Chapter 2

Chapter Two: Introduction

Principle: There is no momentum or function in the Christian life when the believer is outside of the divine dynasphere.

1. All momentum in the Christian life is confined to the divine dynasphere or interlocking systems of love. It is impossible to do the will of God, to execute the plan of God, to glorify the Lord Jesus Christ, apart from residence in the divine dynasphere.

2. The divine dynasphere is God’s game plan for the Church Age, therefore God’s plan for the believer in this dispensation. First of all, the plan of God and the will of God call for residence in the divine dynasphere.

3. There is no momentum, no Christian way of life, outside of the divine dynasphere. The believer who assumes that he is living the Christian way of life outside of the divine dynasphere is said to be out of bounds — 2 John 8,9.

4. Therefore the believer cannot score for God running the ball out of bounds.

5. The believer in this dispensation, i.e. royal family of God, must continue his momentum on the playing field — which is tantamount to saying in residence and function inside the divine dynasphere.

Outline: there are three paragraphs in the second chapter.

Verses 1-14, the divine dynasphere as the vehicle of momentum.

Verses 15-19, the cosmic system as the deterrent or hindrance to momentum.

Verses 20-29, a dissertation on the conflict of the dynaspheres.

Verse 1 — this passage introduces to us the doctrine of the defence attorney. We are represented in heaven by the Lord Jesus Christ as our defence attorney. This is the major concept in this passage.

The verse begins with the vocative plural of teknion. There are always a certain number of believers who are categorised as teknion, a diminished form of teknon meaning a child in relationship to parents. Here it refers to the immature believer, the believer who is positive. Immature believers are denoted by teknion here. Believers here emphasise the principle of positive volition. Most believers today are truly not positive toward doctrine. Once you believe in Christ your attitude toward doctrine is the determining factor. If you start out as a baby and you move to adolescence, eventually you are going to crack the maturity barrier. But if you are negative then you go through the various stages of reversionism which we are going to relate to the cosmic dynaspheres in this chapter. Doctrine is the major issue. But your positive volition toward doctrine is useless unless you function in the divine dynasphere. There is no momentum unless you are in the divine dynasphere. So teknion refers to the believer who is positive and getting started in the study of the Word of God. The noun teknon from which it is taken refers to a child from the standpoint of origin, therefore a reference to the fact that every believer at the point of salvation becomes teknon, which means he is a spiritual child. He has to be, therefore as a spiritual child, under the authority of a parent. The parent is whoever is his right pastor. You must have teaching, you must have nourishment, you must have training, and the pastor does this through the communication of doctrine. Teknion is used here, it is a more affectionate term than teknon, it refers to those believers in John’s visible and invisible congregation.

The word “my” comes from the possessive genitive plural of e)gw — “my dear children.” This refers to the fact that certain believers in the Roman province of Asia possessed the apostle Johns their right pastor. These are the ones who are getting non-face to face teaching. This is John’s unseen congregation.

Then he says, present active indicative of grafw, “I am writing.” The present tense is a descriptive present for what is now going on, or a pictorial present which presents to the mind a picture of John in the process of writing 1 John. But in view of the great ministry of the apostle John to his unseen audience in the non-face to face teaching this is a progressive present tense for action in the state of persistence. John keeps writing this letter to his non-face to face congregation. The active voice: the apostle John produces the action of the verb in both canonical and non-canonical letters. The indicative mood is declarative for the reality of John’s great non-face to face ministry.

With this we have the accusative neuter plural direct object from the demonstrative pronoun o(utoj emphasising the content of this passage. With it is the dative plural indirect object from su, translated “you.” The dative indirect object indicates the ones in whose interest non-face to face teaching is performed through letters. This is also the dative of advantage for it is to the advantage of the believers to have non-face to face teaching from their right pastor. Their right pastor in this case is John.

Translation so far: “My dear children [John’s non-resident congregation], I keep writing these things to you.”

Principle

1. In the first century of the Church Age a precedent was set by the apostles who had additional duties of non-resident pastoral function. There were many local communities outside of their geographical residence and they set a precedent for non-resident spiritual teaching.

2. For example, John resided at Ephesus where he taught a congregation face to face. But as we see in 2 John 12 he also had a non-resident ministry to the local church meeting in the home in Laodicea. In 3 John 9 we note his non-resident ministry to the church at Pergamos. And apparently from Revelation chapters 2 & 3 out of the churches mentioned, the seven churches of the Roman province of Asia, six of them were his non-resident congregations. The application today is obvious. People today are using electronic equipment that has become available and other means of communicating doctrine.

3. Paul followed the same pattern in his non-resident ministry to the Corinthians. Apart from two canonical books, 1 & 2 Corinthians, Paul wrote many other sermons to them, verified by 1 Corinthians 5:9; 2 Corinthians 2:3,4; 7:12.

4. Long before the invention of electronic equipment in the 20th century there existed a precedent, a legitimate Bible teaching ministry, non-face to face, from a pastor who was not in geographical residence.

4. Furthermore this system of non-resident teaching through letter was just as legitimate as face to face teaching by a local pastor in residence.

5. The fact that today many congregations receive face to face teaching from a resident pastor does not invalidate or abrogate the function of non-resident Bible teaching.

6. The precedent for non-face to face teaching goes back to the first century where the apostles like Peter, John, Paul, would be in residence in some strategic place and yet have non-resident congregations to whom they communicated by letter. Their sermons were written down and read in the congregations.

7. Most of the New Testament canon was formed by such circumstances, the non-face to face teaching of Bible doctrine.

8. The New Testament refers to many letters which were non-canonical, legitimate non-face to face doctrinal teaching, but obviously not pertinent to future generations and therefore not included in the canon.

9. The principle: For those believers whose right pastor is not in the geographical periphery it is right and proper for them to receive non-face to face teaching by whatever system.

10. Two factors, however, must prevail in non-resident teaching. a) Residence inside of the divine dynasphere when one is receiving non-face to face teaching; b) Consistency of positive volition toward doctrine and consistency of perception of that doctrine in a non-face to face situation.

11. Non-face to face teaching is not a convenience but a legitimate substitute for face to face teaching.

12. The decision as to who is your right pastor and the category of doctrinal teaching is a personal one, a matter for the privacy of your own priesthood.

Then we have a negative purpose clause, i(na plus the negative mh, plus the subjunctive mood in the verb, followed by the aorist active subjunctive of the verb a(martanw which means to sin, to do wrong or to transgress — “that you may not sin.” The constative aorist is for a fact or action extended over a period of time. Every act of sinfulness takes the believer outside of the divine dynasphere and results in either grieving or quenching the Spirit, or both. The constative aorist contemplates the action of the verb in its entirety. The longer you go without sinning the more time you log in the divine dynasphere. The active voice: the believer potentially produces the action of the verb through three categories of personal sin — mental, verbal, or overt. The subjunctive mood is potential, it implies a future reference and is qualified by the element of contingency. Contingency has to do with priorities. This is the great issue in chapter two. What are your priorities? What is number one on your scale of values? The subjunctive is used in forming the purpose clause and the believer residing and functioning inside of the divine dynasphere is not as prone to commit sin as the believer involved in the cosmic system. Furthermore, in the cosmic system sin is parlayed into both human good and evil.

Principle

1. From what follows in the context of 1 John 2 this negative purpose clause means that you may not lose your momentum through sin. That is the meaning of the purpose clause.

2. Sin without rebound means failure to reenter the divine dynasphere, the only place for momentum in the Christian life. There is no momentum unless you are inside the divine dynasphere. Obviously, when you sin you are outside of the divine dynasphere and therefore suffer loss of momentum.

3. Sin minus rebound means involvement in the cosmic dynaspheres plus the additional function of human good and evil. And all of this is contamination that destroys momentum. If you do not rebound then you will accumulate contamination which will destroy your spiritual life.

4. Sin is also related to reversionism, scar tissue of the soul, the modus operandi of the cults, and traditionalism as over against the function of orthodoxy.

5. Reaction to sinfulness results in he function of asceticism but it does not resolve the problem of sin, it merely intensifies it.

6. The Christian way of life can only be executed inside the divine dynasphere.

7. Inasmuch as sin puts one outside the divine dynasphere sin becomes a hindrance to God’s plan for the Church Age.

8. The believer cannot cope with his sins or failures apart from understanding those pertinent Bible doctrines which present the solution to sinfulness.

9. For this reason John continues and perpetuates his non-face to face teaching so that believers might continue their momentum inside of the divine dynasphere.

The second sentence in verse 1 is a conditional sentence, it has a protasis and an apodasis. The protasis always presents a premise. If the premise is a true fact or assumed to be true it is a first class condition. If the premise is false it is a second class condition. We have a third class condition here but we do not translate it by the usual “if.” The reason for this is because of the conjunction kai. We have two words here, kai and e)an. The conjunction kai emphasises a fact which is noteworthy, and we translate it “nevertheless if.” E)an plus the subjunctive introduces the protasis of a third class condition, a more probable future condition. This is supposition from the viewpoint of probability, translated “Nevertheless if.”

The third word is tij without an accent. With an accent it is an interrogative pronoun but without the accent it is an indefinite pronoun. The only problem here is that indefinite doesn’t mean indefinite, unknown, it means known by category rather than by individual. So what we have is an indefinite pronoun specifying a category, a category translated by the word “anyone.” The reason it is set up categorically is because categorically as long as we live we will all sin. So ‘anyone’ can be any believer anytime when he sins. By using an indefinite pronoun you don’t make it personal, not your sin but any one of us. Again, with this we have the aorist active subjunctive of a(martanw. The indefinite pronoun is used for a general reference without intruding on the privacy of the individual believer priest. The indefinite pronoun is also used to state a principle without specifying individuals to whom it applies. The indefinite pronoun is designed to keep all of us objective in Bible teaching regarding sin. The aorist tense of a(martanw is a Gnomic aorist and is translated by the English present tense, not by a past tense in the English as you would normally translate the aorist. The Gnomic aorist is used for a generally accepted fact regarded as so fixed in its certainty that it is described in the aorist tense as though it were an actual occurrence. Again, that means an actual occurrence now. “Nevertheless if anyone sins.” The active voice: categorically, any believer could sin at any time. The subjunctive mood: the potential subjunctive implies a future reference and is qualified by the element of contingency. The contingency is the believer’s volition.

The apodasis starts with the present active indicative of the verb e)xw which means to have: “we have” or “we keep having.” This is a perfective present tense, it refers to a fact which has come to be in the past but it is emphasised as a present reality, therefore it denotes the continuation of existing results. All believers possess the action and therefore the active voice refers to every believer in Christ. We have a defence attorney representing us in heaven. The indicative mood is declarative for a dogmatic statement of doctrine, there are no exceptions.

Our defence attorney is introduced in the accusative singular direct object from the noun paraklhtoj, usually transliterated ‘paraklete.’ We saw how it was translated in John 15. There it refers to the Holy Spirit, the energiser, the power package, the energy of the divine dynasphere. But here, of course, it is referring to the second person of the Trinity and has a different meaning. The translation from the Lain advocatus is not a translation into English, however, and unless you understand ‘advocate’ as one who pleads the case for another before a judge then a better translation is needed — “defence attorney.” The absence of the definite article emphasises the qualitative aspect of the noun rather than its mere identity. What paraklhtoj is used here in its judicial sense it has another meaning when used for the Holy Spirit. He is the power package for the divine dynasphere.

“with the Father” — proj plus the accusative of pathr: “we continue to have a defence attorney before the Father, Jesus Christ the righteous” — I)jsoun Xriston Dikaion, the accusative absolute.

Translation: “My dear children [John’s non-resident congregation], I keep writing these things to you in order that you may not sin [lose momentum through sin]. Nevertheless if anyone sins, we continue to have a defence attorney before the Father, Jesus Christ the righteous.”

Jesus Christ as our defence attorney

1. The believer continues to sin after salvation. There is no such thing as sinless perfection, inherent or acquired goodness of man. 1 John 1:8,10.

2. Satan accumulates a sin file on every believer, and periodically, having collected such a file, he accuses the believer in the court of heaven. The information is collected through demons, the files exist, and Satan goes to court. Job 1:6-11; Zechariah 3:1,2; Revelation 12:9,10.

3. Jesus Christ is retained as the believer’s defence attorney in the court of heaven, and He defends every case. 1 John 2:1.

4. The basis for our Lord’s defence is the fact that all sins were judged at the cross by God the Father after they were imputed to Christ. When our sins are mentioned by Satan in heaven our Lord simply says, ‘That sin was judged on the cross’ — 2 Corinthians 5:21; 1 Peter 2:24. These sins have already been judged.

5. God the Father, then, judged our sins on the cross. Psalm 22:1-6; 1 Peter 3:18.

6. Under the law of double jeopardy they cannot be judged again — Romans 6:10. Therefore, the believer is defended in heaven from Satan and Satan’s desire to destroy that believer.

7. Therefore every case is thrown out of court by God the Father — Zechariah 3:1,2.

8. The sins of the believer therefore become not a court matter but a family matter for the administration of divine discipline. Hebrew 12:6.

The accusative singular of the last word, dikaioj, refers to one half of the integrity of Jesus Christ, our defence attorney. Our defence is not only enhanced by the work of Christ on the cross but on the fact of His integrity. We have an attorney with perfect integrity.

God’s Attributes

Like all divine attributes God’s love belongs to His essence. God is love, always has been love, there never was a time in eternity past when God was not love. This means that God does not fall in love and His love does not increase or diminish like human love. God’s love has two directions. The first objectively toward other members of the Trinity and, secondly, since God is perfect His subjectivity is perfect and subjectively directed toward His own integrity or holiness which is made up of His righteousness and justice.

In contrast to human love God’s love does not have to be sustained by emotion, physical attractiveness, or physical stimulation for its perpetuation. On the other hand, human love is oriented and perpetuated from four interrelated categories. Human love is first of all based on thinking — that is where it has its significance. Thinking is from the male part of the soul. Then it also has emotion which is the female part of the soul. Then there is in one category of human love sex from the human body, and finally the spiritual factor in human love which is the function of the entire person. The spiritual includes capacity for love, respect or even awe for a member of the opposite sex in the case of category #2, and the fulfillment of one’s norms and standards in someone else. Mankind, of course, has distorted the love of God by superimposing his own concepts of love on to God. For example, in time of disaster many a believer will often say, “How can a loving God do this to me?” The distortion, of course, results from assuming that the love of God is mankind’s point of reference or contact with God, or that the love of God is the frame of reference for the Christian life. This is not true. The malfunction of Christian thinking and application is caused by confusing the divine attribute of love with the anthropopathism of love.

The source of all blessing and testing, the source of all divine discipline for the believer, the source of prosperity, the source of the Christian way of life, is the holiness of God which we also call the integrity of God. God is holy and this means that God has perfect integrity composed of two divine attributes: justice and righteousness.

Notice at the end of 1 John 2:1, “Jesus Christ the righteous.” At the cross the love of God was superseded by the justice of God. When God the Father had to place Jesus Christ on the cross and impute our sins to Him. In the imputation of our personal sins to Christ on the cross and their judgment by God the Father, God the Father had always loved God the Son with a perfect love. God the Father is love, God the Son is love, and this is a mutual attitude. Objectively God the Father has always loved the Son, but He had to set aside His love and insert His integrity. For in our so great salvation in imputing our sins to Christ on the cross it was the justice of God that saw our sins in Christ when he was bearing them in His own body on the tree, and it was the righteousness of God which rejected those sins, it was he justice of God that judged them, and the love of God was set aside entirely. The Father actually forsook the Son and love was set aside. This means, again, that God is holy and that His holiness or integrity is always the basis of all divine consistency. Note then that at the cross the love of God was superseded by the justice of God in judging the sins of the world when they were imputed to Christ. The holiness/integrity of God has always existed. There never was a time, there never will be a time when it does not exist and there never will be a time when it is not the basis of God’s dealing with man. God deals with us not on the basis of His love, God is not sentimental about us, God has integrity with regard to us, therefore the importance of our eternal security. It is not based upon love, it is based upon divine integrity.

Divine integrity means divine righteous — “Jesus Christ the righteous.” Divine righteousness is the principle of God’s integrity. God’s justice is the function of God’s integrity or holiness. There is nothing that man can do to destroy, to change, or to influence the integrity of God. It cannot be reduced to some form of bribery — good works, going through a system some emotional activity, any system of religiosity. Neither man’s sinfulness in general nor the function of cosmic one, the arrogance complex, nor the functioning inside of cosmic two, the hatred complex, can ever influence the integrity of God. The integrity of God is not impressed with either human personality, human talent, human good deeds, whether legitimate biblical production or some form of legalism. The integrity of God gains nothing from the function of any creature. In fact, the antithesis is true. Creatures gain from a proper relationship with the integrity of God. God’s righteousness is eternal, perfect, and incorruptible. It is not subject to sin, human good, or evil. Man cannot change or improve the righteousness of God, no one can establish or promote the righteousness of God. God’s righteousness, then, is the guardian of God’s justice, and God’s justice is the guardian of all the divine attributes. God is consistent with all of His attributes in saving man, not because of His love but because of His righteousness and justice. The essence of God therefore stands without any help from angels or mankind. The principle of application to us: God does not need our help, we need His help.

