. He must exhale in writing on the written page which becomes the New Testament that same information with perfect accuracy.

8. The exhale. The human writers, the apostles, residing inside the divine dynasphere wrote (application) the divine message to mankind. They were conscious of the fact that this letter was going into the canon, in contrast to the hundreds of letters that they wrote to congregations where they were the nonresident pastors.

9. In writing the New Testament they did not waive their intelligence, their personal feelings, their vocabulary, their personality, their individuality, and therefore their writings are permanently recorded with perfect accuracy in the autograph of the New Testament. The personality of every writer is very obvious in the style in which he wrote.

10. In conclusion, therefore, God so supernaturally directed the New Testament writers residing in the divine dynasphere that without waiving their intelligence, their literary style, their personal feelings, their individuality or any other human factor, God’s complete and coherent message to man was recorded with perfect accuracy in the Greek, the very words bearing the authority of divine authorship.

The apostolic perception of the first advent is mentioned in the rest of this verse.

“which” — the nominative neuter singular subject, the relative pronoun o(j. It is translated ‘what’ because of the neuter gender. There are four such relative pronouns in the rest of this verse, each will be translated the same way. Each refers to the first advent of Jesus Christ and the resultant hypostatic union, the impeccability of Christ, the Kenosis. The hypostatic union prepares the way for emphasis on the humanity of Christ and how our Lord’s humanity was sustained inside of the divine dynasphere. Remember that Gnosticism in one form or another denied the humanity if Christ, calling it an optical illusion. Since our Lord tested the divine dynasphere in His human body during the incarnation He passed it on to us as the power system which changed the dispensation. The Jewish Age had not run its course, it was interrupted, and the Church Age was inserted — the age of the royal family of God, the age of the divine dynasphere. There had never been before and there will never be again after the Rapture of the Church the function of the divine dynasphere, which is the Christian way of life, a supernatural way of life, the only plan which God has for this dispensation.

“have heard” — perfect active indicative of a)kouw. It means to hear, but it should be noted that this is not the ordinary Koine form of the perfect tense, this is an Attic Greek or Classical Greek second perfect tense. John shifts immediately to the Attic Greek for a reason. It is to present the empirical approach to the humanity of Christ, an approach which is not acceptable to us because we are in the line of the canon of scripture, it is what the Bible says which is real to us. But we are dealing with Gnosticism and parts of 1 John are very polemical and therefore require the approach from the standpoint of the Gnostics themselves. Therefore we have a philosophical approach. In the first advent of Christ His human body was real, and John says, ‘I heard Him speak, I touched His body, I lived with Him, I followed Him, I know that His body was real.’ That is the empirical approach which is a part of the oral tradition of the apostles. The first three verses of this chapter deal with the transition from oral tradition of orthodoxy to the final form of orthodoxy in written form, the New Testament canon of scripture.

Three trends occurred in church history as a result of this. Orthodoxy is the truth of Bible doctrine being the only basis for faith and practice. The traditional line is the line which reacted to Gnosticism through Catholicity resulting in the Roman Catholic church and the Greek Orthodox church. The Roman Catholic church was founded in the city of Rome, the Greek Catholic church had its headquarters in Constantinople. Tradition inserts a lot of things that are not doctrinal and not truth. This same line of tradition is the basis for the development of other denominations beside the Roman Catholic church and the Greek Orthodox church. All denominations have something in their modus operandi which is false as far as doctrine is concerned. So denominations are not orthodox, they are traditional. Then there is the category of cults. The two categories of cults are basically asceticism or licentiousness. All of these follow the same pattern, they relate in some way either philosophically, culturally, traditionally, or through truth to Christianity. Truth is in orthodoxy. There is some truth in traditionalism but there has been a transfer in orthodoxy from the oral tradition, which was fine up until AD 96, but it is now contained in the canon of scripture.

The perfect tense is the tense of completed action plus the existence of its finished results. In the indicative mood the perfect tense signifies the action as completed from the point of view of the present time. It has been completed in past time. This is called the dramatic perfect which is the rhetorical application of the intensive perfect which says the action has been completed, we are now looking at the finished results. The active voice: the apostle produces the action of the verb regarding the first advent of Jesus Christ. It was something that he actually heard. The indicative mood (is in this case in a relative clause) assumes the actual existence of the incarnation of Christ. But it emphasises His humanity being supported by the divine dynasphere. “What we have heard” emphasises the messages of our Lord Jesus Christ to John and to the other apostles before and after His resurrection. It is our Lord’s message, therefore, as the God-Man. He spoke through His humanity, He functioned through His humanity, inside of the divine dynasphere. “What we have heard” is the first part of empiricism.

The second category of empiricism comes with the relative pronoun o(j, the nominative neuter singular again. This introduces a third relative clause dealing with the apostolic perception of the first advent of our Lord Jesus Christ. This time the empirical thrust is found in the perfect active indicative of the verb o(raw which means to see. With it is the instrumental of means from o)fqalmoj which means ‘eyes,’ and the possessive genitive plural from e)gw — “our eyes.” This is a dramatic perfect tense in the Greek emphasising the results of the action of the verb, empirical perception of the first advent of Jesus Christ. It describes the existing fact in a very vivid and realistic way. The active voice: John and the other apostles produce the action of the verb, the observation of the first advent. The indicative mood is in a relative clause for the purpose of assuming the actual existence of the incarnation — undiminished deity and true humanity in one person forever. Our Lord’s humanity was constantly observed by the apostles.

Why bother to go into this empirical approach to the subject? The reason for it was Gnosticism. The first advent of Christ is designed to refute the teachings of Gnosticism regarding the true humanity of Christ and the doctrine of the hypostatic union. The empirical evidence of the true humanity of Christ, rejected by Gnosticism, refutes the Gnostic heresy that the humanity of Christ was an optical illusion, therefore Christ was merely a super eon but not the saviour. Gnosticism is a syncretism which combines Judaism with Hellenistic philosophy, neoplatonism, adding a touch here and there from Philo of Alexandria as well as Pythagorus, and then adds a Christian vocabulary and throws in oriental dualism. This appealed to everyone and was the greatest Satanic revival of all time, it is still in existence today. We have in Gnosticism a series of blasphemies which resulted in the Docetic denial of the humanity of Christ in the first advent.

What happens when a believer becomes involved in the cosmic system?

1. When a believer becomes in cosmic one of cosmic two, or both, he is classified in the Church Age as antichrist — 1 John 2:18,19.

2. That believer is also classified as an enemy of the cross — Philippians 3:18,19.

3. Believers residing in the cosmic dynaspheres or the cosmic system are also classified as the enemy of God — James 4:4.

4. The believer’s involvement in the cosmic dynasphere is also called the spirit of error — 1 John 4:6.

5. Furthermore, in that same general context false teachers are distinguished from those pastors who communicate doctrine by their identification of the dynaspheres — 1 John 4:5,6.

In the transition from oral tradition to the written Word of God regarding the incarnation or the first advent of Christ it was accomplished by those who had empirical knowledge of the subject, plus the ministry of God the Holy Spirit — the recall ministry of the Holy Spirit which is found in three different chapters in John, 14:26,17,25,26; 15:26,27; 16:12,13. Important principle: They are not depending upon their empirical knowledge, they are depending upon the recall ministry of the Holy Spirit. But included in this epistle from John is the empirical approach to the first advent in order that Gnosticism might be refuted.

In verse 1 we have now three relative clauses: “what was from the beginning, what we have heard, what we have seen with our eyes.” The fourth relative clause is introduced by that same nominative neuter from the relative pronoun o(j, “what.” This time we have the aorist middle indicative of the verb qeaomai. In some ways this is a synonym with o(raw, to see, but qeaomai, which also means to see, means in the middle voice to conclude from the observation of perception. In other words, it means to see and to think, and as a result of thinking and seeing combining thought with observation to reach conclusions. So we translate this “to perceive from observation.” The change to the middle voice in this clause also emphasises observation after the resurrection as well as before and is included in those verses that emphasise the fact that our Lord Jesus Christ had a literal, physical, bodily resurrection from the dead. The change of voice from the active to the middle voice emphasises the humanity of Christ could not be and was not an optical illusion but real in both pre and post-resurrection bodies. The aorist tense is a constative aorist, it contemplates the action of the verb in its entirety and it refers to a succession of observations made over a period of time and now gathered up into a single entity to prove the reality of our Lord’s humanity. He was observed at every stage of His life, He was observed by the apostles during every stage of His earthly ministry, all of the way to the resurrection, ascension and session. The middle voice relates the action more intimately to the subject, the apostolic perception of the true humanity of Christ. This is an indirect middle, it means that the apostles produce the action of the verb. They not only observed but they thought and they came to conclusions based upon the modus operandi of empiricism. The indicative mood in a relative clause assumes again the actual existence of Christ in hypostatic union, with emphasis here on the humanity of Christ. Translation of this fourth relative clause: “what we have observed.” Now we have the four relative clauses that introduce this great epistle and prepare us for the transition from oral tradition of orthodoxy to the written page.

Then he adds something else to the fourth relative clause. A connective kai indicates the continuation of the fourth relative clause, emphasising this time the resurrected humanity of Christ. The nominative singular subject xeir is translated “hands.” With this is the possessive genitive plural e)gw — “and our hands.” Next is the aorist active indicative of yhlafaw which means to touch, as indicated, “and our hands have touched.” This is a specific fact that He was touched by His disciples before the resurrection, but He was also touched by them after the resurrection, as per Luke 24:39. Cf. John 20:27. This also can apply to other scriptures where touch verified the existence of true humanity of Christ in the first advent: John 13:23,25; 21:20. Prior to the resurrection John could verify by touch the reality of our Lord’s human body which contradicts the humanity blasphemy of Gnosticism. The morphology of yhlfaw should be included. The aorist tense is a constative aorist which gathers up into one entirety every confirmation of our Lord’s true humanity through touch. It takes a fact which is extended over a period of time and gathers it into a single whole. Every time someone touched Him among the apostles it was verification that He had a true body. The active voice: the disciples who were with our Lord Jesus Christ produced the action of the verb. The indicative mood in the relative clause assumes actual confirmation of our Lord’s true humanity.

Principle

1. The true humanity of Christ was confirmed empirically by the apostles and their oral tradition was later reduced to writing in the canon of scripture which abides forever. The oral tradition became canonical because it applies to every generation of the Church Age. Fact: Our Lord was in hypostatic union, He was undiminished deity and true humanity in one person forever.

2. The Gnostic heresy, however, denies the humanity of Christ in the first advent and is therefore tantamount to not only rejecting the oral tradition of the apostles which was true, but the written doctrine of the apostles which is orthodoxy. This is tantamount, then, to rejecting the doctrine of the Word of God.

3. This is also how believers came to live outside of God’s plan and inside the cosmic dynaspheres. And this is how believers became Gnostics in opposition to God and God’s plan for the Church Age. It is how believers have come top be designated as antichrist, enemy of the cross, enemy of God, involved in the spirit of error.

4. The power or fuel for the divine dynasphere is the doctrine of the Word of God. Therefore when the believer rejects Bible doctrine he enters cosmic one, the arrogance complex, through gate two. He can also simultaneously enter cosmic two, the hatred complex, through gate one, though generally there is a little process that occurs first — a problem which has been noted in doctrine versus revolution, doctrine versus philosophy, both rationalism and empiricism, or doctrine versus psychology, doctrine versus sociology. Generally there is a versus concept for the negative volition gate of cosmic two, gate one.

5. Unbelievers who reject the laws of divine establishment follow the same pattern, so that believer and unbeliever both reside in the cosmic dynasphere under those conditions. The unbeliever has only one category of truth to reject. They reject the laws of divine establishment and end up in the cosmic system. Believers have already accepted the gospel, so that is not an issue, but they have rejected doctrine after salvation. Therefore believers end up in the cosmic dynaspheres, one and two, by the negative toward doctrine and even the negative volition toward the laws of divine establishment.

6. With this oral tradition of the apostles, converted into the Word of God through the ministry of the Holy Spirit in inspiration, attitude toward doctrine becomes the issue as to whether a believer will reside in the divine game plan for the Church Age or will move into the cosmic dynaspheres, Satan’s game plan for the Church Age.

We have one prepositional phrase to end up this verse, “of the Word of life.” Now we come to the subject of the entire book of 1 John. It begins with the preposition peri plus the genitive, correctly translated “concerning,” or, inserting the present active indicative of e)imi, “this is about.”

Then we have Logoj in the genitive. This is the living Logoj, the Lord Jesus Christ, the Logoj that John mentions in John 1:1 and 14. Logoj is used for a title for our Lord Jesus Christ in hypostatic union, relating His eternal and infinite deity to the true humanity which became the other part of the hypostatic union. This is the status of the second person of the Trinity from the time of the virgin birth and forever. So we translate this, “this is about the Logoj of life.” Logoj has the definite article tou because it is in the genitive case as the object of the preposition. This has a definite article because it designates someone who is already clearly and perfectly understood. The definite article in the genitive singular denotes a previous reference to someone who has already been clearly defined and it refers to John 1:1,14. So the definite article is put in to indicate that we are talking about the same Logoj as John’s Gospel. This is also called the generic use of the definite article, recognising the uniqueness of Christ in His hypostatic union and therefore distinguishing Christ from all members of the human race as a man, and in distinguishing Him as God from the other two members of the Trinity. Our Lord is unique in hypostatic union.

“life” — we have the descriptive genitive of zwh indicating that Christ is eternal God and has resident in Himself eternal life. The generic use of the definite article indicates the uniqueness of His life which is eternal life. This definite article will not be translated since it performs the function without the necessity of translation.

Translation: “What was from the beginning, what we have heard, what we have seen with our eyes, and what we have observed, and our hands have touched; this is about the Word of life.”

The love complex is the divine dynasphere

— first used by our Lord Jesus Christ to sustain His humanity during the 33 years of His incarnation. It is composed of:

Gate 1 — the filling of the Holy Spirit, the power package for the Christian way of life and/or the divine dynasphere.

Gate 2 — basic impersonal love which emphasises the integrity, the honour, the capacity for love on the part of the subject.

Gate 3 — enforced and genuine humility which is the most basic virtue in human life.

These three gates provide the motivation as well as the concentration and the objectivity for the function of gate 4.

Gate 4 — the momentum gate. It has two functions. One is a daily function which is perception of Bible doctrine, the other is a function which is necessary for growth and that is the application of doctrine under the three stages of the faith-rest drill or the other great part of application which is switching from personal love to impersonal love or from personal hate to impersonal love, the ability to switch to the function of your own integrity under the various pressures of life.

Gate 5 — the love of God which eventually under momentum becomes occupation with Christ.

Gate 6 — right man, right woman where pertinent but not necessary for happiness in the spiritual life, and as a matter of fact a great contributor to unhappiness in temporal life.

Gate 7 — the area of friendship or family love, all of the other categories of personal love apart from right man, right woman. Also in gate 7 we have advanced impersonal love, the impersonal love of the mature believer.

Gate 8 — the ultimate objective in the spiritual life, the reason why we are still alive, the reason why we are sustained in this life: sharing the happiness of God, the attainment of maturity, the completion of the ECS, receiving the highest decoration of the family knighthood. All of these things include glorification of the Lord Jesus Christ both in time as well as in eternity at the judgment seat of Christ.

This is the Christian way of life. The divine dynasphere is a power system which has not been in operation until the Church Age. It is the reason for the discontinuing of the Jewish age and the insertion of the dispensation of the Church.

We then move on down to the Satanic system, the cosmic dynaspheres, cosmic 1 and cosmic 2. This is where most believe reside today and this is why we have orthodoxy on the one hand which is the daily perception of Bible doctrine and we have traditionalism on the other hand which is the occasional assembly of believers in a local church, the place of denominations, the place of Catholicity. It is very difficult, in fact almost impossible, to ever advance spiritually under tradition. All advance in the spiritual life is made in the sphere of orthodoxy. Then there is a third category called the cults which is, of course, another great tragedy for believers. Most believers today are either in tradition or in the cults, which means they are involved in cosmic one and cosmic two which is the cosmic system of Satan, the invention of his genius whereby he has distracted believers from fulfilling the plan of God.

In the first three verses of chapter one we have the transition from the oral tradition of doctrinal teaching to the written doctrine in the canon of scripture, the formation of the New Testament canon. There are two words that are very important in verse 1 of 1 John. Both of these words are explained in the first chapter of the Gospel of John. First of all there is the word “beginning” and that is the Greek word a)rxh. It means beginning in 1 John 1:1 but it has numerous other meanings which are determined by context. For example, in John 1:1 a)xh refers to eternity past. In 1 John 2:7 a)rxh refers to the time when the believer became a Christian. In 1 John 3:8 a)rxh refers to the time before the creation of mankind. In 1 John 1:1 it refers to the incarnation of our Lord Jesus Christ. So a)rxh has numerous meanings and to bring it all together with the word logoj which is used as a title for our Lord Jesus Christ we have to look at John 1:1, and we notice in the first three verses of the Gospel of John the pre incarnate person of Christ or how He received the title of logoj. Then in John 1:14 we see the incarnate Christ or how the logoj came to be the ‘test pilot’ for the divine dynasphere.

John 1:1 — we meet Christ under His title of the logoj. E)n a)rxh h)n o( logoj is what the Greek says. It actually begins with an anarthrous a prepositional phrase, e)n plus a)rxh. There is no definite article, the absence of the definite article emphasises the quality of the noun a)rxh rather than its mere identity in the Greek. Hence, a)rxh refers to eternity past, and minus the definite article it can be translated, “In a beginning which was not a beginning,” meaning ‘in eternity past.’ This means that the deity of Christ has no beginning and has no end. He is just as much God as the Father and just as much God as the Holy Spirit. He is coequal and co-eternal with other members of the Trinity. This is the Greek negative way of expressing that Jesus Christ is eternal God and that He is called the logoj long before any creature of any kind existed. This is a way of cracking the barrier of time and bringing into eternity and starting John’s doctrinal system on eternity past where God the Father, God the Son, and God the Holy Spirit existed together in eternity.

Next we have the imperfect active indicative of the verb e)imi, the verb to be — “In a beginning which was not a beginning [in eternity past] there always existed.” The imperfect tense of duration is linear aktionsart in past time. John has gone back and cracked the time barrier, he has gone into eternity past, he has used imperfect linear aktionsart in past time to indicate absolute existence. He uses e)imi for absolute existence. He recognises the barrier of time when he uses e)n a)rxh, then he uses a verb, “there always existed.” The one that existed in eternity past also exists in time now. The active voice: Jesus Christ produces the action of the verb. Actually, there are three persons of the Trinity that always existed but only one of them is the manifest person of the Godhead, and therefore Jesus Christ produces the action of the verb as the one who manifests the entire Godhead to mankind. The indicative mood is declarative for a dogmatic statement of fact. There never was a time and there never will be a time when three separate persons, the perfect deity/esssence of God did not exist. Christ was, always has been, eternal God. So the essence of God applies to the Lord Jesus Christ.

Principle: All divine titles, all titles of deity, are ascribed to our Lord Jesus Christ because He is eternal God. All divine attributes are ascribed to the Lord Jesus Christ. He is eternal God. This is also verified by Moses in Exodus 3:14, by Isaiah in chapter 9:6, by Micah in 5:2; John in John 8:58, by Paul in Colossians 1:16,17, and in Ephesians 1:14. John repeats the concept in Revelation 1:11.

In contrast to the word e)imi which means eternal existence there is the verb ginomai which means to have a beginning but sometimes no end. It means to have a start. For example, when the Lord Jesus Christ was born to the virgin and human life was imputed to His human soul by God the Father He became flesh. So that is John 1:14 which sees our Lord in the incarnation, whereas John 1:1 sees the pre incarnate Christ before He became the unique person of the universe, the God-Man. The verb e)imi denotes absolute existence of Christ but the verb ginomai denotes the fact that He became true humanity in the doctrine of the hypostatic union. This, of course, prepares us for the title which links the pre incarnate Christ, eternal God, with the true humanity of Christ during the incarnation. That title is o( logoj, the Word. It is a title which is used for Jesus Christ as God, a title which is used for Jesus Christ as the God-Man. This is the predicate nominative which we have as the object of the verb to be. It is translated “the Logoj /Word.” This is infinite God manifest to finite creatures under the title Logoj.

Why take a word which means word and use it to show that in eternity past Christ always existed as God. Now in time He is revealed as the Logos. Why use Logoj? It simply means word, thought, language. It means sentences and concepts. The only way that anyone can ever understand God is to be capable of thought, to be capable of having a vocabulary, so that when doctrine is communicated from the canon of scripture you have a vocabulary that understands, that perceives. There are many, many attacks upon the communication of Bible doctrine and the teaching of the gospel to the unbeliever. Attacks upon language restricts thought.

John did what all of the men of genius of thought could never do, and that is to go back and relate eternal God to mankind. He did it in John 1:1 where Jesus Christ is revealed as the member of the Godhead. This is sustained throughout the Gospel of John. There are three persons in the Trinity but only one is the revealed member of the Godhead — John 1:18; 6:46. Paul picked up this thought in 1 Timothy 6:16, and John picked it up in 1 John 4:12. God reveals Himself to man and He reveals Himself through Logoj, through the Lord Jesus Christ. Therefore it must be remembered that there is a vast difference between the logoj of Hellenistic and Gnostic speculation and the logoj of the New Testament. The Hellenistic logoj is anthropocentric, while in the New Testament logoj is Christocentric. In John 1:1 the Logoj is a person, the God-Man, the unique person of the universe, the Lord Jesus Christ. In other passages in the Word of God where logoj is a person it always refers to Christ. Sometimes logoj is a thought, the thinking of Christ, as in Hebrews 4:12, and the logoj of God refers to the canon of scripture. But in three specific passages logoj is used for the Lord Jesus Christ. For example, John 1:1, Jesus Christ in eternity past. In 1 John 1:1 we have the logoj in time. Revelation 19:13 also depicts the logoj of the future when the second advent will occur and at the end of the Millennial reign of Christ the logoj of life, the Lord Jesus Christ will put down the Satanic revolt which occurs against perfect environment.

Logoj is not only a designation for the Lord Jesus Christ in hypostatic union but it is the title of our Lord Jesus Christ as the test pilot for the divine dynasphere. The Christian way of life is unique, it is entirely different from the spiritual life of the Old Testament dispensation and, as a matter of fact, the spiritual life of future dispensations. The Church Age is unique and with that uniqueness comes a way of life that only exists, starting in the Church Age on the day of Pentecost and continuing until the resurrection or the Rapture of the Church. This is a unique age in which any believer regardless of any handicap, physical or mental, can fulfill the plan of God by advancing in the divine dynasphere, the momentum of the love complex, all of the way to maturity and the glorification of the Lord Jesus Christ.

In describing Christ at the second advent Revelation 19:13 says, “And he is clothed with a robe dipped in blood.” This is the work of the cross by which believers enter the divine dynasphere. “ … and his name is called “The Logoj of God.” The Lord Jesus Christ is not only our saviour but He is the test pilot for the divine dynasphere, and after His ascension He gave this power system, the love complex, to the royal family of God, the Church Age believer, to sustain him during the Church Age. For the Church Age is the intensified stage of the angelic conflict. In a passage where logoj applies to Christ it refers both to His hypostatic union and the fact that He was the test pilot for the divine dynasphere. He prepared the way for us to live the Christian way of life.

The second phrase in John 1:1, (kai o( logoj h)n proj ton qeon) begins with the connective use of the conjunction kai, “and.” Then again we have the subject, o( logoj, referring to the same Lord Jesus Christ. This is the generic use of the definite article, someone we know and understand, someone we love, depending on the content of doctrine in the soul, someone we worship, someone with whom we are totally occupied and preoccupied with. The nominative subject, o( logoj, refers now to the incarnate Christ plus the test pilot of the divine dynasphere which has been turned over to the royal family. Function inside of the divine dynasphere is the modus operandi of the Christian way of life, and there is no Christian way of life apart from residence and function inside of the divine dynasphere. Again, we have the imperfect active indicative of e)imi, and again it has generally the same connotation. It has to do with linear aktionsart in past time, sand it means “always existed.” With it is a prepositional phrase, proj plus the accusative of qeoj, “face to face with God.” This means that Jesus Christ in eternity past was not only eternal God, coequal and co-eternal with the Father and with the Holy Spirit, but He exists on exactly the same basis. They never had a beginning; they will never have an end. Eternal infinite God is the Lord Jesus Christ.

Then a third phrase, kai qeoj h)n o( logoj. The subject, again, is o( logoj. Again, we have the imperfect active indicative of e)imi, and now we have the predicate nominative qeoj — “and the logoj always was God.” He eternally existed as God.

This is a description of our saviour who went to the cross and took our place on the cross. John 1:1 says, “In the beginning which was not a beginning [in eternity past] there always existed the Logoj, furthermore the Logoj always existed face to face with God, and the Logoj always was God.”

John 1:2 — the person of Christ as God. “The same one” is the demonstrative pronoun o(utoj, and as such is emphasises the uniqueness of Jesus Christ, both before and after the virgin birth. This is the immediate demonstrative referring to the Lord Jesus Christ, and as a subject which is continued in the discussion the demonstrative can be translated by the personal pronoun “he.” Then again, the imperfect active indicative of e)imi, “He always existed.” Then we have e)n a)rxh again, “in eternity past,” and then again the combining with the prepositional phrase the middle of verse 1, “face to face with God.” Translation: “He always existed in eternity past face to face with God.”

Why did He have to become a member of the human race? Because as God He can have nothing to do with sin. God is said to be holy which is a combination of His perfect righteousness and justice which we call the integrity of God. On the cross all of the sins of the world, the personal sins that have never been imputed to you or to me or to any member of the human race, were imputed to Christ. But they had to be imputed not to His deity but to His humanity. “He bore our sins in His own body on the tree.” So He had to become a member of the human race. But He had to go to the cross as a perfect member of the human race. He had to go to the cross in the same state in which Adam was created. He had therefore the doctrine of impeccability, He went to the cross as a perfect man. He resisted all temptation and therefore God the Father could impute to Him our personal sins and then the integrity, the justice of God the Father could judge those sins, the only way of eternal salvation. But Christ could not do this as God, He had to become true humanity, and His true humanity was sustained for 33 years by the divine dynasphere, the same divine dynasphere that has been given to us as the Christian way of life.

John 1:3 — one of His functions as eternal God. It begins with a nominative neuter plural adjective paj, referring to the all things of creation, that is everything that was created by God in the form of order. God cannot do anything or have anything to do with sin but God can have nothing to do with anything that is disorderly, out of order. So “all things” refers to the universe. In it original creation there was perfect order which was destroyed by the angelic fall, followed by man’s entrance into the sinful state.

This is followed by a prepositional phrase, dia plus the ablative of means of the intensive pronoun a)utoj. A)utoj is used in the Koine Greek for the third person personal pronoun, and this should be translated “by means of Him.” Then we have the aorist active indicative of the verb ginomai, our first introduction to the fact that things come into existence — “By him all things came into being.” He, the Lord Jesus Christ specifically, is the creator of the universe. The constative aorist takes every act of creation by Jesus Christ and gathers it up into one entirety. The active voice: Jesus Christ produces the action of the verb through the function of creation. The indicative mood is declarative for a dogmatic statement of doctrine. 1 Corinthians 8:6 tells us that in creation God the Father did the planning but not the actual creating. Cf. Colossians 1:16. God the Holy Spirit is said to be the restorer of planet earth as a result of the angelic conflict — Genesis 1:2.