The possession of divine righteousness which occurs at the moment we believe in Christ by imputation guarantees divine blessing in two categories for the believer. When we believed in Christ not only was eternal life imputed as an imputation where there was a home or target, the human spirit, but God’s perfect righteousness was imputed judicially. This forms a home or target for all blessings of grace thereafter for the grace pipeline find the justice of God on one end and the imputed righteousness of God on the other end. A pipeline is established. Grace is the policy of the justice of God in imputing blessing the believer, i.e. imputing it to the righteousness of God which now indwells us.

This means that one of our blessings is the fact that we have a defense attorney in heaven, and our failures, our sins, our modus operandi of human good/evil, all of which is catalogues by Satan, all of which is brought to court, is brought against us, but we are represented by the Lord Jesus Christ as our defense attorney. So one of the blessings imputed from the justice of God to the righteousness of God indwelling us is the blessing of being represented in heaven in our failures on earth. We are represented by our advocate.

The possession of divine righteousness guarantees, then, the love of God, love from the divine attribute to the indwelling righteousness of God.

Verse 2 begins with the connective conjunction kai which means we are actually continuing the sentence, plus the nominative singular subject a)utoj and intensive pronoun. It is however used as a third person personal pronoun in the Koine Greek — “And he.”

Next we have the present active indicative of the verb e)imi, the verb to be, “is.” The present tense is a perfective present which refers to a fact which has come to be in the past but is emphasised now as a present reality. The active voice: Jesus Christ produces the action of the verb. The indicative mood is declarative for a dogmatic statement of fact. With it is our next subject, the predicate nominative i(lasmoj which refers to a propitiation, a sin offering, a satisfaction based on expiation. “And he is the propitiation.” And then the prepositional phrase peri plus the genitive plural of a(martia which refers to sins — “for our sins.”

The doctrine of propitiation

1. Propitiation is the Godward side of salvation. It deals with the integrity of God, His righteousness and justice as related to eternal salvation. The manward side of salvation is called reconciliation. The sinward side of salvation is called redemption. Propitiation connotes satisfaction, divine satisfaction with the work of Christ on the cross, and this forms the basis for reconciliation between God and man. In the concept of propitiation the sins of the entire human race were imputed to Christ on the cross and God the Father judged those sins. The imputation of those sins: 2 Corinthians 5:21; 1 Peter 2:24. The justice of God judged those sins, the righteousness of God demanded that they be judged. In propitiation both righteousness and justice were satisfied by the judgment of Christ on the cross. Every righteous demand of the integrity of God was propitiated or satisfied by the imputation of our sins to Christ on the cross and their judgment.

2. Propitiation is applied by faith in Jesus Christ. This is the basis for justification or the imputation of divine righteousness. Romans 3:25,26.

3. The Old Testament shadow of propitiation.

Inside of the holy of holies in the tabernacle, and later on in the temple, was a box called the ark of the covenant. On top of it was a mercy seat. Our understanding of propitiation as well as the Old Testament saint came from this box and the golden throne over the top. On the end of the golden throne was a cherub on each end. A description of the ark is found in Exodus 25:10-22; 37:1-9. The ark was a box which was very sacred and it had inside of it certain items deposited: the tables of the decalogue, Aaron’s rod that budded, and a pot or container of manna. The box was constructed of Acacia wood and it was plated with Gold. The wood speaks of the humanity of Christ and the gold speaks of the deity of Christ, and when you put the two together you have the doctrine of the hypostatic union. But what is more important is that inside were the tables of the law, Aaron’s rid that budded, and the golden pot of manna. Each one of these has very definite meaning. The tables of the law are said to be in the box — Numbers 17:8,10; Hebrews 9:4. They defined freedom in the client nation Israel. They relate loss of freedom to certain categories of personal sin. It also represents sin as transgression against divine law and divine policy. So the tables of the law represented sin as transgression of divine law and divine policy. The urn of manna represented the principle of logistical grace to believers in the client nation Israel, plus the fact that Jesus Christ controls history. It also represented sin as rejection of God’s logistical grace provision, and one of the things that characterised the Exodus generation was that they constantly rejected the provision of logistical grace. This, again, becomes sin or violation of the perfect righteousness of God. Finally there was Aaron’s rod that budded representing the spiritual life of believers in client nation Israel, with emphasis on authority of the communicator. The priest in the Old Testament, in Israel, was the communicator and he had very definite authority in the communication of doctrine. Hence, it represents sin as rebellion against first the authority of God and involvement in the cosmic system, the rejection of God’s system for the communication of doctrine.

Over the top was the mercy seat. The mercy seat was placed over the top of the box and it was constructed of solid gold. On each end of that mercy seat was the cherub. Each of these cherub represents an attribute of God. One represented the righteousness of God, one represented the justice of God. The two cherubs together represent the integrity of God [not the love of God], and remember the Shekinah glory resided between the cherubs representing the person of the Lord Jesus Christ. So we have righteousness and justice looking down; they were looking down on the mercy seat or the golden throne.

Once a year on the day of atonement the priest would take a special offering, a lamb without spot and without blemish, and sacrifice it at the brazen altar outside of the tabernacle. He would collect the blood in a bowl and then carry that bowl into the holy of holies, once for himself and once for the people, and he would sprinkle that blood over the top of the mercy seat. Now the righteousness of God looks at the sacrifice and is satisfied. The justice of God looks at the sacrifice and is satisfied. So the day of atonement became the most significant day because it represented the propitiatory work of God whereby He is able to bless the believer and to establish in history client nations for His glory. So the mercy seat emphasised the integrity or holiness of God.

So the modus operandi of the day of atonement became very significant. Each year the high priest would offer the sacrifice at the brass altar, and that altar represented the cross. It was just outside the door of the tabernacle which represents the Lord Jesus Christ as the sin offering on the cross. Also was the fact that the door was open for anyone who will believe in Him. The blood of the animal sacrifice was collected into a bowl and carried into the holy of holies and sprinkled. The cherubs representing the integrity of God looked down on that blood are satisfied. Atonement means ‘covered.’ The blood covered our sins, and our sins were represented by three items in the box. So we have two things: the blood covers sins, and the blood satisfies the righteousness of God. This Old Testament procedure was a training aid and it taught salvation to the people.

4. Propitiation is the only approach, then, to the integrity of God — Luke 18:13 brings this out. The word “be merciful” is the aorist passive imperative of i(laskomai and it doesn’t mean to be merciful, it means to be propitious; it is much stronger than mercy. “O God, be propitious to me, the sinner.” The culminative aorist tense views imputation of all sins to Christ on the cross in its entirety. This man approached not on the basis of his works but on the basis of propitiation, that the sins have been judged at the cross. He has a right to say ‘be propitious’ because he recognises that sins were judged on the cross. The passive voice: this is a deponent verb, passive in form, active in meaning. Hence, only God can be propitious. God produces the action of the verb. The imperative mood is the imperative of entreaty, it does not carry the finality of a command but has the force of urgency or a request. Note that the publican did not demand what was impossible, he demanded what was possible by using the right word — propitiation. The publican did not beg God for mercy, he did not even beg God to save him. He said “be propitious.” God cannot be propitious unless His integrity is satisfied, and that was accomplished at the cross.

5. Propitiation is related to the anthropopathism of love as an expression of divine motivation in 1 John 4:10. “In this is love, not that we have loved God, but that he loved us and sent his Son to be the propitiation for our sins.”

6. Propitiation is related to unlimited atonement.

“and not for ours only” — the negative o)u plus the prepositional phrase peri plus the plural of a(martia. There is one word here that is extremely important and that is the genitive plural of what is an adjective used as a possessive pronoun h(meteroj, a very strong word for the possessive pronoun; plus the adjective monoj meaning “only.” Then we have the transitional use of the post positive conjunctive particle de, and then a very strong adversative conjunction a)lla which sets up a contrast with what precedes. Then comes the adjunctive kai, “also.” This is followed by peri plus the adjective o(loj plus the noun kosmoj — “but for the entire world.” The last phrase emphasises the doctrine of unlimited atonement. All the sins of the human race were imputed to Christ on the cross. This doesn’t mean that the entire human race will be saved but it gives the entire human race the option of believing in the Lord Jesus Christ.

Translation: “And he is the propitiation for our sins: and not for ours [sins] only, but also for the entire world.”

The doctrine of unlimited atonement

1. Atonement in the Old Testament refers to the use of animal sacrifices to portray the work of Christ on the cross. Atonement in the New Testament refers to the actual saving work of Christ on the cross, including redemption, reconciliation, propitiation, imputation and justification. In the Old Testament atonement was presented through the verb kaphar which means to cover, to pass over. The animal sacrifices and their blood was used to cover for sin and the communication of the saving work of Christ on the cross before it actually occurred historically. As the writer to the Hebrews points out in chapter nine these were shadows pointing to the cross. But once the reality comes the shadows are set aside. Atonement is the means of reconciliation between God and man, the basis for divine propitiation, and the portrayal of divine judgment for our sins on the cross. While animal blood was the shadow which illustrated and communicated this judgment on the cross the true basis for atonement is the actual saving work of Christ in reconciliation and propitiation.

Behind the categories, then, of salvation we have all personal sins being imputed to Christ on the cross and judged and this imputation is possible only because when man is born into the world he receives the imputation of human life and simultaneously the imputation of Adam’s original sin as the basis for his condemnation. When do you commit your first personal sin? Well God doesn’t wait around for you to commit your first personal sin from your old sin nature, so He imputes Adam’s sin at the moment that you receive human life so that you can have instant condemnation. And anyone who dies before reaching accountability is automatically saved because condemnation precedes salvation — the wisdom of God in this fact. This imputation is possible because when man is born into the world and receives the imputation of human life he simultaneously receives the imputation of Adam’s sin rather than waiting for any personal sin to condemn him on that basis. None of us have ever been condemned on the basis of our personal sins.

2. The Old and New Testament concepts of atonement are brought together in Romans 3:23-26.

Verse 23 — “For all have sinned and come short of the glory of God” is punctiliar action in past time. All sinned when Adam sinned. Adam’s original sin is the punctiliar action in past time, so this verse takes us back to Adam’s original sin, the one that was imputed to us for judgment.

Verse 24 — our justification comes without paying for it. Instead, it was paid through redemption. Redemption pictures the human race in the slavemarket of sin and on the cross payment was made for our sin so that the door is open and we are free. But to walk out of that door of the slavemarket of sin we have to believe in the Lord Jesus Christ.

Verse 25 — “whom God [the Father] has publicly displayed by his blood at the mercy seat [the place of propitiation] through faith [in Christ], for a demonstration of his integrity [justice and righteousness], because of the passing over of previously committed sins, because of the delay in judgment from God;

Verse 26 — “for a demonstration of his integrity at the present time of crisis, in order that he might be just even when he justifies anyone who has faith in Christ.”

Atonement is just another way of describing the saving work of Christ on the cross.

3. Atonement is unlimited. When the sins of the world were imputed to Christ on the cross and judged by God the Father it was the sins of the entire human race which were judged, not simply the sins of the elect. Limited atonement contends that Christ died for the elect only and this is a tradition of Calvinistic theology but not orthodox.

4. The Bible supports unlimited atonement: 2 Corinthians 5:14,15,19; 1 Timothy 2:6; 4:10; Titus 2:11; Hebrews 2:9; 1 John 2:2.

5. Because of unlimited atonement sin is eliminated from the indictment of the unbeliever at the last judgment. Revelation 20:12-15. While all personal sins were judged at the cross human good and evil were rejected. Human good will be included in the indictment of the unbeliever at the last judgment while personal sins will not even be mentioned. Since personal sins were imputed to Christ on the cross under the principle of double jeopardy they will not be mentioned. The road to the last judgment is not the road of sin, it is the road of rejection of Jesus Christ as saviour. Only unbelievers will stand at the judgment bar of God. They are tried and convicted and sentenced to the lake of fire because they have rejected Christ as saviour. The doctrine of unlimited atonement condemns the entire unbeliever segment of the human race — John 3:18.

Verse 3 — knowledge of God is based upon the mandates of the divine dynasphere. We have to come to know God to know His policy. God has revealed Himself to us so that we can not only understand Him but the policy in His plan. He has a perfect policy in His perfect plan. The more we know of Him the more we understand His policy and how He deals with us. The more we understand how He deals with us the better our life is going to be because life is not all fun and good times, there are many problems and difficulties and many things that cause people to become depressed and upset.

The connective kai is correctly translated “and,” and then we have e)n plus the instrumental of the demonstrative pronoun o(utoj — “by this.” It refers to the doctrine of the first two verses. “And by this [doctrine]” clarifies the issue here.

“we do know” — the present active indicative of the verb ginwskw. The customary present tense denotes what habitually occurs when the believer resides and functions inside the divine dynasphere. This refers to the function of gate four of the divine dynasphere, perception and application of doctrine. The active voice: the believer inside of the love complex/divine dynasphere produces the action of the verb. The action includes the interlock between gates four and five. The indicative mood is declarative representing the verbal action from the viewpoint of reality.

With this is a conjunction o(ti used here with verbs of cognisance to give the subject of the cognisance, translated here by the word “that.” “And by this [doctrine] we know that.” This brings us to the content of the knowledge.

“we know” — ginwskw again. Momentum is the spiritual life is knowledge of doctrine and the momentum line of gate four is ginwskw, knowledge. Once you convert that doctrine into your right lobe you take ginwskw and you get from it e)pignwsij, the noun, and e)pignwsij doctrine is your advance, your momentum, your spiritual growth. We have the perfect active indicative of ginwskw instead of the present tense this time — “we have come to know.” This is a consummative perfect tense, it denotes a consummated process resulting from momentum of the function of gate four. When gate four begins and continues that momentum and you are consistent in your perception and application of doctrine you go through a process. That process is completed to the point where in gate 5 you are now moving into occupation with Christ, you are moving to advanced impersonal love at gate 7, you are beginning to close in on gate 8. And that is one of the greatest advances next to actually cracking the maturity barrier, where you actually have something to fall back on in your own life called advanced impersonal love. And how do you have it? “And by this [doctrine] we know.” So the consummative perfect tense denotes a process resulting from momentum at gate four. From this momentum has come occupation with Christ — gate 5, and ultimately in gate 8. Therefore past action and present result is the concept of the consummative perfect. The consummative process is the daily function of GAP as a modus operandi at gate four. The active voice: the consistently positive believer produces the action of the verb. The indicative mood is declarative for a statement of simple fact.

“him” — the accusative singular direct object from the intensive pronoun a)utoj, referring to God. And then as you come to know God and realise that God the Father has revealed Himself through the Son eventually this becomes occupation with the person of Christ.

The Gnostics also claimed knowledge of God. It had its own little system. They threw in a little Socrates and Plato and eventually Pythagorus, and then Aristotle got in with empiricism, so Greek philosophy was thrown in. Then for those people who never could understand anything a little oriental mysticism, also a little dualism. Then this dualism was hooked into Judaism by Philo of Alexandria. It was then given a Christian vocabulary, and in all of this was the whole system of Gnosticism and they said, “We know God from this system.” They called their knowledge of God gnwsij, which is why gnwsij is a bad word in the Bible. Gnwsij is merely academic understanding in the left lobe but it has absolutely no growth potential at all. This is why Paul wrote to the Corinthians and said that knowledge [gnwsij] is not profitable [e)pignwsij is]. Gnwsij is where the Gnostics got their name.

Principle

1. Doctrine provides confidence about many things in life but the most important is to understand infinite God with the finite mind through His revelation of Himself. In other words, through doctrine in the written Word. The Gnostics claimed they understood infinite God, but gnwsij cannot understand infinite God. It is academic speculation at best. The only way that God can be understood is through the function of GAP and e)pignwsij. God provides through the teaching of the Word e)pignwsij so that the finite mind can understand infinite God.

2. Christ as the living Word is the revelation of God in the first advent and the Bible is the revelation of God to every generation of believers thereafter — but, of course, only to those believers who are inside of the divine dynasphere and functioning at gate four.

3. Only that Bible doctrine which is learned inside the divine dynasphere can bring understanding of God and fellowship with the Trinity. 1 John 1:3.

4. Bible doctrine is the revelation of God and apart from divine revelation there is no way we can understand God or comprehend His perfect plan and policy.

5. As a result of perception of Bible doctrine inside of the divine dynasphere, gate four, we not only understand God and comprehend His perfect plan for our lives but we also have fellowship with the Trinity as well.

6. There is therefore no substitute for residence in the divine dynasphere and the daily perception of doctrine.

7. Our fellowship, then, with the Holy Spirit is gate one; our fellowship with the Father and the Son is gate five, and eventually that is intensified upon reaching gate eight, the ultimate in relationship with God.

We come to a conditional sentence which begins with e)an which introduces the protasis of a third class condition — “if.” It deals with a probability, a more probably future condition. This is also an elliptical condition since the apodasis is omitted and has to be supplied from the context. One of the rules of ellipsis: If the writer decides to put in the protasis the context will supply the apodasis. When it is that obvious the apodasis is not put into writing.