For a second time we have the aorist active indicative of ginomai. This is a very important word because it refers to creatures in contrast to e)imi which has been used in the imperfect tense for God in eternity past. Both verbs mean to be but they have an entirely different connotation — “and apart from him nothing came into being.” And then we have in the Greek, e)n o( gegonen, which means “not even one thing.”

Translation: “By means of him all things came into existence; and apart from him nothing came into being that has come into existence.”

And then the contrast with John 1:14 — “And the Logoj became flesh.” The word ‘became’ is the aorist active indicative of ginomai. The Logoj became flesh. This is a constative aorist contemplating the action of the verb in its entirety. It refers to the virgin pregnancy of Mary, it refers to the virgin birth of our Lord Jesus Christ at which time He became the God-Man, the unique person of the universe. The active voice: Jesus Christ produces the action of the verb as the Logoj of God and the test pilot for the divine dynasphere. The indicative mood is declarative for the historical reality of the virgin birth and resultant hypostatic union.

“and among us he tabernacled” — the word for ‘tabernacle’ here refers to the Shekinah glory. In the Old Testament times in the holy of holies there was a box called the ark of the covenant. Inside it contained items related to different categories of sin. There was a gold cherub on a gold throne over the top of that box. This is called the ark of the covenant and the mercy seat. Once a year on the day of atonement the high priest shed the blood of an animal and sprinkled it over the top of the ark. The cherubs represent the integrity of God. One represents His perfect righteousness and the other His perfect justice. When the blood is sprinkled the cherub representing righteousness looks down, the righteousness of God is satisfied by the work of Christ on he cross. The justice of God is satisfied by the work of Christ on the cross and this is the basis for establishing the doctrine of propitiation in the Old Testament dispensations.

Outside of the day of atonement, between the cherubs there was a light called the Shekinah glory. That is a reference to the presence of the Lord Jesus Christ in client nation Israel when Israel was a client nation. (Remember that Israel cannot be a client nation during the Church Age, this is the time of the Gentiles) Exodus 25:22 cf. Leviticus 16:2. It is also mentioned in Hebrews 9:5 under the word ‘glory.’ So we have the Lord Jesus Christ presented as the Shekinah glory. The word ‘tabernacle’ is used to show that the same Jesus Christ, God of glory, who lived between the cherubs as the Shekinah glory also functions today, He tabernacled among us in a system that produced human glory. His divine glory cannot be improved, it has always been perfect.

The Shekinah glory is described in relationship to the Jewish heritage of blessing from God in Romans 9:4. Specifically the Jews are the recipients of the covenants, the gift of the law, the worship, the promises, and above all they are the recipients of the glory.

“and we observed his glory, the glory as of the uniquely born of the Father, full of grace and doctrine” — ‘full of grace and doctrine’ refers to the modus operandi of the divine dynasphere.

Verse 2 — an explanation of the word “life” in our Lord’s title, the Logoj of life. The verse begins with the connective use of the conjunction kai, meaning “and.” This is not a parenthesis but a continuation of the sentence. Next is the word which is being explained. The last word of the previous verse is the word “life.” Now it becomes the subject, the nominative singular subject of the noun zwh. It is used here as a part of the title of our Lord Jesus Christ and it is taken from our Lord’s words in John 14:6 when He said, “I am the way, the truth, and the life [zwh]: no man cometh unto the Father but by me.” Again, our Lord said in John 10:28, “I give unto them eternal life,” and he explained later on that this life is in the Lord Jesus Christ. 1 John 5:11,12 explains the title Logoj of life: “And the deposition is this, that God has given to us eternal life, and this life resides in his Son.” There is the explanation of the title “Logoj of life.” The life is eternal life, and this life resides in His Son. “He who has the Son has life, he who does not have the Son does not have life.” It is fitting, therefore, that as those who have eternal life the Son, Jesus Christ, should give us the divine dynasphere. We enter at the point of salvation through gate one, the filling of the Spirit.

We now have the beginning of a sentence, “And the life.” The verb which follows is the aorist passive indicative of fanerow, and it means to be revealed in the passive voice — “was revealed.” As eternal God He must become manifest, “the Word became flesh and tabernacled among us.” Now we pick up the concept again, “And the life was revealed.” Apart from revelation we could not understand God and even if we had the greatest genius mentality in all of history we could not penetrate that barrier which leads into eternity. The constative aorist tense takes the first advent and gathers it into a single whole as the revelation of Jesus Christ to Israel. The second advent is the revelation of Jesus Christ to the world. The first time our Lord came to the earth as the God-Man He came specifically to Israel. The second time, “Behold, every eye shall see Him.” But He is manifest as the God-Man to us. It was John who followed Him, who saw Him, who heard Him, who touched Him, who spoke with Him, and therefore had empirical knowledge of the subject. But empirical knowledge is not enough and therefore we have the Johannine Gospel, the Johannine epistles, the Revelation of our Lord Jesus Christ. The Logoj of life is revealed in the past, the Gospel of John. He is revealed in the present, the epistle of 1 John. He is revealed in the future, the book of Revelation. All of this is gathered up into one entirety and the verb fanerow in the constative aorist refers to every revelation of the Lord Jesus Christ. The passive voice: Jesus Christ received the action of the verb, revelation to client nation Israel. The indicative mood is declarative for the historical fact of the first advent of Christ, revelation of God.

“and we have seen” — perfect active indicative of o(raw which means to see. In the perfect tense, “we have both seen.” The dramatic perfect tense refers to a past, even completed event (observation of the first advent empirically) with emphasis on the results of that observation of the revealed member of the Godhead, Jesus Christ: the writing of the canon under the ministry of god the Holy Spirit. God the Holy Spirit directed the apostles and those closely associated with the apostles inside of the divine dynasphere. All human authors of New Testament epistles or Gospels had to be inside of the divine dynasphere, and therefore under the ministry of God the Holy Spirit they were aware of the fact that they were writing a canonical book, and therefore this was a different type of writing than their non face to face ministry to so many local churches. The greatest non-face to face ministry of all time was in the first century of the local church. John, Paul, and others were able to minister as a nonresident pastor through the written page. But when it came time to write a canonical book they were aware of that fact and they produced what we have today, the Word of God which lives and abides forever. So we have, “in fact we have both seen.” The active voice: the apostle John produces the action of the verb. He saw the Lord Jesus Christ in the flesh and under the recall ministry of God the Holy Spirit what is pertinent for generations following was put down in writing as a part of the canon of the scriptures. The indicative mood is the reality of seeing Christ, the empirical observation of the God-Man, and this is the basis for John’s message about Christ to the royal family of God in the Church Age. But observation, empirical knowledge, would be absolutely useless apart from the ministry of God the Holy Spirit in recall. Certain things were to be recorded for future generations, other things were to be omitted.

The present active indicative of the verb marturew follows. It means to testify, to declare, to confirm, to approve. Here we translate it very simply “testify.” The perfective present tense denotes the continuation of existing results in the confirmation of the New testament canon. What they saw, what they heard, what they touched; all of these things were not recorded. But certain things were recorded so that we might have a revelation of the Logoj of life, the Lord Jesus Christ: a limited revelation so that we can believe in Christ for salvation, and then an expanded revelation for the principle of the greatest relationship we can have in life, occupation with the person of Jesus Christ. John’s observation of the first advent is a fact which has occurred in the past but is emphasised as a present reality through the ministry of God the Holy Spirit in verbal plenary inspiration. The active voice: John produces the action of the verb through the ministry of the Holy Spirit in recall.

Next comes another verb, the present active indicative of a)paggellw. The word means to proclaim, to announce, to report. We translate it “proclaim” here. The present tense of duration denotes that what was begun in the past in the completion of 1 John in AD 95 and continues into the present time. So John experienced these things around AD 30. He then records them in AD 95 and we pick them up today. So the time span is the concept of the present tense of duration. It indicates, of course, a canonical book functioning under the ministry of recall. The active voice: John as the human writer of the scripture produces the action of the verb in reporting it to us. The indicative mood is declarative for the historical reality of the first advent of Christ and the testimony concerning it as a part of the canon as the New Testament scripture.

“unto you” — the dative plural indirect object from the personal pronoun su. It refers to the believers to whom this was addressed originally. Not John’s congregation which he taught face to face but John’s invisible congregation which he taught in a non-face to face manner. But it not only refers to them in AD 95 but also to us today, for in effect John is speaking to us still in a non-face to face, a nonresident situation, as he writes this for the canon of scripture.

“And the life was revealed, in fact we have both seen and testified and proclaimed it to you.” This is followed by the accusative singular direct object of zwh plus a)wnioj which means “eternal life.” It is translated “that eternal life.” There is a definite article in the accusative, thn, used as a demonstrative pronoun and translated “that.” The reason why the definite article is used as a demonstrative pronoun is because it has been referred to before in context, and the next time it has it with the definite article it is referring to something that has to be emphasised in a special way. The demonstrative pronoun indicates that we are talking about a person. The person is the Lord Jesus Christ, “that eternal life.”

To show that it is a person, next we have a nominative singular subject qualitative relative pronoun, h(tij, which means “that very one who.” This is a reference to the Lord Jesus Christ, the Logoj of life of verse 1, the Logoj from the beginning of John 1:1, the Logoj that became flesh in John 1:14, the Logoj who is coming at the second advent, as noted in Revelation 19:13. So we have, “that very same one who.” Then we have the imperfect active indicative of e)imi which follows the same pattern as John 1:1-3 where e(imi is used in the same morphology with exactly the same connotation: “that very same one who was.”

Then we have the same language that we have in John 1:1-3, the preposition proj plus the accusative of pathr — “face to face with the Father.”

“and was manifested to us” — kai e)fanerwqh h(min. This is translated, “and he was revealed to us.” Again, we have the aorist passive indicative of the verb fanerow and with it the dative indirect object from e)gw. It is in the dative plural because that revelation is transmitted from oral tradition to written doctrine in the Bible.

Translation: “And the life was revealed, in fact we have both seen and testified and proclaimed it to you that eternal life, the very one who was face to face with the Father, and was revealed to us.”

Principle

1. We have noted the ministry of God the Holy Spirit in the preparation of the New Testament canon as far as content is concerned. God the Holy Spirit so supernaturally directed the writers of scripture that without waiving their human intelligence, their individuality, their literary style, their personal feelings, or any other human factor, His complete and coherent message to man was recorded with perfect accuracy in the original languages of scripture, the very words bearing the authority of divine authorship. That is verbal plenary inspiration, the orthodox view of inspiration of the scriptures.

2. In breaking down verbal plenary inspiration we have to go back to qeopneustoj where in 1 Timothy 3:16 is translated “All scripture is given by inspiration of God.” But qeopneustoj does not mean “inspiration of God,” it says “All scripture is God-breathed.” In other words, we have the inhale of the writer in the divine dynasphere and his exhale through gate four in writing. And that is the Word of God. The Holy Spirit communicated to the human authors, such as John, God’s complete and coherent message about the incarnation and the first advent for his own generation. But in putting it down in writing you leave oral tradition and you go to the written tradition of the New Testament. No only did he give this message verbally to his own generation but in writing it he gave it to all generations of human history, it becomes a part of the Word of God.

3. While John had other messages for his own generation only what was pertinent to all generations was actually recorded in writing as a part of the canon of the New Testament.

4. The exhale. John as one of the human writers of the New Testament wrote primarily in Koine Greek God’s message to man. He did so without waiving his own vocabulary, his mode of expression, his human intelligence his personality, his individuality. But all of this was accomplished inside the dynasphere.

5. What John observed of the first advent came under the editing and the recall ministry of God the Holy Spirit. Everything that he observed he did not record.

The Holy Spirit’s ministry of recall is found in only three areas of the New Testament: John 14:16,17,25,26; 15:26,27; 16:7,12,13.

Verse 3 — the purpose of converting oral tradition into written Bible doctrine. The verse begins with the nominative singular subject from the relative pronoun o(j, correctly translated “what.”

“we have seen” — perfect active indicative of the verb o(raw which means to see, to observe: “What we have both seen and heard.” John is simply going back to verse 1. Again, the dramatic perfect tense of o(raw emphasises the results of the action of the verb. The empirical perception of the first advent is now under the discipline of the ministry of the Holy Spirit who under recall in the divine dynasphere brings to the mind certain things that must be recorded in the Word of God forever. The active voice: in this case, John as the human author of part of the New Testament produces the action of the verb. The indicative mood is declarative for the reality of the written Word of God. All tradition has been set aside permanently as of 96 AD when the New Testament canon was completed. He again uses the perfect active indicative of a)kouw, “what we have seen and heard,” going back again to the empirical approach to the first advent. The perfect tense is the tense of completed action plus the existence of its finished results. In the indicative mood the perfect tense signifies the action as completed from the viewpoint of the present. This is called a dramatic perfect which emphasises the results as the Word of God which lives and abides forever. The active voice: John as the human author produces the action. The indicative mood is for the reality of plenary verbal inspiration of the scripture based upon the Spirit’s ministry in canonicity to human authorship.

Next comes the adjunctive kai, translated “also,” plus the present active indicative of a)paggellw for the second time in this passage, and it means to proclaim. Everything that they saw and heard is not proclaimed, but under the ministry of the Spirit’s recall certain things are brought into focus and are going to be used throughout 1 John. The perfective present tense of a)paggellw again refers to a fact which has come to be in the past but it is emphasised as a present reality. It denotes the continuation of existing results. The active voice: John produces the action. The declarative indicative mood is for the reality of the New Testament canon. The dative plural indirect object which follows from the pronoun su, refers to you today as much as the original recipients of the autograph, born-again believers in the Roman province of Asia.

The purpose for transmitting the oral tradition of the first advent into a concrete, written, doctrinal form is given in a purpose clause. It begins with the conjunction i(na plus the subjunctive mood in the verb. It is translated “that” or “in order that.” Then we have the pronoun su again, this time in the nominative plural as the subject. It refers not only to the believers who originally received this epistle but also to us today in exactly the same way. This is followed by the adjunctive use of kai, “also,” and then a verb, the present active subjunctive of e)xw — “that you also may have.” The progressive present is for action in a state of persistence, therefore linear aktionsart — “in order that you may keep, on having.” The active voice: believers of every generation produce the action of the verb, only if they have positive volition inside of the divine dynasphere — therefore a limited audience. The active voice emphasises the function gate four of the divine dynasphere. This is a potential subjunctive mood representing the verbal idea from the viewpoint of contingency, and the contingency is, Are you positive or not? The only true fellowship among believers is related to residence in the divine dynasphere where the believer’s personality and mental attitude from the first three gates of the divine dynasphere, plus the momentum in gate four, produce a true basis for having a personal relationship with anyone. The ultimate in fellowship combines advanced impersonal love with category #3 personal love in the modus operandi of gate seven.

“fellowship” — the accusative singular direct object of the verb koinwnia which means fellowship, association, communion. close relationship. He is sending this to churches where he is not in residence. There is no face to face teaching but they can still have fellowship with John in Ephesus and he brings it out by the prepositional phrase meta plus the genitive plural of e)gw, correctly translated “with us.” The apostles were the first members of the royal family of God to function inside of the divine dynasphere. By modus operandi inside of the divine dynasphere the believers of the first century had fellowship with the apostles. There were believers who were positive toward doctrine at Laodicea, at Colosse, also at Pergamos to which apparently 3rd John was first addressed. John is in Ephesus and yet he is having fellowship with believers because as they gather together at these various places they would be inside the divine dynasphere and someone would stand up and read the epistle. This is the way they learned their doctrine, non-face to face. The New Testament canon was formed on non-face to face teaching.

“and” — the post positive conjunctive particle de is used here as an emphatic or intensive conjunction, translated “furthermore.” Then we have the possessive pronoun h(meteraj. It is actually a possessive adjective or pronoun and it is translated “our.” With it is koinwnia again, “our fellowship.” Then we have to insert the verb to be, followed by the adjunctive use of conjunction kai, “also.”

“with the Father” — God the Father took impersonal and personal love and mixed them together to create the divine dynasphere. If you are in the divine dynasphere you have fellowship with God the Father. If you are in the divine dynasphere and continuing your momentum you also have fellowship with God the Son. Both are stated in this verse — “furthermore our fellowship is also with the Father, and with his Son Jesus Christ.” Notice that no reference is made to God the Holy Spirit because when the Father invented the divine dynasphere He not only threw in personal and impersonal love but He energised it through the ministry of God the Holy Spirit. So if you are inside of the divine dynasphere you have fellowship with the Holy Spirit. We call it walking in the Spirit or being filled with the Spirit.

Translation: “What we have both seen and heard we also report to you, in order that you also may keep on having fellowship with us: furthermore our fellowship is also with the Father, and with his Son Jesus Christ.”

Principle

1. Since God the Father is the inventor of the love complex/divine dynasphere it is perfect, and the only system for the royal family modus operandi in this dispensation. It is the Christian way of life: residence and function inside of the divine dynasphere.

2. Therefore it is imperative that the believer understand, reside in and function within the eight gates of the divine dynasphere.

3. This means that the Christian way of life is the believer logging maximum time inside of the divine dynasphere.

4. There is no Christian way of life outside of this divine dynasphere, and no one glorifies Christ or fulfills the plan of God apart from residence and function inside the interlocking systems of love, and/or the divine dynasphere, and/or love complex.

5. This is why it is so important to heed negative commands of the New Testament canon regarding the ministry of God the Holy Spirit — Ephesians 4:30, “Grieve not the Spirit.” This refers to the believer becoming trapped inside cosmic 1, the arrogance complex; “Quench not the Spirit,” 1 Thessalonians 5:19, refers to the believer inside cosmic 2, the hatred complex.

The introduction to the divine dynasphere, verses 4-7.

Verse 4 — the purpose for the divine dynasphere. “And” is the intensive use of the conjunction kai and it should be translated “In fact.” Next is the accusative neuter plural, direct object, of the demonstrative pronoun o(utoj. It is translated “these things.”

The verb is the present active indicative of grafw. A nominative plural subject goes with this verb, e)gw, translated “we.” It refers not only to John but also all the other writers as well — Paul, Peter, etc., the various writers of New Testament books. “In fact, we write these things.” The present tense of grafw is a perfective present, it connotes something which has happened in the past but is emphasised as a present reality. In the past John wrote 1 John, it is a reality to us today as we study it. The active voice: the human writers of the New Testament produce the action. The indicative mood is declarative for the reality of the existence of a New Testament canon. Se have it in writing. We do not depend upon oral tradition, we depend upon the Word of God.

“unto you” is not found in the original manuscript, we simply have in the first line of this verse, “In fact we write these things.” The New Testament is designated to teach the royal family of God how to function in the system and to use the momentum of gate four to attain the ultimate objective of our life on this earth as believers, which is gate eight. Oral tradition is only good for one generation. There must be a permanent record of those Bible doctrines which are pertinent to every generation of the royal family in the Church Age. Therefore the written New Testament canon becomes the permanent record, the basis for faith and practice of the royal family of God.

“that” introduces a purpose clause. This is the conjunction i(na. We now get the purpose for the New Testament. There are two kinds of purpose clause, final and semifinal. This is a semifinal purpose clause denoting the direction of the action of the main verb, which is grafw, the writing of the New Testament, a permanent canon of scripture, a basis for every generation understanding, residing in and functioning in the divine dynasphere.

Next is a nominative singular subject xara, used here for a state of happiness inside of the divine dynasphere. We have happiness from the filling of the Spirit, we have happiness from impersonal love, we have happiness from humility. We have increased happiness from the momentum of gate four, perception of doctrine, we have happiness from occupation with Christ, there is a possibility of happiness if we have right man-right woman relationship, there is happiness in gate seven — friendship, and the maximum use of impersonal love, the ultimate in human relationship, the solving of all human relationship problems. But the ultimate in happiness is gate eight which is what we have here, xara, the happiness of God. When we reach gate eight we share the happiness of God because the edification complex is completed. This ECS can only be constructed inside the divine dynasphere. “In fact, we write these things in order that our state of happiness.”

Now we have a combination of verbs called a periphrastic, perfect passive subjunctive. This means we have two verbs: the perfect passive participle from the verb plhrow which has a number of related meanings, here it means to fulfill or to complete; then the present subjunctive of e)imi. These two words are merged into one periphrastic. The completion of our state of happiness is the attainment of gate eight in the love complex which coterminous with the construction of the ECS. This is simply translated, “might be completed.” The first thing we learn from that is that God desired your happiness. Only you can contribute to your unhappiness, only you can make decisions that will destroy the potentiality of the greatest possible happiness in this life. Happiness has to do with your relationship with God, not your relationship with people, not your relationship with life, not with fulfilling the success norms of the standards in society that might interest you or impress you.

The periphrastic: The perfect passive participle comes first, plhrow. The perfect tense is an intensive perfect which emphasises the existing results of momentum inside the divine dynasphere, the attainment of the ultimate objective, gate eight of the love complex. The perfect tense indicates the principle of making a lot of decisions. The passive voice: the subject, the happiness of God, receives the action of the verb, fulfillment or completion at the point of gate eight. This is a telic participle denoting a purpose. The present tense in the verb e)imi is a futuristic present, it denotes what has not yet occurred, i.e. the advance to maturity, the completion of the ECS, reaching gate eight through momentum of doctrine. The active voice: xara, divine happiness produces the action. The subjunctive mood is a potential subjunctive, it implies a future reference and is qualified by the element of contingency. The contingency is based upon decisions you have to make — decisions to rebound to recover the divine dynasphere, decisions with regard to the function of impersonal love. The subjunctive mood sets up a series of daily contingencies.

Translation: “In fact we write these things in order that our state of happiness might be completed.”

Principle

1. The divine dynasphere or love complex is not only the Christian way of life but at the same time it is a varying state of happiness, from minimal to maximum.

2. The divine dynasphere is even a state of happiness for the establishment-oriented unbeliever who has limited function by entering gate three and having happiness from gates two, six, and seven. Gate three is entered because you have enforced and genuine humility.

3. The completion of the believer’s state of happiness is his arrival at gate eight, which implies several things. It implies receiving/sharing the happiness of God, maximum happiness. It implies the attainment of spiritual maturity. It implies the completion of the ECS. It implies the imputation of supergrace blessing in its six categories. It means receiving the highest order of knighthood, friend of God, which can exist in the human race. Therefore it means the ultimate in relationship with God. It implies that you now have a basis for handling any problem in life, you have reached the point of being spiritually self-sustaining.

4. Therefore the completion of the believer’s state of happiness includes all of these other factors. There is such a thing as perfect happiness in this life.

The implication of verse four is that if you are residing in the divine dynasphere you do have a form of happiness. If you are a believer outside of the divine dynasphere there is no way that you will ever have happiness because you are in cosmic one whereby you are grieving the Holy Spirit — the 26 gates of the arrogance complex, or you are in cosmic two whereby you are quenching the Holy Spirit — the nine gates of the hatred complex.

The doctrine of the ultimate objective

1. The ultimate objective of the Christian way of life is the construction of the ECS, the sharing of the happiness of God, the glorification of Christ, the attainment of maturity and the imputation of the six categories of supergrace blessing. This doctrine therefore demands an understanding of relationship between the divine dynasphere and the ECS. The function of the divine dynasphere is directly related to that. You do not build the ECS except inside of the divine dynasphere. Momentum comes from perception and application of doctrine — gate four. Gate four has two functions: perception which is a daily thing, and application which comes and goes, depending on situations. When you are making progress in the spiritual life there are two tests that you must pass in order to continue your momentum. One test deals with people and the other deals with thought. Both of these can destroy momentum or they can accelerate it. No one is ever going to advance to maturity without facing a number of tests.

2. Brief summary of the mandates of the divine dynasphere. There are mandates regarding getting into the system, and when you get out getting back in. Then there are mandates with regard to function in each gate.

Gate one is the filling of the Spirit. We are commanded to walk in the Spirit, we are commanded to be filled with the Spirit. We have negative commands which have to do with the cosmic dynaspheres — grieve not the Spirit, cosmic one involvement; quench not the Spirit — cosmic two involvement. We have commands that are related to basic impersonal love, gate two: “Love one another” which occurs so many times in the Gospel of John. With regard to gate two there are several factors that are very important. Gate two as impersonal love always emphasises the subject in our little sentence, “I love you.” In impersonal love the object is of absolutely no consequence at all. The object can be attractive or unattractive, pleasant or obnoxious. The object of love is of no consequence, it is a general factor. What is important or what is emphasised is the subject; and your integrity, your honour, your capacity for love, the structure of your soul is the issue. The word which is used: the noun is a)gaph and the verb, the cognate, is a)gapaw. And with this system of love, impersonal love, there is emotion. There is no such thing in the human race as a system of true love or a system of pseudo love that does not involve emotion, but in all systems of true love reason dominates emotion. In all systems of pseudo love emotion dominates reason or thinking.

For normal people it is completely impossible to love everyone; it is impossible to be normal and hate everyone. Normal people do not hate everyone and they do not love everyone. So that love and hate make an excellent illustration. Note: “I hate you.” If it is impersonal hate then you don’t really count. If it is personal hate then you are obnoxious, crude, idiotic, stupid, etc., or you’ve offended me! But that would be very selective, so in personal hatred it depends upon your capacity, your norms and standards, your ability to dislike those who violate your norms and standards. With impersonal hate you don’t know the object. You have norms and standards; you like short hair in a man. Impersonal hatred: You don’t know some hippie that walks around the streets with long hair, and you don’t like him. That is impersonal hatred. Impersonal hatred is your norms and standards about things, and people who violate them you don’t know but you don’t like them. Personal hatred: Here is someone who has caught your attention. They don’t like you, they have offended you, they have done something obnoxious to you.

Now why is it so easy to understand the words “I hate you” and to fail to understand, when we are dealing with the divine dynasphere, “I love you”? Impersonal love is the most important factor of all because impersonal love emphasises who and what you are. You don’t know people but you do have to love them, a command that can only be obeyed inside of the divine dynasphere. You don’t love them because of who and what they are, you love them because you have norms, standards, honour, integrity, capacity. It doesn’t make any difference if they have maligned you or gossiped or judged. Without impersonal love you cannot resolve human conflicts, the problems of personality conflicts. Therefore you cannot orient to 50 per cent of life. So in gate two, when it says “Love one another” — John 13:34; 15:12.17 — it is talking about the fact that what people do to offend you, what people do to attract you, flatter you, what people do to cause you to be interested in them, this isn’t the issue. In impersonal love the issue is, Do you have integrity, do you have honour? If you do then half of the royal family honour code is already executed. When someone does something to wrong you you do not seek personal revenge — impersonal love. You love your enemies, you love the brethren, “love thy neighbour.” You do all of these things because you have integrity, and therefore they can’t distract you by hostility, by judging, by maligning, by revenge tactics, by getting even; all the things that people like to do to hurt you. With advanced impersonal love you cannot be hurt. You can adjust. And advanced impersonal love is what stoics always wanted to achieve and never could attain because they were not strong enough or great enough to do it. Stoicism is impossible because all of the stoic philosophers resided in the cosmic system and received no support, and you cannot become a stoic on your own, man is not strong enough. Inside of the divine dynasphere what destroys stoicism is having the royal family honour code. So the divine dynasphere actually produces what stoicism never could.

Romans 12:9,10 describes impersonal love. Your love must be non-hypocritical. The only way you can have a non-hypocritical love is impersonal love. Impersonal love lines up your conscience, your norms and standards, with your modus operandi.

Gate three is genuine humility. There are two passages dealing with the subject. James 4:6-8 — “submit to God” means modus operandi inside the divine dynasphere, and it emphasises the function of gate three; “resist the devil” — how? By interlocking gates 1, 2 & 3 with gate 4, your momentum. Momentum includes both perception and application. 1 Peter 5:5 — “clothe yourselves with humility.” How? Interlock between gate 2 and gate 3. The power that interlocks the two gates is always the filling of the Spirit.

Gate four is the authority of Bible doctrine, the authority of the pastor communicating doctrine, the authority of your own soul in applying doctrine when you are tested. Gate four is perception and application of Bible doctrine. So when you are in gate four you are not only learning doctrine, perception, but you also have application.

Gate 5 — 1 Peter 1:8, “Even though you have not seen him, you love him.” To love someone you cannot see is the function of gate five. Now that you are learning doctrine you still haven’t seen Him with the eyes, you haven’t had the experience that John had in 1 John 1:1. “But believe in him” — the function of faith perception, gate four of the divine dynasphere. The result is happiness. There are degrees of happiness in the divine dynasphere — “you greatly rejoice with happiness inexpressible, and full of glory.”

Gate 6 — category #2, personal love — right man, right woman. Capacity for such love exists inside the divine dynasphere.

Gate 7, the ultimate human love gate. There are two categories of love in this gate: category #3 personal love, “A friend loves at all times,” says Proverbs 17:17. Then there is advanced impersonal love which fulfills the concept of 1 Peter 1:22, “Since you have an obedience to doctrine, purify your soul from a non-hypocritical love of the brethren.” Advanced impersonal love is a purification of the soul. You have norms, you have standards, you have honour and integrity, you have capacity. “… fervently love one another with the right lobe.” That is advanced impersonal love, the modus operandi of the mature believer inside gate seven. Romans 13:8 — “Owe nothing to anyone” has nothing to do with money or function in business. It has to do with personal responsibility to the human race … “except to love one another.” That is advanced impersonal love.

Gate 8, the ECS is one of the things we receive. This gate is sharing the happiness of God, the ultimate in the spiritual life. It is described by 1 Corinthians 8:1, “… we know that all have knowledge [gnwsij].” Gnwsij here, philosophical speculation, refers to gate 6 of cosmic two — anthropocentric academic speculation. “Knowledge puffs up, but love [the function of gate 8] edifies.” Romans 14:19 — “Consequently, we pursue those things [gate 8] related to prosperity, those things related to the edification complex.” 2 Corinthians 10:8 — “For even if I should rub it in somewhat freely about our authority, which the Lord gave for edification, [gate 8] and not for destroying you.” 2 Corinthians 13:10 — “For this reason I am writing these things while absent in order that when I am present I may not use severity in accordance with the authority which the Lord gave me for the purpose of edification.”

Principle: When you reach gate 8 you have reached the ultimate point, the point which is most important of all, i.e. the edification complex, described in Ephesians 5:16.

Verse 5 — begins with the nominative feminine singular subject from the demonstrative pronoun o(utoj which emphasises a category, plus the connective conjunction kai, correctly translated “And this.” With it is the present active indicative of the verb to be e)imi. This is the beginning of a message and so we have the predicate nominative of a)ggelia — “And this is the message.”

This is followed by the accusative feminine singular from the relative pronoun o(j and an Attic perfect active indicative from the verb a)kouw. The perfect tense is a dramatic perfect for completed action which emphasises the results of the action. The active voice: the apostles produce the action. It is a declarative indicative for historical reality. Finally, rounding out the first phrase is a prepositional phrase, a)po plus the ablative of source from the intensive pronoun a)utoj which is used in the Koine Greek for the third person personal pronoun. “And this is the message which we have heard from him.” No message is valid unless it starts with God and in validated by God or revealed and emphasised as God’s plan and God’s system.

The second phrase starts out again with the conjunction kai, “and,” plus the present active indicative of a)naggellw which means to report to announce, to disclose, to proclaim, to teach. With it is the dative plural indirect object from su, the second person personal pronoun — “and have communicated it to you.” The dative of indirect object indicates the one in whose interest the communication of doctrine is performed. The present tense is a present of duration, it denotes what has begun in the past and continues into the present time. It can also be called a retroactive progressive present or a present of duration and it is rendered into the English by the perfect tense, “we have communicated it to you.” The active voice: the apostle communicated this message both verbally to his own generation through oral teaching, and of course in written form to every generation. We have noted how the canon of scripture was completed under the principle of plenary verbal inspiration of the scripture. The indicative mood is the reality of apostolic communication of this doctrine both to his own generation and to all generations of the Church Age through the writing of 1 John.

Then we have the conjunction o(ti after verbs of perception or communication, indicating the content — “that.” This is followed by the nominative singular subject, o( qeoj, indicating God is involved here, we do not translate the definite article; the present active indicative of the verb e)imi, we are now going into revelation of God and we do it in terms of Gnostic language, Gnostic vocabulary, technical Gnosticism. Remember the Gnosticism is a syncretism which is made up of Hellenistic philosophy, Judaism, oriental dualism, and oriental mysticism with a Christian vocabulary. The dualism is brought up in what is coming as the predicate nominative. In the meantime we have a static present for e)imi for a condition which always exists. The active voice: God produces the action. The declarative indicative is for a dogmatic statement of fact about the essence and personality of God. The predicate nominative is fwj, analogous to divine essence and personality. “And this is the message which we have heard from him and have communicated it to you that God is light.”

Principle

1. Light is used in the analogy in contrast to darkness or the cosmic dynaspheres of Satan. In other words, John is counterattacking by using the technical language of Gnosticism. The Gnostics talked about light and darkness; they took this from Persian dualism.

2. Light is used as an analogy to the essence of God from the standpoint of colour and spectrum.

3. Light is used as an analogy to the personalities in the Godhead or the divine Trinity from the standpoint of the composition of light.

4. All three analogies to light prepare the way to understand the conflict of the dynaspheres in verse 6. So we now begin a study of the three analogies between God and light which are pertinent to this context. In other words, John is going to reverse Persian dualism, he is going to turn it around and is going to use it as a way of revealing the personality and the essence of God, and then relate it to the modus operandi of the Trinity.

First of all, then, we notice light as an analogy to the essence of God. This is light from the standpoint of both its colour and its spectrum. Every ray of light from the sun is pure white, and yet it contains every colour of the spectrum. All colours in the world depend on light. When all the colours are reflected from an object the colour is white. If all the light is absorbed by an object the colour is black. Any ray of light has three primary colours: red, yellow, blue. When a ray of light strikes an object so that the yellow and the blue are absorbed the object is red. When a ray of light strikes an object so that the red and yellow are absorbed the object is blue. When a ray of light strikes an object so that the red and the blue are absorbed by the object the colour is yellow. Other colours in the spectrum are combinations of the three primary colours.

We can see how this is analogous to the essence of God. God has one personality but He has in that personality sovereignty, perfect righteousness and justice (the integrity of God), eternal life, love, omniscience, omnipotence, omnipresence, immutability, veracity. Under certain circumstances we see His justice. We saw His justice at the cross where He judged our sins when Christ was bearing them. The reason is because He is perfect righteousness, His integrity rejects human sin. Under certain conditions we see His eternal life, by believing in the Lord Jesus Christ. Because we now possess the imputation of the righteousness of God we see His love. There are conditions under which we see His veracity, the formation of the canon of scripture. We see His immutability: Jesus Christ, the same yesterday, to day, and forever. Certain conditions bring out certain aspects of the essence of God. All of the characteristics are always there, just like a ray of light, but at certain times certain ones are manifest, others are not. So while all the colours are present in one white ray of light, only those colours or colour reflected are manifest to the human eye; the others are still all there, the colours absorbed by the object are not seen. Therefore all the colours of the spectrum are present but only those reflected are actually observed. All the characteristics of the Godhead are present in each person of the Trinity but only those pertinent characteristics to a given situation are observed by man. Therefore is a study of God a good start is “God is light.”

Next we notice light from the standpoint of the personalities of the Godhead. In light from the standpoint of divine essence the analogy is colour in light. Now we look at the composition of light. Categorically light contains three things: actinic which can neither be seen nor felt, a perfect illustration of God the Father; luminiferous is both seen and felt, a perfect illustration of God the Son, the Lord Jesus Christ; calorific (heat) which can be felt but is not seen, a perfect illustration of God the Holy Spirit.

Each member of the Godhead has identical characteristics. The coexist, they are coequal, they are coeternal. So when it says “God is one” it is talking about essence because they have identical essence. But when you are distinguishing between personalities then you have up to three: God the Father, God the Son, and God the Holy Spirit. Light is said to be one, yet light is made up of three properties.

The doctrine of the Trinity

1. Definition.

a) The word “Trinity” is not found in the Bible, it is a technical theological word coined in the fourth century pertinent to the persons of the Godhead.

b) Essentially, the Trinity recognises God as being one in essence but three persons who possess identical attributes of deity. They possess these attributes equally and perfectly, eternally and infinitely.

c) Hence, the Godhead has a plurality of persons and a unity of essence so that when essence is the subject God is said to be one, but when the persons are emphasised they are distinguished as Father, Son, and Holy Spirit. For this reason, in the Hebrew we have some interesting names for God. For example, we have the plural noun Elohim — the suffix “im” is plural. In the Hebrew the implication is that there is more than one person in the Godhead. So when you distinguish between persons there is another word, the sacred tetragrammaton — Jehovah, which is singular. When Jehovah is used it could be Jehovah the Father, Jehovah the Son, or Jehovah the Holy Spirit; coequal and coeternal but separated for various reasons and purposes.

2. Scripture verification of the doctrine of the Trinity.

a) We have the plural pronouns of Genesis 1:26; 3:22 — “Let US make man in OUR own image. Psalm 110:1 — “The Lord said to my Lord (God the Father speaking to God the Son), a distinction is made to Jehovah speaking to Jehovah. Isaiah 6:8 — “Then I heard the voice of Jehovah saying, Whom shall I send, and who will go for US.” The use of the plural pronoun in the Hebrew indicates more than one person on the Godhead.

b) The distinction between persons of the Godhead is delineated in Psalm 2:7 — “I will announce the decrees of Jehovah, he said to me.” The decrees of Jehovah — God the Father; “he said to me” — God the Son. “You are my Son [deity], today [point of the virgin birth] I have begotten you.” So important is this two lines of poetry in Psalm 2:7 that it is quoted three times in the New Testament — Acts 13:33; Hebrews 1:5; 5:5.

c) Isaiah 48:16 — “Come near to me, listen to this: from the first I have not spoken in secret from the time it took place, I was there; and now the Lord God [God the Father] has sent me [Christ], and his Spirit [God the Holy Spirit].” So all three members of the Trinity are mentioned in one verse.

d) Matthew 28:19 — “Go, therefore, and make students of all nations, baptising them in the person of the Father, and of the Son, and of the Holy Spirit.” (This, by the way, was a baptising function that was to occur before the canon of scripture was completed)

e) John 10:30 — “I and the Father [two persons in the Trinity] are one [one in essence].”

f) 2 Corinthians 13:14 — “The grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all.” From this we see once again, all three members of the Trinity are mentioned. This verse describes perfectly the source of the divine dynasphere. Our Lord’s grace provided it for the royal family. Jesus Christ gave it to us. God the Father invented the power system out of love. And inside of the divine dynasphere the royal family has fellowship with the Holy Spirit — gate one.

g) 1 Peter 1:2 — “… according to the foreknowledge of God, the Father. by the sanctifying work of the Spirit, that you may obey Jesus Christ.” Obedience to the mandates of Jesus Christ is to reside in the divine dynasphere. This verse mentions all three members of the Trinity.

3. It should be noted that Jesus Christ, the second person of the Godhead, is the only visible member of the Trinity — John 1:18; 6:46; 1 Timothy 3:16; 1 John 4:12.

4. While the Bible distinguishes between the members of the Trinity it refers to the activity of specific persons: the Father, the Son, and the Spirit.

In the function of salvation we have a good illustration of what each member of the Trinity does. According to Isaiah 14:27 God the Father is the author of the plan of salvation. This is confirmed by John 4:34; 5:17; 12:44; 1 Corinthians 8:6; Ephesians 3:11. The Son executed salvation in John 4:34; 5:17; Hebrews 10:7. When human life was imputed to the human race it was imputed to the soul after birth. Simultaneously to all members of the human race Adam’s original sin is imputed to the genetically-formed old sin nature. None of us were ever condemned by God on the basis of our personal sins because God reserved our personal sins for the cross. God the Father imputed our personal sins to Jesus Christ when he was hanging on the cross, and when they were imputed God the Father judged those sins so that the Lord Jesus Christ is the executor of salvation. The Father planned it but the Son executed it. Then, according to the Word of God, John 16:8-11 for example, it is God the Holy Spirit who reveals salvation. The unbeliever has a body and a soul, he is dichotomous. 1 Corinthians 2 makes it clear that in order to understand doctrine you have to have a human spirit, you have to be trichotomous. Man is incapable of understanding spiritual phenomena is his dichotomous state, therefore he must become trichotomous before he can. Yet the gospel is presented to man, and since he doesn’t have a human spirit here is where God the Holy Spirit comes in. God the Holy Spirit acts as a human spirit to make the gospel clear. That is the evangelistic end of it. God the Holy Spirit provides [the doctrine of common grace] the ability to understand spiritual phenomena, i.e., the gospel. When we believe in Christ [doctrine of efficacious grace] God the Holy Spirit is involved in that. So all three members of the Trinity are involved in salvation.

Another illustration would be the plan of God as far as its phases are concerned. Phase one: salvation, “Believe on the Lord Jesus Christ and thou shalt be saved.” One second after you believe you are in phase two of the plan of God which is the plan for time. In phase three you are absent from the body, face to face with the Lord. Under those three phases each person of the Godhead performs a different function in this plan. In phase one, salvation, Jesus Christ is the author of salvation — Romans 5:6-8. In phase two when the believer is in time God the Holy Spirit is the energiser of the divine dynasphere. In phase three, the believer in eternity, God the Father takes over — John 14:1-2. So again, the Bible distinguishes between the members of the Godhead/Trinity and refers to their activity by way of indicating a specific person in the Godhead.

5. The illustrations of the Trinity: God is light — 1 John 1:6; God dwells in light — 1 Timothy 6:16; Christ is the Light of the world — John 8:12; Christ is the Light shining in darkness — John 1:5. An egg is an illustration. It has a shell, a yoke, and the white of the egg, but it is all called an egg.

Since the divine dynasphere was designed for the royal family of God light becomes a major analogy to the Christian way of life, or function inside of the divine dynasphere. The royal family was converted out of darkness, the Satanic cosmic dynaspheres, into light — 1 Peter 2:9; 1 Thessalonians 5:5; 2 Corinthians 4:6.

The next phrase in verse 5 is very important because it makes it very clear that no believer is ever justified or has the right to spend his life in cosmic one and cosmic two where most Christians are spending their time!

It starts with the connective use of kai plus the prepositional phrase e)n plus the locative of the intensive pronoun a)utoj — “and in him.”

Next is the negative o)uk plus the present active indicative of e)imi — “there is not.” Then there is the nominative singular subject followed by the predicate nominative skotia — “darkness.” And with it is o)udeij, a very strong word which means “never more, no more, not at all, not in any way.” Literally, this should be translated “and in him there is no darkness at all,” but it is an idiom meaning “and in him darkness does not exist.”

Translation: “And this is the message which we have heard from him, and have communicated it to you, that God is light, and in him darkness does not exist.”

Principle

1. This means there can be no compromise between the plan of God for the Church Age believer and the strategy of Satan for ruling this world through the tactical function of the cosmic dynaspheres.

2. Just as darkness are mutually exclusive so the plan of God for the believer [modus operandi of the divine dynasphere] is mutually exclusive with the cosmic dynasphere. They have nothing in common, except that both seek to control man. All members of the human race are controlled by either the divine dynasphere or the cosmic dynaspheres. There are believers and unbelievers in the divine dynasphere, they enter through different ways, and there are believers and unbelievers in the cosmic dynaspheres. Most believers are in the cosmic dynaspheres today due to their negative volition toward Bible doctrine.

3. All of this anticipates the next verse where the believer claims to be living the Christian way of life when in reality he is living inside the cosmic dynaspheres.

4. The believer inside the cosmic dynaspheres is the enemy of God, even though he has eternal life through faith in Christ and cannot lose his salvation — James 4:4; Philippians 3:18 says he is the enemy of the cross; John 1 John 2:18 says he is an antichrist.

5. Nevertheless, even though the believer has eternal security and cannot lose his salvation such a believer in darkness [the cosmic dynaspheres] is the enemy of God, the enemy of Christ, and one of many antichrists for the Church Age. (There is only one in the Tribulation, there are many in this dispensation)

6. There is no compromise between the plan of God for the believer and the plan of Satan for the believer — no compromise and no quarter!

7. Satan’s kingdom is the kingdom of darkness and God’s plan is the kingdom of light, or residing inside of the divine dynasphere — residence and function.

8. The Church Age is the intensified stage of the angelic conflict because God is challenging the cosmic dynaspheres with the divine dynasphere. The conflict of dynaspheres intensifies this dispensation.

9. Never before in history, then, has the cosmic system been so challenged as by the believer’s residence and function inside of the divine dynasphere.

Verse 6 — the believer’s first illusion related to the conflict of dynaspheres. A conditional sentence is divided into two clauses. The first clause is called the protasis, the second clause is called the apodasis. The protasis presents a supposition which becomes the basis for a premise, while the apodasis is the conclusion based on the supposition stated. There are four categories of supposition in a protasis. If the protasis has a supposition that is true, or is based on fact, or is a reality, the Greeks called it a first class condition. Obviously, if you have a premise which is true and you go by logical steps to your conclusion your conclusion is inevitably true also. Then in debater’s technique the Greeks liked to take something that was not true, something related to unreality, and show the fallacy of their opponent’s position by stating a supposition of unreality (second class condition) and then carrying it by logical steps to its conclusion, a more obvious conclusion of unreality, and thereby demonstrate how silly and foolish their opponent was. The one which was used most extensively by the Greeks is the protasis called probability, something that hasn’t happened yet but it may happen. You put a premise in probability and then by logical steps you carry the probability to its conclusion in the apodasis, and you see what can happen. This was the Greek’s answer to the computer. Then, finally there is desirability. This is something that hasn’t happened and probably won’t happen but it should happen, it is desirable to happen. They would set up a premise, called a fourth class condition, and then carry it to its logical conclusion and show you what nice things can happen if things were only different.

The conditional particle which begins verse 6 is E)an. Every time e)an begins a conditional sentence it introduces a protasis of a third class condition, a probability, a more probable future condition. Because the subjunctive is used in the protasis uncertainty or contingency is implied. In the English we really have nothing comparable to what the Greeks developed in the 5th century BC and carried all of the way down to the conditional sentences in the New Testament. In this context, starting at verse 6 and going through verse 10 we have five third class conditional sentences.

The Bible has revealed several ways of describing the believer who functions inside of the divine dynasphere. For example, he is filled with the Spirit — Ephesians 5:18; he walks in the Spirit — Galatians 5:16; he is said to be cleansed — 1 John 1:9; he is said to put on Christ — Romans 13:14; he is said to be walking in love — Ephesians 5:2; he is said to be residing in the love complex — John 15:9,10; he is said to be loving one another — 1 John 3:23. Residing in the divine dynasphere always has been, always will be until the Rapture, the Christians way of life, the modus operandi of the royal family of God.

The believer inside the cosmic dynaspheres is also described in numerous ways. For example, in Ephesians 4:30, “Grieve not the Spirit.” That is the believer residing in cosmic one or the arrogance complex. Or, in 1 Thessalonians 5:19, “Quench not the Spirit.” That is the believer residing in cosmic two, or the hatred complex. We have other statements, such as carnal in Romans 7:14; 1 Corinthians 3:1-3. Though all carnality is not necessarily involvement in the cosmic system carnal is really used in that sense. Carnal really doesn’t describe all sin from the old sin nature, only those sins from the old sin nature that involve one with the cosmic dynaspheres. Another phrase which we are going to encounter in this verse: “walking in darkness,” another way of describing involvement in cosmic one or cosmic two, or both. Another phrase is one word, “dead” — Romans 8:6,13; Ephesians 5:14; 1 Timothy 5:6; James 1:15; Revelation 3:1; Luke 15:24,32. Or, the cosmic system hates you, as in John 15:19. Or, enemy of the cross in Philippians 3:18. Or, enemy of God in James 4:4. Or, many antichrists in 1 John 2:18. Or, in Revelation 2:24, “depths of Satan.” All of these phrases describe the believer in the cosmic system.

Gnosticism followed both trends of the cosmic dynasphere. The trends of the cosmic dynaspheres in application always come out either asceticism or antinomianism. The trend found in this context is asceticism, the denial of the sinfulness of the individual after salvation. That was the basic Gnostic concept, though some extreme Gnostics claimed that man never had sin, never would sin, and never did sin.

The believer’s first illusion, of course, is being involved in the cosmic dynaspheres and alleging that he no longer sins, alleging that he has fellowship with God and that such modus operandi in the cosmic dynaspheres is fellowship with God. By illusion is meant false impression, a misconception, a perception which fails to give the true character or status of a situation. This is often extended into hallucination — perception without reality.

The pattern of the rest of this passage is very simple, so we will summarise what is coming up.

1. The believer’s first illusion inside the cosmic dynaspheres — verse 6.

2. The true doctrinal situation regarding the divine dynasphere — verse 7.

3. The believer’s second illusion inside the cosmic dynaspheres — verse 8.

4. The only way to reenter the divine dynasphere — verse 9.

5. The believer’s third illusion inside the cosmic dynaspheres — verse 10.

Verse 6 — we have the introduction to the first illusion in the war of the dynaspheres. Remember that illusion means false impression, misconception, a perception which fails to give the true meaning of a situation. If the believer resides long enough in the cosmic dynaspheres this illusion becomes hallucination, perception without reality.

Our first word is “If,” the conjunction e)an. The conjunction plus the subjunctive introduces the protasis of the third class condition, again, a more probable future condition, or one illusion which will occur in every generation. Next is the aorist active subjunctive of the verb legw which means to say, to give expression, to utter words, to contend, to claim, to allege, to assert, to maintain. The warfare of the dynasphere is best expressed by the words, “If we contend, if we claim, if we maintain, if we assert.” And believers do this in every generation. The aorist tense is a gnomic aorist which anticipates such assertion, not only in John’s time but in every generation of the Church Age. In other words, the gnomic aorist is translated like a present tense. The active voice: the believer involved in the cosmic dynasphere produces the action of the verb under illusion. The indicative mood is declarative for the reality of the believer’s illusion and hallucination about fellowship with God which involves, of course, the cosmic dynaspheres.

Then we have the conjunction o(ti which introduces the content of the illusion, the content of what is alleged, followed by the present active indicative of the verb e)xw, to have — “If we claim that we have.” The perfective present tense denotes the continuation of existing results, a contention or assertion of fellowship with God when the believer is involved in the cosmic dynasphere. You cannot have fellowship with God in time as a believer and at the same time be involved in cosmic one or cosmic two, or both. No believer has fellowship with God unless he fulfills the divine mandate to reside and function inside of the divine dynasphere. The active voice: believers residing in the cosmic dynaspheres produce the action of the verb by way of illusion and hallucination. There are three illusions in this passage: the believer involved in cosmic one or cosmic two contending that he has fellowship with God. That is the illusion of verse 6; the believer in verse 8 contending that he hasn’t sinned; verse 10, the believer saying that he has no old sin nature. We are talking about the believer. What the unbelievers do in the cosmic dynasphere are covered in Romans one from verse 18 to the end of the chapter, but we are talking here about the illusions, the divorcement of reality that comes to the believer. The indicative mood is declarative for the reality of the first illusion, but also it is a potential indicative of obligation. We are obligated to have fellowship with God.

Next we have the accusative singular direct object from the noun koinwnia which means “fellowship.” Then finally, the prepositional phrase meta plus the genitive of a)utoj, an intensive pronoun used as the third personal singular personal pronoun, referring to Christ. It is translated “him.”

Then comes the reality of the situation. Note that the potential indicative of obligation indicates that this is where the believer should be walking. With should be walking “with him,” with the Lord, in fellowship with Him, but instead we are not.

The real status quo begins with the conjunction kai, meaning “and.” Then the present active subjunctive of the verb peripatew which means to walk — “and we keep walking.” The present tense signifies the action in the state of persistence, present linear aktionsart. The active voice: the believer living in cosmic one or cosmic two, living in Satan’s realm, produces the action of the verb. The subjunctive mood is the mood of probability, therefore part of the third class condition in the protasis. This is the potential subjunctive for a future probability. Note that only believers are involved here and no one else, we are not dealing with unbelievers. Not only were believers doing this in John’s day but they are doing it today.

“in darkness” — the preposition e)n plus the locative of the noun skotia. The kingdom of darkness refers to the cosmic system.

The cosmic system is composed of two dynaspheres, cosmic one and cosmic two. A dynasphere is defined as a power system by which man is controlled by a greater power than himself. There are, of course, three power systems functioning on planet earth: one in which man is controlled by God and we are calling the divine dynasphere, the interlocking systems of love with its eight gates; and two, in which man is controlled by Satan as the ruler of this world and by which Satan administrates his rulership over mankind — cosmic dynasphere number one, the arrogance complex with 26 gates, and cosmic dynasphere number two, the hatred complex with its 9 gates.

Cosmic one: the arrogance complex

Gate one — mental attitude arrogance. It includes pride, jealousy, bitterness, vindictiveness, implacability, hatred, self-pity, guilt feelings, operation over-think because all mental attitude sins are subjective and preoccupation with self. Therefore it is this area which is the greatest area of hallucination in the time in which John wrote and in the time in which we live. Believers do not give much thought to mental attitude sins, and the fact that they are jealous or bitter or hateful or have a guilt complex, these things they do not relate to sin. They often justify them as their right because they have been maltreated, they have been unjustifiably been pushed around in some way, and therefore they wipe this out as sin. They say it really isn’t sin.

Gate two — negative volition arrogance. Gate one and gate two always interlock because the person who becomes involved in jealousy, bitterness, vindictiveness, implacability, rejects Bible doctrine. The interlock with gate one results in the rejecting of truth, Bible doctrine communicated by one’s own pastor-teacher. Both the authority of the pastor and the doctrinal message are rejected. The result, of course, is scar tissue of the soul plus moving over to cosmic two and getting involved in the interlocking systems of hatred. It produces a slavery to circumstances of life and it is manifested by self-righteousness in prosperity and self-pity in adversity — the instability factor. Then there is the oscillation, back and forth that produces the instability of cosmic one. In cosmic one you are fighting yourself, arrogance always does that to the believer.