With this is the present active subjunctive of the verb terew which means to guard, to keep, to watch, to observe, to fulfill. The basic meaning of terew is to take note, to keep in view, to be alert, to keep watch over something, to keep something until a given point of time. With an impersonal object terew has a different meaning. It denotes the actual maintaining of the essential functions or realities of the Christian way of life, such as “Keep the faith” in 2 Timothy 4:7. Here it means to observe, to fulfill that which inserts the connotation of obedience. It has the connotation, then, of obedience to the plan of God — “if we continue to execute [to keep, to obey, to fulfill].” The progressive present is for an action which must be continued, perpetuated inside of the divine dynasphere. This would therefore be present linear aktionsart. The active voice: the believer must be motivated from his own soul to do it. Them positive believer produces the action of the verb through residence inside that dynasphere and function at gate four. The subjunctive mood is potential, it implies a future reference qualified by the element of contingency. Contingency includes consistency in rebound, positive volition, self-motivation, perception of doctrine.

The accusative plural direct object from e)ntolh follows. It means ‘mandate.’ Here it is in the plural is translated “mandates.” With the possessive genitive of a)utoj, “his mandates.”

Translation: “And by this [doctrine] we know that we have come to know him, if we continue to keep his mandates.” Obviously, what it means is ‘we will continue to know him, continue to have our momentum.’

The mandates fall into two categories basically: a) Mandates commanding residence in the power package; b) Mandates regarding function in the divine dynasphere. These are the residence mandates — John 15:9,10; Ephesians 5:2; and the function mandates — Ephesians 5:18; Galatians 5:16; Ephesians 4:30; 1 Thessalonians 5:19.

Principles that are involved in this passage are extremely important. When it says, “And by this [doctrine] we know that we have come to know him,” this is the greatest confidence in life — to know God. Of course, we are never going to come to know God unless we are motivated from gate one, the filling of the Spirit; gate two, basic impersonal love; gate three, enforced and genuine humility. That is our objectivity, that is our concentration, that is our good manners, but above all that is our motivation. Then in gate four positive volition is expressed in momentum. Gate five is a personal love gate, love of God. We have come to know Him. This is a result gate. Gate six, category #2 personal love: right man, right woman; gate seven, friendship, family, loved ones — advanced impersonal love. As far as human relationships are concerned all problems are resolved by advanced impersonal love because advanced impersonal love means maximum integrity. The attractiveness or unattractiveness, rapport or no rapport is inconsequential; you must function on your integrity. At gate eight you have advanced impersonal love, therefore you have maximum integrity, you function in your soul under the royal family honour code, you have God’s happiness.

“… if we continue to execute [keep] his mandates.” There are two categories of mandates. Keeping mandates is fulfilling the plan of God. There are mandates regarding residence in the divine dynasphere and there are mandates regarding execution inside the divine dynasphere.

Verse 4 — the illusion of the cosmic system. The articular present active participle of legw which means to speak, to say, to answer, to interrogate, to communicate. We can translate this “When anyone says/contends.” The iterative present describes what recurs at successive intervals throughout the Church Age. The active voice: in John’s time the Gnostics produced the action of the verb, but today it could be anyone involved in the cosmic system. The definite article is used as an indefinite pronoun because an indefinite pronoun describes a category rather than an individual. The participle is a temporal participle.

Then to find out what they are claiming we go to the conjunction o(ti which is used here to introduce direct discourse, hence a conjunction used for quotation marks. Then we have the perfect active indicative of the verb ginwskw which means to know. It is translated “I have come to know.” And then referring to God, the accusative singular direct object from a)utoj which is the intensive pronoun used as the third person personal pronoun. “When anyone says, I have come to know him [God].” The perfect of existing state emphasises the existing results. The past completed action is dropped from the thought and the existing state is emphasised. In this context, of course, John refers to the Gnostics as producing the action; they contend they know God. The indicative mood is declarative representing the verbal idea from the viewpoint of reality. Those actually involved in the cosmic system, believers and unbelievers, allege understanding of God.

Principle: God must reveal Himself to man and man must respond on a non-meritorious basis, which means all of the meritorious perceptive functions, falling into the two categories of rationalism and empiricism, are not valid for understanding God. Man must respond on a non-meritorious basis which is faith perception, and this faith perception in the dispensation of the Church can only occur inside the divine dynasphere.

Principle

1. The first phrase, the temporal clause, “When anyone says, I have come to know him,” gathers the metaphysical, transcendental, existential, anthropocentric, academic speculation of gate 7, cosmic two into one entirety. The emphasis is on the subject: ‘I’ have come to know God. We can’t come to know God, we are not smart enough, we would have to be infinite. Man is a finite, limited creature, and the only time he ignores his limitations is when he gets into the arrogance complex or cosmic one through one of its many gates. Once he is in cosmic one he expands his limitations into non-limitations and immediately becomes flawed.

2. Every system of human thought and speculation must inevitably conclude: ‘Either I have come to know God, or since I have not come to know God, God does not and cannot exist.’ There are two forms of arrogance. The first: I have come to know God; the second: I have not come to know God, therefore God does not exist. If I can’t figure out God then there is no God.

3. This is the inevitable conclusion of anyone who resides in cosmic one.

4. In cosmic one mankind rejects divine revelation in the canon of scripture — gate two, negative volition arrogance which interlocks with gate 24, pseudo intellectual arrogance.

5. With Gnostics, philosophers, psychologists, it is generally cosmic two where they enter gate one, negative volition toward doctrine, and then move to gate seven, anthropocentric academic speculation.

This means that the one making this contention is going to be called a liar. But there is one exception. It is possible for members of the human race to come to know God, and the exception is those who reside and function inside the divine dynasphere. To do that you have to keep two categories of divine mandates, the mandates for residence in the divine dynasphere and secondly, the mandates for function in the divine dynasphere.

“and” is the connective use of the conjunction kai; “keepeth” — the present active participle from terew, and with it the negative adverb mh. This is translated, “and does not keep/obey/fulfill.” The pictorial present tense depicts the event in the process of occurrence. If you say that you have come to know God and you have not obeyed the divine mandates as a believer you enter gate one.

“his commandments” — accusative plural direct object from e)ntolh, translated ‘mandates’ because it is related to divine will, the statement of divine will and divine command. This is referring to the whole realm of divine commands referring to the divine dynasphere and/or the Christian way of life. The mandates for the divine dynasphere are God’s commandments for the Church Age believer in relationship to executing or fulfilling the Christian way of life. Both residential and functional mandates relate to the interlocking systems of love or the divine dynasphere, and that is the only way to understand God. God has set up a system whereby His revelation can be comprehended, whereby gnwsisj can be converted into e)pignwsij and you can actually come to know God. No believer understands God or has fellowship with God apart from residence and function inside the divine dynasphere.

“is a liar” — yeusthj e)stin. This is the present active indicative of the verb e)imi, the perfective present tense which refers to a fact which has come to be in the past but is emphasised as a present reality. In the past the believer has become involved in the cosmic system, therefore he is under Satanic control as a born again believer. Under the perfective present this is emphasised as a present reality. The believer is a liar in the sense that his life is a lie. The active voice: the believer inside of the cosmic system does not fulfill the mandate of God. He alleges that he knows God but he is a liar. He isn’t telling a lie, it is worse than that, he is a liar. The believer produces the action of the verb, a liar. To be a liar is to have no capacity for happiness, therefore no happiness, to have no gratifying relationships with anyone in the human race, to have no understanding of God and to be operating outside of God’s plan in the cosmic system. The indicative mood is declarative for the reality of those who allege to know God while disobeying the mandates regarding the divine dynasphere. Such an allegation is false and the indicative mood recognises the reality of the situation. Being a liar is not the same as telling a lie. Telling a lie is a sin; being a liar is sin parlayed into evil, human good parlayed into evil. “Liar” is the predicate nominative of yeusthj. The same noun is used in John 8:44 to make it very clear what the word ‘liar’ means: “Whenever he speaks the lie he communicates from his own system, because he is a liar” — the reason Satan lies is because he is a liar — “and the author of it.” The author of one lie? No, the author of the system, the cosmic system. This means something else: In the cosmic system there is no truth. Truth may be mentioned from the cosmic system but it is distorted in order to encourage the thinking of something that is erroneous.

“and” — the connective kai; e)n plus the locative from the demonstrative pronoun o(utoj — “in this one,” the believer involved in the cosmic system.

“truth” — the nominative singular subject a)lhqeia which means truth or doctrine; plus e)imi which means here to reside. No one can understand God apart from Bible doctrine. Bible doctrine is the revelation of God. Principle: No one can understand, come to know God, apart from Bible doctrine. And no one can understand Bible doctrine apart from residence and function inside of the divine dynasphere.

Translation: “When anyone says, I have come to know him, and does not execute [obey, keep] his mandates, he is a liar, and the truth [doctrine] does not reside in him.”

Verses 5,6, the momentum in the divine dynasphere. There is no momentum in the spiritual life apart from daily perception of doctrine. Your thinking has to be sharpened on a daily basis because you are facing a genius who is far greater than any human genius who ever existed.

Verse 5 — momentum as an objective in the divine dynasphere. It is the major objective, it is the only way that you will ever have capacity for life, capacity for love, and capacity for happiness. Basic impersonal love produces happiness, advanced impersonal love produces greater happiness. Humility produces capacity for happiness, enforced or genuine. So that there is a relative system of happiness just in being inside of the divine dynasphere. But the ultimate in happiness is when the believer through his momentum reaches gate eight. There he has maximum capacity for happiness, and there God is free from His sovereignty to give him the greatest things in life in six categories. Therefore it is necessary at this point for the apostle John to deal with momentum as the key.

The verse begins with the post positive conjunctive particle de which is set up here as a contrast with the previous phrase and correctly translated “but.” Being a liar means no integrity, no honour, and therefore the impossibility of switching from personal to impersonal love, or switching from any form of antagonism to impersonal love. For there is nothing there. If you switch to impersonal love and have no integrity then you simply are not switching to impersonal love. It is a switch without a function. You can turn it on or off and it has no meaning whatever. You must have integrity in the soul. Integrity is composed of two concepts, what you think and how your thinking is organised into priorities. If doctrine is not #1 priority there is no way that you are going to achieve anything in life that relates to happiness. You can achieve and be miserable. The secret of life is to achieve and be happy, to attain and be happy, to possess and be happy. And that is impossible unless you have resident in your soul Bible doctrine, categorically resident for use.

Next is the nominative singular subject from the relative pronoun o(j, and with it the particle a)n which denotes that the action of the verb is dependent on some circumstance and forms an indefinite use of the relative pronoun. So we translate, “But whoever.” ‘Whoever’ is therefore equivalent to the indefinite pronoun. It is a category. Now we are dealing with a category of believers who reside and function inside of the divine dynasphere, who are consistent in their perception of doctrine, who are advancing to gate eight or the maturity gate. With this is the present active subjunctive of the verb terew which means to execute, to obey, to fulfill. John uses this frequently in this epistle. With it is the possessive genitive of a)utoj, the intensive pronoun used as an impersonal pronoun, plus the accusative singular direct object from the noun logoj — “his word.”

We should note the morphology of terew. “But whoever continues to keep/execute/obey his word.” The present tense is a progressive present, it denotes the action of the verb in a state of persistence or progress. There can be no momentum in the Christian life apart from residence and function in the divine dynasphere. The active voice: the believer potentially produces the action, potentially because of the subjunctive mood. The potential subjunctive implies a future reference and is qualified by the element of contingency. The element of contingency is related to the interlock of the first three gates of the divine dynasphere which is momentum for motivation in the Christian way of life. Momentum and motivation must go together. If you are not motivated from your own soul and what you know about doctrine, if your motivation depends on other people, then you have no momentum of your own because you have no motivation of your own. And as soon as you are disappointed in any way you get your eyes on people and you blame it on the teaching of Bible doctrine. Therefore you turn negative toward doctrine. Again, like impersonal love, you must have motivation inside of you. No one can force you, put pressure on you, entice you into the momentum function of the Christian way of life. It has to be inside your soul.

Gate four includes the principle of momentum. Gate four is both the daily perception of doctrine and its application and there are two general fields of application. The first is the function of the faith-rest drill with emphasis on the second stage of the drill which is the believer applying doctrinal rationales to experience. This application, however, deals with thinking. You must think under pressure.

Principle

1. The indefinite relative clause refers to any believer in the Lord Jesus Christ — “But whoever.”

2. Like the indefinite pronoun it specifies a category of the human race, the Church Age believer, therefore anyone in the royal family of God.

3. We have present linear aktionsart in the verb, that is why we translate “continues to keep.” This is something the believer must do consistently. It means he must be motivated every day to be positive. That means there is an issue in the life which can never be forgotten: priorities.

4. The believer must also continue to reside in the divine dynasphere. He must continue in the divine dynasphere to be motivated to learn doctrine. Without motivation he is not going to learn. The believer therefore must continue to reside in the divine dynasphere, he must continue to learn doctrine at gate four in order to perpetuate his momentum and obtain the objective designed by God in eternity past.

5. Therefore your daily life as a believer should link up with the planning of God in eternity past.

6. Note that Christianity is not a one-shot dedication principle, it is a continual series of daily decisions with regard to both residence and function inside the divine dynasphere. That residence depends on motivation, and that motivation depends upon perception, integrity, the inner function of the life.

7. Linear aktionsart in the verb — ‘keep on continuing to execute/obey’ — demands the establishing and the maintenance of doctrinal priorities.

8. Obedience to the Word of God demands residence and function at the various gates of the divine dynasphere. These gates are divided into three categories: the motivation gates, 1-3; the momentum gate, gate four; the result gates, 5-8.

“verily” — a)lhqwj means truly, and this adverb always modifies the verb; plus the nominative singular subject a)gaph which refers to the love complex, the divine dynasphere, with the definite article in front of it. Then we have the ablative of source from the noun qeoj, the word for “God.” It denotes God the Father as the originator, the inventor of the divine dynasphere or love complex — “truly the love complex from God.”

“perfected” — the perfect passive indicative of teleiow which means to be completed, to have attained the purpose, to bring to a goal, to fulfill, to finish. We would translate it “to accomplish the objective.” Translation: “the objective of the love complex from God has truly been accomplished.” The perfect tense is the perfect of existing state in which the believer is viewed as arriving at gate eight. This has been completed through the function of GAP,. gate four, with emphasis on the existing results. The existing results: sharing the happiness of God, completion of the ECS, the attainment of maturity status, the imputation of supergrace blessing, the glorification of the Lord Jesus Christ, being awarded the highest order of royal family knighthood; all of these things are a part of the completion of the objective. The passive voice: the subject receives the action of the verb, and the subject is the love complex from God and/or the divine dynasphere. The indicative mood is declarative for the reality of certain believers being consistent enough to attain the objective. These are the unseen heroes of history.

With this is one more prepositional phrase, e)n plus the locative singular of the demonstrative pronoun o(utoj. This is translated “in him, in this one.”

Translation: “But whoever continues to execute [obey, fulfill] his word, in him the objective of the love complex from God has truly been accomplished.”

The verse continues with a prepositional phrase, e)n plus the instrumental of the demonstrative pronoun o(utoj — “by this [accomplishment, the attainment of gate eight].” You glorify the Lord Jesus Christ by your momentum carrying you to gate eight in this dispensation. With this is the present active indicative of the verb ginwskw and it means to learn. The subject is any believer but the believer himself must be motivated by himself. “… we realise/come to know/understand.” We have the retroactive progressive present which denotes what has begin in the past and continues into the present time. This use of the present tense can be translated into the English perfect tense — “we have ascertained.” The active voice: the believer who is so motivated to live and function inside the divine dynasphere produces the action. The indicative mood is declarative for the fact that God has a plan for each one of us and that the plan has certain similarities. All of us must advance through the modus operandi of gate four to gate eight — “by this momentum we have come to understand.” Understand what?

“that” is the conjunction o(ti, used with verbs of perception to express the content of that perception; plus the present active indicative of the verb e)imi — “that we are.” The perfective present tense refers to a fact which has come to be in the past but is emphasised as a present reality. The believer’s union with Christ is one of the motivating factors. We are in union with Christ, therefore He has set up a life support system that demands decision and motivation for that decision toward Him. The active voice: the believer produces the action at salvation, but he comes to realise it somewhere along the way in the function inside the love complex. The indicative mood is declarative for a dogmatic statement of doctrine. The dogmatic statement of doctrine is given in the prepositional phrase e)n plus the locative of a)utoj — “in him.” The sentence then reads: “by this [momentum] we have come to understand that we are in him.”

Translation: “But whoever continues to keep His word, in him [in that person] the objective of the love complex from God has been truly accomplished: by this [momentum] we have come to understand that we are in him.”

The verse continues with a prepositional phrase, e)n plus the instrumental of the demonstrative pronoun o(utoj — “by this [accomplishment, the attainment of gate eight].” You glorify the Lord Jesus Christ by your momentum carrying you to gate eight in this dispensation. With this is the present active indicative of the verb ginwskw and it means to learn. The subject is any believer but the believer himself must be motivated by himself. “… we realise/come to know/understand.” We have the retroactive progressive present which denotes what has begin in the past and continues into the present time. This use of the present tense can be translated into the English perfect tense — “we have ascertained.” The active voice: the believer who is so motivated to live and function inside the divine dynasphere produces the action. The indicative mood is declarative for the fact that God has a plan for each one of us and that the plan has certain similarities. All of us must advance through the modus operandi of gate four to gate eight — “by this momentum we have come to understand.” Understand what?