Gate three — impulsive arrogance which is abuse of authority. This involvement in the arrogance complex results in abusing whatever authority one has, whether it is authority in marriage, in the home as a parent, or in some legitimate category of authority in life — business, a profession, or some function. Elijah on Mount Carmel, commanding the execution of the prophets of Baal is such an illustration of gate three — 1 Kings 18:40. David in using his authority to murder Uriah the Hittite is another illustration.

Gate four — institutional arrogance. Remember that all institutions have three factors: authority, policy, and a purpose or objective. There is no such thing as a legitimate authority in life that does not have these three factors. Institutional arrogance rejects the authority or the purpose or the policy, or all three, in an organisation. Instead of functioning under the authority of the organisation, accepting its policy and functioning in compatibility with its purpose, arrogance attacks the authority, the purpose, the policy of the organisation.

Gate five — blind arrogance. This is the arrogance of self-righteousness in legalism. It is a partial divorcement from reality in contrast to psychopathic arrogance in gate 9 which is a total divorcement from reality. Blind arrogance is the allegation of the believer who claims unique experience in the field of emotion, self-righteousness, self-sacrifice, or as in 1 John the believer who alleges to have fellowship with God when he is involved in the cosmic system. It is divorcement from reality through self-righteoueness and therefore becomes a system of spirituality by works, maturity by works; it is a legalistic system which is related to one’s individual arrogance.

Gate six — conspiracy arrogance. This is the next step, after institutional arrogance of gate four or the result of rejecting authority. Rejection of authority often results in conspiracy to overthrow the authority, the policy or the purpose of a given organisation.

Gate seven — criminal arrogance. This is the next step after conspiracy arrogance and the result of both institutional arrogance in gate four and conspiracy arrogance in gate six. In other words, gate four, gate six, gate seven interlock. Therefore the criminal is not only a con-artist, a liar, a thief, a drug pusher, a murderer, but he is also a revolutionist or a terrorist, a person who attempts to solve the problems of life through violence. The criminal may use violence for his own benefit or he may use it to solve the problems of life, but whichever way he goes he is still a criminal. He is totally preoccupied with himself, therefore he is anti-authority, antiestablishment, often very self-righteous and saturated with self-justification for whatever he is doing by way of evil.

Gate eight — crusader arrogance. This is the result of self-righteous arrogance of gate five interlocking with gate eight. It is also known as blind arrogance. Preoccupation with self plus self-righteousness motivates to change one’s periphery to suit one’s self, becoming a crusader. Under this arrogance the individual standards above the law, above divine establishment, above everything else that is important in his periphery. Crusader arrogance often interlocks with criminal arrogance of gate seven by encouraging revolution, supporting terrorism, or assassination, or creating change by means of violence. Crusader arrogance often supports the vigilante modus operandi and therefore rejects the principles of establishment truth.

Gate nine — psychopathic arrogance. This is total divorcement from reality through arrogance, in contrast to gate five which is partial divorcement from reality. Typical of psychopathic arrogance is egocentricity, a total subjectivity and preoccupation with one’s self, intense and total concentration on self which divorces one from reality over a period of time. With this comes emotional control of reason, imbalance, and instability.

Gate ten — sexual arrogance. This is preoccupation with self and self-centeredness resulting in self-gratification which is the principle of sex without love. Sexual arrogance may be manifest by polygamy or fornication, homosexuality, pederasty, incest, rape, bestiality, and so on. But sexual arrogance is preoccupation with the body to the exclusion of the soul. Often sexual arrogance is an interlock with other gates in the complex, For example, incest combines sexual arrogance with gate three, the impulsive arrogance of the parent. Fornication combines sexual arrogance with gate three, the impulsive arrogance of the boss or someone who waves a lot of money around. Rape combines sexual arrogance with gate seven, criminal arrogance, or gate nine, psychopathic arrogance.

Gate eleven — genetic arrogance. Ancestor pride assumes that greatness in life is inherited. Great ancestors are gone but the arrogance lingers on. You are not great because your ancestors were great. This is also the arrogance of frustrated parents who seek to obtain recognition through the achievement of their children.

Gate twelve — political arrogance. This is the result of the interlock with gate eight, crusader arrogance. Human panaceas for the problems of life is both egocentric and anthropocentric. Generally, it results in political liberalism. Man’s preoccupation with self to the exclusion of category #1 truth, the laws of divine establishment, always results in political arrogance. When the arrogance is emphasised it is gate twelve of cosmic one, but when the results of the arrogance are emphasised in such evil principles as the welfare state, socialism, redistribution of wealth, or any form of big government-little people, the emphasis is on gate four of cosmic two. Political arrogance, then, rejects certain necessary separations for the function of freedom, such as separation of church and state, the separation of free enterprise and state.

Gate thirteen — client nation arrogance. While closely related to the previous gate client nation arrogance is somewhat different because it emphasises the laws of divine establishment and the function of government leadership in terms of arrogance versus humility, plus hoi poloi arrogance.

There are three forms of government which biblically in application or in biblical statement are good forms of government. The first is monarchy. By definition, monarchy is the rule of one man in the interests of common good. On the arrogance side it is tyranny, it is the rule of one man for his own advantage. A second form of government which is good is called aristocracy. This is the rule of a group in the interests of common good. But there is a bad form under arrogance — oligarchy, which is the rule of a group for their own benefit. The third form of government which is good is called republic. By definition republic is the rule of the better part of the people in the interests of common good. This is not democracy. Democracy does exist, it is on the evil side. Democracy is defined as the rule of the worst part of the people for their own benefit. Beyond democracy is anarchy. Democracy is merely controlled anarchy or bribed anarchy (by welfare, for example). A bribed anarchy is called democracy where you pay people so they won’t upset the apple cart.

Client nation arrogance is the collective arrogance of the people involved in cosmic one, as well as gates one, two three, four of cosmic two. Political arrogance is the decline of honour and integrity in a political theory of government, while client nation arrogance is the decline of honour and integrity among the people of the client nation to God, plus its leadership. So political arrogance and client nation are not the same. In political arrogance it is the decline of integrity in political theory but in client nation it is the decline of integrity among people.

Gate fourteen — authority arrogance or the Satanic syndrome. Through arrogance and preoccupation with self the individual fails to make the most difficult transition of temporal life, the transition from authority in the home to freedom in life. This is the antithesis of gate three in the love complex. In other words, as a part of the laws of divine establishment we have divine institution #3, the home. The home is organised humility, and to have organised humility you must have authority. The authority resides in the parents for enforced humility. When the children are positive to the policy, the authority, the modus operandi of their parents then you have genuine humility. If they leave home with genuine humility they are mature. If they leave home without it they are maladjusted to life.

Rejection of authority in life leads to the rejection of inner authority of the soul, and this destroys your own self-discipline and your own enforced humility. Ultimately in life under freedom your soul is an organisation, and the authority, the soul is divine institution #1. The soul has self-consciousness, mentality with the two frontal lobes, emotion, volition, norms and standards in that right lobe we call the conscience. The soul is organised humility. Any time you have a system of organised humility provided by God it leads to capacity for life and happiness in life. For example, the authority is the volition of your own soul and there is your enforced humility. If your volition functions properly in this area then you will come to genuine humility. Genuine humility is acquired over a period of time through the proper use of self-discipline and enforced humility. If you are capable of making your own decisions as a mature adult then, of course, you are going to be able to handle a lot of things in life, you are going to be a mature person. Those decisions are based upon the principle of enforced humility. So it always occurs that when you reject overt authority in life you reject your own authority, you have no respect for yourself and your decisions in life. Finally it comes to be such a terrible thing in the interlock with gate one where you come to the point of a guilt complex that you try to escape it. You may use drugs of one form or another, dope, or some other system of trying to compensate for your failure to run your own life, to use your own volition and to make your own decisions. This means that you have failed under the most basic principle of living. Authority arrogance, then, is lack of enforced and genuine humility in the life, preoccupation with self, it rejects authority outside of self. Therefore you can’t even use the authority that God has given you, your own volition.

Gate fifteen — the arrogance of ignorance. The two most difficult problems in life are related to the transitions in the temporal and spiritual realms. The most difficult transition, again, in life is to go from authority in the home to freedom as an adult. That is the transition that many people never make. The other is to go from ignorance of doctrine at salvation to cognisance at maturity. Each transition requires a basic virtue. Genuine humility is the basic virtue which results from making the transition from authority to freedom. Perception of doctrine is the basic Christian doctrine for making the transition from ignorance to cognisance. Perception of doctrine requires motivation, objectivity, concentration, the things that you receive from the function of the first three gates of the divine dynasphere. The arrogance of ignorance is failure to make the transition from ignorance at salvation to cognisance in the Christian way of life. In other words, failure to function inside of the divine dynasphere. The arrogance of ignorance is the believer living without knowledge of doctrine which results in the involvement in cosmic one, gate 15, and all of the gates of cosmic two. The arrogance of ignorance is the result of gate two, negative volition, therefore it is the function of pride under strong delusion, reversionism, and scar tissue of the soul. The arrogance of ignorance corrupts power, authority, talent, success, self-sacrifice, promotion, genius, wealth, social life, business life, sexual life, but above all, spiritual life. This gate fifteen is a corrupting gate, it destroys your entire life.

Gate sixteen — the arrogance of unhappiness. Self-centredness and preoccupation with self eliminates any capacity for happiness. Involvement in cosmic one guarantees unhappiness. It also leads to erroneous ideas about what constitutes happiness, resulting in the arrogant unhappy person demanding attention and expecting everyone to make him happy. The myth of arrogance is that people can make you happy, and it is a myth. It is an illusion and in the case of gate nine it is an illusion. People cannot make you happy. Entertainment cannot make you happy. Entertainment is for happy people, not arrogant people. Likewise marriage. Marriage is for happy people. Unhappy people have unhappy marriages. Those who have the arrogance of unhappiness usually have a martyr complex associated with it. This results in trying to control people by giving them a guilt complex if they don’t go along with you. This is the arrogance of unhappiness. The nagging wife who has sudden ill health until she gets her way with her children or her husband, or who makes everyone fell miserable unless they do what she wants to do. Therefore the arrogance of unhappiness seeks to dominate its environment and enslave everyone in it.

Gate seventeen — the arrogance of disillusion and disenchantment. We call it iconoclastic arrogance. This is known as the feel of clay syndrome, arrogance in divorcing itself from reality takes people from its environment and creates them into an idle of perfection — a romantic image, an honourable image, an image of greatness. Then when the idol shows its old sin nature then the person is shot. Arrogance creates an idol of enchantment and then becomes disillusioned and disenchanted. Arrogance demands attention and once the attention is lacking the arrogant creator of the idol looks for flaws. Finding the flaws the feet of clay always emerge. There is disenchantment and the arrogant creator of the idle seeks to destroy the idle which he himself created. That is arrogance. Genuine humility never destroys romance and true love but arrogance fantasises romance and love into an image of unreality which does not exist in cosmos diabolicus. Therefore disappointments always occur. Perhaps the one word that describes the function of this gate is disappointment — with friends, loved ones, pastors, bosses, rulers. Disenchantment with people in general is the picture here.

Gate eighteen — the arrogance of morality. Most people think that a truly and completely moral person is a wonderful believer. Certainly morality is a part of Christianity but morality is not Christianity. Morality is for the unbeliever as well as the believer. The self-righteous arrogance of superimposing false standards of morality on others is the picture here, however. When a system of morality created by arrogance is superimposed on true establishment morality or Christian spirituality the result is the arrogance of morality. This is an interlock with gate eight as a rule — crusader arrogance. This is how the government comes to have powers never assigned to it. Crusaders come along and get the government to help them. Pass a law to forbid this or that or the other thing so that my standard of morality can be superimposed n all people. Gate one or mental arrogance always rejects the morality of privacy, live and let live. All morality is based upon the principle of privacy. You must allow people their own privacy, unless they are criminals. The arrogance of morality overworks morality and assigns functions to it which God never attended — such as salvation by morality or spirituality by morality. Morality protects human freedom and is for believer and unbeliever. Morality is a good thing. True morality mean that you have your privacy, you have the right to your property, you have a right to make your own decisions. This means that morality is good because true morality protects human freedom and thereby makes it possible for both evangelism and the function of the local church. But morality is not a substitute for either salvation or spirituality.

Gate nineteen — the arrogance of emotion. This is the irrationality of emotion dominating the thinking in an arrogant person. This is illustrated by the tongues movement in which arrogance divorces itself from the reality of Bible doctrine and emotion dominates the soul. Emotional arrogance not only eliminates rational thinking but results in total preoccupation with self related to emotion. This becomes the basis for involvement in such things as drug abuse, the use of narcotics for kicks in life. Knowledge is the environment for thinking, not emotion. If emotion finally controls your soul you no longer have the ability to think either rationally or even irrationally. Emotional arrogance converts reality into illusion and hallucination, therefore it fantasises and always collapses under pressure. People who fantasise cannot take pressure.

Gate twenty — the arrogance of pseudo generosity. This finds a person giving or being generous because of his preoccupation with himself — his desire for attention, his desire for approbation, his desire to ingratiate himself with others, or his attempt to buy happiness or friendship. The principle of genuine generosity is found in 2 Corinthians 9:7. The function of genuine generosity is found in 2 Corinthians 9:11 which says you will be enriched in all things because of your generosity of mind. Generosity is a mental attitude rather than a function in giving. Generosity, therefore, is in the soul, not in the overt function. But arrogance ignores the soul and distorts generosity into a system which satisfies preoccupation with self.

Gate twenty-one — the arrogance of Christian service where there is loss of momentum in the spiritual life from rejection of doctrine, but not from rejection of Christian production. The daily function of gate four is designed for momentum. Learning doctrine is momentum, not “doing things for God.” Legitimate Christian service often becomes distraction to one’s momentum because eventually there is a conflict between learning doctrine and service, and when service wins out you move into gate twenty-one. When Christians service becomes a distraction to the perception of doctrine then loss of momentum not only destroys your spiritual life but the quality of Christian production as well. The perpetuation of Christian service either inside or outside the local church, when not accompanied by the perpetuation of learning doctrine, results in the arrogance of Christian service. Arrogance emphasises production and service to the exclusion of doctrinal inculcation. Arrogance, therefore, destroys the true priorities in the Christian life. There is a place, and there should be a place, for anyone to serve the Lord who has momentum. But service without momentum from gate four is the disaster of becoming involved in cosmic one.

Gate twenty-two — the arrogance of discouragement. This is preoccupation with self under the circumstances of pressure and testing. If you easily become discouraged under pressure then this is your gate. Adversity and unexplained disaster in the life often tempts the believer into a state of self-pity or preoccupation with self known as discouragement. The death of a loved one, the loss of wealth, of fame, unfair treatment, unjust criticism, being misunderstood or maligned, can lead very easily to the arrogance of discouragement which is an intensification of self-pity. This was Elijah’s problem in 1 Kings 19:10; it was Peter’s problem in Matthew 26:58. Essentially, this category is adversity without momentum from gate four of the love complex, without perception and application of doctrine.

Gate twenty-three — the arrogance of lust. When legitimate desire is linked with arrogance the result is lust. Lust is a word which is taken from the Gothic ‘lustis,’ an abstract noun for inordinate desire. Inordinate means unrestrained, unregulated, hence used with desire it converts normal desire into lust. And just as humility is normal and arrogance is abnormal so desire is normal and lust is abnormal. Lust is an arrogant preoccupation with one’s self in the field of desire.

Gate twenty-four — pseudo intellectual arrogance. This is the arrogance of superimposing human IQ over spiritual IQ which means that arrogance accepts the human viewpoint of life and rejects the divine viewpoint. Without the truth of Bible doctrine as the absolute of life intellectualism is meaningless and becomes even very harmful. Pseudo intellectual arrogance either glorifies human speculation to the exclusion of Bible doctrine or it seeks to reconcile Bible doctrine with false concepts of academic speculation.

Gate twenty-five — pseudo love arrogance. This is the attempt of anyone to duplicate the principle or function of love while residing in the cosmic dynaspheres.

Gate twenty-six — the function of suicide. This is the ultimate arrogance, a total preoccupation with self. A permanent locked-in self-centredness motivates one to take one’s life. It is the ultimate in disorientation to life.

Verse 6b — “we” refers to the believer in the Lord Jesus Christ who claims he is having fellowship with God or a relationship with God as a believer when in reality he is not involved in the divine dynasphere at all.

The word ‘dynasphere’ is a word coined for theological use. A dynasphere or a power sphere is defined as a power sphere or a system of power by which man is controlled by a system or a power greater than himself. Three dynaspheres are operational during the Church Age. Two of them belong to the kingdom of darkness which we have been studying in verse 6, one of them is God’s game plan for the Church Age, it is the divine dynasphere with its eight gates.

By way of introduction to the cosmic dynasphere #2 we should note that the human race is weak and needs help to be either good or bad. No one in the human race has the power to be extremely bad or evil, or to be extremely good. Man is too weak to do either one, therefore man needs help if he is going to be good and he needs help if he is going to be bad, and he gets it from the dynaspheres which are more powerful than he is. Even with volition in the human soul, being positive or negative, there must be a system to choose for the function of good or evil. That is, Satan’s plan or God’s plan for mankind. Hence, the subject of dynaspheres or power systems by which man is controlled by a power greater than himself is the greatest experiential issue of Christianity. The divine dynasphere is only operational for the Church Age. It was operational first when our Lord acted as the test pilot in the first advent, and then He passed it on to the royal family of God.

Cosmic Two: the hatred complex

Gate one — negative volition. The principle is very simple. There is negative volition at two points at which you can enter cosmic two. There is negative volition, for example, at God-consciousness. God-consciousness is the point at which man becomes aware of the existence of God. This is also called the point of accountability. God-consciousness can occur in thinking in several ways. Teleological thinking, the system of recognising the structure of the universe and that behind such a perfect order there must be a designer. Cosmological thinking is the intuitive law of cause and effect which takes you to the original cause. Ontological thinking: since mankind possesses the idea of a perfect and absolute being, such a being must exist. Beyond the relative is the absolute which gives character or value to the relative. Anthropological thinking: man’s soul possesses both volition and conscience with an urge to choose right rather than wrong. The structure of society is based on human recognition of virtue and truth. These things did not come into being accidentally. Theological thinking: God must exist because men universally believe in His existence and because they seek God. Therefore heathen are heathen not because they have never heard the gospel or not because of anything directly related to the gospel, heathen are heathen because they have rejected God at the point of God-consciousness. The believer rejects Bible doctrine, the unbeliever rejects the gospel, but the majority of the people in the human race in any given generation simply reject god at the point of God-consciousness. Therefore we have gate one in cosmic two which is described in Romans 1:18-25. Suppression of truth is a part of the function of gate one of cosmic two, being negative at God-consciousness as well as negative volition at gospel hearing or at the point of doctrinal teaching. In cosmic one you fight self under the arrogance complex; in cosmic two you are fighting God. This is one of those passages that deals with that subject.

There is a second point at which negative volition occurs in cosmic two. It is gospel hearing negative volition or the rejection of the gospel of our Lord Jesus Christ when it is presented. This would be the unbeliever entering through 1 Corinthians 1:18 — “For the word of the cross is to those who perish foolishness; but to those who are saved it is the power of God.” Or in 2 Corinthians 4:3,4 — “But if our gospel is veiled it is veiled to those who are perishing, in whom the god of this world [Satan] has blinded the minds of those who do not believe that they might not see the light of the gospel of the glory of Christ, who is the image of God ...” In other words, gate one of cosmic two. The same thing is found in 2 Peter 2:20-22. When the unbeliever rejects the gospel he enters gate one of the hatred complex. He becomes antagonistic to God, he interlocks with other gates to express his antagonism.

The believers rejection of Bible doctrine is the one we have in 1 John 1:6. The believer who rejects Bible doctrine from his right pastor is a reversionist, he enters cosmic two through this same gate one, negative volition. He is described in 2 Corinthians 6:11,12 where his emotional arrogance of cosmic one results in entering gate one of cosmic two. They are hindered by their own emotions. That would be gate 19 of cosmic one. The same thing is found in Romans 16:17,18. Emotional revolt of the soul or emotional arrogance is one of the ways we walk in darkness. Cf. Hebrews 6:4-6, people who have at one time been on the momentum line. In Philippians 3:16, “However the objective to which we have attained, by that same function [inside the divine dynasphere], let us keep advancing in ranks by the same system.” Christianity is a system but it is a system that demands advance or momentum. The definition of advance and momentum: Gate four of the system. In Philippians 3:18,19 we see what happens to those who think they are better than the system, greater than the system, or try to superimpose their own personal concepts on the system. These believers are the enemies of the cross … “whose termination of life is destruction [sin unto death], whose god is emotion [Gate 19 of cosmic one], whose fame is by means of dishonour [advancing in life through the functions of cosmic two], who keep thinking about earthly things [Gate four, cosmic panaceas, cosmic two; gate seven, anthropocentric academic speculation].”

Negative volition at gate two of cosmic one, arrogance complex, emphasises the believer’s subjectivity, but negative volition at gate one of the hatred complex, cosmic two, emphasises the believer’s antagonism toward Bible doctrine. In cosmic one the believer is not antagonistic toward doctrine unless it is a doctrine that offends him personally, and then because he is preoccupied with himself and arrogant, and then of course he is offended. But in gate one of cosmic two there is a complete overall objection to any form of Bible doctrine. Of course, this doctrine should not depend on the wisdom of men but the power of God, says 1 Corinthians 2:5, and this is completely lost on the believer in gate one, cosmic one.

Gate two — cosmic degeneration. This gate relates cosmic dynasphere #1, the arrogance complex, with cosmic 2, the hatred complex. Cosmic degeneration is the result of prolonged residence in cosmic one. Romans 1:24-27 describes this in brief, and no client nation ever survives cosmic degeneration — “Therefore, God delivered them over to the lusts of their right lobes to an immoral status” — You choose for yourself which way you go — “that their bodies might be degraded among themselves.” You take immorality and link it with arrogance and you have verse 25 — “They who exchanged the doctrine of God for a lie, they both worship and serve the creature [Satan} rather than the creator [the Lord Jesus Christ], who is blessed forever. Because of this God delivered them over to the passions of dishonour; for not only their females exchanged the normal function of sex [lesbianism] for that which is contrary to the natural function of sex, but also in the same manner the males [homosexuals], after they had abandoned the normal function of the females, they became inflamed with sexual desire in their lust toward each other, males with males accomplishing the perverted act of sex, and receiving back in themselves the judgment of their perversion which was inevitable.” It is no accident that one of the most powerful areas of the world is now under the Dead Sea — gate two of cosmic two, this system of degeneration.

Gate three — the antiestablishment gate. Antiestablishment is what we are seeing on every hand today. It is not the job of the government to take care of you from the cradle to the grave. That is what communism says and that is exactly what socialism is all about. The whole purpose of the government is to ensure your freedom. 2 Timothy 3:2-7, “For men will be lovers of self [cosmic one, the arrogance complex], lovers of money, braggarts, arrogant, slanderous, disobedient to parents.” The home is designed by God, divine institution #3 under the principle of organised humility, to prepare the homo sapien for life. That is why the authority resides in the parents, not the children. No one leaves home as a mature person unless he has genuine humility from response in the home to the authority of the parents, to the policy of the parents, to the modus operandi that they have set up; their training, their teaching, their inculcation. Verse 3 says no capacity for love. Capacity for love must come from the divine dynasphere, gate two, basic impersonal love; gate seven, advanced impersonal love. When Paul says they have no capacity for love, they are “implacable, malicious gossips, without self-discipline [minus enforced and genuine humility], brutal, haters of good [not loving good as the plan of God, X+Y+Z], treacherous, thoughtless, having become conceited [cosmic one], lovers of pleasure rather than lovers of God.” There is nothing wrong with pleasure, but when pleasure becomes the highest thing in life for you then you’ve had it. Verse 5 — “Having a form of godliness although they have denied its power.” They are believers but they reject the dynasphere and its eight gates. Gate three, then, is also the hatred of establishment. That means antiestablishment — Romans 1:28-32, “And just as they did not see fit to have God in their knowledge any longer, God delivered them over to a depraved mind, to do those things which are not proper [Cosmic one, Cosmic two], being filled with all unrighteousness, greed, malice, full of jealousy [Gate one, Cosmic one], murder, dissension, discord, deceit, evil motivation, slanderers, haters of God, insolent, disobedient to parents, inventors of evil, ignorant ones, lacking honour and integrity, unloving, implacable, and although they know the ordinance of God [the laws of divine establishment], that those who practice such things are worthy of death, not only keep on doing the same but they approve others who practice those things.”

Gate four — the cosmic panaceas. In gate four we have the believer seeking solutions to life apart from doctrine or divine truth in its three categories. The first category, the laws of divine establishment for believer and unbeliever. Second category, the gospel for the unbeliever. Third category, Bible doctrine for the believer. This gate rejects the laws of divine establishment. There is the substitution of human viewpoint solutions and therefore becoming involved in the Satanic administration of the rulership of this world. Instead of freedom there is a demand for equality, but equality can only be achieved by coercion and slavery. Equality demands the full mobilisation of envy and jealousy, and therefore to promote equality taxation of the successful, confiscation of property, the nationalisation of industry, and these are all great evils. The identity of the human being must be characterised by ‘sameness,’ says gate four. Everyone must be the same, everything must be standardised in life. Cosmic panaceas therefore lean toward the government doing these things — big government, little people; the citizen is the slave of the state instead of the state being the servant of the people. Therefore to be different in our society is a crime. The government must not permit autonomous development, therefore there must be regulations from government, the destruction of private enterprise, confiscation of property, redistribution of wealth. We also have under gate four, utopianism. Utopianism is the nihilistic arrogance of recreating and refashioning all forms of human existence. The cosmic panaceas lead to violence, terrorism, revolution, under the principle of what they call ‘social engineering.’ Today, all terrorist groups justify what they are doing under that phrase — social engineering. They claim they are reshaping the world; it is going to be a better world when these goons get through. The state must train children to the dictates of the state rather than their parents. This is the attitude of communism. Rejection of freedom, rejection of authority and the function of establishment is all a part of gate four. They ignore the fact that without freedom you cannot have a destiny and that without authority everyone cannot have freedom. Therefore cosmic panaceas attack both freedom and authority in the laws of divine establishment.