Verse 6 starts out with an articular present active participle of legw. The definite article refers to a category, or better, to an indefinite relative pronoun. The definite article can be used for the pronoun and here it is the indefinite relative pronoun which indicates a category of believers — those who possess position in Christ but live inside the divine dynasphere.

One reason why God was so fair to us is because He made us all unequal. We were born unequal, we live unequal, and we die in inequality. There is a wonderful reason for all of this, and it is so that we can come to appreciate what true happiness is. True happiness can belong to the rich or the poor, to the smart or the dumb, to the successful or the unsuccessful, to the talented or the untalented, to the graceful or to the clumsy. All categories of people in life can have happiness; God has provided the system for it. But Satan doesn’t have such a system. Even though he is a genius there is no system that Satan has developed for happiness. Therefore he demands equality. He says happiness is found in equality. And by so doing he is able to control the world he rules — and to do so as a dictator and a tyrant. Evil screams and says “unequal and unfair, discrimination.” The whole concept of socialism — redistribution of wealth: Steal from the rich and feed the scum. All of that is right out of the cosmic system, it is Satanic. The place where any equality can exist in the human race is something invented by God called salvation, and at the moment of salvation we get the righteousness of God imputed, we have the indwelling of the Holy Spirit, and the filling of the Holy Spirit which is the entrance into the divine dynasphere. We have the sealing of the Spirit, the baptism of the Spirit — all of these things at the moment of salvation. The only exception is we get different spiritual gifts because in the body of Christ there must be different functions requiring people doing different things on the team. That is the closest thing that we will ever get to equality because in heaven there is no equality. There is happiness for all, there is blessing for all, but there will be differences and those differences reflect one thing: what did you do with your life after you believed in Jesus Christ. Where did you reside? What were your priorities? What were your decisions?

We have at the beginning of this verse, not “he that saith” but “anyone who claims [maintains, affirms, says] to reside in him.” So we have the present tense of legw, a descriptive present for what is now going on when John wrote. Gnosticism had attracted many believers who understood positional truth and lowered them with their position in Christ into the cosmic system. The result: Believers understood their position in Christ and yet they lived experientially in the cosmic system. Such believers understand positional truth and eternal security but they do not live the Christian life. The active voice: believers who had learned the doctrines of positional truth and eternal security produced the action by being lured into the cosmic system through Gnosticism. The participle is circumstantial. With it is a prepositional phrase, e)n plus the locative of a)utoj — “in him.”

“abideth” — present active infinitive of the verb menw. The static present represents a condition perpetually existing — once we believe in Christ we are in union with Him forever. The active voice: the believer who understands from the previous study of doctrine positional truth, retroactive and current, produces the action of the verb which is alleging, claiming, or maintaining union with Christ, knowing and understanding that doctrine and at the same time living in the cosmic dynasphere. The infinitive is the infinitive of conceived result which is assumed as a consequence of believing in Christ. Because a person believes in Christ and learns some basic doctrine, anyone who claims to reside in Him. This is the contention from the believer in Christ who not only possesses eternal salvation and union with Christ, and knows it, but he has distorted it into the fact that because of his position in Christ he cannot help but live the Christian life. Understanding that you are in union with Christ doesn’t automatically mean that you are in the divine dynasphere and executing the mandates related to the divine dynasphere.

Principle

1. This contention is from a believer, therefore from a person who actually is in union with Christ.

2. Now follows the obligation. Because of this disaster John states an obligation which becomes a part of the Word of God — the obligation of the royal family of God. This obligation is based on the fact of positional truth. Positional truth or union with Christ demands on our part obligation, responsibility, as royal family of God. The application of retroactive and current positional truth demands that the believer reside and function inside the divine dynasphere in contrast to the Satanic system, the cosmic dynaspheres.

The obligation and application of positional truth is now given in the last half of this verse:

We start out with the present active indicative of the verb o)feilw. The word means to owe, to be indebted, to be obligated. But followed by the infinitive it simply means one must or one ought. The verb connotes obligation. We are free as royal family of God but we have certain obligations whereby we often choose our responsibility over our freedom. “Anyone who claims to reside in him must ...” The duty and obligation to God and God’s plan is a believer’s responsibility to demonstrate an unseen position in Christ by residence and function in the divine dynasphere. We are royal family of God, therefore we ought to have class. And having class is switching to impersonal love when necessary. Class is spirituality or the function of the first seven gates of the divine dynasphere.

With this we have the adjunctive use of kai — “also.” Then the predicate use of the intensive pronoun a)utoj. The word is generally as the personal pronoun, third person, but for once that isn’t the case. Here we have it used as an actual intensive pronoun and it emphasises the identity of the believer in union with Christ. Going back to the verb o)feilw :Positional truth obligates the believer to reside and function inside of the divine dynasphere. The active voice: because of our union with Christ or positional truth the Church Age believer is obligated to demonstrate his royal family status and it can only be accomplished by living in the “castle,” the divine dynasphere or the interlocking systems of love. Therefore the royal family, the Church Age believer, produces the action of the verb through the modus operandi of his obligation and duty inside the divine dynasphere. The indicative mood is declarative for an unqualified statement of fact — duty, obligation regarding the plan of God. You are royalty and it will only show if you reside and function inside the divine dynasphere.

Then we have the present active infinitive of the verb peripatew which means to keep walking — “must also himself keep walking.” The progressive present is for an action in a state of persistence. The action is residence and function inside of the divine dynasphere. The active voice: the royal family produces the action. They are in union with Christ and that brings about an obligation, an obligation to use your freedom inside the interlocking systems of love. The infinitive is the imperative infinitive, which is tantamount to placing the believer’s obligation regarding the divine dynasphere in the form of a mandate.

Then we have a word that must precede the verb — “walk.” The infinitive goes with the adverb, o(utoj — “so” is the way it is translated. We translate it, “must also himself so keep walking.”

Finally, the correlative adverb kaqwj, meaning “as” or “just as.” The comparison is always the concept of kaqwj, the correlative adverb to complete the comparison. The comparison is to the function of our Lord Jesus Christ. Our Lord is the Head of the royal family of God, He is the King of kings and Lord of lords. As such He functioned in the divine dynasphere, it became the demonstration of His royalty. The Lord Jesus Christ had class. The believer has the same dynasphere and the same opportunity to demonstrate his status quo. He is in union with Christ, he should therefore recognise that that has obligation, obligation to function inside of the divine dynasphere.

Then we have the nominative singular subject. It is the remote demonstrative pronoun e)keionoj. As the remote demonstrative it can also be used as the third person pronoun — “just as that one” or “just as he.”

“walked” — aorist active indicative of peripatew. The aorist is a culminative aorist, it views the first advent of Christ and His function inside of the divine dynasphere in its entirety but regards it from the viewpoint of existing results. An example has been set by the Lord Jesus Christ for the royal family to follow. The active voice: Jesus Christ produced the action by residing inside the divine dynasphere. Therefore we produce the action exactly the same way. It was the humanity of Christ, not His deity, which functioned inside the divine dynasphere. The indicative mood is declarative and that means the reality of the fact that Christ set the precedent for how class is manifest in the royal family of God.

Translation: “Anyone who claims to reside in him must also himself keep walking, just as he [Christ] walked.”

Walking is a synonym for spirituality in the Church Age. What is spirituality? Spirituality is, briefly, residence and function in the divine dynasphere. Spirituality is the filling of the Spirit — gate one; it is the modus operandi of impersonal love — gate two; it is enforced and genuine humility — gate three; perception and application of doctrine is also a part of spirituality — gate four; love of God is a part of spirituality as a result of the use of doctrine — gate five; gate six also has a possible spirituality principle; gate seven with advanced impersonal love as well as friendship; gate eight is the ultimate, the objective of spirituality. When you arrive at gate eight spirituality is converted into spiritual maturity. That is generally what is meant by spirituality.

Walking, therefore, refers to the modus operandi of the divine dynasphere. There are several areas of the scripture where this is obvious. Walking first of all refers to the modus operandi of the believer inside of the divine dynasphere:

a) 1 John 1:7. Walking refers to residence. You must be inside of the divine dynasphere.

b) The function of gate one — “walking in the Spirit,” Galatians 5:16.

c) There are two functions in gate four which are described in terms of walking: perception of doctrine — 2 John 4. Walking implies plodding, plugging away. Colossians 1:9,10. Spiritual understanding in gate four is perception; wisdom is the application of Bible doctrine — your momentum line. There is also in verse 4 the application of doctrine related to wisdom — Colossians 4:5,6. When you are under pressure wisdom is the use of the faith-rest drill. If it is a personality conflict it is switching from conflict over to impersonal love. Wisdom is the use of the rationales in the second stage of the faith-rest drill, and wisdom is switching from whatever the conflict may be to impersonal love. The function of personal and impersonal love inside the divine dynasphere is the subject of Ephesians 5:2 — “Keep walking in the sphere of love...”

The mandate issue, verses 7,8: the old mandate in verse 7 and the new mandate in verse 8.

Verse 7 — “Brethren” is the vocative plural from the adjective a)gaphtoj and it never means “brethren,” it means “beloved.” Here is a man who has rapport with his unseen congregation to whom he is writing. The vocative emphasises the positional status of the royal family of God — union with Christ. The vocative is used for positional truth in Ephesians 1:6, extensively in 1 John — 3:2, 21; 4:1, 7, 11; 3 John 2,5,11. John loved this word because it means that God the Father from eternity past always loved God the Son. God the Son had perfect righteousness, the same divine attributes as God the Father. Now we are in union with God the Son and therefor He loves us just as He loves the Lord Jesus Christ. John is recognising that God loves you; you are in union with Christ. But he is also saying, “I love you because you are positive toward Bible doctrine.” The integrity of John is so great that he has to call these people “beloved” — impersonal love. Whenever the vocative of a)gaphtoj is used it always refers to the royal family of God with emphasis on positional truth, on the fact that you have eternal security, on the fact that you are still alive in the devil’s world and God has a mission for you.

“I do not write” — present active indicative of grafw, the way he is communicating doctrine, with the negative o)uk. The aoristic present tense is for punctiliar action in present time, in contrast to the aorist tense which is punctiliar action in past time. The active voice: John as the human author produces the action in a negative way. With this is the dative plural indirect object from the personal pronoun su, and it is translated “Beloved, I am not writing a new mandate to you.” “To you” is the dative of indirect object which indicates the recipients of the epistle from the standpoint of the advantage. It is to their advantage to hear the teaching in written form. Then the accusative singular direct object from the following: the adjective is kainoj, the noun is e)ntolh for mandate or command.

What he is about to say is not something they are hearing for the first time, which emphasises another principle — the importance of repetition. The only good teaching is inculcation. Teaching is not teaching until it is inculcation.

“but” — the adversative conjunction a)lla sets up a contrast with the previous phrase. With it is the accusative singular direct object palaioj and the noun e)ntolh — “but an old mandate.”

Next we have the accusative feminine singular from the relative pronoun o(j, referring to the mandate, and it is translated “which.” With it is the imperfect active indicative of the verb e)imi which means to be, but it also has other related meanings. For example, Homer used this instead of e)xw for possessing, and that is the way we translate it here — “which you have possessed.” This is the imperfect active indicative and it means “you had.” The imperfect tense of duration which contemplates a mandate regarding the divine dynasphere as having gone on in the past; it was given before. Therefore it is done again and again and again, so that means linear aktionsart in past time. It has gone on in past time up to this time — denoted by the context — but without any inference as to whether the mandate has been executed. Why is the imperfect used? Because the writer is not suggesting that his congregation (unseen) have obeyed the mandate or have disobeyed. He is not making any implications as to what they have done about it, he is stating a principle without being personal. The active voice: the mandate regarding residence and function in the divine dynasphere produces the action. The indicative mood is declarative for the historical fact that the Church or royal family of God has possessed this mandate from the time of the incarnation of the Lord Jesus Christ, also known as the first advent of Christ.

So we have the prepositional phrase that takes us back to our Lord’s incarnation — a)po plus the genitive singular from a)rxh, “from the beginning.” There is no definite article. The absence of the definite article emphasises the quality which has to do here with the hypostatic union which began at the virgin birth of our Lord.

Translation: “Beloved, I am not writing a new mandate to you, but an old mandate which you have possessed from the beginning.”

“from the beginning” has three connotations in the Johannine writings. a) John 1:1, referring to eternity past; b) 1 John 1:1, referring to the virgin birth and the incarnation of Jesus Christ, which we call the first advent; c) 1 John 2:7, referring to the mandate given by our Lord to the disciples in John 15:9-17.

John in his Gospel, in Revelation, and in his epistles, uses “beginning” for three different concepts. There are three beginnings in the Johannine writings. a) In John 1:1 the word “beginning” refers to eternity past, but that isn’t the meaning here; b) In 1 John 1:1 the word “beginning” refers to the virgin birth and the incarnation of our Lord Jesus Christ, which we call the first advent of Christ; c) In 1 John 2:7 the word “beginning” refers to the mandate given by our Lord Jesus Christ to the disciples in John 15:9-17, therefore a mandate in the Word of God to be given to every generation of believers so they will avoid the delusions of life, so that they will be oriented to reality and not be distracted by the red herrings of life — this crusade and that crusade, this solution and that solution. “From the beginning” means from the beginning of the Church Age. The reason this mandate is old is because when the Church Age began on the day of Pentecost with the baptism of the Spirit, positional truth, when the royal family was first formed, this mandate existed. This mandate has continued throughout every generation of the Church Age. It has been clearly presented to every generation of the royal family of God.

Principle

1. The mandate to reside and function in the divine dynasphere has been clearly communicated to the royal family of God, and will continue to be clearly communicated to every generation until the Church Age is terminated by the resurrection of the Church or the Rapture. This mandate concerns only the royal family of God, it has no reference to the Old Testament believer, the believer in the Tribulation, or even to the Millennial believer.

2. Essentially then, the old mandate is the same as the new mandate, it is the divine command to reside and function inside the divine dynasphere plus negative commands — do not get involved in the cosmic system.

3. The believer involved in cosmic one, the arrogance complex, is categorised as grieving the Holy Spirit while the believer involved on cosmic two, the hatred complex, is classified as quenching the Holy Spirit. Therefore we have negative commands as well as positive commands in the mandate. The positive commands say reside in the sphere of the love complex, do certain things in the love complex — like the daily perception of doctrine. But there are negative approaches — Quench not the Spirit; Grieve not the Spirit.

4. Our Lord’s initial policy statement is given in John 15:9-17.

5. This mandate is amplified (from John 15) by the New Testament epistles from three of the apostles: John, Paul, and Peter.

6. Many of the references to love in the Petrine, Johannine, and Pauline epistles are simply references to the divine dynasphere, especially a)gaph in the locative case — often preceded by the preposition e)n and translated “in the sphere of the love complex.”

Next we have the adjective palaioj which means “old” and the noun which is the subject, e)ntolh which means “mandate” or a command from highest authority, a policy command — “The old mandate.” The nominative feminine singular definite article, h(, simply denotes previous reference.

With it is a verb, the present active indicative of e)imi, the verb to be. The perfective present tense is for what has come to be in the past, the old mandate of John 15, but is emphasised as a present reality. It is old in that is began with the Church Age and therefore it is for every generation. But old becomes new when a new generation hears it for the first time. The active voice: the old mandate produces the action of the verb. The indicative mood is declarative for the reality of the existence of the old mandate — in other words, a divine command, a series of commands. Then we have the predicate nominative from logoj, meaning “word” or “message.” We translate it: “The old mandate is the doctrinal message.”

Finally, a relative clause. The accusative singular from the relative pronoun o(j introduces the relative clause. Since it is in the neuter we translate it “which.” Then the aorist active indicative of the verb a)kouw, which means that believers in every generation who are positive, who exercise their options in the proper way, not only become totally aware of the divine policy but are given the power to carry it out — the power being the divine dynasphere. “The old mandate is the doctrinal message which you have heard.” The words “from the beginning” are not found the second time.

Translation: “Beloved, I am not writing a new mandate to you, but an old mandate which you have possessed from the beginning [of the Church Age]. The old mandate is the doctrinal message which you have heard.”

The aorist tense of the verb a)kouw here is a constative aorist, it contemplates the action of the verb in its entirety. It refers to the teaching of doctrine regarding the divine dynasphere, the mandates related to it. Therefore it is a fact or action that occurs over a long period of time, a succession of studies and repetition and communication on the part of pastors from A.D. 30 to the present. So the constative aorist gathers up into one entirety every bit of teaching with regard to the divine dynasphere and every warning with regard to cosmic one and cosmic two. Every generation has its chance to hear. The active voice: the believer who is positive toward doctrine, the believer who through his own motivation, his own virtue — humility, his own decision, resides and functions inside the divine dynasphere, produces the action of the verb. The indicative mood is declarative for the reality of the fact that the mandate regarding the residence and function inside of the divine dynasphere is repeatedly taught to every generation.

Principle: “the old mandate is the doctrinal message which you have heard.”

1. Repetition is important and should not be regarded as repetition but should be the object of intense concentration under the ministry of the Holy Spirit — gate one interlocking with gate four.