Gate five — the religious gate. Again, religion is Satan’s counterfeit of the plan of God for the believer in Christ. Religion is a part of Satan’s policy of evil, and it should be pointed out that Christianity is not a religion for in religion man by man’s efforts seeks to gain the approbation of God or the approbation of man. But in Christianity God saves man after condemning man, and man can do nothing for his salvation, it is provided en toto by the Lord Jesus Christ at the cross. In religion man seeks God through his personal works, his merits, while in Christianity God seeks man through faith in the Lord Jesus Christ totally apart from works — Ephesians 2:8,9. Paul describes the religious leaders in 2 Corinthians 11:13-15, religious leaders working in gate five: “For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder; for even Satan himself disguises as an angel of light. Therefore it is not surprising if his servants also disguise themselves as the servants of righteousness, whose end shall be according to their deeds.” Basically, throughout the entire church history from the day of Pentecost when the Church began we have three trends. One trend is orthodoxy, the trend where people stay with the divine dynasphere, where everything is predicated on what Bible doctrine teaches. Another trend is called traditionalism, the trend of denominations. It was the reaction to Gnosticism and therefore Catholicity. Eastern Catholicity: the Greek Orthodox Church; western Catholicity: the Roman Catholic Church. But these Catholic churches are no different from any large denomination or even a small one, they reject doctrine in some area and substitute their own traditions. Then there is the great evil which are the cults. Tongues are not even traditionalism, they are a cult. Christian Science is a cult. Tradition would be an established denomination in the National Council of Churches, the Roman Catholic Church, the Greek Orthodox Church. The line of orthodoxy is any local church and it must be a local church which adheres to the Word of God as the only rule for faith and practice.

In 2 Timothy 3:7-9 we have another reference to the religious gate. The first principle is that they always are learning [false doctrine] but they are never able to come to a full knowledge of genuine doctrine. Then there is an illustration in verses 8 & 9, Jannes and Jambres opposed Moses. Also, these religious types opposed doctrine. They are men of depraved minds, disqualified from blessing with regard to that which is doctrinal. “But they will not get very far for their lack of common sense [this is where religion always fails] will be obvious to all their contemporaries, as also that opposition from those men [Jannes and Jambres] came to be.” We find this also in 2 Peter 2:1-3.

Gate six — the demonism gate, the function of fallen angels under the command of Satan to gain control of mankind. Due to the fact that the believer cannot be demon possessed or molested by demons this is limited even though it is a spectacular gate. The unbeliever, of course, can be demon possessed. In the past, part of the Old Testament law was that whenever a person was demon possessed they were to suffer capital punishment as in the case of first degree murder or rape, and other such similar penalties. The believer cannot be demon possessed, he can only be demon influenced. The body of the believer is indwelt by God then Holy Spirit and as long as he lives his body is the temple of the Holy Spirit. He cannot lose the indwelling of the Spirit. Simultaneously the believer is filled with the Holy Spirit when he believes in Christ and in this condition he enters gate one of the divine dynasphere, God’s plan for the Church Age. When he leaves the divine dynasphere for cosmic one he is still indwelt by the Holy Spirit but now he is said to be grieving the Holy Spirit. When he enters cosmic two he is still indwelt by the Holy Spirit but he is quenching the Holy Spirit. So he cannot lose the indwelling of the Holy Spirit, but you can lose fellowship with God. 1 John 1:6, “If we contend that we are having fellowship with him, and keep walking in darkness.” That walking in darkness can also be the doctrine of demons because while demons cannot indwell the body which is indwelt by the Spirit demons can reach the mentality of the soul. In the mentality of the soul when a person goes negative toward doctrine a vacuum is created into which goes false thinking called doctrine of demons — 1 Timothy 4:1. Satan is called the prince or ruler of demons in Matthew 9:34; 12:24; Mark 3:22. Demons are also called the ministers of Satan — Luke 4:35; 9:1; John 10:21. Therefore the admonition in Ephesians 6:10-12, “In the future keep on being strong in the Lord.” This is a command and a command which you can obey. Being strong in the Lord is entering the divine dynasphere through gate one, interlocking with gate two [basic impersonal love], interlocking with gate three [enforced and genuine humility], and this provides the motivation for the function of gate four, the daily perception of doctrine, the application of doctrine where necessary. Two systems of application: through the faith-rest drill, especially the second stage where you have doctrinal systems being applied, doctrinal rationales; secondly, to go from personal love to impersonal love, or from personal antagonism to impersonal love. “… even by means of his endued power [the divine dynasphere].” Verse 11 — “Put on [wear for yourselves] the full armour from God, that you may be able to hold your ground against the tactics of the devil. Because our combat is not against flesh and blood [human beings], but against rulers [demon generals], against authorities [demon commissioned officers], against the world rulers of this darkness [demon ambassadors], the spirit forces of evil [which are rank and file demons].” Demonism, then, has a very definite part in the function of history.

Gate seven — anthropocentric academic speculation. 2 John 9, “Everyone who advances in knowledge out of bounds and does not remain in the field of play [the divine dynasphere] by means of the doctrine of Christ [Gate four] does not have fellowship with God. He who remains with doctrine [Gate four], this same one has a close relationship with both the Father and the Son.” Gate 24 in cosmic one we have seen as pseudo intellectual arrogance, the arrogance of trying to reconcile philosophical and scientific speculation with doctrine where a conflict exists or appears to exist. When this cannot be done such a person often rejects doctrine, entering gate one of cosmic one which is the hostile, negative-toward-doctrine principle. But this is nothing compared to the same gate in cosmic two. Motivation and momentum of the divine system in the love complex demand that we reside inside the divine dynasphere. In other words, if you are going to advance in the plan of God, if you are going to glorify Christ, if you are going to have the ultimate in happiness and blessing from gate eight, then you must remain inside of the divine dynasphere. When you get out, recover quickly [rebound] and keep going. This is the great issue because you will never reach this gate if you peel off and spin out and crash and burn in cosmic one or cosmic two then your life is going to be miserable even if you possess some of the accouterments of happiness. You will never have happiness in this life apart from modus operandi in the divine dynasphere.

Gate eight — the old sin nature gate in which we have three functions of the old sin nature. We have sin in three categories: mental, verbal, overt; the function of human good, and the function of evil. Generally human good or sin is parlayed into evil through function inside of cosmic two.

Gate nine — the evil policy of Satan. When anyone residing in cosmic two produces evil from his old sin nature Satan also has a policy of evil which is a part of the plan to frustrate the plan of God. Therefore there is an added evil in the plan of Satan, just as there is added blessing in the plan of God. This is the ultimate in relationship with Satan, for believer and unbeliever the ultimate function in evil, whereas there is gate eight in the divine dynasphere which is the ultimate in relationship with God.

Verse 6b — the apodasis. Walking in darkness is the believer living inside cosmic one and cosmic two. It begins with the present middle indicative of the verb yeudomai. It means to lie, to deceive, to impose a lie on someone else — “we keep lying.” Believers who are involved in cosmic one and cosmic two are lying. They are lying to others, they are lying to themselves, they are living a false life. The pictorial present tense depicts the illusion in the process of occurrence. The middle voice: the subject acts with a view toward participating in the outcome of the action. That is, self-deceit as well as deceit of others. While the active voice emphasises the action of the verb the middle voice emphasises the subject as the agent of the action. Therefore the action is related more intimately to the subject. This is a very good time to have a middle voice because every believer outside of the divine dynasphere is either sincerely lying to himself, deceiving himself, or insincerely doing it. The result is the same. He also deceives others as well. This is the indirect middle, therefore which emphasises the believer inside the cosmic dynaspheres. The indicative mood is declarative for the reality of lying, deceit, illusion, and even hallucination inside of the cosmic dynaspheres.

With this we have the connective use of the conjunction kai, followed by the present active indicative of the verb poiew which means to do, to practice, to manufacture, to perform. Here it means to live the truth. With it is the negative o)u — “does not live [practice] the truth.” We get the word ‘truth’ from the noun a)lhqeia, the accusative direct object of the verb poiew. The present tense is a descriptive present for what is now going on under the conditions of living or residing inside of the cosmic dynaspheres. The active voice: believers claiming to have a close relationship with God when in reality they are having a close relationship with Satan are producing the action here. The indicative mood is declarative for the reality of the status of one or more of the cosmic dynaspheres.

Translation: “If we contend [claim] that we have fellowship with him, and keep walking in darkness [cosmic dynaspheres], we keep lying, and we do not live [practice] the truth.”

The believer inside of the cosmic dynaspheres is described in a number of ways in the scripture. He is said to be grieving the Holy Spirit. That is residence in cosmic one and the command is “Grieve not the Holy Spirit” in Ephesians 4:30. He is also said to be quenching the Spirit, or residence in cosmic two, and 1 Thessalonians 5:19 says, “Quench not the Spirit.” Another one of the ways in which we have a description of the believer in the cosmic system: he is said to be carnal, though all carnality is not necessarily involvement in the cosmic dynaspheres. Walking in darkness is the description we have in 1 John 1:6. The believer in the cosmic dynaspheres is said to be dead in Romans 8:6,13; Ephesians 5:14; 1 Timothy 5:6; James 1:15; Revelation 3:1, and so on. The cosmic system, of course, hates the believer and when the believer joins the cosmic system then he hates God as well as other believers — John 15:19. The concept of being the enemy of God, the enemy of the cross, many antichrists, are all ones that we have seen where believers are involved in the cosmic dynaspheres. The depths of Satan is one we have not studied but it is located in Revelation 2:24 and describes believers involved in the cosmic system.

Gnosticism followed the trends of the cosmic dynaspheres and produced both asceticism as well as antinomianism. The trend that is the background for our context is asceticism which includes such things as claiming to have fellowship with God on the basis of some system of pseudo spirituality, or making the contention that you no longer sin, or denying the existence of the old sin nature since salvation. By spiritualising and by allegorising and combining the Hellenistic philosophy with Christianity Gnosticism resulted in producing a system of distraction. The thing that we are studying in the last half of this chapter is illusion. The believer who is divorced from reality in cosmic one and cosmic two cherishes a number of illusions. Some of these illusions eventually become hallucination as the believer becomes further divorced from reality.

In verse 6 we have the believer’s first illusion inside of the cosmic dynaspheres. Then in verse 7 we have the true doctrinal situation regarding the divine dynasphere. That will be the dissertation on walking in light. In verse 8 is the believer’s second illusion regarding the cosmic dynaspheres, the illusion that he no longer sins. This combines many of the systems of arrogance, you have to be preoccupied with self even to come up with such an idiotic thing. It is total ignorance of hamartiology, and involvement in some form of religious activity, gate 5, cosmic two. In verse 9 the only way to reenter the divine dynasphere. When you become so divorced from reality that you assume that you no longer sin, or that you no longer have a sin nature, or that something that you are doing is the basis of fellowship with God, then you need a solution, and that is found in verse 9. Closing out chapter one which in the introduction to the book we have the believer’s third illusion inside of the cosmic dynaspheres in verse 10.

Principle

1. The believer, any believer, cannot have fellowship with God while he is residing in the cosmic dynasphere.

2. The only fellowship with God is found inside the divine dynasphere. There is no fellowship with God except inside the divine dynasphere.

3. Therefore the believer inside cosmic one or cosmic two, or both, is living a lie. When it says “we keep on lying” is does not mean to tell a lie, it means to live a lie. If you live a lie you tell a few along the way.

4. Practicing or living doctrine, or the truth, refers to the function of gate four in the divine dynasphere, the daily perception and application of Bible doctrine.

5. Gate 15 of cosmic one, the arrogance of ignorance, is the arrogance of living without truth, without doctrine. This is the status quo of believers who became converts to Gnosticism, entering cosmic one and cosmic two, and therefore the background for the Johannine epistles.

6. Gate 5 of cosmic one, blind arrogance, is the function of self-righteousness parlayed into legalism and therefore becomes the perfect illustration of how believers are under illusion, are divorced from reality. They assume that their legalism is glorifying to God and that because they are good legalists they are having fellowship with God. But the legalist is in cosmic one. He is involved in the cosmic dynasphere, gate 5, which is the arrogance of self-righteousness.

7. The blind arrogance, then, of gate 5 also includes the superimposition of your own standards on others, and then judging them or maligning them for not complying with your standards.

8. Both gates are pertinent to the situation in this context, especially when we get to verses 8 and 10. This indicates that many believers in cosmic one assume the status of sinless perfection. They assume that because they have not violated their own legalistic standards that they are not sinning. Many of them assume that there is no longer a sin nature, if they are cognisant of its existence.

9. The early church received a very heavy attack from ascetic Gnosticism, and it is this heavy attack that is met in the illusions and the introduction of chapter one.

Verse 7 — the reality of fellowship with God. But the reality of fellowship with God is inside the divine dynasphere. The verse begins with the adversative use of the post positive conjunctive particle de. This is to set up a contrast between illusion and reality. If you are a believer inside the cosmic system you cannot have fellowship with God. You haven’t lost your salvation, you haven’t lost your relationship with God, but you do not have fellowship with Him and you are definitely not in His plan. You are trying to score a touchdown out of bounds by running out of bounds. The particle sets up a contrast with what precedes, a contrast between walking in darkness, the believer in the cosmic system, the believer walking in the light, the believer in the divine dynasphere. With this we have the conditional conjunction e)an plus the subjunctive which introduces the protasis of a third class condition, which means probability. “But if.”

Then we have the present active subjunctive of the verb peripatew. Almost every reference to walking in the New Testament refers to being either in the divine dynasphere, functioning in its eight gates, or being in cosmic one or cosmic two. There are many passages dealing with walking in the sense of your modus operandi of the Christian way of life which is living inside, and functioning inside, the divine dynasphere. There is no Christian way of life outside of the divine dynasphere. “But if we walk.” The progressive present is for an action in a state of persistent. That is, the consistent residence inside of the divine dynasphere. The believer consistently resides inside of the divine dynasphere and this is God’s game plan for the Church Age, so the active voice indicates the believer is producing the action of the verb. Then the subjunctive mood is potential for the future probability, it is the mood of the third class condition. The probability depends on the believer being filled with the Spirit, continuing his genuine humility and, of course, the consistency of his momentum in relationship to gate four of the love complex.

Next is a prepositional phrase used to describe the divine dynasphere, e)n plus the locative of fwj — “in the light.” Our first statement, “God is light” — verse 5. Walking in the light is living inside the divine dynasphere which God the Father invented for the royal family of God in the Church Age. The believer’s relationship with God after salvation depends on living in the dynasphere, called ‘living in the light’ in this passage. The fact that the divine dynasphere was invented by God the Father for the humanity of Christ during the first advent is implied in the next phrase, “as he is in the light.” We have a comparative particle o(j which sets up a comparative clause, it indicates the manner in which the divine dynasphere, or the love complex, was tested by our Lord Jesus Christ during the incarnation. In other words, when God the Father invented something to sustain the humanity of Christ from the virgin birth to the cross, and from the cross to His ascension and session in heaven, He invented the system to sustain His humanity. He put certain things together. Impersonal love was very important. Personal love was added to it, and then He threw in the ministry of God the Holy Spirit, also truth or doctrine which was revealed to out Lord both through the Old Testament canon and direct revelation. He put it all together and formed a game plan or a system. Our Lord Jesus Christ at the moment of virgin birth, when life was imputed to Him, immediately entered the divine dynasphere. He entered through the indwelling and filling of the Spirit, this is the first time any member of the human race had ever been simultaneously indwelt and filled with the Spirit. All of the way from the cradle our Lord Jesus Christ was indwelt and filled with the Spirit. Our Lord functioned perfectly inside of the divine dynasphere perfectly for 33 years, and when He completed the test and ascended into heaven He stopped the Age of Israel before its completion and He inserted the Church Age. In inserting the Church Age He gave the royal family which was to be called out during this dispensation the same dynasphere which He had used during the incarnation. The only difference is, we use it with an old sin nature; without an old sin nature. Therefore we have the same power system that He had and God has made provision for the old sin nature which we also possess.

“as” — is the comparative particle which refers to the fact that the only fellowship with God on the part of the believer is inside the interlocking systems of love/the divine dynasphere; “he” — the subject, is the nominative singular from the intensive pronoun a)utoj, used here for a personal pronoun, third masculine singular, referring to Christ. Then, the present active indicative of the verb e)imi, the verb to be — “as he is in the light.” The static present tense is for the fact that our Lord’s humanity was perpetually residing inside the love complex. The active voice: Jesus Christ produced the action of the verb during His first advent. The indicative mood is declarative for the reality of our Lord’s residence and function inside of the divine dynasphere. And this qualified Him to go to the cross because as true humanity He had to be perfect before He could bear the sins of the world. The repetition of the prepositional phrase ‘in the light’ is, again, a reference to the divine dynasphere.

God the Father invented the divine dynasphere to sustain the humanity of Christ during the first advent and therefore this love complex was the first Christmas present of the Lord Jesus Christ on the original Christmas. Zechariah 4:6. Not by human power but by divine power which God has provided.

Enforced and genuine humility is the most basic virtue in life. When out Lord Jesus Christ was born of the virgin God the Father immediately imputed human life. He simultaneously imputed the divine dynasphere. The Lord Jesus Christ as a baby had parents, therefore He was in a home — organised humility. He was in a Jewish royal home, for Joseph was descended from David through Bathsheba’s son Solomon. Mary, on the other hand, was descended from David through Bathsheba’s son Nathan. So that He was born into a royal family. The family had a tremendous policy in the home and as a result our Lord Jesus Christ was under the authority of His parents. This led to His enforced humility and from that came the genuine humility of His positive volition toward His parents which led to the genuine humility that gave Him the maturity at such an early age. The home or divine institution # 3 is designed by God to negotiate that most difficult transition in human life, from authority in the home as a child to freedom in life as an adult human being. Because of rejection of parental authority, purpose and policy, many people never make this transition of temporal life with the result that they depart from home with a body that is adult but with a soul that is not. This leads to all of the problems practically that come in life as far as general function in society in concerned. The function of parental authority and the policy of parents may even be unfair, unjust, unreasonable at certain times or even perhaps more than certain times, but rejection of parental authority, not only how unfair or unjust, results in disorientation to life and distortion of human freedom. Furthermore, such a person has a predilection for the cosmic dynaspheres when he rejects the authority in the home. This acts as a incubator to keep him in perpetual childhood and disoriented to the realities of life. But the humanity of Christ responded to the parental authority, and the policy plus the genuine humility, and therefore He functioned specifically at gate three. But our Lord also had another area. According to Luke 2:51,52 He was subordinate to His parents. When they went to Nazareth which is not the area of the royal family He was subordinate to them.

The second system of humility was even more important. It was related to the first advent of Christ. He came under the Father’s plan, and that was organised humility. He came under the Father’s authority, the basis for enforced humility. And, with that, there was also His positive response to the policy, the authority, the purpose of the first advent. Result: genuine humility. So our Lord had all of the function of gate three in the divine dynasphere. This is clearly brought out in Hebrews 10 when our Lord is said to have remarked to the Father while He was still in the cradle, “You have prepared for me a human body … and you have not been propitiated, therefore by burnt sacrifices … at that time, Behold, I have arrived to accomplish your plan, O God” — 10:5-9. Again, at the Garden of Gethsemane in Matthew 26:36-42 He said, “Not my will, but thine be done.” He wanted to avoid the cross, the very idea of coming into contact with sin, but He managed to three times make that very clear statement. Then, in the record of the cross itself [the best record is Philippians 2:5-8] — “Keep on thinking this within you, [In other words, thought is the dynamic of the soul] which thought was also resident in the Lord Jesus Christ [Gate four], who, though he eternally existed in the essence of God, did not think equality with God a gain to be seized and held [enforced plus genuine humility], but he deprived himself of the proper function of deity, when he had received the form of a servant, when he had been born in the likeness of man; in fact, although he was discovered in outward appearance to be a man [hypostatic union] he humbled himself [genuine humility] by becoming obedient to the point of death, that is, the death of the cross.” The function of gate three is very well established in different biblical passages.

By the function of the filling of the Spirit we walk in the light, we reside in the love complex. Also by submission to the legitimate authority under the laws of divine establishment, gate three, we walk in the light as He is in the light. Also by the daily function of GAP, reception of doctrine at gate four, we walk in the light as He is in the light. Therefore we have motivation, momentum and results in the eight gates of the divine dynasphere.

“we have” — present active indicative of the verb e)xw, ‘we keep on having.’ The present tense is a progressive present for linear aktionsart in present time. The active voice: the believer who habitually resides inside of the divine dynasphere produces the action. The indicative mood is declarative for two categories of fellowship with other believers inside of the divine dynasphere. There are two kinds of fellowship you can have with other believers. When it says ‘fellowship with one another,’ category #1 is impersonal love, and this is designed for all believers. This is ‘love thy neighbour, love the brethren, love one another.’ Impersonal love always emphasises your norms and standards, your honour, your integrity. The function of impersonal love demands, of course, a tremendous amount of Bible doctrine, but impersonal love is demanded of every member of the royal family. We are different in personality, we are different in ever possible category. Natural antagonisms could easily result but if we reside in the divine dynasphere our fellowship is in the basis of impersonal love. So category #1 is impersonal fellowship. This is the function of basic impersonal love of gate two or advanced impersonal love of gate seven. Impersonal love, again, emphasises the integrity, the honour, the capacity of the subject. This category is the fulfillment of the royal family honour code. This category of fellowship has nothing to do with the worthiness or the attractiveness of an object of love or respect but emphasises completely the integrity of the subject, therefore attitude toward all.

Category #2 is personal fellowship. This is the function of category #2 personal love which is gate six, or category #3 personal love which is gate seven. This category of fellowship is for a select few where there is compatibility and where there is knowledge of one another. This category emphasises the worthiness of the object of love or the attractiveness of the object of love. Both categories, of course, relate to fellowship with people, we are not talking here about fellowship with God.

Next, we have the word “fellowship” in the passage, the accusative singular direct object from the noun koinwnia. This is correctly translated, “we have fellowship.” And both categories just mentioned are included.

“with each other” — this comes up in the form of a prepositional phrase, meta plus the genitive of a)llhlwn, a plural pronoun (a reciprocal pronoun technically), and a plural subject is represented as affected by an interchange of actions signified by the verb, and that means reciprocal. “We keep on having fellowship with each other” is the way it is translated.

Principle

1. False systems of fellowship are based on compatibilities of old sin natures, or physical attraction without any involvement of the soul, or mutual interests or personality compatibility.

2. Residence and function inside of the divine dynasphere establishes a new basis for compatibility and fellowship which results in human harmony, spiritual compatibility, and lasting friendships.

3. Furthermore, the function of personal fellowship allows opportunity for maximum modus operandi of the believer’s honour, integrity, and capacity for life, love, and happiness.

The doctrinal basis for residence inside the divine dynasphere here begins with the simple conjunction kai, “and.” This is the basis for all modus operandi. None of us are perfect and sooner or later we leave the divine dynasphere and find ourselves inside of cosmic one or cosmic two. When this happens there is only one way that we can recover our fellowship in life with God. There is no recovery apart from the phrase coming up, “the blood of Jesus.” There is no word for “Christ” here, it is “the blood of Jesus his Son.” The subject is the nominative singular from a(ima, and it does refer to blood. It means human blood, animal blood, blood as the seat of life, and it also means blood as in expiatory sacrifice. With this is the possessive genitive of the proper noun I)hsouj, correctly translated “Jesus,” and it is used because this is the name of His humanity. It is followed by a genitive of relationship, u(ioj, meaning “Son.” plus the possessive genitive of a)utoj — “his Son.” So we have, “and the blood of Jesus, his Son.”

Then the verb, the present active indicative of the verb kaqarizw which means to purify, to cleanse, or to make clean. The customary present tense is for a fact of doctrine which is true in the past as well as the future and in the present. This is called a customary present, it denotes what habitually occurs when the believer uses the rebound technique. The active voice will be broken down into a principle.

Principle: the active voice of kaqarizw

1. The blood of Jesus which represents the saving work of Christ on the cross produces the action of the verb.

2. Specifically the blood of Jesus refers to His sacrifice for our sins on the cross: redemption, reconciliation, propitiation.

3. The active voice includes the fact that when our Lord took up His cross at the Roman praetorium He separated Himself from the entire human race by switching from personal love inside the divine dynasphere to impersonal love inside the divine dynasphere. (This also leads to a secondary principle for the rest of us. Jesus Christ is unique, but there can be no true greatness in life, no capacity for love, no ability to love, unless you can separate yourself from the entire human race: people obnoxious, people attractive, people who are brilliant, people who are stupid, every kind of a person. You really never know what you are like until you are alone, and you never know what you are like when you are alone unless you can be alone and happy.)

4. Changing to impersonal love emphasised the perfect character of the humanity of Christ and the means by which He avoided the most intensified attacks, the most intensified temptations to mental attitude sins, prior to the cross. This same principle now applies to us, so that we can now switch to impersonal love, provided we have any resources there which comes from gate four, the daily perception of doctrine. Without doctrinal resources you switch to an empty tank.

5. Mental separation, changing from personal to impersonal love, insulated our Lord from all mental attitude sins which could have occurred because of the unjust treatment from both the Jewish and the Roman trials where the two best systems of justice in the world both met to distort justice into something which was false.

6. Therefore our Lord, when He took up His cross, had mentally separated Himself from the entire human race. For He was not a Roman criminal carrying the cross, He was the God-Man, the unique person of the universe.

7. Not one member of the human race was worthy of our Lord’s love, so Jesus Christ in His perfect humanity functioned on the basis of His honour, His integrity, His humility, His capacity for love. In other words, He functioned inside of the divine dynasphere on His perfect impersonal love.

8. Therefore, in impersonal love the worthiness or unworthiness of the human race was not the issue. The worthiness or unworthiness of any individual was not the issue. The only thing that counted was the worthiness of the subject, our Lord Jesus Christ.

9. Consequently, our Lord picked up His cross and having switched to impersonal love He mentally separated Himself from the human race, and He went to Golgotha where He was judged for our sins and provided eternal salvation for mankind. In other words, our Lord separated Himself from the human race [mental separation] in order that He might provide eternal salvation for the human race. And in this separation our Lord went to the cross fulfilling the active voice of kaqarizw. He received the imputation and judgement of our sins and this is the first meaning of the blood of Christ.

Application

1. In this category of mental separation our Lord functioned under the principle of impersonal love which is exactly what we as believers must do inside the divine dynasphere.

2. The believer, in separating from loved ones who now reside in the cosmic dynaspheres, must follow our Lord’s example. Cf. Matthew 10:36-38. This is not hurting people, not being spiteful or bitter toward family or friends or loved ones, but this is switching from personal to impersonal love.

3. By switching to impersonal love in the function of mental separation the believer avoids bitterness, jealousy, vindictiveness, pettiness, hatred, implacability, judging, maligning, revenge tactics, feuding, and other activities which destroy the believer’s integrity.

4. The mental separation of impersonal love emphasises the integrity, the honour, and the doctrinal application of the believer residing inside the love complex or the divine dynasphere.

5. Such mental separation of switching from personal to impersonal love perpetuates the royal family honour code — Romans 12:1-16.

The indicative mood of kaqarizw, the declarative indicative for a dogmatic point of doctrine, that the judgement of Christ on the cross for our sins is the basis for cleansing from our sins in time, the only way to reenter the divine dynasphere. The basis for the rebound technique which we have now seen is not simply a one-step but a three-step function, all of which can be handled very briefly in the principle. But in the first stage of the drill you claim your promise, like 1 John 1:9. In the second stage of the drill you use reverse application and actually use the principle of the rationale. The rationale in this case of reverse concentration is judicial imputation #1. The third stage of the drill is very simple, you simply draw your doctrinal conclusion and from that you are in control of the situation, i.e. filled with the Spirit, you have now re-entered gate one, the divine dynasphere.