2. Here is the prescribed manner for the believer in the congregation when he hears for the umpteenth time the mandate or mandates regarding the divine dynasphere. To reject a doctrine in repetition is to lose momentum.

3. So instead of saying to yourself “I’ve heard that already,” and tuning out, you should concentrate on the doctrine as if it were something you had never heard before.

4. There is no substitution for concentration under the ministry of the Holy Spirit during the repetition of doctrinal teaching.

5. Every time you hear a message about the divine dynasphere you should regard it as a new mandate which you have never heard before rather than an old mandate — “Ho hum.”

Verse 8 — the new mandate. “Again” is palin, generally an adverb of repetition. John is repeating a mandate he has already given in John 15:9-17. However, in that context John is quoting our Lord Jesus Christ. The mandate is now from John the apostle, it is merely a rehash of the mandate given by our Lord. It can be translated “again, once more,” but here it follows the Classical Greek use which is “on the other hand.” This translation is approved by Anrdt and Gingrich on page 611 and it is only in the last few years that palin as an adverb has been recognised to be translated in this way.

Then we have the present active indicative of the verb grafw — “I have written.” The present tense is a retroactive progressive present, also known as the present tense of duration or unity of time. It denotes what has begun in the past and continues into the present time. For that reason it is best translated by the English perfect tense. The active voice: John as the human author produces the action of the verb. The indicative mood is declarative for the reality of the new mandate in the canon of the scripture. The dative plural indirect object from su is translated “to you,” and the dative of indirect object indicates the positive believer in whose interest the action is performed.

With this we also have the accusative singular direct object composed of two Greek words — an adjective and a noun. The adjective is kainoj; the noun is e)ntolh which means “mandate” rather than “commandment.” A command or a commandment can be given by anyone in authority but a mandate is given by one who has absolute authority and therefore apropos with regard to God.

The only person who used the divine dynasphere in the Jewish dispensation was our Lord Jesus Christ. But in the Church Age one family uses it — the royal family of God. The only exception to that is the unbeliever in the laws of divine establishment. When the Rapture of the Church occurs the divine dynasphere will be removed permanently from history. it therefore becomes the greatest opportunity and the greatest plan that God has ever devised for believers in the human race. It is a plan which is apropos to the fact that only in the Church Age do we have a royal family, and the opportunity for this dispensation is absolutely phenomenal, there has never been anything like it in all of history. “On the other hand, I have written you a new mandate.” Apart from the Lord Jesus Christ no one ever used the divine dynasphere in Old Testament times.

“which thing is true” — o( e)stin a)lhqej. This begins with the nominative singular neuter of the relative pronoun o(j. So we have a subordinate clause, a relative clause. The first word o(j is translated “which” because of its neuter gender. Then comes the present active indicative of e)imi, and with it the nominative singular neuter used as a predicate nominative, e)hqej — “true.” Here it really connotes a correct doctrine or even a reliable doctrine.

Then we have two prepositional phrases: e)n plus the locative of a)utoj to explain what is meant by “old mandate,” because it was a mandate first given by God the Father to the humanity of Christ — “in Him.” In other words, it refers to the Lord Jesus Christ as He functioned as the test pilot inside of the divine dynasphere. Then we have e)n plus su which means “in you” (the Church Age believer).

Translation so far: “On the other hand, I have written you a new mandate which is true [reliable] doctrine in him [the residence of Christ in the divine dynasphere during the incarnation] and in you [the residence of the Church Age believer in the divine dynasphere during this dispensation].

Principle

1. In effect John is saying that only Jesus Christ during His incarnation, and only the Church Age believers [royal family of God], who reside in the divine dynasphere can fulfil what is called here “the old/new mandate. It is old/new for two different reasons. It is old because it was first given to Christ during the incarnation; it is new because it is given to the royal family of God during the Church Age. It is old because it was first given in John 15:9-17; it is new because it is reiterated in 1 John 2. It is old because it began with the Church Age; it is new because every positive believer in every generation of the Church Age will have a chance to take advantage of the greatest opportunity in all of history.

2. The mandate is old because Christ first used the divine dynasphere in the Old Testament dispensation of Israel.

3. The humanity of Christ resided and functioned in the original divine dynasphere during the incarnation. And remember, the incarnation occurred during the dispensation of Israel.

4. But this is also a new mandate. The same command to reside and function in the divine dynasphere is an old mandate when given to Christ; it is a new mandate when given to the royal family of God. This is a new mandate because the divine dynasphere did not exist in Old Testament times, except during our Lord’s incarnation. Therefore it was new in the sense of unused, and that is exactly what kainoj means. It was an unused dynasphere until the prototype was invented by God the Father to sustain the humanity of Christ during His incarnation.

5. The doctrine which was reliable in Christ, inside the divine dynasphere, is the same doctrine which is reliable in us. If there is anything that describes the divine dynasphere it is reliability of function. There is a back-up system for every situation in life.

6. The doctrine is the means of momentum — both perception and application of doctrine — and therefore the mandate to reside and function inside the divine dynasphere is reliable doctrine for the royal family of God in the Church Age, just as it was reliable when our Lord first used it during the incarnation.

Next we have a causal conjunction, o(ti, translated correctly “because” for a subordinate causal clause. The subject is the nominative singular subject skotia, meaning “darkness” — “because the darkness.” Darkness refers to the cosmic system. It is said to be here — present passive indicative of paragw — “passing away.” However, paragw can be amplified a little. In the active voice it means to “bring in, to introduce.” But here we have the passive voice and it means to “pass away” or to “disappear” — “because the darkness [cosmic system] is passing away [is disappearing].” The present tense is a pictorial present which refers the mind to a picture of events in the process of occurrence. The passive voice: the cosmic system, Satan’s great genius at work, receives the action of the verb. The declarative indicative is for the reality of the victory of the divine dynasphere over the cosmic system.

Principle

1. The darkness refers to the influence of Satan as the ruler of this world, specifically his influence through cosmic one [interlocking systems of arrogance] and cosmic two [the hatred complex]. The darkness refers to the influence of the cosmic dynaspheres on the believer prior to his salvation. This influence continues unless the believer obeys the mandates of God. As unbelievers we are said to be walking in darkness. That means that apart from the few unbelievers that get involved in establishment the unbeliever is in cosmic one or cosmic two. That is exactly the standpoint that John is using.

2. The darkness is only passing away for that believer who continues to reside and to function inside the divine dynasphere — entry and re-entry through the filling of the Spirit.

The next phrase kai to fwj — the connective used of the conjunction kai, “and,” plus the nominative neuter singular from the adjective a)lhqinoj which means “sensible” or “dependable” — “and the true light.” Plus the adverb of time h)dh, meaning “now” or “already” — “and the true light [Bible doctrine] is already.” Then we have the present active indicative of the verb fainw which means to shine” — “shining.” Principle: the believer who resides and functions inside the divine dynasphere has continued his momentum to the point where the old ideas and beliefs that he possessed when he believed in Christ have now disappeared — ideas, concepts, thoughts, priorities, systems of thought related to cosmic one and cosmic two. When you get into the divine dynasphere as a believer and start learning Bible doctrine what is passing away is the Satanic system of propaganda that goes with his title as ruler of this world. It is a case of light replacing darkness or doctrine replacing false concepts of cosmic one and cosmic two. The active voice: light or Bible doctrine produces the action of the verb. The indicative mood is declarative representing the verbal idea from the viewpoint of reality. Reality is momentum from gate four causes the disappearance of anthropocentric thinking.

Translation: “On the other hand, I have written you a new mandate which is true [reliable] doctrine in him [the residence of Christ in the divine dynasphere during the incarnation] and in you [the residence of the Church Age believer in the divine dynasphere during this dispensation]: because the darkness [cosmic system] is disappearing [passing away], and the true light [Bible doctrine] is already shining [in your soul].”

Principle

1. The new mandate perpetuates the conflict of dynaspheres which began during the first advent or the incarnation of our Lord Jesus Christ.

2. The old mandate was presented to toe apostles by our Lord Jesus Christ — John 15:9-17.

3. The combination of the old and new mandate is the challenge to every generation of believers in the Church Age — a challenge, an opportunity such as God has never given in all of human history, and never will again — to advance to maturity through the momentum of gate four, the perception and application of Bible doctrine.

4. There are two categories of application on gate four, momentum. Momentum is not only perception of doctrine, which is a daily thing, but application of doctrine which is frequent, though not necessarily daily. The two categories of application: Category #1 relates to disasters in life, pressures in life — the use of the three stages of the faith-rest drill with emphasis on stage two where we apply doctrinal rationales to pressure. Category #2 is the category regarding people who are obnoxious and hostile, regarding personality conflicts — the switching from normal reaction to impersonal love is the application.

5. True doctrine was perceived by our Lord in the divine dynasphere during His incarnation. If we are to follow in the footsteps of our Lord then we must put doctrine on #1 priority and function at gate four.

6. True doctrine was in Christ. In the humanity of Christ was His soul and it was filled with e)pignwsij doctrine because of His function at gate four. Now that same dynasphere, power package, is available to you. It is commonly known as the Christian way of life but in reality it is residence and function inside the divine dynasphere. When this occurs in the case of the Church Age believer the darkness or previous influence of the cosmic system is passing away or is disappearing or is being destroyed.

7. This is replaced by the light of Bible doctrine which is already shining in our souls through our modus operandi at gate four.

Verses 9 & 10 together form a principle called the reality and unreality of residence in the divine dynasphere. In verse 9 we have the unreality of residence in the divine dynasphere and in verse 10 we have the reality of residence in the divine dynasphere.

Verse 9 — a very simple and practical application. So we now face the believer who fills the bill in the arrogance of morality, the believer who is involved in gate 18, who is so preoccupied with himself in his arrogance, who is so filled with self-righteousness, that he assumes that his system of morality, his system of self-sacrifice, even his system of Christian production, is fulfilling the divine mandate, old and new. So this is the unreality of residence in the divine dynasphere.

We begin by noting that a person here is making a claim, or contending, or asserting, or maintaining. We have the articular present active participle of the verb legw — “When anyone contends.” The definite article is used and an indefinite pronoun. An indefinite pronoun always covers a category. Christians who think they are living the Christian life but are not living the Christian life. The present tense is a descriptive present for what is now going on — the believer involved in Gnosticism made claims of assertion that he was living the Christian way of life. The active voice: believers in cosmic one, cosmic two, in John’s day, those involved in Docetic Gnosticism, produce the action of the verb. The participle is a temporal participle plus the fact that it has simultaneous action with the main verb.

“in the light” — the preposition e)n plus the locative of fwj, a reference to fellowship with God inside of the divine dynasphere. So with this we have to recognise the verb to be — When anyone contends that he is in the light.”

Principle

1. “Anyone” is taken from the definite article used as an indefinite pronoun. An indefinite pronoun is not indefinite at all, it is merely not representing a person. It represents a category of people. So we have the definite article to represent a category of believers who are totally divorced from reality. Divorcement from reality inevitably produces arrogance.

2. The manifestation of their involvement in the cosmic system is adherence to Gnosticism.

3. The definite article is used as an indefinite pronoun to emphasise, therefore, believers who are not living the Christian life even though in their state of arrogance and unreality they think, they claim, they maintain, they are living the Christian life.

4. While these believers possess eternal life, and therefore eternal security, they are not functioning in the plan of God — phase two.

5. God’s plan for the believer in this life is to reside and function inside the divine dynasphere.

6. These believers who are involved in the cosmic dynaspheres and adherence to Gnosticism claim, maintain, assert, contend, that they are walking in the light and fulfilling the plan of God. In reality they are walking in darkness, living in the cosmic system.

7. But John will demonstrate to these believers that they are walking in darkness.

8. Here, then, is the believer under the illusion — and in some cases hallucination — from cosmic one, living a life of unreality because he contends that he is living the Christian life. And his life and the divine dynasphere are in contradiction.

9. This believer claims to be living inside the divine dynasphere but in reality he is living in the cosmic dynaspheres. This is what we call Christianity by illusion rather than Christianity by the plan of God which is residence and function inside the divine dynasphere.

Why he is not in the divine dynasphere. He is a believer but he is definitely not in the divine dynasphere. We have the explanation now. The connective use of the conjunction kai is “and.” With it is the present active participle of the verb misew which means to hate. There are two categories of hatred in life, even as there are two categories of love. The active voice: the believer inside of the cosmic system produces the action. This is a temporal participle plus the principle of contemporaneous action, i.e. the action of the present participle occurs simultaneously with the action of the main verb.

Then we have the accusative singular direct object from a)delfoj. This word refers to any believer, a believer you know or a believer with whom you are not acquainted. In other words, it can be personal or impersonal hatred. With this we have the genitive singular of relationship from the intensive pronoun a)utoj, simply used as a personal pronoun here since there is no carry-over of the third person personal pronoun from Classical Greek to Koine Greek. Therefore this is substituted, and translated “and hates his brother.”

Principle

1. The hatred of anyone, believer or unbeliever, is entrance into gate one of cosmic one — the gate of mental attitude arrogance.

2. Once inside of cosmic one any number of interlocking systems are possible. This depends upon the individual and his trends — his lusts, his general personality make-up. But once you enter one gate the potentiality for interlocking is very great.

3. You can also cross over to cosmic two.

4. Gnosticism, which is the background for the epistle of 1 John, could go either way depending on whether Gnostics carried such a believer into antinomianism. The end result was always the same — permanent residence in the cosmic system which destroys the spiritual life of the believer and makes him the enemy of God.

5. While inside cosmic one the believer fights himself, but inside cosmic two he becomes the enemy of God. Therefore we have a cross-over between preoccupation with self in cosmic one and preoccupation with those to whom you are antagonistic in cosmic two. The believer who hates or is antagonistic toward other members of the royal family of God is residing in the cosmic system.

6. He may content, he may claim, he may assert and maintain that he is living the Christian life — called “walking in the light” — but in reality he has divorced himself from reality in the cosmic dynaspheres.

This believers true condition? The present active indicative of the verb e)imi, translated “he is.” The present tense is a progressive present for action in a state of persistence. He not only is in a certain status quo but he continues in that status. The active voice: the believer produces the action through residence in the cosmic system. The indicative mood is declarative representing the verbal action from the viewpoint of reality.

Then the prepositional phrase, e)n plus the locative of skotia — “in the sphere of darkness.” Darkness is the cosmic system. With this is one adverb and a conjunction, both of which are temporal: the temporal conjunction e(wj, meaning “until”; the temporal adverb a)rti, meaning “now” — “he is in darkness [cosmic system] until now.” That means, of course, as long as he is alive there is hope of recovery.

Translation: “”When anyone claims [contends, claims, asserts] that he is in the light [divine dynasphere], and hates his fellow believer, he is in darkness [cosmic system of Satan] until now.”

Principle

1. We have the principle of simultaneous action, which means that while you are contending one thing you are doing another. You are claiming to live the Christian way of life [the divine dynasphere] but in reality you are inside of the cosmic system. We call this illusion or being divorced from reality. Eventually it can become hallucination.

2. The believer residing inside the cosmic system and simultaneously contending that he is in the light [living the Christian life], and yet at the same time manifesting his relationship with the cosmic system through hatred, is obviously under some form of illusion — he is divorced from reality and under the control of the cosmic system. And he has no solution. When he is in a system which is not true and makes any claim for something, his status being in a system of unreality, he has no solution.

3. You cannot hate someone, be jealous of someone, without being totally preoccupied with yourself. That is called arrogance. Jealousy and hatred are merely signs that you are in cosmic one. This is why rebound is so important. In arrogance the arrogant person always contends and claims things that are not true, he has a predilection for unreality.

4. All mental, verbal and overt sins instantly remove the believer from the divine dynasphere and enter him into gate eight of cosmic two — the OSN gate.

5. E(oj a)rti, “until now,” is very important because it implies that you can recover, that God has provided solutions even if you cannot completely define the problem.

6. While verse 9 may describe the believer’s status quo at the moment in the cosmic system God has provided a recovery system whereby you do not have to define your problem. All you have to do is to recognise a symptom — sin. You name it to God and you are put in a position to recover.

7. As long as a believer is alive on this earth recovery is possible through the rebound technique, but the longer the believer resides in the cosmic system the more difficult becomes his recovery because he has to keep reentering and reentering and there is a great period of instability before he settles down.

8. Furthermore, after recovery and reentry into the divine dynasphere there is the problem of remaining there long enough to function at gate four.

9. Therefore motivation becomes a factor for the believer who spends too much time in the cosmic system. Inside of the cosmic dynaspheres the believer loses track of reality and he prolongs his residence in cosmic one so that illusion becomes hallucination, resulting often in permanent residence at gate nine — psychopathic or sociopathic arrogance. Spiritual unreality is the believer’s disorientation to the plan and will of God. The plan and will of God is related to residence and function inside the divine dynasphere. The ultimate objective inside the divine dynasphere is the attainment of gate eight. The believer under the illusion that he is residing and functioning in the plan of God, and yet being in the cosmic system, is a person who is hopelessly trapped apart from the grace of God.