Next we have the accusative plural direct from e)gw which means “us,” a reference to believers here but it is also a reference to the unbelievers, as we will see. The blood of Jesus Christ cleanses us from all sins, us referring to believers. But the blood of Christ also is applicable to any unbeliever, all he has to do is to believe in Christ. However, we are dealing with rebound here. In the next chapter we will be dealing with the blood of Christ from the standpoint of salvation. Here we are looking at it from the standpoint of rebound and therefore e)gw refers to believers only. The cleansing function of the work of Christ on the cross or the blood of Christ falls into two categories: the category of salvation where Christ died for all, and when you believe in Christ you have instant forgiveness for all past sins — Romans 5:9; Ephesians 1:7; Hebrews 9:22; 1 Peter 1:18,19; then, cleansing at the point of rebound which deals with sin after salvation is not mentioned at this point but will be mentioned in verse 9.

Next we have a prepositional phrase, a)po plus the ablative of paj for “all,” plus a(martia, correctly translated, “from all sin” — “and the blood of Jesus his Son cleanses us from all sin.” This is the basis for the grace modus operandi in the rebound technique, this is the basis for salvation, this is the basis for the word “whosoever” as far as the gospel is concerned. This explains why the believer can do nothing for cleansing of sin even as he can do nothing for salvation; God has provided it for him. The cleansing work for sin was accomplished en toto at the cross, nothing can be added to the blood of Christ for our restoration to the divine dynasphere.

Translation: “If we keep walking in the light [function inside of the divine dynasphere], as he is in the light [the humanity of Christ inside of the original divine dynasphere], we keep on having fellowship with each other [inside the divine dynasphere], and the blood of Jesus his Son cleanses [purifies] us from all sin.”

Principle

1. Walking in the light is the believer residing and functioning inside of the divine dynasphere or love complex.

2. The Lord tested the divine dynasphere for 33 years of the first advent before turning this power system over to the royal family of God for the modus operandi of the Christian way of life.

3. Note that the word “Christ” does not occur in the original Greek, it is instead, “Jesus his Son.”

4. This emphasises the hypostatic union as well as the Kenosis. Our Lord in His humanity functioned entirely inside of the Kenosis and the deity of Christ did not function independently of the Father’s plan but depended entirely upon the dynasphere.

5. Note also the word “blood” connotes the work of Christ on the cross: redemption, propitiation, reconciliation.

Leviticus 17:10-14

Defining animal blood. We have to start with animal blood because “the blood of Jesus” or “blood of Christ” comes from the use of animal blood in the Levitical offerings.

Leviticus 17:10-14 — we find that animal blood is the seat of animal life. In other words, the animal is different from the human being. The human being has a soul totally apart from his physiological being, a soul that resides in the cranium but is not the cranium, a soul that resides in the brain but is not the brain. With the animal, all animals, what little soul they have is in their blood so that the soul of the animal is physiologically related to the creature whereas the soul of the human being is not physiologically related to the creature, it is separate and different.

Verse 10 — “Any man from the house of Israel [any Jewish citizen], or from the aliens who live among them, who eat any blood, I will set my face against that person [an idiom meaning to judge] who eats blood, and will cut him off from his people.”

Verse 11 — “For the soul which gives life to the flesh [of an animal] is in the blood [of the animal, not in human beings]; and I have given it to you on the altar [the altar represented the cross] to make a propitiatory covering for your souls [In other words, the soul of the animal in the blood of the animal was to be sacrificed by physical death to illustrate salvation of the soul of the human being through the work of Christ on the cross]; for it is blood by virtue of the soul which makes a propitiatory covering [atonement].”

Animal blood contains the soul of the animal, therefore animal life resides in animal blood. Therefore God used animal blood to portray the propitiatory work of Christ on the cross providing satisfaction of divine integrity. In other words, God assigned animal blood to the altar in animal sacrifice to illustrate propitiation. It was not to be used, therefore, as food. Furthermore, we note a very specific reference to the fact that human sacrifice was never practiced because human sacrifice cannot in any way illustrate the work of Christ on the cross. In human sacrifice the victim is killed physically, but the work of Christ on the cross was in his spiritual death. He died physically but in His physical death there is no salvation.

Verse 12 — “Therefore I communicate to the sons of Israel [the citizens], No person among you may eat blood, even the alien who lives among you shall not eat blood.”

This is animal blood.

Principle

1. In verse 11 we noted the phrase “blood by virtue of the soul.” The animal blood does not expiate the soul but is quoted for it is blood by virtue of the soul which makes a propitiatory atonement.

2. By connecting this statement with the principle of a representative analogy the animal blood must be related to the altar in front of the tabernacle. And the animal blood must be sprinkled on the mercy seat in the holy of holies rather than be taken into the stomach of any person. The meat could be eaten but the blood could not.

3. Therefore animal blood was prohibited as food but not animal meat.

4. Eating the animal meat was a picture of faith in Christ, and they ate the meat of the sacrifices.

5. Therefore the need of a representative analogy. The blood was to be offered on the altar, never to be eaten, ingested or digested.

6. Just as the altar is more important than the stomach, so propitiation and regeneration is more important than physical life and spiritual death.

Verse 13 — “So when any man from the sons of Israel, or from the aliens who live among them, who takes by hunting any wild animal or bird which may be eaten, he shall first drain its blood, and cover the blood with earth.”

Why bury the blood of the animal? Because even in wild animals the soul of the animal is in the blood. The soul of animal creatures, whatever nature it has, is in the blood of the animal. It is not a soul like human beings but it is a soul. The animal is not buried by burying his carcass, he is buried by burying his blood. To sacrifice the soul of an animal you cut his throat and he bleeds to death. To sacrifice for the sins of the world there is no physical death involved. So when it says, “God commendeth his love toward us in that while we were yet sinners Christ died for us” we are talking about His spiritual death, not His physical death. Christ died twice on the cross. In the analogy we see that an animal dying physically represents Christ dying spiritually. In worship domestic animals were sacrificed and in hunting wild animals were killed, but in all cases the blood of animals was never to be eaten. This emphasises the importance of the integrity of God which can never be duplicated by any creature. The blood of the animal represents propitiation or satisfaction of the integrity of God, but a human sacrifice could never represent that. Something so sacred should never be made common by eating and even in normal function of eating the integrity of God must be separated from human modus vivendi.

One other things should be added: this is why cannibalism is prohibited. When you eat any animal for food the soul of the animal is in the blood. Once you have drained the blood from the animal you are simply dealing with physical food. But once you kill a human being the soul and the body were never linked together and therefore it is sacrilegious to eat human flesh.

Verse 14 — “For the soul of all [animal] flesh is in its blood; its blood is identified with its life: therefore I said to the sons of Israel, You shall not eat the blood of [animal] flesh; for the soul [life] of all [animal] flesh is in its blood: whoever eats it shall be cut off.”

Animal blood was dedicated to the altar to teach salvation to the Jews, especially propitiation. Therefore animal blood is never dedicated to the stomach to sustain physical life in human beings. What God set aside as sacred is not to be made common by eating. The animal blood was used for four out of five of the Levitical offerings. The offerings are grouped into two categories. The salvation category, the first three Levitical offerings, and then the rebound category, the last two.

The first three Levitical offerings: Each one represents some facet of salvation.

a) The burnt offering which represents propitiation, emphasising the work of Christ on the cross, therefore animal blood was used. When Christ was judged for our sins the integrity or holiness of God the Father was satisfied. We call that satisfaction propitiation.

b) The food offering or the meal offering. This was propitiation emphasising the person of Christ on the cross, therefore animal blood was not used. The fact that the meal offering was a bloodless offering also indicates the doctrine that it is not the physical death of Christ that provides our salvation, it is His spiritual death on the cross. When it says Christ died for our sins it is not talking about His physical, it is talking about His spiritual death. His death for our sins was a spiritual death. His physical death was entirely separate from it and followed it, of course.

c) The peace offering. Reconciliation is the doctrine involved. Man is reconciled to God based on the cross. Reconciliation based on the work of Christ on the cross is in view in the peace offering. Therefore animal blood was used: sacrifice on the altar and used in the various functions around the tabernacle.

So in the first three offerings two are blood offerings, one is a bloodless offering. They all deal with salvation. The bloodless offering deals with the uniqueness of the person of Christ on the cross, whereas the blood offerings deal with His salvation work on the cross. The use of animal blood emphasised the judgement of Christ which frees the justice of God to provide salvation through faith in Christ without compromise of any divine integrity.

There were two other Levitical offerings, and in this grouping we have the rebound offerings — four and five. Levitical offering #4 is the sin offering, rebound adjustment to the justice of God emphasising the unknown sins at the time you confess your known sins. The 5th was the trespass offering, rebound adjustment to the justice of God emphasising the known sins, the sins you actually confess to God. You acknowledge or confess to God the known sins and the unknown sins are also forgiven simultaneously. Both of these offerings, therefore, used animal blood because forgiveness of the believer’s sins in the rebound modus operandi includes reentry into the divine dynasphere, recovering of the filling of the Spirit by which we reenter the divine dynasphere, and it is based on the fact that every sin that you confess, and every unknown sin at the time you confess the known sin, all of these sins were judged at the cross. Therefore the fourth and fifth offerings were blood offerings, they used animal blood. Animal blood is defined as the basis for setting up a representative analogy, and when it says “blood of Jesus,” as in 1 John 1:7, or “blood of Christ,” as found elsewhere, always the word ‘blood’ goes back to the Levitical offerings. It refers to the custom of cutting the throat of an animal, bleeding them to death. The blood was drained and collected into bowls and sprinkled on the mercy seat, used in various ways to represent the saving work of Christ on the cross. Therefore the animal blood was used to set up a representative analogy. For example, in 1 John 1:7 we have “the blood of Jesus.” Blood refers to the animal blood which pointed to the cross; Jesus refers to the fact that on the cross all of the sins of the world were imputed to Christ and judged. So the blood was real animal blood representing the spiritual death of Christ on the cross. He was actually historically judged for our sins on the cross but the real blood of Jesus was not involved, it was the fact He was bearing our sins.

Adam’s original sin was imputed to the genetically-formed old sin nature so that no one has ever been condemned on the basis of his personal sins. When it says the wages of sin is death it is referring to spiritual death. You and I are born spiritually alive but spiritually dead. The wages of sin is the imputation of Adam’s sin because no one has ever been condemned by God on the basis of his personal sins. God didn’t wait for you to commit your first personal sin, He condemned you at birth so that anyone who dies before reaching accountability automatically goes to heaven. Furthermore, it would be the biggest piece of arrogance in the world if you were condemned on the basis of your sins. Your personal sins were never imputed to you for judgment, not even the first one and not the worst one. We were condemned at birth by Adam’s sin, and this is the wisdom and justice of God. By doing this He collects all of our personal sins for the cross, and they were judged when they were imputed to Christ on the cross. Our personal sins were never imputed to us, they were all preserved to be judged at the cross. So there never has been a personal sin since Adam that has been used to condemn the one who commits it. Instead, they were judged on the cross. And that was a spiritual death.

The animal blood is literal, it contains the soul or the life of that animal. Animals die by bleeding to death; we die when the heart stops. When the animal loses his blood he loses his life. The shedding of animal blood in the Levitical offerings portrayed in shadow form the salvation work of Christ with emphasis on divine integrity. This explains Hebrews 9:22, according to the Mosaic law, “Nearly all things are cleansed with [animal] blood, in fact, without the shedding of [animal] blood forgiveness does not occur.” This is referring back to the Old Testament, indicating that the shedding of the animal blood portrayed the work of Christ on the cross. This verse is actually not dealing with the Church Age at all, or anything after the cross, it is dealing with the Age of Israel and their viewpoint. They recognised that without the shedding of blood there was no portrayal of salvation, and without the portrayal of salvation no one in the Old Testament believed in Christ. Only they didn’t call it believing in Christ, they called it batak Adonai Elohim — believing in the Lord Jehovah. They just simply had a different language and a different vocabulary but the same person was involved. People were saved in the Old Testament by believing in Christ, the same way you and I are saved, but the gospel was presented to them in a different way. Animal blood is the shadow portraying the reality. The reality is the work of Christ on the cross being judged for our sins as they were imputed to Him, and God the Father was satisfied with the work of Christ.

The definition of the blood of Christ

While the Lord Jesus Christ did some bleeding on the cross His body was filed with Vitamin K and He did very little bleeding actually. Ninety-five per cent of His blood was still in His body after he died physically. While Christ did some bleeding on the cross he did not bleed to death. That is important. He did not bleed to death. Nor does literal human blood have anything to do with the most important of all biblical phrases, “the blood of Jesus His Son purifies from all sin.” The blood of Christ is an extension of and the fulfillment of the animal sacrifices of the Old Testament. The animal blood was literal with a figurative connotation. The blood of Christ is figurative with a literal connotation. And that is very important to understand. Animal blood is the shadow, the blood of Christ is the reality of that shadow.

A representative analogy

The first two points actually combine the representative analogy because animal blood and the blood of Christ are brought together in the representative analogy — the animal blood of the Old Testament and the blood of Christ at the cross. They combine to form a representative analogy between animal blood, both real and literal, representing the figurative blood of Christ, the divine judgment for our sins when Christ was bearing them on the cross. The real analogy would be a literal death compared to a literal death, but we do not have that here because the animal died a literal death. But that literal death does not represent the physical death of Christ on the cross, it represents His spiritual death bearing our sins. So we have a representative rather than a literal analogy. A literal analogy compares something literal with something literal, but a representative analogy compares something literal with something figurative, or something figurative with something literal, it can go either way. There is no literal analogy between the blood of animals and the blood of Christ because Christ did not bleed to death on the cross. The blood of Christ, therefore, is not a real but a representative analogy in which the physical death of the animal on the altar represents the spiritual death of Christ on the cross. What is meant by spiritual death? The personal sins of the entire human race from Adam to the last sin in the Millennium were all imputed to Christ on the cross and judged, causing our Lord to scream out, “My God, my God, why hast thou forsaken me?” And why was he forsaken? Because He who knew no sin was made sin for us, that we might be made the righteousness of God in Him. And He was screaming the whole time; He was alive! And when it was over he also said from the cross, Tetelestai — “Finished.” He died because His work was finished, He did not die physically for our sins.

The physical death of Christ was not the result of loss of blood

In other words, Jesus Christ did not bleed to death on the cross. John 19:30ff. Our Lord said on the cross, “I thirst.” As was the custom there was always at a crucifixion some kind of a bucket containing cheap wine, that which was issued to the Roman soldiers garrisoned in the area. So a Roman put a sponge in the bucket of wine, put it on a reed and put it up to His mouth and pressed it. In that way our Lord swallowed a little of that wine.

“When Jesus, therefore, had received the acrid wine, he said, Tetelestai — perfect tense of telew, ‘It is finished.’ A better translation would be, ‘It has been finished now with the result that salvation is completed forever.’ Salvation was completed forever. Everything necessary for salvation was completed at this moment, so there is nothing you can add to salvation. “...and he bowed his head, and exhaled his breath.”

Verses 33, 34 — He is dead now. “But coming to Jesus, and saw that he was dead already, and they did not break his legs; but one of the soldiers pierced his side with a spear [He didn’t pierce His side, he pierced His chest cavity — pleura], and immediately there came out blood clots and serum.”

Verse 35 — “And he who has seen [John himself] has made a deposition, and his testimony is true; in fact, he knows that he is telling the truth, so that you may believe.” John even wrote a deposition that he saw a(ima kai u(dor — ‘blood and water.’ This is the verse, along with several other, that verifies the fact that Jesus Christ while hanging on the cross did not bleed to death. He died by exhale of His own free will.

Principle: somatic death

In somatic death irreversible changes begin at various rates after death. For example, there is cessation of respiration, cessation of cardiac action and the cooling of the body. This is followed by muscular rigidity, autolysis which is the breakdown of cells, putrefication or the production of gasses because of chemical change. Then we have the gravitation of blood to dependent parts, and the clotting of that blood. At the moment of cessation of heart and lung action our Lord’s blood began to sink into the dependent parts of His body, his internal organs. His blood was in His body, He did not bleed to death. He didn’t lose His blood and then die, He died and retained the blood in His corpse. The position of His body here is extremely important. He positioned His body so that a maximum amount of blood settled in the dependent part of his heart. The arrangement of the aorta, the pulmonary artery, the diaphragm and various veins was such that a large amount of blood remained and settled in the left and right ventricle. The reason His blood settled there is because when He died He pushed His body forward on the cross so that gravity caused the blood to come down and to settle in this way. So when the spear thrust came this clotted blood was vulnerable, then, to be shown to the world. The blood in the ventricles would begin to coagulate [prior to the spear thrust] and various components of blood would begin to layer out on the basis of their respective weights and the influence of gravity. For example, with the red blood cells, they would clot on the bottom. The white blood cells would be above. The plasma would form a grayish yellow layer on top.

Our Lord Jesus Christ, while hanging on the cross, anticipated the distortion and perversion of the true meaning of the blood of Christ. He knew that the traditional denominations of all kinds would be idiots about the blood of Christ and that they would go into mysticism instead of studying what the Word of God really had to say on the subject. By distorting the true meaning of the blood of Christ Satan would attack the cross, seeking to obscure the importance of our Lord’s spiritual death bearing our sins in His own body on the tree — 1 Peter 2:24. Thus while still on the cross our Lord provided the proof that He possessed a true body, contrary to Gnosticism. It was John who had so much contact with Docetic Gnosticism and heard all the Gnostics talk about the distortions, the blood of Christ being literal and having mystic meanings. So it was John in his Gospel and epistles who pointed out that our Lord did not bleed to death like the animal sacrifices of the Levitical offerings. Instead of slumping down or leaning to one side, as one would do when he was dying the death of crucifixion, He didn’t slump and He didn’t lean. Instead, when our Lord dismissed His human spirit he pushed His body forward on the cross into a certain posture which would be expedient for a clear demonstration of His true humanity, and that His true humanity did not bleed to death.

If a person dies from excess loss of blood there will never be in that corpse blood clots and serum, they do not form. From the layman’s eye what John saw at the cross was not blood like you see when you cut your finger, but blood clots and serum. In other words, external bleeding was not the cause of our Lord’s physical death on the cross. The very sight of the blood clots and the serum is not only true evidence of the true humanity of Christ — in opposition to Gnosticism — but at the same time medical proof that our Lord Jesus Christ was not only physically dead — this could only happen if He was physically dead — but it proved that the cause of death was not bleeding. John alludes to this in John 19:34, and once more in his polemical message of 1 John 5:1-12.

There is one other approach to the fact that Jesus Christ did not bleed to death — John 10:17,18. “For this reason the Father loves me, because I lay down my life, in order that I may take it up again.” Physical death and resurrection. “No one has taken it [my life] away from me...” No one caused Him to bleed to death. They pounded nails into His hands but He didn’t bleed to death. They pounded nails into His feet but He didn’t bleed to death. Whenever a person bleeds to death someone has taken his life from him. “… but I lay it down of my own initiative. I have authority to lay it down...” He had authority after He had completed the work of salvation to exhale one more time and not have to inhale again. “… I also have the authority to take it up again. This mandate I received from my Father.”

Matthew 27:50 — “Now Jesus, having shouted again with a loud voice, sent away his spirit.” Mark 15:37 — “And Jesus having exhaled with a loud voice expired.” Luke 23:46 — “And having enunciated with a loud voice, he [Jesus] said, Father, into your hands I deposit my spirit, and, having said this, he expired.” He was quoting Psalm 31:5 — “Into you hands I deposit my spirit; for you have delivered me, O Lord God of doctrine.” The last word our Lord uttered, and wasn’t even heard by the crowd, is the word ‘doctrine.’ Note that in all of these passages there is not one reference to bleeding to death. Since the scriptures establish the fact that Christ did not bleed to death it becomes obvious that the animal blood in the Old Testament was not related to the physical death of Christ on the cross, but His spiritual death. Therefore the blood of Christ is a part of a representative analogy between the physical death of the animal in sacrifice and the spiritual death of Christ on the cross bearing our sins, and being judged for them.

The shadow

The blood of the animal sacrifices was a shadow pointing to the reality of the cross. This is brought out in Hebrews 9:12-14. “And not by means of the blood of goats and young bulls but by means of his own blood...” This is not His own physical blood “… he entered into the holy of holies once and for all, having procured eternal redemption. For you see, if the blood of goats and bulls, and the ashes of the red heifer sprinkling the unclean, continue purifying with reference to the ceremonial cleansing of the flesh [and they do], how much more shall the blood of Christ, who through the instrumentality of his eternal Spirit [divine essence], has offered himself without blemish to God [the Father], purified by an expiatory offering our conscience from dead works to serve the living God.” The animal blood in the Old Testament was therefore a system of teaching, a shadow pointing to the reality. It was a training aid by which people could understand salvation and believe in the Lord Jesus Christ as he was revealed as Adonai Elohim. Therefore the blood of Christ depicts salvation adjustment to the justice of God through faith in Christ.

The physical death of the lamb represents the spiritual death of our Lord on the cross. And what was His spiritual death? Go back to physical birth. Human life was imputed to your soul after you emerged from your mother’s womb. The fetus emerges, God imputes human life to the soul; human life is in the soul forever, whether the soul goes to heaven or hell. Simultaneously Adam’s original sin was imputed to the genetically-formed old sin nature and you were born physically alive and spiritually dead. Being spiritually dead you have an old sin nature and later on you commit your first sins. Those sins are called personal sins. They are not the basis of your condemnation, they are the result of your condemnation. You were not condemned on the basis of personal sins. When it says “the wages of sin is death” it is Adam’s original sin. Adam’s sin was imputed to you. Why? Because your sins and my sins and the sins of the whole world were being saved for the cross where they would be imputed to Christ for condemnation. They were imputed to the Lamb of God who takes away the sin of the world. They were imputed to Him and judged. Your personal sins are not the basis of your condemnation. These sins were all imputed to Christ, therefore that is called the blood of Christ because blood is the coin of the realm. We are pictured as being in the slave market of sin because of the imputation of Adam’s original sin. The door is open because our sins were judged at the cross, and if the door is open you have to get up yourself and walk out the door. The shackles are gone but you of your own free will have to get up and motor out the door. That is analogous to faith in Christ. You believe in the Lord Jesus Christ. But whether a person believes or not, whether a person rejects Christ and goes to hell, or whether he is a believer, he is free. His sins were paid for at the cross. Unbelievers’ sins were paid for too.

Revelation 1:5 — “And from Jesus Christ, the faithful witness, the firstborn from the dead [Alpha Company in resurrection], also the ruler of the kings of the earth. To him who loves us and has released us from our sins by means of his blood.” So the doctrine of redemption is related to the blood of Christ.

Justification is related to the blood of Christ. Romans 5:9 — “Much more then, having been now justified by his blood, we shall be delivered from the wrath of God.” How are you justified by the blood? By believing in Christ. Christ was judged for your sins. So you believe in Christ, you are now justified because when you believe God the Father imputes His righteousness to you. Once you have His righteousness, one half of divine integrity imputed, you are good enough to live with God forever. He also gives you eternal life at the same time. These are the two requirements for living with God forever. You can’t live with God forever unless you have His life — eternal life. You can’t live with God forever unless you are as good as He is. The only way you can be as good as He is is not by your own personal righteousness but by the imputation of His righteousness. His righteousness is imputed at the cross.

Sanctification is also related to the blood — Hebrew 13:12, “Therefore Jesus also, that he might sanctify the people through His own blood, suffered outside the gate.” Sanctification comes in three categories. There is sanctification at salvation which is the ministry of God the Holy Spirit entering us into union with the Lord Jesus Christ. We share His life, eternal life; we share His righteousness, His sonship, His heirship, His kingdom, and everything that He is. That is salvation sanctification. Then there is sanctification [being set apart] is the divine dynasphere with its eight gates. Finally there is ultimate sanctification which is the believer in the resurrection body. This is salvation sanctification where we are sanctified through His blood.

The blood of Christ defined

It is defined as redemption plus reconciliation, plus propitiation.

Verse 8 begins the last paragraph in the first chapter. The third paragraph is the war of illusion versus reality, verses 8-10.

Preliminary consideration

1. We have here the second illusion. Illusion can be defined as a state or fact of being deceived, a false impression, a misconception, a perception which fails to give the true character of the object perceived. It can be self-deception or it can be overt deception from someone else but illusion is a state of being deceived. It is the status quo of false impression.

2. There are two categories of illusion. Category #1 is normal illusion, and category #2 is abnormal illusion or pathological illusion, sometimes called hallucination.

3. Both categories of spiritual illusion are the result of being involved in the cosmic dynaspheres.

4. We have already noted the first illusion in 1 John 1:6.

5. Remember that walking in darkness was the believer’s involvement in the cosmic dynaspheres.

6. Many believers residing in cosmic one, the arrogance complex, or cosmic two, the hatred complex, have illusions about living the Christian life. They have illusions about the fact they think they are living the Christian life but they are either deceiving themselves or someone else is doing it for them. They have illusions about living the Christian life, they have illusions about having fellowship with God, when in reality they are the enemies of the cross — Philippians 3:18; enemies of God — James 4:4; and they join the army of believer antichrists of 1 John 2:18.

7. We now, therefore, have two more Christian illusions to the one we have previously studied in verse 6. In verse 8 we have the believer’s illusion of sinlessness, of sinless perfection. This is related to cosmic one or the arrogance complex. When we get to verse 10 we will see the illusion of sinless perfection related to cosmic two. In reality [1 John 1:9] the believer possesses an old sin nature, commits personal sins, and desperately needs the rebound technique. Every illusion in the Christian life makes the believer a liar — 1 John 1:6, 10; 2:4; 4:20,22; 5:10.

You will never understand or live the Christian way of life until you understand in detail the divine dynasphere: the three gates that gives us our motivation, the one gate with its two aspects which gives us our momentum, and the results gates, 5,6,7,8. Only in the divine dynasphere does anyone have the modus operandi of the Christian way of life, there is no Christian way of life outside of it.

Verse 8 — the illusion of no old sin nature, or the inherent goodness of man. The false doctrine of the inherent goodness of man comes from the arrogance complex. That is why this is an illusion from cosmic one.

The verse begins with the protasis of a first class condition which means the conjunction e)an plus the subjunctive mood. The Greeks used this system, the conditional sentences, as a debaters’ technique. If they were sure of their ground they used a first class condition in which they found their premise in the ‘if’ clause, the protasis, and from that they went to a logical conclusion in the apodasis. If you start with a premise based on reality you end up with a conclusion based on reality. So they would go from the protasis to the apodasis in the field of reality, and that was known as the first class condition. Sometimes the Greek debater would take something that was false and make a premise out of it, and he would go from this premise by logical procedure to his conclusion or the apodasis. The apodasis or conclusion would also be false. But he was being very logical and therefore he would often lower his opponents into a trap or get them to believe something that was false, and this was called a second class condition in which the premise or the protasis is not true and therefore the conclusion or the apodasis is not true. Then there was the potential situation in life. In debates where potential or probability became an issue they would use the third class condition. The premise was a probability/potential situation. Therefore the third class condition had a premise, and by going from there through logical procedure to the conclusion the conclusion also set up a potentiality that aided the cause of the one who used the third class condition. Then, people do a lot of dreaming and have a lot of desires in life, and therefore a fourth class condition was invented in which the premise was a wish or a desire. From that wish or desire you would carry it to its logical conclusion in the apodasis and you have a conclusion which is also a wish or a desire. And this system which was invented in the 5th century BC was incorporated into the Koine Greek language with great effectiveness.