Verse 10 — The articular present active participle from a)gapaw is the first word to consider in the original of this verse, it is used here for the function of impersonal love in gate two as well as gate seven depending, of course, on spiritual growth. Gate two of the divine dynasphere is basic impersonal love, gate seven is advanced impersonal love. Remember that impersonal love always emphasises the honour, the integrity, the capacity of the subject. Therefore what you really are by way of capacity for love or friendship, or any other virtue in life, is related to your personal integrity. When it says “he that loveth” or the one loving his fellow believer it is talking about impersonal love, your attitude toward the human race in general and those in your periphery specifically. Impersonal love is the basis for resolving all problems of human relationship. The illustration of impersonal love is in the function of constantly loving the brethren. The ability of personal love depends on the believer’s perception of Bible doctrine, for impersonal love is the function of the royal family honour code.

A)gapaw is the verb of impersonal love. The verse starts with the definite article used as a personal pronoun referring the believer who resides and functions inside the divine dynasphere. The thing that causes you to handle every situation in life — not only personal relationships, but the difficult time, the pressures and disasters — is impersonal love. It is the stability of integrity, the ability to entertain yourself so that you do not have to constantly depend on other people and friends in order to be stimulated and encouraged in life. It is the ability to live alone with yourself or to be in a group and not be alone. The definite article is translated “He who,” referring to the believer functioning inside the divine dynasphere. The present tense is a progressive present signifying impersonal love in progress, or a state of persistence. The active voice: the believer who resides inside the divine dynasphere produces the action of the verb. The participle is circumstantial, i.e. it expresses the attendant circumstances through residence inside the divine dynasphere. It is therefore what is called the present participle of simultaneous action — the action of the present participle is simultaneous with the main verb. The function of impersonal love, then, is an attendant circumstance through residence in the divine dynasphere. It is impossible for anyone to be truly happy in this life as a believer, not matter what has or what he has attained, if in his soul he does not have honour and integrity. Principle: Nothing works in life by way of relationship without the modus operandi of impersonal love.

Then we have category #3 love, the accusative singular direct object from the noun a)delfoj. It refers to someone who is a believer but you don’t really know them. This is referring to all the believers — those who are attractive and those who are unattractive. This means every known category of personality.

How do you demonstrate your love for your fellow believer? Well first of all you don’t have any unkind thoughts about him. You don’t hate him, you don’t dislike him, you are not antagonistic toward him or involved in inordinate competition with him. Secondly, you recognise that he has a right to his own privacy. To respect the privacy of all is the function of impersonal love, therefore to respect their freedom, their rights. Furthermore, impersonal love does something that society has never succeeded in doing. That is, it establishes a rapport between people of different ages. This particular principle found in verse 10 tells us that there can be rapport between believers of all ages. Impersonal love is the quintessence of humility, of thoughtfulness for other people; of courtesy and kindness.

The word “his” is the genitive of relationship from a)utoj, meaning one who is in the royal family of God. This refers to the entire royal family of God with whom you come into contact. It means the great believer and it means the nitwit, the weirdo, the obnoxious, the antagonistic, the insulting, the boorish, the self-centred. Impersonal love can overcome the most tremendous obstacles of life. Impersonal love loves the unlovely and the unattractive as well as the personable and the attractive. Impersonal love depends on the honour and the integrity of the subject rather than the attractiveness of the object of love. The action of the present participle is coterminous with the action of the main verb which comes up next.

“abideth” — the simultaneous action, the present active indicative of the verb menw which means here to reside. “He who loves his fellow believer resides.” This is the descriptive present tense for what is now going on when the believer functions under impersonal love gates. The active voice: the believer produces the action of the verb but only by residence in the divine dynasphere, and specifically the modus operandi of impersonal love. The indicative mood is declarative not only representing the verbal idea from the viewpoint of reality but indicating the main verb in the simultaneous action function of the Greek.

Finally there is a prepositional phrase, e)n plus the locative of fwj which means “light” and refers to modus operandi inside the divine dynasphere. “He who loves his fellow believer resides in the light [inside the divine dynasphere].”

The principle is a simple one. Residence in the divine dynasphere occurs for the first time at the point of salvation, the moment you believe in Christ. Every act of sin, every act of human good and evil, removes the believer from the divine dynasphere/interlocking systems of love and again the believer immediately re-enters gate eight of cosmic two, the OSN gate, and usually crosses over and interlocks with gate one of cosmic one which is the mental attitude sin gate.

The next phrase starts out with the present active indicative of e)imi plus the negative o)uk — “and there is no.” The static present tense represents a condition perpetually existing inside of the divine dynasphere. The subject is the noun skandalon which connotes cause of ruin or destruction, it also means trap, temptation to sin, enticement which gives offence or causes revulsion. We will translate it “there is no cause for ruin.”

“in him” — the prepositional phrase e)n plus the locative neuter from a)utoj, meaning “it” here because of the neuter gender.

Translation: “He who loves his fellow believer resides in the light [divine dynasphere] and there is no cause for ruin in it.” That is, you can’t be ruined when you are functioning inside of the divine dynasphere. You can only be ruined when you are functioning outside of the divine dynasphere.

Principle

1. There is no trap, enticement, cause for ruin, stumbling block or reason for stumbling inside the divine dynasphere. All skandalon occurs in the cosmic system.

2. Therefore every siren song, every Satanic trap, is a direct appeal to your personal volition from the cosmic system; but none of these temptations originate from inside the divine dynasphere, they all come from the outside. You can sit in the divine dynasphere and have all of these siren songs coming up from the cosmic system and you can say no. You will never be tempted from inside the divine dynasphere.

3. What God has invented [the divine dynasphere] cannot become the source of sin, the excuse for sin, the basis for sin, or even the means of temptation.

4. Therefore all temptation comes from outside the divine dynasphere as a direct appeal to the volition of the believer in Christ. It is not residence and function inside the divine dynasphere which causes ruin or enticement to the believer but the numerous appeals of cosmic one and cosmic two. Therefore no one ever leaves the divine dynasphere apart from his own volition.

5. Satan lays many traps along the path of momentum for the believer to stumble. The believer will face the siren song tests at various points.

Verse 11 — a dissertation on the blackout of the soul. “But” is the adversative use of the conjunctive particle de which sets up a contrast with the preceding verse. In the preceding verse we see the believer walking in the light; in this verse we see the believer involved in the cosmic system.

Next is the articular present active participle of the verb misew which means to hate, a mental attitude sin. It is a mental attitude sin that can be parlayed into evil very quickly. “But when anyone hates.” The definite article is used as an indefinite pronoun to represent a category of believers in Jesus Christ — royal family of God involved in the cosmic system. The manifestation of involvement in the cosmic system is lack of impersonal love, therefore lack of integrity and/or what is called here hatred. The present tense is a descriptive present for what is now going on and has been in progress throughout the entire Church Age. There is always someone who falls into this category of hating the brethren, and this is hatred in a state of persistence because of involvement in the cosmic system. The active voice: the believer involved in the cosmic system produces the action. This is a temporal participle, it also has simultaneous action. Here is a case of where the action of the present participle has simultaneous action with the main verb coming up.

Then we have the accusative singular direct object from the word a)delfoj referring to other members of the royal family of God. In addition is a)utoj in a genitive of relationship situation. The intensive pronoun is used as a personal pronoun — “his fellow believer,” indicating once again we are dealing with believers.

Principle

1. The attitude toward the fellow believer is the divine mandate related to the love complex. We are commanded to love the brethren. This is not personal love, this is impersonal love where you — because of your honour, integrity, function of the royal family honour code — love all the brethren.

2. This is a mandate for impersonal love toward all members of the royal family of God.

3. Hatred is a basic manifestation of involvement in the cosmic system. To the extent that you entertain at any given time hatred in your soul your hatred is involvement in the cosmic system, and to the extent that you have hatred you have wiped out your integrity. Hatred is the destruction of the integrity in your soul.

4. Hatred therefore is not only the function of gate one, cosmic one, it is also the function of gate four, impulsive arrogance, or gate six, conspiracy arrogance.

5. Hatred is also the function of cosmic two which is the hatred complex. For example, certain types of hatred fall into gate two which is degeneracy, or gate three which is anti-establishment.

6. Another category of hatred is impersonal hatred. Impersonal hatred is perhaps best illustrated by hating a class of people. If you are poor but arrogant then you hate people who are rich, and any sign of wealth always turns on your hatred. Hate generates hate where no integrity exists.

“is” — present active indicative of e)imi, “he is” [and keeps on being] is the correct translation. The perfective present tense refers to a fact which has come to be in the past — the believer becomes involved in the cosmic system — but is emphasised as a present reality. The active voice: the believer produces the action ofd the verb — involvement in the cosmic system. The indicative mood is declarative viewing the verbal action from the viewpoint of reality. It also indicates the main verb with which there is simultaneous action.

Then we have the preposition e)n plus skotia again, meaning “in the sphere of darkness [the cosmic system].” “But when anyone hates his fellow believer he is in the darkness” — the place of the blackout of the soul and scar-tissue of the soul. Then we go on to his walk. Walking in darkness is an advance in this field — e)n plus the locative of skotia refers to blackout of the soul, the darkness itself.

“Darkness” is scar tissue of the soul, according to Ephesians 4:15-17, especially with emphasis on verse 17. The darkness is the cosmic system which is composed of two dynaspheres, Satanic power systems by which Satan controls so much of the human race whom he rules.

The verse continues with the present active indicative of peripatew, and with it the conjunction kai — “and he walks.” The perfective present tense refers to a fact which has come to be in the past — the believer becomes involved in the cosmic system — but is emphasised as a present reality. The active voice: the believer involved in the cosmic system produces the action. The indicative mood is declarative representing the verbal idea from the viewpoint of reality. With this is the prepositional phrase e)n plus the locative of skotia which means “darkness.”

“and knoweth not” — the connective kai, “and,” o)uk, the negative, and the perfect o)ida used as a present active indicative meaning to know or to come to know or to understand — “and does not know.” The descriptive present is for what is now going on. When a believer is in the cosmic dynaspheres he doesn’t know what he is doing or where he is going. The active voice: the believer involved in the cosmic system produces the action. The indicative mood is declarative representing the verbal idea from the viewpoint of reality.

Then we have the interrogative adverb of place, pou, meaning “where,” and then the present active indicative of u(pagw which means to go — directional: “where he is going.” This is an idiom for disorientation to the plan of God, a failure to understand the divine game plan for the Church Age. This means ignorance of the Christian way of life which residence and function inside the divine dynasphere. The Christian way of life is first of all motivation. Motivation is expressed in our first three gates of the divine dynasphere; it comes from the filling of the Spirit, from the integrity of impersonal love, from enforced and genuine humility. Motivation is not motivation unless it is objectivity. As soon as you move into subjectivity you have false motivation. Those three gates all interlocking not only produce objectivity but they produce motivation and respect for authority. The three must go together to make true motivation.

The Christian way of life is also momentum, and momentum comes from the function of gate four which has two functions: a) the perception of Bible doctrine whereby gnwsij in the left lobe is brought over to the right lobe where it becomes e)pignwsij. This is done by faith perception, the use of the faith-rest drill in perception. Only e)pignwsij has momentum in the spiritual life; b) the application of doctrine. There is faith application or the three stages of the faith-rest drill — faith claiming the promise, faith applying the doctrinal rationales, faith making doctrinal conclusions and being in control of the situation — and then there is what is called civilised separation or facing people problems in life by switching from whatever the problem is to impersonal love.

The Christian life is also made up of results and the results come in the last four gates of the divine dynasphere. One of the results is the gate five function, love of God, which eventually is parlayed into occupation with Christ. Gate six, right man-right woman relationship being sustained. Gate seven: friendship, family, loved ones, plus advanced impersonal love, the full knowledge and use of the royal family honour code. Gate eight is the attainment of maturity, the completion of the ECS, sharing the happiness of God, receiving the imputation of supergrace blessings, the glorification of the Lord Jesus Christ.

So far we have: “But when anyone hates his fellow believer he is in the darkness [cosmic system], and he walks in darkness [residence and function in the cosmic system], and he does not know where he is going.”

Principle

1. Ignorance of the game plan format means that life loses meaning, purpose, definition and direction.

2. Ignorance also means that the use of his own volition to acquire that spiritual malady known as the blackout of the soul and scar tissue means that he is going to self-destruct.

3. In anticipation of the doctrinal principle blackout of the soul is negative volition function of gate two, cosmic one, and gate one, cosmic two. But it is more than that, it is making a decision to be miserable for life. No matter how you use your talent or how you succeed as far as human viewpoint is concerned you have made a decision to be miserable for life.

4. Scar tissue of the soul is the interlock between the negative volition gates of cosmic one and two and the other gates of the two other dynaspheres.

5. The believer who is ignorant of Bible doctrine, unaware of the divine dynasphere as the Christian way of life, and who does not understand residence and function in the divine dynasphere, has developed an intense capacity for misery, unhappiness, grief and distress.

6. Furthermore, such a believer resides in the cosmic dynaspheres where a combination of self-induced misery plus divine discipline constitutes a full time dedication to pain and a gluttony for punishment.

John now throws in a subordinate causal clause introduced by the conjunction o(ti — “because.” This subordinate clause is extremely important because it contains the key to understanding both blackout and scar tissue of the soul. A causal clause states the ground or reason for the assertion contained in another clause.

Then we have the subject, the nominative singular from skotia plus the definite article — “the darkness,” referring to the cosmic system; plus the aorist active indicative from tuflow which means to be blinded — “because the darkness has blinded.” The culminative aorist tense views the believer’s residence inside the cosmic system in its entirety but it regards it from the viewpoint of existing results. The active voice: the believer involved in the cosmic system produces the action of the verb. If he stays in long enough he hits blackout of the soul. The indicative mood is declarative for the reality of the fact that believers become involved in the cosmic system and from then on, if they stay there — if there is no rebound, no re-entry into the divine dynasphere, no consistency in perception of doctrine — the blackout of the soul becomes the next stage in self-induced misery.

“his eyes” — the accusative plural direct object from the noun o)fqalmoj, and with it the intensive pronoun a)utoj.

Translation: “But when anyone hates his fellow believer he is in the darkness [cosmic system], and he walks in darkness [residence and function in the cosmic system], and he does not know where he is going, because the darkness has blinded his eyes.”

Principle

1. The indication of failure to reside and function in the divine dynasphere in this context is hatred of another believer — someone you know, someone you do not know; it makes no difference. Hatred is used as the illustration of being in the cosmic system and involved in the blackout of the soul. You cannot hate, either personally or impersonally, without becoming involved in the blackout of the soul. Life is too short to hate anyone is the principle.

2. When the believer is not residing in the divine dynasphere he is said to be in darkness. This must be understood.

3. Furthermore, in 1 John 2:11 walking in darkness is now going to be classified as blackout of the soul.

4. Since walking in the light is residence in the divine dynasphere walking in darkness is residence in the cosmic system, but it is a residence which will be redefined in terms of blackout of the soul.

5. The believer residing and functioning in the cosmic system does not know where he is going. That is, his life has no direction, purpose, definition, and so on in the light of the will and plan of God, in light of the divine policy for the Church Age and, above all as some people would like to think of it, in the light of any possibility of happiness. Once you become a believer your only hope of happiness in this life is to function inside the divine dynasphere and/or walk in the light. If you don’t walk in the light there is no way that you as a believer can ever be happy.

6. Finally, this verse declares that darkness or the cosmic system has blinded the believer’s eyes, which means his perception or understanding of God, understanding of the will of God, understanding of the purpose and policy of God, understanding of the status quo of the royal family in this dispensation. In other words, he is stupid! (Stupidity is quite different from natural lack of intelligence or natural intelligence. Stupidity is using your own volition to come to the point where you can’t understand the point)

7. There is also an unbeliever blackout of the soul but 1 John 2 is not covering that subject.

The doctrine of the blackout of the soul

1. Definition:

a) The blackout of the soul is the status of the believer in negative volition toward doctrine which results in his involvement in the cosmic system.

b) The cosmic system of Satan includes, therefore, two dynaspheres/power systems by which the believer comes under the control of Satan as the ruler of this world. Luke 4:5-7; John 12:31; 14:30; 16:11; 2 Corinthians 4:4; Ephesians 2:2.

c) Blackout of the soul finds the believer entering gate two of cosmic one — negative volition arrogance. Or he can enter gate one of cosmic two — the negative volition gate in the hatred complex. Generally he will enter both at the same time, especially because gate eight, the function of his old sin nature, is often involved.

d) In cosmic one the believer rejects doctrine because he is preoccupied with himself, while in cosmic two the believer rejects doctrine because of his preoccupation with and predilection for erroneous human thinking which conflicts with doctrine.

e) Satan’s kingdom is a kingdom of darkness — Ephesians 5:11; 6:12; Colossians 1:13.

f) Since the cosmic system is called a domain of darkness, and those believers who reside and function in cosmic one and cosmic two are said to walk in darkness (1 John 1:6; John 12:35) we have therefore the basis for the blackout of the soul, being in darkness.

2. The mechanics of blackout of the soul. There are two great verses for the mechanics — Ephesians 4:17; 1 Timothy 4:1. Mataiothj is the key, it means “vacuum.” In other words, when you reject truth a vacuum pump opens in your mind to suck in anything which is false. Before you reject any form of truth you might have had common sense, an instinct for what is true, but once you reject the laws of divine establishment, the gospel of our Lord Jesus Christ, or — as in 1 John 2, Bible doctrine for the believer — once you become indifferent to Bible doctrine you lose your common sense. Believers seem to drop their common sense the very moment they go negative toward doctrine. Mataiothj means “nothingness, worthlessness, futility, emptiness,” and therefore a vacuum. And again, the three areas of truth which can become the object of man’s negative volition are the way in which we lose out with the divine dynasphere. We can reject the laws of divine establishment. We have already accepted the gospel as believers, so that is not an issue, but for the unbeliever by rejecting the gospel, he gets into blackout of the soul. The presentation of Bible doctrine to the believer, rejection of it, distraction from it, is the way in which blackout of the soul begins. Negative volition toward Bible doctrine creates in the left lobe a vacuum which reaches out and picks up any false idea in your periphery and brings it in, so that your mind is filled with false ideas. This is 1 Timothy 4:1.

3. Therefore the blackout of the soul is related to reversionism. There are seven stages to reversionism.

a) Stage one, distraction from Bible doctrine.

b) Stage two, reaction or the frantic search for happiness stage.

c) Stage three, operation boomerang. The frantic search for happiness in following the trends of the old sin nature intensifies unhappiness resulting in frustration — becoming more involved in the cosmic system. The more you seek happiness for happiness sake the more you are involved in the cosmic system.

d) Stage four, the emotional revolt of the soul. The emotions of the soul take control of the mentality of the soul and they blot out reason and the ability to think and to face reality.

e) Stage five: negative volition toward doctrine. The first four stages act as a distraction but by the time we get to stage five of reversionism the believer is definitely either apathetic or hostile toward Bible doctrine and the one who communicates doctrine. Generally the first four stages produce apathy or indifference to the content and communication of the Word of God. Often this results in personality conflict or antagonism with whoever communicates or whoever is “gung ho” for communication of doctrine. The result is often that the transition from apathy to antagonism toward doctrine is often made through making a goat out of the one who communicates doctrine.

f) Stage six: blackout of the soul, interlocking with the various gates of the cosmic system. Furthermore, this is the stage of demon influence through Satanic propaganda sucked into the vacuum created by negative volition. By comparing Ephesians 4:17 with 1 Timothy 4:1 we find that the believer, being influenced by the Satanic though or concentrating on doctrine from demons, is the person who will reject any form of truth instinctively and emotionally react to it. Because the believer’s body, however, is the temple of the Holy Spirit (1 Corinthians 6:19,20) the believer himself cannot be demon possessed. There can be demon influence merely through false thinking — but no demon possession. However, when the believer passes through the negative volition gate of the cosmic dynaspheres he creates a vacuum in his soul and the doctrines of demons, which include anything from the redistribution of wealth, socialism, crusades of self-righteousness, etc. Demon influence is simply anti-truth in thought. It has to do, then, with thinking and the inculcation of Satanic system of thought. Demon influence results in establishing the wrong priorities of life.

g) Stage seven: scar tissue of the soul. While blackout of the soul is residence through negative volition into the cosmic system the scar tissue of the soul is the interlock between the various gates. Also, the blackout of the soul affects primarily the left lobe which is the nouj, whereas scar tissue of the soul affects the right lobe which is called “heart” or kardia.

h) Stage eight: reverse process reversionism. In this stage the priorities, the mandates, and the true objects of love are rejected inside the cosmic system and therefore the believer follows his false priorities, his false mandates, his pseudo love into his state of total unhappiness. It is obvious then that blackout of the soul, stage six, and scar tissue of the soul, stage seven, both result in the negative volition of gate two cosmic one or gate one of cosmic two. The inevitable result of both blackout of the soul and scar tissue of the soul is the function of reverse process reversionism.

4. The blackout of the soul is related to scar tissue. As noted in the previous points the blackout of the soul is involved in the cosmic system and it affects primarily the left lobe, while scar tissue of the soul affects primarily the right lobe. But the two combine to form reverse process reversionism. Whatever your priorities were you have now completely developed wrong priorities about everything. You have destroyed your scale of values and created a scale of values which intensifies unhappiness, and you go from being an evangelist of unhappiness to an apostle of unhappiness. Blackout of the soul is the first stage in what is called “loving the world” in 1 John 2.

5. The believer and the blackout of the soul. This begins with loss of momentum at gate four of the divine dynasphere. Why does the believer lose momentum? Because he is no longer as a believer motivated to take in doctrine on your own.

6. Unbeliever blackout of the soul. Jesus called the Pharisees involved in gate five of cosmic two, the religious gate, “blind guides.” He called also those who followed them “blind men” — Matthew 23:16-19. These same Pharisees were called “the blind leading the blind, and both fall into the ditch” in Matthew 15:18; Luke 6:39. In 2 Corinthians 4:3,4 — “And even if our gospel is veiled [not clear to the person who hears the gospel] it is veiled to those that are perishing [unbelievers], in whose case the god of this world [Satan] has blinded the minds of the unbelieving [How does he do it? Blackout of the soul] that they might not see the light of the gospel of the glory of Christ, who is the image of God.” Or 2 Corinthians 3:14-16; Romans 11:7,8.

7. A conflict of dynaspheres. We live in the dispensation when the conflict of dynaspheres is on. Matthew 6:22-24 — “The eye is the lamp of the body [the eye being perception of doctrine or gate four, momentum of the divine dynasphere]; if your eyes are healthy [the function of gate four] your whole body is full of light [that is momentum]. But if your eyes are bad, your whole body will be full of darkness [blackout of the soul]. If the light within you is darkness [whatever you know is related to the cosmic systems], how great is that darkness! No one can serve two masters; for either he will hate the one and love the other; or he will be devoted to one and despise the other. You cannot serve God and mammon [Mammon was a Greek god, the demon of cupidity, avarice and inordinate desire].” Having the wrong priorities would be serving mammon. If your priorities are wrong you will suffer blackout of the soul followed by scar tissue of the soul.

8. The solution to the blackout of the soul. Ephesians 3:16-19 — “That he would give you, according to the riches of his glory, to be strengthened with power [residence and function in the divine dynasphere] through his Spirit [Gate one] in the inner man. So that Christ may dwell in your right lobes through faith perception; that you, being rooted and grounded inside the love complex [the divine dynasphere], may be able to comprehend with all saints [the function of gate four] what is the breadth, length, height, depth, and to know the love of Christ which surpasses gnwsij [the gnwsij of the Gnostics], that you may be filled with all the fullness of God [the attainment of gate eight and the happiness which God has designed for the royal family].”

Verses 12-14 are going to require considerable introduction. Therefore we begin by examining the heritage of the Church Age, the heritage of the royal family of God, as given in the will of our Lord Jesus Christ on the cross. On the cross the Lord Jesus Christ made a verbal will. It is composed of seven expressions, they are all one way or another related to the conflict of the dynaspheres, i.e. the divine dynasphere versus the cosmic system. The divine dynasphere is the Christian way of life or the way of life for the royal family.

Our Lord’s heritage for the royal family and the expressions of it in His will are found in the so-called seven sayings of the cross — which are not the seven sayings of the cross, they are far more important than that. The first one is found in Luke 23:32-34 and is the expression of impersonal love, which is of course a part of the royal family heritage. Impersonal love is the integrity, the royal family honour code, the solution to all the personality conflicts of life, the basis for your own peace of mind and the only Millennium you will ever have on this earth which is inside your own soul. Our Lord first switched to impersonal love at the time of the Roman Praetorium when the crowd began to cry, “Crucify him.” He was functioning in His humanity and He was perfect inside of the divine dynasphere invented for Him by God the Father. He was no facing the howling mob which had gathered around the place called “The Skull” in order to watch Him die. They were screaming insults, blasphemies, imprecations of all kinds; and our Lord handled this mob absolutely perfectly. As they were standing there and ridiculing our Lord was functioning on impersonal love. There is no mob, no system of violence, no system of terrorism, no adversity that anyone can execute in your direction, no evil that man can perpetrate on you of any kind, no matter how horrible it may be, that cannot be handled by impersonal love inside of the divine dynasphere. Our Lord’s perfect integrity or the expression of His impersonal love inside the divine dynasphere was manifest in this first phrase which He uttered on the cross. It was uttered in extreme physical pain. Being locked in with impersonal love He could offer a genuine prayer which perpetuated client nation Israel for forty more years. They had reached the peak of degradation, involved in every possible gate of cosmic one, the arrogance complex. They were expressing gate nine of cosmic two, am maximum amount of evil. In every possible way they were doing every vile thing. Yet, in no way could they disturb our Lord Jesus Christ.

The issue is: All problems in life must be solved from a stabilised base, and that stabilised base is impersonal love. No love relationship — right men-right woman, friends, families, loved-ones under category #3 love — can be perpetuated on the basis of personal love. Personal love, no matter how romantic or emotional; no matter how much it involves, physical, mental, and even spiritual attraction, can be self-perpetuating. It is impossible to perpetuate any form of human love no matter how noble, honourable, or great. That even includes inanimate things — love of country, patriotism. It is impossible to perpetuate patriotism on patriotism. It is impossible to perpetuate any form of love or honour apart from your own personal function in impersonal love. Impersonal love is the basis for every great thing in life.

So the expression of our Lord’s impersonal love in the first of the seven phrases He uttered on the cross — “Father forgive them; for they know not what they do” — is the basis for the royal family of God functioning as royal family. Whatever you are by physical birth God has provided the perfect heritage through our Lord Jesus Christ in the first expression of His will and testament, the new testament, on the cross. He has given to us impersonal love, the highest expression of honour an integrity that can ever exist in any human being. Every believer, regardless of his background, is royal family of God forever and it is the intention of our Lord Jesus Christ, the Prince Ruler of the Church, and the will of God the Father, that first of all through the daily perception of doctrine we will have within our souls the development of the necessary integrity, the royal family honour code function and understanding for the proper use of impersonal love.

The second expression of our Lord’s will is found in the resurrection of two criminals — Luke 23:39-43. One of the criminals said, “Save yourself and us.” In other words, this man simply wanted to get out of capital punishment, he didn’t want to die. He thought in terms of his own criminal arrogance of gate eight. He was using his vocabulary to blaspheme and ridicule the Lord Jesus Christ. The second criminal — “And we, indeed, justly; for we are receiving what we deserve for our deeds.” We notice immediately that the second criminal was also thinking. He was being objective and introspective all at the same time. His thinking reflects some objectivity and establishment concept and respect for divine authority. One criminal here is in the cosmic system and one is free from the cosmic system as he is in the process of paying his debt to society through capital punishment. “This man has done nothing wrong.” He recognised what the judges failed to recognise. Here is a criminal who is totally free from any prejudice of any kind and he is free from the cosmic system, and being free from the cosmic system he recognises our Lord’s innocence. He also recognises the importance of capital punishment, a very definite part of the laws of divine establishment.

The third expression of our Lord’s will and new testament is found in John 19:25-27. It is the expression of impersonal love’s integrity and responsibility. Impersonal love carries maximum expression of a sense of responsibility in the function of integrity. Impersonal love is the only approach to mankind whether you know the person [personal love] or whether it is just another face in the crowd. Verse 25, “… Jesus his mother” — the mother of His humanity, not the mother of God. With our Lord’s departure from this earth she is in a state of total helplessness. So our Lord looked down from the cross and said, “Woman, behold thy son!” “Woman” is gunh. He did not call her “mother,” He called her “woman.” Why? He is now speaking from His hypostatic union. Then he said to the disciple, John, “Behold your mother” — mhthr. “And from that hour that disciple [the apostle John] took her to his own home.” He took care of her. The principle should be quite obvious. Impersonal love has the strongest expression of human integrity, and from this human integrity comes responsibility. It is only as we have a sense of responsibility that we as believers thoughtfully use our freedom. In other words, we properly use our freedom inside the divine dynasphere.

The fourth expression is the expression of spiritual death — Matthew 27:45,46. This is an expression of spiritual death and therefore the expression of substitutionary atonement by which we become members of the royal family of God and enter the divine dynasphere which is His heritage to us. By means of believing in Christ we enter the divine dynasphere. All of this is because He took our place; this is the expression of spiritual death.

At the same time, in John 19:28,29 we have a fifth expression and this is the expression of his human suffering on the cross. “After this Jesus, knowing that were now accomplished” — panta tetelestai. Tetelestai which is also repeated two verses down is the perfect passive indicative of telew, and it is correctly translated, “All things had already been finished.” The word h(dh means “already.” Salvation is now completed. Notice He is still alive and He utters the fifth expression stating that everything is completed. There will be three more statements and at this points all things had already been completed for salvation.

“… in order that the scripture [Psalm 69:21] might be fulfilled, said.” And here is the expression of His human suffering. “I am thirsty.” Thirst is one of the great physical agonies of the cross. He is indicating the fact that inside of the divine dynasphere He had been suffering intensely and yet He was able and capable of enduring all things.

The sixth expression is the expression of a completed mission — John 19:30. “When Jesus, therefore, had received the sour wine, he said, Tetelestai — It is finished, or It has been finished in the past with the result that salvation stands finished forever. The salvation of the human race is accomplished, our Lord is still alive. The implications are many. Nothing could be added to the work of Christ for salvation — Ephesians 2:8,9. Salvation was completed before our Lord died physically on the cross. Then, in that same John 19:30, “And having pushed forward His head, He delivered over His spirit.” He pushed His head forward to prove that He did not bleed to death.

The seventh expression of the royal family heritage has to do with how our Lord died physically and what significance it has with regard to the divine dynasphere which was given to us. It also has something to do with the resurrection of our Lord.

The expression of the royal family heritage — Luke 23:46. In our Lord’s verbal expressions on the cross He stated the tremendous concept of His will and new testament, and from that will come the capstone which is the resurrection of our Lord Jesus Christ. “And having enunciated with a loud voice, Jesus said, Father, into your hands I deposit my spirit, and having said this, he expired.”

This is the reference to the physical death of our Lord Jesus Christ, for when our Lord was hanging on the cross He died twice. But you can’t start with the cross, you have to start with birth. All human life is imputed after the fetus leaves the mother’s womb. There is no human life in the womb. All human life resides in heaven and all human life is given at the sovereign will of God the Father. He imputes human life to the human soul, so that the human soul always contains human life whether the individual goes to heaven or goes to hell. At the same time Adam’s original sin is imputed from the justice of God to the genetically-formed old sin nature so that when man is born physically alive he is simultaneously spiritually dead. This means that all condemnation occurs at the moment of birth. Long before anyone commits his first sin he is spiritually dead and this is, of course, because God in His grace recognises that certain ones will not live to reach the point of accountability and condemnation must precede salvation; they are automatically saved. Anyone who dies before reaching the point of accountability automatically goes to heaven.

That takes up the issue of our personal sins. At some time after birth we commit our first personal sin and thereafter it becomes the habit of life, the expression of the old sin nature. Our personal sins are imputed to Christ on the cross and judged. So when it says “God commendeth his love toward us in that, while we were yet sinners, Christ died for us” it is referring to the fact that Christ was judged for our sins on the cross. Therefore the door of salvation is open wide so that anyone who believes in the Lord Jesus Christ has eternal life. It is faith plus nothing else.

Isaiah 53:12 gives us perhaps, in one sentence, the best summary of the two deaths of our Lord on the cross. He died spiritually bearing our sins; He died physically because His work was finished. Corrected translation from the Hebrew: “Therefore I [God the Father] will distribute the spoil [the plunder of victory] to him [our Lord Jesus Christ]” — after His resurrection, ascension and session. The spoil or the plunder of victory came from the fact that when our Lord Jesus Christ was given human life from God the Father so that He became the unique person of the universe, the God-Man [undiminished deity and true humanity in one person forever], He was given a Christmas present on that first Christmas. He was given a divine dynasphere, a power system to support and sustain His humanity during the incarnation or the first advent. From gate eight of the divine dynasphere there was tremendous victory as far as the angelic conflict was concerned.

The reason for distributing the spoil is “because of the many [the royal family of God which would follow our Lord’s resurrection and ascension]” — once our Lord was seated at the right hand of the Father in hypostatic union in ten days the Age of Israel came to a halt and the Church Age began, the dispensation and the formation of the royal family of God. It is the “many,” the royal family of God which are in view in Isaiah’s prophecy. This is the dispensation of the Church, there will be the resurrection of the Church, and then there is the completion of the Age of Israel, called the Tribulation; then the second advent followed by 1000 years of perfect environment called the Millennial reign of Christ. At the end of that time there is a revolt against perfect environment led by Satan himself with the use of the cosmic system, and then finally the end of human history with the destruction of the heavens and the earth, the construction of the new heavens and earth with the wonderful things that are involved for the believer in eternity. Isaiah had to be obscure because the first prophet of the Church Age was our Lord Jesus Christ. The royal family of God is composed of every person in this dispensation who is a believer in Jesus Christ.

“… and he [Christ] will distribute the spoil to the great ones [the believers who attain spiritual maturity or crack the maturity barrier]” — we are given the same divine dynasphere. The moment we believe in Christ we are given the filling of the Holy Spirit, we move into gate one of the divine dynasphere. This becomes God’s plan for the believer in the Christian way of life. The “great ones” are the believers who utilise the divine dynasphere, who obey the mandates of our Lord to reside and function inside of the interlocking systems of love.