We have protasis which is a potentialiality or a probability, and it is a reference to the believer who is involved in the cosmic dynaspheres, who has come to accept the false doctrine of the inherent goodness of man and the function under this illusion that man does not possess and old sin nature, that everyone is inherently good. This is the antithesis of the biblical view which is the total depravity of man based on the fact that genetically we are born with an old sin nature, we receive the imputation of Adam’s sin, and we commit personal sins in three categories, mental, verbal, and overt. Put all this together and you have the total depravity of man. The fact that people are good occasionally, or more than occasionally, is simply incidental to the fact. It doesn’t prove anything one way or the other except that some people manage to spend a good portion of their lives in the divine dynasphere either as believers with limited procedure, entering through gate three, or as unbelievers with full procedure entering through gate one. But apart from God’s help in the divine dynasphere the total depravity of man is certainly the order of the day.

Here we have believers living inside of the cosmic dynaspheres, and when they do they come up with weird ideas, one of which is that everyone is good, that people are fundamentally good.

The aorist active subjunctive which follows is a part of the third class condition, the aorist active subjunctive of the verb legw which means to say, to speak, to affirm, to answer, to talk, to contend, to maintain, to claim. We will translate this “If we contend.” The Gnomic aorist tense anticipates the assertion, not only in John’s time but in every generation of the Church Age. The Gnomic aorist is translated by the present tense. The aorist tense is a past tense, punctiliar action in past time. The active voice: the believer involved in the cosmic dynaspheres produces the action of the verb. For an example, the assertion involves the function of gate two, cosmic one, or negative volition arrogance, interlocking with gate five, blind arrogance. Or self-righteous arrogance interlocking with gate 15, the arrogance of ignorance, or even gate 18, the arrogance of morality; and possibly gate 24, pseudo-intellectual arrogance. All of this interlock comes from the contention here, the assertion. This function can also involve cosmic two. Gate one is negative volition, gate four the cosmic panaceas. Most cosmic panaceas are based on the fact that man is good and he will respond to your crusade, or gate five, religion, or gate nine, evil. All of these are involved. And above all, at gate two of cosmic two is degeneration which is certainly not a brief for the inherent goodness of man. The subjunctive mood is the potential subjunctive, it implies a future reference and is qualified by the element of contingency. The contingency is related to the believer’s involvement in the cosmic system so that he has blindness of soul, scar tissue of soul, and therefore has some rather weird ideas about people.

Next is the conjunction o(ti which often introduces a subordinate causal clause but also has many other functions. Here it is used for the content of the illusion. “If we contend that.” The word ‘that’s is o(ti indicating that we are now going to get a content of the illusion. Since the illusion is real it will be in the indicative mood. Now we have a present active indicative of the verb e)xw plus the negative adverb o)uk — “we do not have.” With this is the accusative singular of the noun a(martia. Generally, not always, when a(martia is in the singular it refers to the old sin nature. It’s plural generally refers to personal sins. This is referring here to the illusion, the self-righteous arrogance of gate 5, cosmic one, in which arrogance is parlayed into legalism and the illusion of sinless perfection. This was also the form of asceticism in Gnosticism. But this is an illusion of arrogance. All ascetic people are extremely arrogant, even though they appear to be very humble. The present tense of e)xw is the present of duration which denotes what has begun in the past and continues into the present. That is, they are alleging to have no old sin nature.

Then we have the apodasis which begins with the present active indicative of the verb planaw which means to deceive, to delude, to go astray, to be led stray. In Hellenistic speculation by Philo of Alexandria, in his system of dualism in which he tried to combine the metaphysics of Plato with the dualism of Persia, when he put is all together he used the word planaw in his technical system. He used it for groundless opinion, the aberration of sensory perception, mental wandering, erroneous opinion, and in Gnostic thought seduction by a greater power than yourself. John took this word out of the vocabulary of Gnosticism, took it away from philosophical speculation, and uses it for the communication of truth in the Bible. Word like fwj [light], skotia [darkness], planaw, were all technical Gnostic words. So he uses a Gnostic word. But he uses with it the accusative plural direct object from the reflexive pronoun e(autou, “ourselves.” “We deceive ourselves.” When any believer says he does not have an old sin nature, and therefore has sinless perfection, he is deceiving himself. Self-deception is a part of the delusion picture. The progressive present tense for action is a state of progress, or linear aktionsart in past time, indicates that this illusion was perpetuated and maintained and held by those who were arrogantly self-righteous. The active voice: the believer living in the cosmic system produces the action. The declarative indicative is for the reality of this believer delusion, and in many cases the believer hallucination. Generally the hallucination came with psychopathic arrogance and, in addition to that, the concepts that were developed in cosmic two.

The principle is very simple. Self-deception is always an illusion, but if you perpetuate that illusion it becomes hallucination. That means psychopathic arrogance, and with that, blackout of the soul. Such self-deception or illusion would be impossible if the believer had learned the doctrines of hamartiology inside of the divine dynasphere.

Next we have a connective kai plus a nominative singular subject, a)lhqeia, which means truth or doctrine. It refers to category #3 truth, the doctrine of hamartiology, which includes the concept of the total depravity of man — “and the truth.”

Then we have the present active indicative of e)imi plus the negative o)uk — the truth is not.” And finally, the preposition e)n plus the locative from e)gw — “the truth [doctrine] is not residing in us.” That is, pertinent doctrine dealing with this illusion.

Translation: “If we contend [assert, maintain] that we do not have an old sin nature, we deceive ourselves, and doctrine is not residing in us.”

While this was originally directed toward the ascetic organisation inside of Gnosticism it applies to any believer who is involved in the cosmic dynaspheres. Gnosticism was born inside of the cosmic system or the cosmic dynaspheres and therefore John’s remarks are polemic as well as having to do with practical function in the Christian life. They are pertinent to every generation of the Church Age. In every generation believers become involved in cosmic one, cosmic two, or both, with similar results as John noted in incipient Gnosticism which was a perpetuation of the Hellenistic philosophy of Philo of Alexandria. The contention that the believer does not have an old sin nature is a total divorcement from reality and explains the function of gate nine of cosmic one. Truth or doctrine is always associated with reality and therefore when one divorces himself from reality he is not only preoccupied with himself in cosmic one but he is also the enemy of God in cosmic two.

The doctrine of the old sin nature

1. The old sin nature by definition is the genetic home for the imputation of Adam’s sin at birth. The imputation of Adam’s sin at birth to the genetically-formed old sin nature is spiritual death. Spiritual death is not personal sin, personal sin is the result of spiritual death. When human life was imputed after birth to the soul, simultaneously Adam’s original sin was imputed to the old sin nature, and spiritual death was Adam’s original sin being imputed to the old sin nature. So to deny the reality of the old sin nature is to deny the reality of Adam’s original sin.

2. The old sin nature, by the way, is also defined as Adam’s trend after the fall. The trend occurred toward sin producing personal sin in three categories — mental, verbal, and overt.

3. This trend occurred toward good and evil producing the Satanic policy for the pseudo Millennium and the fall of man resulted in numerous changes from the garden of Eden. For example, Satan became the ruler of this world and the old sin nature became the ruler of life, i.e. the potential ruler. The old sin nature residing in the body is a potential ruler at any time in your life. The only way you keep the old sin nature from ruling is by the function of volition plus doctrine resident in the soul, inside of the divine dynasphere.

4. By definition, then, the old sin nature is Adam’s trend toward sin which is inherent in the human race. The old sin nature is not located in the soul, it is located in the cell structure of the human or mortal body — Romans 6:12.

5. The influence of the old sin nature on the soul is seen from mental attitude sins and motivations noted in many of the “heart” passages, like Jeremiah 17:9; Matthew 12:34,35; Matthew 15:11; Mark 7:21,23.

6. The soul of man comes from God but the old sin nature of man comes from the original sin of Adam and is perpetuated genetically.

7. The origin of the old sin nature — Romans 5:12, “For this reason, just as through one man [Adam] the sin [of Adam] entered the world, and so the [spiritual] death through that sin [of Adam]; consequently [spiritual] death spread to all mankind, because all sinned.”

8. When Adam sinned we all sinned with him. The human race was genetically in Adam when Adam sinned. Adam, therefore, as the federal head of the human race made one decision to sin and therefore we are involved.

9. The original sin of Adam in the garden had two results: spiritual death and the old sin nature.

10. The perpetuation of the sin nature at physical birth is a very important subject. The result is physical life and spiritual death, and spiritual death combines with Adam’s original sin to form the trends of the old sin nature.

11. Adam’s sin was acquired by imputation in each one of us, while Adam’s nature was acquired genetically. The man and the woman are both carriers of the old sin nature but only the male is a transmitter. The old sin nature is transmitted through the 23 male chromosomes which fertilise the female ovum in copulation. While the woman has an old sin nature those 23 chromosomes are totally free from old sin nature activity. The genetic process by which they are corrupted is the same process by which pregnancy occurs. The 23 male chromosomes which genetically pass on the old sin nature is the means of transmission.

12. The old sin nature is the total contamination of all the cells in the body, except one cell, the ovum, which after meiosis and polar body is ready for fertilisation. When the 23 male chromosomes combine with the 23 female chromosomes in the ovum the old sin nature is transmitted by the man and contaminated with subsequent spiritual death when life is imputed at birth.

13. The point is that a perfect person could only come into the world through a virgin pregnancy and a virgin birth — pathogenesis.

14. The exception to this, then, is the Lord Jesus Christ. All the cells in the human body are contaminated by the old sin nature, except the ovum ready for fertilisation. While the woman, again, is a carrier of the old sin nature she is not a transmitter. This emphasises the difference between the woman’s sin and the man’s sin.

15. In the garden the woman sinned in ignorance, she did not know what she was doing when she took of the tree. Her volition was involved and she definitely took from the tree even though it was forbidden, therefore she is guilty. The man knew what he was doing. He looked at the first sinner and had to make a choice between Christ and the garden or the woman out of the garden and he knew what he was doing. So his was a sin of cognisance when he took of the tree. Therefore, while both are guilty there is a difference.

16. The virgin Mary was a carrier of the old sin nature but at the moment of fertilisation, in this case a virgin pregnancy, God the Holy Spirit prepared 23 uncontaminated chromosomes the 23 chromosomes in the ovum of Mary and therefore a virgin pregnancy resulted, there was no transmission of an old sin nature. Therefore, when the foetus emerged from the womb and God the Father gave His uniquely born Son He gave Him by imputing human life to the soul of our Lord. But there was no old sin nature, there was no transmission.

17. At the moment of salvation adjustment to the justice of God at salvation through faith in Christ divine justice imputes perfect righteousness. Two things happen at that moment. Eternal life is imputed to the human spirit which is created by the Holy Spirit. Also, God’s righteousness is judicially imputed because there is no home or target for it. It becomes a home or target for divine blessing thereafter. But there is no home or target, divine righteousness is imputed.

18. But nothing is done to the old sin nature except: Of the 36 things that happen to us at the moment of salvation one of them is the indwelling and filling of the Holy Spirit that enters us into divine dynasphere. So we are in the divine dynasphere with an old sin nature. The old sin nature can still produce personal sin, human good and evil. When it produces personal sin then we go out of the divine dynasphere. Depending upon the nature of the personal sin it could be cosmic two, gate eight, the old sin nature gate. It could be cosmic one with mental arrogance. So the old sin nature remains unchanged in the body of the believer in the Lord Jesus Christ.

19. At the moment of salvation God the Holy Spirit enters us into union with Christ. We enter into the divine dynasphere but there is absolutely no change in the old sin nature, except that as momentum begins we now have the means of control over the old sin nature. As the momentum moves toward gate eight we have better and better control, but the old sin nature is not eradicated and there is no such thing as sinless perfection in the Christian life.

20. While the power and rulership of the old sin nature over human life is destroyed positionally due to our union with Christ experiential trends and patterns still function in the life of all of us. The contradiction between positional destruction of the old sin nature’s power at salvation through the baptism of the Spirit and the trends of the old sin nature are expressed in Romans chapter seven, especially verse 15. Therefore, of course, rebound is the great issue in dealing with the old sin nature.

20 Divine judgment solves the post-salvation function of the old sin nature. First the divine judgment at the cross where every sin we ever commit in this life was judged. Secondly, rebound by which we name to God privately our sins and He forgives us on the basis of the fact that they have already been judged — law of double jeopardy, they cannot be judged twice. Thirdly, believers’ human good from the old sin nature is judged and destroyed at the judgment seat of Christ — 1 Corinthians 3:11-16.

21. God created man as a perfect creature. Consequently, He did not create the old sin nature. By His very essence God cannot sin, cannot tempt, cannot have anything to do with sin or the sin nature. God is not the author of sin. Sin originated in the original creature, Satan himself. But in the human race it originated through the negative volition of Adam toward God’s commandment. Satan is the original sinner in the angelic creation, whereas Adam is the original sinner in the human creation. Adam from his own volition manufactured the old sin nature which contaminated his body as a body of corruption, a body of sin; and through negative volition of the divine prohibition Adam is the author of sin in the human race and through copulation he perpetuated the old sin nature through the woman.

22. Romans 8:8 tells us that the old sin nature can never please God. Those believers who are ‘in the flesh’ under the control and sovereignty of the old sin nature cannot please God, and the old sin nature is not a part of the resurrection body of the believer — Philippians 3:18-21.

Verse 9 is divided into two clauses. They combine to form a conditional sentence. A conditional sentence is composed of a protasis clause and an apodasis clause. The protasis clause always begins with the word ‘if’ in the English, but that ‘if’ has four different meanings. The third class condition begins with e)an, the conditional particle which means “if,” maybe it is true, maybe it isn’t, it all depends on your volition linking up with the principle. So this is called a more probable future condition and it introduces the protasis or the premise. With it is the present active subjunctive of the verb o(mologew which is translated in the King James version “confess.” And that is all right if the meaning of ‘confess’ is understood as it was 400 years ago when it was translated. We have a problem of anachronism here because it means to cite, to admit, to acknowledge, to state in a trial for your side. So we translated it simply, “acknowledge” or “admit.” Originally, Herodotus, Xenophon, Sophocles, used it to agree on a statement, to admit to a charge, to make a confession of guilt, to agree to a proposal and therefore to agree to a thing in the sense of conceding that something is true. All of this added up to the meanings in the 5th century BC. The meaning of the word, of course, by its usage and by the time of the Koine Greek of the New Testament some 600 years later it finally came to mean to admit or to acknowledge, to make a statement. “If we acknowledge/admit.” We are making a statement about something, a private statement from you to God, no one in between, no intermediaries — remember the doctrine of the universal priesthood of the believer. You are, since you have accepted Christ as your saviour, your own priest. In the royal family of God we have the principle of the privacy of the priesthood, therefore since you are your own priest you deal directly with God. The customary present tense denotes what habitually occurs, or should occur, when the believer has sinned or entered into carnality. This must be carnality associated with acts of sinfulness, or carnality associated with the cosmic dynaspheres. Only sin is the issue in the rebound technique. The present tense is a customary present which denotes what habitually occurs, or should occur, when the believer has sinned or entered into carnality. The active voice: the carnal believer involved in the cosmic dynaspheres produces the action of the verb, or the believer who commits mental sin, verbal sin, overt sin. In other words, the believer grieving the Holy Spirit, involved in cosmic one, produces the action of the verb, or the believer quenching the Holy Spirit is cosmic two produces the action of the verb. The subjunctive mood is a potential subjunctive, it implies a future reference and, of course, has the element of contingency. Only the Lord Jesus Christ spent 33 years inside of the divine dynasphere without ever leaving it. He was the one who tested it during His earthly ministry. He was indwelt and filled with the Holy Spirit from birth. We get out of that dynasphere, our Lord did not. “If we acknowledge” — the accusative plural direct object of a(martia refers to personal sins in the three categories, mental, verbal, overt. Obviously, if you are going to admit or acknowledge a sin to God you must know what that sin is. That means that there will be a lot of sins that you commit while you are growing spiritually that you are not aware of the fact that they are sins. You are responsible for them because they come from your volition linked to your old sin nature, and therefore God holds you responsible for them. With this is a possessive genitive plural from the verb e)gw. This possessive genitive from e)gw is translated ‘our’ — “our sins.” Notice it is not someone else’s. We are believer priests and as the royal priesthood our responsibility is not to stick our nose into the lives of others. It is not our responsibility to straighten anyone out, that is between the individual believer and God, the individual believer and his response to Bible doctrine. If he is negative God will deal with him. If he is sinning and failing in some way that is God’s business, not yours. Your job is to represent yourself before God. As a believer priest you do not represent anyone else but yourself. Therefore you can only acknowledge, admit, or cite your sins.

The beautiful things is that these sins have already been judged and that is the basis for what follows. This is the basic mechanic of the rebound technique in which the believer cites a courtroom case, the cross, where his sins have already been judged. God the Father imputed all of our sins to Christ on the cross. He judged them, therefore the sin we commit today was judged at the cross. The verb o(mologew is like the verb pisteuw. The verb pisteuw is how we initially became believers, it means to believe. It is the only non-meritorious system of perception, in contrast to metaphysical speculative systems of learning such as rationalism and empiricism. Rationalism and empiricism emphasise the subject but faith emphasises the object. In “I believe” the subject is not important; “in Christ,” the object is what is important in salvation. So pisteuw is non-meritorious and whenever you have a non-meritorious verb in the New Testament related to the Christian way of life you are immediately dealing with the fact that someone has already paid for this, that salvation is free because Christ paid on the cross. Our sins were imputed to Christ on the cross and judged and that is why you can add nothing to believe.

The same thing is true when it comes to rebound. In recovery, getting back into the divine dynasphere, getting back into the Christian way of life, we have another similar verb, o(mologew. O(mologew does not emphasise the subject: “I acknowledge/admit my sin.” Sin was judged on the cross. ‘Admit’ is a verb of no merit. When you admit something there is no merit connected with that. If you try to add “I feel sorry for it,” if you try to add penance, if you try to add some human function, then you are blaspheming. God solved the sin problem en toto on the cross. The options all reside with God. So you take no credit by naming your sins, you have nothing to give. You don’t say, “I feel sorry for it.” Any emotional reaction has nothing whatever to do with it. Emotion has no content of thought, has no spiritual connotation. Emotion was designed to be a responder to thought under normal circumstances. How you feel about the sin you have committed is of no consequence. The fact that you recognise it is all that is necessary, and the only reason you recognise it is because you’ve learned it was a sin. You’ve learned through the laws of divine establishment, you’ve learned through the teaching of Bible doctrine, you’ve learned through some presentation of divine standards. But once you learn it is a sin how you feel about it is of no consequence. And if you have a guilt feeling, that is another sin. A guilt complex is sin parlayed into evil. There is no place where God ever asked you to have a guilt complex about anything. It is not a part of the Christian way of life, it is a part of cosmic one, it is arrogance, it is preoccupation with self. You may be emotionally involved with your sins or your successes. But remember this: what ever emotion is dictating emotion has no capability of rationale. Emotion cannot think; emotion is not a spiritual factor. The filling of the Holy Spirit in this dispensation has no emotional connotation and will not have until the Millennium. The whole system for the royal family of God is thought. This does not mean we are minus emotion. Far from it. But it means that if emotion dominates your soul you are in cosmic one and you will never learn the Christian way of life. Emotion is to be subordinate to thought and must never interfere with thought. Therefore we live in a dispensation where we are challenged more than ever to believe doctrine, and the result is thought.

It is very important to understand that we continue to sin after salvation, that the believer continues to possess the old sin nature. This refutes the contention of the previous verse and anticipates the assertion of the next verse. And this means o(mologew means to acknowledge or admit to God the sin you have committed totally apart from any system of penance, any system of feeling sorry for sin, or making rash promises to God that you are going to do something about it.

Legalism, or rebound by works, seeks to add something to acknowledging or admitting your sin to God. Pseudo rebound demands an attitude. It wants you to feel sorry for sin, it attracts the false contention that you are not forgiven unless you really do penance and change your ways. It always wants you to change, it tries to superimpose ideas on you. Like all legalism, of course, this ignores the principle that under the grace of God He does all of the work. There is no work accomplished by man. In rebound the issue is always the work of God and as always man can add nothing to the work of God, either at the cross or in rebound, or in advance to maturity. That is why perception of doctrine is a grace system also.

This is also not a license to sin but a grace provision for the believer to recover fellowship with God. Remember that all fellowship with God is inside the divine dynasphere. Rebound by grace means reentry into the love complex totally apart from human merit. The rebounding believer enters the divine dynasphere through gate one or the filling of the Holy Spirit. Therefore rebound by grace is the secret to spirituality by grace and such spirituality is the divine energy for the believer’s function inside of the divine dynasphere. The baptism of the Spirit is the basis for the formation of the royal family of God, there was no baptism of the Spirit before the Church Age. Now with the Church Age when you believe in Christ you are regenerated by the Spirit. That is, the Holy Spirit creates a human spirit so that eternal life will have a home or a target in your human spirit. That is the ministry of the Holy Spirit in regeneration. He seals us to the day of redemption, which means eternal security. He also indwells us and fills us, but at the same time He enters us into union with the Lord Jesus Christ. God the Holy Spirit at salvation also provides a spiritual gift. All of these are the five ministries of the Spirit, whereas in the Old Testament at salvation there was one ministry of the Spirit— regeneration.

Positional truth produces a new creature in Christ, according to 2 Corinthians 5:17, and this new creature is royal family of God which can only be reflected experientially through the residence and function in the divine dynasphere. Retroactive positional truth identifies each believer with Christ in His death and therefore the judgment of our sins. But there is even more to it than that. Retroactive positional truth takes us back and identifies us with Christ on the cross where our sins judged, but where Christ rejected human good and evil. Therefore, since we are in union with Christ we reject human good and evil. And only functioning in the divine dynasphere with its eight gates can make it possible for us to avoid evil and human good which function in cosmic one as well as in cosmic two. Retroactive positional truth gives the option of rebound when we sin and separation from human good and evil. And how does that occur mechanically? We go back into the divine dynasphere and we are automatically separated from human good and evil for that moment. Current positional truth is identification with Christ in His resurrection, ascension, and session. In this status we share what Christ has and is at the right hand of the Father. We share His eternal life, His perfect righteousness, His election, His destiny, His sonship, His heirship, His sanctification, His priesthood — Christ is our high priest and we are a kingdom of priests — and finally His kingdom. Before rebound by grace can be appreciated, then, there must be some understanding of positional truth and the doctrine of eternal security.

The protasis emphasises the fact that we have a permanent position in Christ through the baptism of the Spirit at salvation and a temporary residence inside of the divine dynasphere. While any act of sin, whether it is known or unknown, takes us out of the divine dynasphere and results in residence inside the cosmic dynaspheres where the believer gives full expression to sin, human good and evil, the grace function of the rebound technique provides not only recovery of fellowship but the filling of the Spirit which is reentry into the divine dynasphere. No believer, therefore, can afford to be careless about the rebound technique because the longer we remain in the cosmic dynasphere the more involved and intensive becomes the function of sin, human good, and evil. The 26 gates of cosmic one, the arrogance complex, and the nine gates of cosmic two, the hatred complex, involve the function of sin, human good and evil. The only break with that, the only way to break off and to recover, is to separate from it and the only separation is through rebound. And if the believer adds anything of his own to rebound — like telling God how sorry he is or going through some emotional activity or guilt complex — then he doesn’t even leave, he is still in the cosmic system. The only way that you can reenter the divine dynasphere and the Christian way of life and have fellowship with God is to simply admit it, and stop right there. The mechanics of legalism result in the continued residence in the cosmic dynaspheres where intensified discipline and sin is mixed with the principles of blackout of the soul, scar tissue of the soul, and reverse process reversionism.

In the apodasis we begin with just who and what God is and what He does. We don’t begin with the result, the forgiveness, we begin with the fact of the one who forgives and why He can forgive. His perfect integrity, His righteousness and justice have already been satisfied at the cross. Therefore He can forgive without compromising His character, His perfect divine essence.

“he is faithful and just” — the present active indicative of the verb e)imi. The static present tense represents certain divine characteristics as perpetually existing, and consequently taken for granted as a fact. The active voice: God the father produces the action of the verb in the function of the characteristics mentioned in the predicate nominative. The indicative mood is declarative for the dogmatic statement of doctrine: God has perfect essence and God’s essence cannot change — immutability. Two adjectives form the predicate nominative. The first one is the nominative singular of pistoj, translated “faithful, consistent.” He always does the same thing. It refers to God’s perfect consistency in providing forgiveness for every believer who admits or acknowledges a sin to God. The second predicate nominative is dikaioj referring to the integrity of God as the source of forgiveness and restoration to fellowship. So the first predicate nominative deals with consistency, the second one deals with the character of God. The integrity of God, His justice and righteousness, is the source of forgiveness because of the blood of Christ. Because God the Father judged our sins when imputed to Christ on the cross the integrity of God is the source of forgiveness. This emphasises the efficacy of the substitutionary atonement of Christ on the cross. God’s justice and God’s faithfulness go together. No matter how great the sin or sins God is faithful, God is dependable, He always forgives and cleanses from all unrighteousness — unknown sins, human good, and evil in the life as well as the known sins which are acknowledged, confessed, admitted to God. No sin is too great for forgiveness because all sin was judged on the cross. Judgment on the cross frees the justice of God from compromise in forgiving sin, so that the work of Christ on the cross frees the integrity of God for the administration of rebound by grace.

The verse we are studying is one of the most important as far as the Christian way of life is concerned because no one can stay permanently inside of the divine dynasphere due to the existence of the old sin nature and it manifestations through sin, human good and evil.

1. The integrity of God is not compromised by forgiving our sins when we acknowledge them to Him. It is no compromise to the integrity of God since God has accomplished all the work that makes rebound by grace possible.

2. The integrity of God judged our sins on the cross and they were imputed to our Lord Jesus Christ. Every sin in the history of the human race was judged at the cross — the sins of the past, the Old Testament sins, the sins of the present, the sins of the future, the sins of the Millennium, right down to the end of human history.

3. Since the integrity of God has judged our sins once on the cross He is free to forgive us our sins, human good, unrighteousness of any kind, evil, and to do so apart from any system of penance, guilt feelings, emotional reaction, sincere vows, or any other human thought or action which is tantamount to works. No one has ever been forgiven because he feels sorry for his sins or because he makes restitution.

4. Nothing can be added to the work of Christ on the cross, either for salvation which is by faith in Christ or for forgiveness after salvation which comes on the basis of acknowledging or admitting our sins privately to God.

5. Salvation by works means loss of eternal life. There cannot be eternal life in any system of salvation by works, while rebound by works means loss of temporal fellowship. There is no way you can intrude on the work of God and the grace of God with your guilt feelings, with your emotions, with your penance, or any related subject.

6. The pattern for our relationship with God is always the same: grace, grace, and more grace. This means that grace excludes human works, human merit, or human behaviour as the means of receiving any blessing from God. All blessing comes from the justice of God and there is no way that any system of works will bring it about.

Next we have a result clause which begins with the conjunction i(na. Ordinarily i(na introduces a purpose clause, but rarely it introduces a result clause. The purpose clause was common to the use of i(na but in late Koine Greek the conjunction was finally used as a substitute for the infinitive of result when the result follows the purpose of God. We generally translate this “so that” or “with the result that.” With this we have the aorist active subjunctive of the verb a)fihmi which means to cancel, to pardon, to forgive — “so that he forgives [cancels].” Plus the accusative plural direct object from a(martia — sins, referring to those personal sins which we have admitted, acknowledged, or privately confessed to Him. In other words, you cannot name a sin to God which you know is a sin, therefore admitted it to Him, confessed it, acknowledged it, without that sin being forgiven.

“our sins” — we have the definite article used as a possessive pronoun, our sins, not someone else’s. With it is the dative plural indirect object from e)gw, translated “us” — “so that he forgives us our sins.”

The aorist tense of a)fihmi is a Gnomic aorist and it is used for a dogma or a doctrine which is regarded as so fixed in its certainty or so axiomatic in its character that it is described by the aorist tense just as though it were now an actual occurrence. This idiom in the aorist is translated by the English present tense. The active voice: God the Father produces the action of the verb in every case where a believer in Jesus Christ acknowledges of admits to God privately his own personal sins. The subjunctive mood is a potential subjunctive used with the conjunction i(na for a result clause or a probable result. This matches the probability in the protasis. Whether you acknowledge your sins or not is the basis for which it is determined for forgiveness. In other words, if you don’t name your sins you are not forgiven and you remain in the cosmic system. The accusative plural of a(martia, again, refers specifically to the sins that you name or acknowledge privately to God.

But what about the sins that have been committed and you are not aware that they are sins, called ‘sins of ignorance’? What about the human good and the evil that has been produced while you were out of fellowship and involved in cosmic one or cosmic two? The answer to that is in the continuation of this result clause which deals with unknown sins, human good, and evil; all of which emanate from the old sin nature.

We have a connective use of the conjunction kai indicating that the result clause is not over, translated “and.” No believer can re-enter the divine dynasphere and fulfil the plan of God for his life when he is contaminated with sin, human good, or evil. This is the production of cosmic one and cosmic two. So note that the ignorance is no excuse. You are often going to commit sins that you didn’t know were sins, but the point is those sins emanated from your own volition, you wanted to do them and you did them; therefore you are held guilty by the justice of God. Ignorance is no excuse for human volition is just as much involved in committing unknown sins as it is involved in committing known sins.

Then with this we have the aorist active subjunctive of the verb kaqarizw which means to cleanse or to purify, plus the accusative plural from e)xw referring to believers rebounding by grace, and we translate it, “he cleanses [purifies] us.” Again we have the Gnomic aorist for a dogmatic statement of fact, a doctrine, a doctrine which is absolute dogma.

The active voice of kaqarizw

1. The integrity of God the Father produces the action of the verb. God’s integrity or holiness is made up of two factors, His righteousness and His justice. His righteousness is satisfied by the work of Christ on the cross in being judged for our sins and His justice is therefore free to forgive us that sin without compromising His integrity.

2. The unknown sins were judged on the cross and therefore the unknown sins are also forgiven.

3. Since human good and evil was not judged on the cross and is not part of the efficacious atoning work of Christ on the cross its influence is removed as a hindrance to functioning inside of the divine dynasphere. In other words, when you name the known sins you are forgiven the unknown sins because all sins were judged on the cross. When you do so you re-enter gate one of the divine dynasphere and God removes the influence and the power of human good and evil which you have picked up inside of the cosmic system.

4. The believer who has rebounded has breathing room for function in the divine dynasphere which is tantamount to execution of the Christian way of life. But any function of his volition which grieves the Holy Spirit (entrance into cosmic one) or quenches the Holy Spirit (involvement in cosmic two) immediately places him under the influence of human good and evil.

5. To completely avoid the influence of human good and evil in the cosmic system, then, the believer must be consistent in his rebound function, and follow it up with consistency in perception and application of Bible doctrine. He must be motivated to continue the momentum at gate four with the daily perception of doctrine.

6. The subjunctive mood is potential. It is used with the conjunction i(na when a result is probable. The potential is based upon following the instructions of the protasis.

7. The subjunctive is used to match the probability in the protasis of the third class condition. Probability is based upon the rebound technique.

Then we have the prepositional phrase a)po plus the ablative of paj and a)dikia, correctly translated, “from all unrighteousness.” It refers to three things that the believer picks up in the cosmic system: unknown sins, human good, evil — all the manifestations of the old sin nature which were denied by Gnosticism in the previous verse. Sinless perfection comes down through the various generations of the Church Age as a heresy, the heretical function of the believer through tradition but not through orthodoxy. Orthodoxy says total depravity of man, period. While the believer improves when he functions in the divine dynasphere, and while the frequency of sin is less, he will still sin until the day he dies. Ignorance of doctrine causes the church to lean on traditions sometimes, rather than the teaching of the Word of God which is orthodoxy.

Translation: “If we acknowledge [admit, name] our sins, he is faithful and just so that he forgives us our sins, and he also cleanses us from all unrighteousness.”

The only thing this translation lacks is the proper use of the subjunctive mood inserted into the translation. While the subjunctive mood is recognised in our analysis of the grammar and syntax it would actually be translated like this if you brought out the subjunctive: “If we would acknowledge our sins, he is faithful and just, so that he would forgive us our sins, and he would also cleanse us from all unrighteousness.” The principle behind this is very simple. The potential subjunctive is usually translated in the English by “would,” but since no one seems to care much for English grammar any longer we simply go along and leave it out.

The doctrine of rebound

1. Definition and description.

i. Rebound, which is naming or admitting your sins, is the grace function of the believer which accomplishes the following results: a) Restoration to fellowship with God; b) Recovery of the filling of the Holy Spirit; c) Re-entry into the divine dynasphere; d) Recovery from cosmic influence.

ii. Therefore rebound is the most basic modus operandi for spiritual victory over the old sin nature.

iii. The filling of the Holy Spirit can only be recovered after sin through the rebound technique.

iv. The rebound technique, then, is the basis for executing all the mandates of God related to the word “yieldedness.”

v. Rebound is a part of God’s logistical grace provision for the execution of the Christian way of life inside the divine dynasphere.

vi. Without this grace provision of rebound the believer in phase two could not exploit his positional victory over the old sin nature, positional victory provided by the baptism of the Spirit and/or its result, retroactive positional truth.

vii. Apart from rebound there can be no believer function in the divine dynasphere, not execution of the divine mandates regarding the Christian way of life.

viii. Rebound, then, by definition is recovery of fellowship with God, re-entry into the divine dynasphere for the continuation of the Christian way of life.

2. The basis for the rebound technique.

i. The first four imputations of the plan of God are the basis for the grace factor in the rebound technique.

ii. Condemnation must precede blessing. Our naming of a sin to God as a sin is our agreement with God that it is a sin and agreement that we deserve condemnation.

3. The mechanics of the rebound technique. Basically the mechanics can be described in two ways and they are summarised briefly as follows: Name it — 1 John 1:9; isolate it — Hebrews 12:15; forget it — Philippians 3:13; keep moving — Philippians 3:14. We will also note a second system of mechanics related to the faith-rest drill.

Stage one is the forgiveness stage: name it — 1 John 1:9. 1 Corinthians 11:31 puts it a slightly different way — “If we keep on judging ourselves ...” The same mechanics are found in Jeremiah 3:13 — “ … acknowledge your iniquity ...” Even in the Old Testament when they had a specialised priesthood there was still the rebound function of privately acknowledging to God your transgressions. Psalm 32:5 — David’s famous Bathsheba psalm, “I acknowledge my sin to you ...” Cf. Psalm 38:18.

Stage two: isolate the sin — Hebrews 12:15. “See to it [take personal responsibility for it] that no one falls back from the grace of God [falling back from the grace of God means to get out of the divine dynasphere, back into cosmic one or cosmic two, or both], that no root of bitterness [mental attitude sin] sprouting up cause trouble [relapse into the cosmic system], and through this relapse many be contaminated.” The biggest problem in the modus operandi of believers in their so-called relationship or fellowship with each other is contamination, and contamination generally occurs through gate one, cosmic one: mental attitude arrogance. Every time you are jealous, proud, vindictive, implacable, antagonistic, hateful, have a guilt complex, are bitter, you have become contaminated. The instant of your contamination means that no matter where you were on your momentum run you spin out and go into cosmic one. The worst area of sinning is mental sinning.

a) The root of bitterness is gate one, cosmic one. Mental attitude sins motivate chain sinning and involvement in the cosmic dynaspheres.

b) Rebound is God’s gracious provision to break the power of the cosmic dynaspheres and also to decontaminate from unknown sin as well as known, human good and evil, and bring the believer back into the divine dynasphere.

c) Falling back from the grace of God is the believer’s re-entry into the cosmic dynaspheres, making the believer an enemy of the cross — Philippians 3:18, and enemy of God — James 4:4, and an antichrist — 1 John 2:18.

d) The contamination of one believer in the cosmic dynaspheres results in using his influence to convert other believers to the Satanic system. There is always someone who is prepared to follow his friend in a local church, right or wrong. These people have no ability to switch to impersonal which protects you from such influence.

e) Many a believer in the momentum stride of gate four of the divine dynasphere is lured by the siren song of other believers in the cosmic dynaspheres, and he peels off and follows them and crashes and burns.

f) Therefore once you have confessed a sin to God, with the result that you are forgiven, that sin is to be isolated from mental attitude reaction — whether the reaction is bitterness, or guilt reaction, or jealousy, or whatever it is — in order to avoid chain sinning and perpetuation of your life in the cosmic system, which means intense divine discipline.

g) After rebound the sin is forgiven, therefore do not take a forgiven sin and use it as a means of losing impersonal love. Remember that if you have impersonal love, either basic at gate two or advanced at gate seven, inside the divine dynasphere impersonal love insulates against mental attitude sins. You cannot possess simultaneously the modus operandi of impersonal love and entertain mental attitude sins. You can have one or the other but you can’t have them simultaneously.

Stage three: forget it. Easily said, of course; not so easily done, but nevertheless a mandate in this modus operandi. Philippians 3:13, “Forgetting what lies behind and straining toward what lies ahead ...” You must blot it out; forget it.

Stage four: keep moving — Philippians 3:14-16, “I keep advancing.” Gate four has two factors: daily perception of doctrine and also application. Application is reverse concentration. There is testing along the way to help you advance.

4. There are synonyms related to rebound.

a) Confess, admit, acknowledge sin — 1 John 1:9.

b) Judge self — 1 Corinthians 11:31, the self-judgment of sins.

c) Yield — Romans 6:13; 12:1 relates rebound to re-entry into the divine dynasphere, decontamination from the cosmic system, and the believer placing himself under divine power.

d) Lay aside every weight — Hebrews 12:1. When you run you run with as little on as possible so as not to impede the function of running.

e) To be in subjection to the Father — Hebrews 12:9. Remember, God the Father invented the divine dynasphere. He invented it to sustain the humanity of Christ during the incarnation, and then Christ passed it on to us. So “Be in subjection to the Father” relates residence and function inside the divine dynasphere.

f) Lift up the hands that hang down — Hebrews 12:12. This relates rebound to re-entry into the divine dynasphere plus decontamination from the cosmic system.

g) Make straight paths — Matthew 3:3; Hebrews 12:13. This relates rebound to the perception of Bible doctrine or the interlock between gates one and four of the divine dynasphere. There is no perception of doctrine apart from the filling of the Spirit and there is no filling of the Spirit apart from the rebound technique.

h) Arise from the dead — Ephesians 5:14. This emphasises the function of rebound as recovery from the cosmic dynaspheres.

i) Put off the old man — Ephesians 4:22. This emphasises the function of rebound as the means of victory over the old sin nature.

5. The alternative to rebound: suffering of divine discipline, the administration of punishment to the believer, as per Hebrews 12:6. Apart from rebound and resultant filling of the Spirit the believer cannot function under the two areas of gate four of the divine dynasphere, perception and application of doctrine. This means that the believer who cannot distinguish between suffering for discipline and suffering for blessing loses his momentum in the plan of God and in the function of the divine dynasphere. In suffering for discipline the issue is sin; in suffering for blessing the issue is blessing from the grace of God. The category for each one: for divine discipline the category is unbearable suffering; the category under suffering for blessing is bearable suffering. The status in divine discipline is influence of the cosmic systems, one and two. The status for suffering for blessing is involvement in the divine dynasphere. The solution for suffering for discipline is the rebound technique. Once you are back in fellowship you will sometimes not have any more suffering, sometimes you will have diminished suffering, sometimes you will have suffering continued, and sometimes the suffering is broken up into installments simply because this is bearable suffering. The purpose is blessing and the blessing comes from the three stages of the faith-rest drill. Faith reaches out and claims promises; faith uses the rationales; and from the rationales faith draws doctrinal conclusion and is in control of the situation, and out of what was once divine discipline now converted into suffering for blessing comes fantastic blessing.

5. The alternative to rebound: suffering of divine discipline, the administration of punishment to the believer under the principle of Hebrews 12:6. Apart from rebound and resultant filling of the Spirit the believer cannot function inside of the divine dynasphere, which means he cannot live the Christian way of life. The Christian way of life demands entrance in gate one, motivation by interlocking with gates two and three, momentum from gate four — perception and application of doctrine or concentration and reverse concentration. The momentum therefore gives capacity for love; personal love gate five — love of God, gate six — right man, right woman; gate seven — friendship, of loved ones in different categories, including family. Also in gate seven, advanced impersonal love. And gate eight is the ultimate in relationship with God, the attainment of maturity, completion of the ECS, and so on. But this is impossible if you are not inside the divine dynasphere because you are not living the Christian way of life.

The believer must learn to distinguish when he is suffering for blessing and when he is suffering for discipline. You must know why you are suffering. Basically there are only two reasons why you can suffer as a Christian. One is that you are being disciplined, and it may be brought on by yourself — self-induced misery, or it may be some form of divine discipline from God, or both. The other reason why you suffer is for blessing. Suffering for discipline and suffering for blessing is something that you must understand. The issue in suffering for blessing is grace, which means that when God gives you suffering for blessing you certainly don’t earn it or deserve it, it is just one of those fantastic things that He does for us. Under suffering for discipline the category is always unbearable suffering, whereas suffering for blessing is bearable. Status under discipline: arrogant subjectivity; status in suffering for blessing: enforced plus genuine humility.

Then, of course, the big issue is the solution in each category. The thing that immediately comes to mind when you think of discipline is rebound because rebound is the only way that you can parlay the unbearable suffering for discipline into suffering for blessing. Without rebound it cannot be done. Often after rebound you still have a lot of suffering left over. There is no person around whom you can build your happiness, and your happiness relates to God’s game plan for the Church Age. Apart from God’s game plan in the Church Age there is no way to ever be happy. Only God can take the misery that you and I create and convert it into happiness. The solution, then, to suffering for discipline is rebound. The solution to suffering for blessing is the three stages of the faith-rest drill as an application of gate four of the divine dynasphere.

When the believer rebounds what happens to suffering?

a) The first possibility is that the suffering is discontinued. That happens in many cases, as per 1 Corinthians 11:31

b) The second possibility is that the suffering is diminished but the purpose of the suffering has now changed from cursing to blessing.

c) The suffering is continued in instalments, as per David and his four instalments.

d) In every case the known sins confessed are forgiven. The unknown sins, human good and evil, are cleansed from the life — decontamination for re-entry into the divine dynasphere.

e) Once the believer has rebounded unbearable suffering is converted into suffering for blessing which must always be bearable, as per 1 Corinthians 10:13.

f) Instalment suffering is bearable suffering. Diminished suffering is also bearable suffering. Therefore, rebound frees the believer from the cosmic dynaspheres while instalment discipline gives the believer opportunity to re-enter the divine dynasphere where he can enjoy the suffering, the pressures, what was formerly discipline, in the sense of seeing it converted into blessing in his life.

g) When any suffering is left over after rebound that suffering becomes suffering for blessing rather than suffering for discipline. Therefore it becomes bearable rather than unbearable suffering, and you ride out whatever is left of the suffering inside the divine dynasphere. It is the modus operandi of the divine dynasphere that converts unbearable into bearable suffering and discipline into suffering for blessing.

6. Cosmic one opposition to rebound. This comes from the fact that those involved in the arrogance complex have neither capacity nor appreciation for the grace policy of God as long as they reside and function in either cosmic one or cosmic two. Illustration: Matthew 18:23-35, the impulsive arrogance of gate three, cosmic one.

Next is the blind arrogance at gate 5. Illustration: Luke 15 : 11-32, the prodigal son. This is the self-righteous arrogance parlayed into the function of legalism. Blind arrogance also superimposes your false standards on others.

Illustration: iconoclastic arrogance of gate 17 — 2 Corinthians 2:5-11, the abnormal sin of incest. Iconoclastic arrogance is also known as the arrogance of disillusion and disenchantment, the feet-of-clay syndrome. The person in the Corinthians church who had committed the sin was on a pedestal as far as the church was concerned and they all admired him. Then one day his feet of clay popped up. They discovered that he had been having sex with his mother. While that was a part of the old Greek tradition of the fifth century BC this is the first century AD and Christianity has come to Corinth. Apparently the believers were so shocked that his old sin nature would carry on this way, and so offended, that they knocked him off the pedestal. They not only excommunicated him but none of them would speak to him, yet the man did rebound. He has been totally ostracised even though he has been forgiven this sin. There are two passages in the Word of God dealing with this. One where his sin became public knowledge in 1 Corinthians chapter 5, verses 1-8, at which time the apostle Paul put him under the sin unto death. But once this man had rebounded and went back to church they treated him abominably, so badly in fact that it became the subject of 2 Corinthians 2:5-11. Admiration had caused an idol of illusion and enchantment, a person who could do nothing wrong. Once the illusion created by arrogance demonstrated feet of clay then the arrogant reaction of disillusion and disenchantment ignored the reality of human sin and failure in all of us and created an image which does not exist. In the reaction of disillusion the congregation was so arrogant that they destroyed the image and in their arrogant subjective manner, their preoccupation with themselves, they assigned to their former object of love and admiration the most awful disgust. Admiration for people is normal, but when involvement in cosmic one parlays that admiration into creating an idol of perfection then it is inevitable that disenchantment will follow. And when people react instead of switching to impersonal love they switch to disenchantment and they tear up their idol.

If you as a believer, inside cosmic one, in your admiration for someone have created an idol which doesn’t exist then disillusion and disenchantment become sin, your function in the arrogance complex. By reacting under the feet of clay syndrome your arrogant reaction is often far greater than the sin you condemn in someone else. Thus the cosmic dynaspheres become the enemy of rebound by grace.

7. Residence in the divine dynasphere is encouragement to others to rebound — Galatians 6:1. “Brethren, even if a believer is detected in a trespass, you the spiritual ones [believers in the divine dynasphere] restore such a one in the spirit of humility [gate three], therefore keeping an eye on yourself that you are not tempted to sin [by seeing the sins of others].”

Verse 10 — the third illusion in the chapter, the illusion of no personal sin or what we might call the acquired goodness of man. We have seen the illusion of the inherent goodness of man in verse 8, this is the illusion of the acquired goodness of man. This is the believer’s illusion of sinless perfection related to cosmic two, just as the one in verse 8 was related to cosmic one.

The entire verse is a conditional sentence. The protasis always presents the premise and the apodasis the conclusion. The conjunction used indicates that this is a protasis of a third class condition, e)an plus the subjunctive. The protasis may imply that the fact suggested as a condition is a probability. It doesn’t happen in the case of every believer but in every generation a certain number of believers take this route. They take the attitude that they have reached the point called sinless perfection. This protasis of the third class condition implies that there is a definite probability of this occurring. It not only occurred in the time of John but it occurs in every generation. Therefore it is a part, not of one of John’s letters teaching his nonresident congregation, but a part of the Word of God. And therefore it is in this letter and not in the letters that were destroyed because they were simply intended to be non-face to face teaching to the various local churches in the Roman province of Asia.

The aorist active subjunctive of legw means here to contend, to assert, maintain, claim. The Gnomic aorist tense anticipates such an assertion, not only in John’s time but in every generation of the Church Age. There will be those who will claim sinless perfection at some time in their experience. The Gnomic aorist is translated into the English present tense. The active voice: believers involved in the cosmic dynaspheres produce the action of the verb. The action is produced by the believer in the cosmic dynaspheres under the principle of illusion. The illusion can also become a hallucination if it involves, for example, gate 9, cosmic one, psychopathic arrogance. No personal sin in the life is based on the false doctrine of the acquired goodness of man. The subjunctive mood is potential, implying a future reference qualified by the element of contingency, and the contingency is related to the believer’s involvement in the cosmic dynaspheres.

Now we have what is contended. The conjunction o(ti here introduces the content of the illusion and it is translated “that.” In the next chapter it will be used in a whole paragraph for a subordinate causal clause. Then we have the perfect active indicative of the verb a(martanw. It means ‘we have not sinned.’ “If we contend that we have not sinned.” The intensive perfect tense indicates that the completed action and finished results form the completed action are intensified. It claimed that we stopped sinning some time in the past and since then we have not sinned and we will never sin again. This is a denial, again, of the existence of the old sin nature on the one hand, but it also demonstrates ignorance of the whole realm of sin, what sin really is — sin in terms of mental attitude, sin in terms of verbal modus operandi, overt sin. So this is the tense of the finished product. The believer in the cosmic system making the contention that he no longer sins. The active voice: the believe involved in the cosmic dynasphere produces the action, the illusion of sinless perfection. It actually involves both cosmic dynaspheres.

This illusion contends that the believer no longer commits acts of personal sin since he has freed the e)onj from his swma. This is where we get into Gnosticism again. Swma is the body and the e)onj have been freed from the swma by the practice of asceticism generally, and since they have been freed I can no longer sin because the e)onj are out of the swma. I am now an e)on in space and my body has been controlled by the practice of maximum asceticism. This is a part of the illusion as it was demonstrated in Docetic Gnosticism. The indicative mood is the reality of the illusion in believers and eventually the reality of the hallucination which follows.

Then we have the conclusion in the apodasis. Them present active indicative of poiew occurs first and it means to do, to practice, to make — “we keep on making” is the best translation here. The progressive present tense signifies the action in a state of progress, hence linear aktionsart. They keep on contending, they keep on making, in this case “Him a liar.” The active voice: the believer inside of the cosmic system who assumes sinless perfection produces the action. The action is blasphemy, he makes God a liar. The indicative mood is declarative representing the action from the viewpoint of logical result. Assuming sinless perfection is the principle that occurs here.

The double accusative which follows is of personal and impersonal object. The personal object is a person, the accusative singular direct object from a)utoj, used as a third person singular pronoun here. It refers to God, making God a liar. The impersonal object, also in the accusative, is yeusthj and it means “liar” — “we keep on making him a liar.” This illusion of perfection on the part of some believers is not only the quintessence of arrogance but an outrageous blasphemy. The arrogance complex divorces the believer from reality and of you have a trend toward asceticism sooner or later unreality becomes sinless perfection. But there are all kinds of unreality and whenever you get involved in the cosmic system sooner or later you lose track of reality and get involved in one form of illusion or another. Eventually, when you reach the point of psychosis it becomes hallucination.

Finally, the greatest tragedy of the spiritual life. The connective kai continues the apodasis of the third class conditional sentence — “and,” followed by the nominative singular of logoj which refers here to doctrine. And with the possessive genitive of the intensive pronoun a)utoj it means “his Word/doctrine.” This is a reference not only to the content of the Word but the importance of that content as far as perception, gate four, is concerned. Since it says “his word is not in us” it is a reference to gate two of cosmic one. In the arrogance complex with its 26 gates, gate two is negative volition. In the arrogance complex you are fighting self. In cosmic two or the hatred complex you are fighting God. So that the negative volition gate in cosmic one is slightly different from the negative volition gate in cosmic two. In cosmic one it is primarily subjective negative volition but when you get over to cosmic two it is talking about opposition to doctrine, antagonism toward doctrine. Over in cosmic one there is simply indifference, a failure to understand the importance of the daily perception of doctrine. So in gate two of cosmic one negative volition toward doctrine is due to arrogance, subjectivity, preoccupation with self, erroneous priorities, lack of concentration, lack of good manners, lack of objectivity, lack of self-motivation, inability to subordinate to the teaching ministry of one’s right pastor. But when you get over to cosmic two, gate one is also negative volition, but this is negative volition toward doctrine due to interest in what is false. By the time you move over to cosmic two and make that transfer you have now become interested in anthropocentric type subjects. Negative volition can manifest itself by trying to reconcile doctrine and science, or doctrine and philosophy, or doctrine and psychology, and eventually giving precedence to what is anthropocentric in the academic world; or to manifest itself by the distortion of doctrine into allegory and false interpretation which ignores the rules of exegesis and grammar of the original languages of scripture. Both manifestations are hostile to God and the plan of God for every believer in this dispensation.

“and his word” — Bible doctrine. Then e)imi plus the negative o)uk, “does not,” and then with this is the concept ‘reside.’ “His word is not in us” is the literal translation, but this is an idiom meaning “his word does not reside in us.” It should be translated by its idiom. The pictorial present tense of e)imi presents to the mind a picture of events in the process of occurrence. It refers to a lack of doctrine resident in the soul of the believer as a result of negative volition. The active voice: Bible doctrine produces the action of the verb being absent from the soul of the believer. The indicative mood is declarative for a statement of fact. When you become involved this way in illusion sooner of later Bible doctrine disappears from your soul.

Translation: “If we contend [maintain] that we have not sinned, we keep on making him [God] a liar, and his word [Bible doctrine] does not reside in us.”

Principle

1. The believer who resides in the cosmic dynaspheres becomes ignorant of doctrine. Even if he has formerly learned doctrine gradually it disappears and is replaced by the human viewpoint of life. So that if a believer stays away from doctrine long enough he cannot be distinguished from any unbeliever who is his counterpart in personality and intellect.

2. Ignorance of doctrine results in vulnerability to false concepts, false concepts which malign the character of God. Hence, blasphemy.

3. To deny personal sin in the life is comparable to denying the existence of the old sin nature and the rejection of the purpose and content of the rebound technique.

4. To deny personal sin in the life is to remain in the status quo of denying one’s self any residence in the divine dynasphere and therefore fulfilling the plan of God.

5. It is impossible to reenter the divine dynasphere apart from recognition and confession of personal sin under the rebound technique.

6. Verse 10 is the antithesis of the previous verse [9] which in the mechanics of the rebound technique demands that you recognise your sins and personally cite them to God under the function of your royal priesthood, whereas this verse denies the fact that you sin.

7. Therefore denial of personal sin is rejection of Bible doctrine, specifically rejection of that portion of the Word which deals with the rebound technique.

8. Therefore the believer who denies the existence of the old sin nature and any acts of personal sin in the life when they occur has doomed himself to perpetual carnality and. of course, a miserable existence under the power and control of Satan. The believer who is in this status quo serves Satan for the rest of his

life.