“because he [Christ] poured out his soul to death [physical death]” — prior to His physical death He was identified with the offerings for sin, the Levitical offerings which portray the work of Christ on the cross: redemption, reconciliation and propitiation; “because he himself carried the sins of the many [those of every person in the history of the human race].” In His physical death the body of our Lord went to the grave — Luke 23:53. He had a human spirit and a human soul which left His body. His human spirit went into the presence of God the Father. His human soul went into Paradise which at that time was located in the heart of the earth and after the resurrection transferred to the third heaven. In resurrection His soul left Paradise and rejoined His body, His spirit came from the presence of God the Father, and with the spirit and the soul back in the resurrection body he walked through the grave with the stone still in place. The stone was not removed until morning.

All four of the Gospels had something to say about the physical death of our Lord Jesus Christ. Matthew 27:50 the sound is emphasised. What impressed Matthew was the fact that the sound carried all of the way to the gates of the city and everyone could hear who was on that hill called “The Skull” or Golgotha. Matthew 27:50 uses the constative aorist of the verb krazw which gathers up into one entirety what our Lord shouted. It also emphasises the result of that shout. Matthew emphasises the fact that the shout was heard. In other words, how strong our Lord’s voice was in that closing phrase.

Mark, on the other hand, was interested in His breath control — Mark 15:37. He uses the constative aorist of a)fihmi. He emphasises such tremendous breath control that He could actually exhale and not inhale again.

John 19:30 — John was interested in the body posture, for the body posture was to prove that our Lord did not die by bleeding to death. On the cross, in dying, our Lord pushed his body forward so that all the blood would go to the lower part of His chest cavity and when the spear went through it out would come blood and water.

Luke is the only one who notes the content, or part of the content, of what our Lord said when He was actually dying. The last words uttered by our Lord are not mentioned by Luke, Luke only started the sentence — Luke 23:46, “ … “Father, into your hands I deposit my spirit.” To understand exactly what is meant by that we have to go to Psalm 31:5 where the entire phrase is given. Not only did our Lord quote the first half of Psalm 31:5 but He completed the sentence and in so doing gave us the heritage for the royal family of God in the dispensation of the Church. The rest of the verse literally from the Hebrew says, “For you have delivered me, O Jehovah [God the Father], God of doctrine.” Doctrine was the last cry of our Lord and doctrine is the heritage of the royal family of God and the basis for momentum inside the divine dynasphere. Life does not have meaning and purpose and definition apart from Bible doctrine. Bible doctrine, then, is the key to life.

“ … and having said this he expired.” This means that doctrine must be the number one priority of your life as a believer. Doctrine is the motivation for residence and function inside the divine dynasphere and, again, for fulfilling Isaiah 53:12, “Therefore I [God the Father] will distribute the spoil [the plunder of victory in the angelic conflict] to him [the Lord Jesus Christ] because of the many [the believer in the Lord Jesus Christ], then he [Christ] will distribute the spoil to the great ones [believers whose momentum carries them to gate eight], because he [our Lord] poured out his soul to death [physical death]; prior to this he was identified with the offerings for sin because he himself carried the sins of the many, and concerning the offering for sin it was caused to fall upon him.”

Here, then, is the first part of the new testament heritage of the believer in this dispensation. The rest of it is found in resurrection. This plus resurrection is the heritage of the royal family. In this life you as a believer in the Lord Jesus Christ can have the greatest possible happiness, the greatest blessing that life can offer. In spite of the fact that everything that appears to make for happiness is a dead end you can have absolutely perfect happiness in this life. This can only be accomplished by the daily perception of doctrine and by its application to life.

This brings up the subject of resurrection. Actually, there are two returns from the dead. Resuscitation means a person returns from the dead in a body of corruption and therefore dies again — like Lazarus and Paul. Resurrection means a person returns from the dead in a body of incorruption.

In verses 12-14 we have the motivation challenge to three categories of believers in Jesus Christ. In verse 12, the challenge to the new believer. Of all of the people who need to be properly motivated it is the new believer, the person who has just received Jesus Christ as his personal saviour.

Our first word in verse 12 is grafw, present active indicative — “I am writing.” The present tense is a descriptive present for what was going on at that time. The active voice: John is producing the action as the human author of the epistle. Furthermore, John is functioning as the non-resident pastor providing non-face-to-face teaching through the written page. The indicative mood is declarative representing the verbal idea from the viewpoint of reality.

With this we have a dative plural indirect object from the pronoun su. The plural means it was addressed to the entire congregation — “I am writing to you.” The dative indirect object indicates the one in whose interest the writing occurs. It is also the dative of advantage, it is to the advantage of every believer to have a right pastor and to listen to the teaching of doctrine.

Then we have the vocative plural from the noun teknion, the first vocative to indicate the believer. This is a diminished form of a noun, teknon which means a child under the parent. Teknion is the diminished form meaning you are just starting out, therefore some things immediately become an issue in your spiritual life. For example, what is your number one priority? What is your motive in life? What do you really think down deep in your soul? — not what you appear to be to other people. We are starting out on the spiritual life. Here is someone who at the point of salvation has just entered the divine dynasphere, gate one, through the indwelling and filling of the Spirit. Now they have to set up priorities to reside here, they have to then make a lot of decisions from their own soul, they cannot depend upon others to make the decisions. If you are going to be directed properly you must make decisions, but you have to have information and that information is Bible doctrine which you receive in the function of gate four of the divine dynasphere.

This now refers to a child in relationship to parents and, and here new believers in Christ as they are related to the communicator of Bible doctrine. The communicator of Bible doctrine or the pastor is the parent. The parent is not the one who leads the person to Christ. However the person believes in Christ he is not the spiritual parent, the parent is the one who actually teaches Bible doctrine. The parent is the one who looks down into the cradle and gives the doctrinal information. “Little children” is in the diminished form because it means that when you start the spiritual life you must be totally under the authority of the communicator of doctrine. This is very difficult because there is a great deal of push-pull in every local church. There is no such thing as one who is everyone’s right pastor but whoever your right pastor must be two factors must exist: he must teach under a system of authority and he must communicate Bible doctrine. He may not be the best speaker you’ve ever heard; it is far better that he is a plugger and that he communicates what is there. It is the content that counts, not his scintillating personality or unusual ability as a public speaker.

The issue is not only motivation but motivation related to one of its greatest testing points — motivation related to authority. Authority is the basic principle of life. There can be no civilisation, no client nation, no freedom or the function of freedom without authority. Freedom is always based on authority and therefore you cannot have prosperity in a nation without authority. You are always tested in motivation with regard to authority. Can you, regardless of your personal opinion, regardless of your personality conflict and your problems of subjectivity, listen to the communication of doctrine with authority? You are free to be positive or negative but your freedom is no good unless you get under someone’s authority who is a pastor-teacher. That is why this vocative is so important. It was the first test. John is called the disciple of love because he is the primary communicator of the love complex, not because he was sweet and lovey-dovey which is the way he is generally described. He is not talking here about people he wants to pat on the head, he is talking about people he wants to train. Training is impossible without authority. This is probably one reason why a client nation to God which has universal military training and continues it perpetuates its own strength. The Roman empire began to crumble, not only when they began to lose certain spiritual principles, but at the same time they began to crumble (not only because the pivot began to shrink) because they abandoned universal military training. As they moved away from universal military training they lost the principle of motivation, they lost the principle of honour and integrity and capacity in their own souls. They did not go through some “beast barracks” system whereby they were subordinate to an obnoxious person who had rank and authority over them, and who trained them in the simplest of military maneuvers, the school of the soldier. Because of this they were unqualified and unfit for life, and as this continued two things began to happen. Even when they were born again they did not respond to authoritative teaching and as a result the believers went into the cosmic system, the pivot began to shrink, and those who were fighting for the freedom of the client nation were foreigners from the Germanic tribes and other people beside Romans. Finally, there came a time when there was no such thing as a Roman army made up of Romans and barbarians were fighting barbarians until one day the barbarians said, “Why should we fight each other, let’s just plunder Rome.”

While teknion does not always refer to new believers the rest of the verse indicates that this is the category involved here. As yet the new believer has no motivation from gate four, perception of doctrine, so he must be challenged by the results of his salvation. Whatever motivation a person has at the beginning of his Christian life it is related simply to what he understood when he believed in Christ. He understands, perhaps, a little bit of grace. He understands that he now has eternal life. He understands that Christ did certain things for him which he did not earn or deserve. And having understood these very simple things he is now challenged as to his motivation. Which way will he go with his motivation? Will he respond to doctrine? There are those who will start out “gung ho” for doctrine, then they peel off and they fail. They are distracted by people, they are offended by the teaching of doctrine, they are a law unto themselves. It takes very strong motivation to continue one’s momentum all of the way to gate eight, the objective provided by God, the place of great blessing and great happiness. So understanding salvation by grace through faith has to be the initial motivation in the Christian way of life or function inside of the divine dynasphere.

The motivation as a point of doctrine begins with the conjunction o(ti, used here for a subordinate clause, translated “because.” Next is the nominative feminine plural definite article a(i which is used as a possessive pronoun. Then the nominative plural subject of a(martia — “sins,” referring to personal sins.”

“because your personal sins [up to the point of salvation].” Followed by the verb, the perfect passive indicative of a)fihmi which means to forgive. But this is not the ordinary form, it isn’t even a Koine Greek word. The form we have here is Doric. The Dorians were the barbarian Greeks who followed the cultured the cultured Greeks into Greece and eventually conquered them and started the Dark Ages. The Doric Greek is very important because the Dorians were the strongest race of people in all of human history up to this moment on the principle of authority. The Spartan system was the Dorian system. So this is a Dorian perfect passive indicative of the word a)fihmi. It tells us that our Lord, when He faced the cross, faced the issue of true motivation. As He looked at the cross and coming into contact with the sins of the world He had to decide between His freedom as a human being — which would say no to the cross — or His motivation responsibility to the human race which brings Him under the authority of God the Father and the Father’s plan. He had to make a decision between following His own freedom and avoiding the cross or following the authority of God the Father and being motivated to surrender totally His freedom in going to the cross. How He was motivated was the issue. The perfect tense is action completed in the past with emphasis on finished results. The intensive perfect emphasises and intensifies those results. In other words, the result of our Lord surrendering His freedom and making a motivation decision to go to the cross and die for our sins, to come under the authority of God the Father and His plan, had tremendous results. Authority was a greater principle than His own personal freedom. Therefore when we start the spiritual life we have to remember that we are born-again spiritual babies in a spiritual cradle. We must be under authority. We have no freedom, no rights until we have doctrine — until we can think in terms of the spiritual life. We have a cradle, it is called the divine dynasphere, in which we are designed to reside and function. In the divine dynasphere there is room for decisions but all good decisions are related to authority. The decisions related to freedom become an issue only after one has capacity for life, capacity for happiness, capacity for blessing from the perception of Bible doctrine.

The passive voice: the believer receives the action of the verb at salvation but the results of the completed action continue to motivate the believer. The indicative mood is declarative for a dogmatic statement of Bible doctrine. All good decisions are based on the facts, and the facts can only come through the perception of Bible doctrine. “I am writing to you dear children because your sins have been forgiven.”

Next we have the dative plural indirect object from su again, and this is the dative of advantage as well as the indirect object and it is to the advantage of every believer to realise at salvation that all of his past sins and failures have been wiped out as of the moment of salvation. Therefore he is starting over as a spiritual baby, and as a spiritual baby he must be in a cradle [the divine dynasphere] and he must function under divine authority and divine delegated authority.

Finally we have a prepositional phrase, dia plus the accusative of o(noma which means “name” but it also refers to a person, and it refers to the system of delegated authority. God the Father gave the divine dynasphere to the Lord Jesus Christ. Our Lord was born in a manger, He did not have a cradle. But nevertheless, God the Father gave Him a cradle — the divine dynasphere, the same cradle we have. Therefore, “because of his person.” The word o)noma used as a person is found in many passages — Acts 1:15; Revelation 3:4; 11:13.

Translation: “I am writing to you my dear children, because your sins have been forgiven you because of this person.”

Verse 13 is the challenge to three categories of positive believers. Some believers never get past the fact that their sins were forgiven at the cross, and since they do not they have lost their motivation as far as God’s plan is concerned. Whatever motivation they have it has nothing to do with the plan of God and therefore they lose out on gate four — they are not interested in doctrine and they lose out. But there is the category of positive believers — three kinds: infants, young men, and finally, those who have cracked the maturity barrier — “fathers.” All three of these categories are positive believers, they have used their high priority of doctrine and their self-motivation from the first three gates to be consistent in the perception of doctrine.

We start with the mature believer. We have the present active indicative of grafw. This is the communicator and he is communicating through writing. He is writing to his non-resident congregation. This is a descriptive present for what is now going on. The active voice: John is producing the action of the verb as the human author of the epistle and is also functioning as the non-resident pastor of a group of believers in the Roman province of Asia. The indicative mood is declarative representing the verbal idea from the viewpoint of reality. With it is the dative plural indirect object from the pronoun su. The dative indirect object indicates the ones in whose interest the doctrine is communicated, the ones in whose interest John is writing. This is also dative of advantage. It is always to the advantage of any believer to hear doctrine. It is a dative of advantage because it is to the benefit of those who do not have a resident pastor to derive the same benefit from non-resident teaching. “I am writing to you.”

Then we have the vocative plural from the noun pathr used for the mature believer, the believer who has arrived at gate eight of the divine dynasphere. We have the causal conjunction o(ti used here in a subordinate clause which is causal. Therefore o(ti is translated “because.” Next is the perfect active indicative of the verb ginwskw which means to know, but here it means to come to know. “Because you have known him” is a good translation because it emphasises the fact that they have learned these things in the past and they have now arrived at the point where learning all of this doctrine has great meaning to them. They now see the purpose for the days when they were motivated. They didn’t want to go to Bible class, they didn’t want to hear doctrinal teaching and yet they went anyway. The word “him” is the accusative singular direct object from the definite article ton. The perfect tense of ginwskw is a dramatic perfect, it refers to a completed action which is attained at spiritual maturity. The dramatic perfect intensifies the results of the action, it emphasises the existing state of maximum category #1 love. And having maximum category #1 love and having at the same time advanced impersonal love at gate seven, this person has the greatest possible strength, the greatest possible integrity and honour as a member of the human race. There is no greater strength than to be able to resolve people problems with impersonal love. The active voice: the mature believer produces the action of the verb. He actually knows Him [God]. The indicative mood is declarative for a simple statement of fact. The mature believer knows the manifest person of the Godhead.

“I am writing to you fathers because you have known him.” Then we have a prepositional phrase to qualify — a)po plus the ablative of a)rxh, “from the beginning.” This is an ellipsis and so we have to insert a verb — “who was from the beginning.” This is a reference to the virgin birth of the Lord Jesus Christ who was from the beginning. And how was He from the beginning? Jesus Christ from the moment of the virgin birth was indwelt and filled with the Spirit to function perfectly inside of the divine dynasphere. By the time He was twelve He had reached gate eight, He had fulfilled every principle inside of he divine dynasphere. And Jesus Christ, while He was manifest as Theophany in the Old Testament, was never manifest to the world as He was by the incarnation. The incarnation is the only real manifestation because the incarnation was so emphasised in the New Testament. The manifest Person is known through Bible doctrine which has to be your number one priority. “From the beginning” — the Lord Jesus Christ, the virgin birth, eternal God becoming true humanity, functioning inside the divine dynasphere. The divine dynasphere, working perfectly, is handed over to the royal family. And with the use of the divine dynasphere Jesus avoided the independent use of His own deity during the incarnation and fulfilled the Father’s plan perfectly. We have the same vehicle to fulfill the Father’s plan. But having an old sin nature as well we are going to fail, we are going to sin, and the only way that we can recover is the rebound technique.

Principle

1. The mature believer is challenged on the basis of occupation with Christ which is the most distinctive characteristic of spiritual maturity. This also becomes the highest form of self-motivation — to be influenced by your love of the Lord Jesus Christ.

2. Spiritual maturity comes to that believer who is consistent in keeping his priorities straight. Number one priority: Bible doctrine. Only Bible doctrine resident in the soul can cause spiritual growth or momentum in the Christian way of life.

3. Consistency in the residence and function inside the divine dynasphere is characteristic of the believer who attains maturity of gate eight.

4. To attain this objective the believer must be consistent in rebound and reentry into the divine dynasphere. Simultaneously there must be decontamination of unknown sins, human good and evil. The three categories of contamination include unknown sin in the life, human good in the life, and evil in the life.

5. Rebound also results in the filling of the Spirit which means reentry into the divine dynasphere, the only place for momentum.

6. In addition to perception of doctrine there must be consistent application of doctrine in the two categories: Category #1, the testing of distraction — thinking; category #2, the distractions of people. This demands the switching from whatever the attitude may be to another, to impersonal love.

7. Knowledge is the key and the key word in describing perception of doctrine — spiritual knowledge from perception of doctrine. The word “wisdom” is the application of that doctrine.

1 John 2 has no mention anywhere of unbelievers, it is talking strictly about believers, and believers in connection with the conflict of the dynaspheres.

The verse resumes with the present active indicative of the verb grafw — “I am writing.” This is the principle of non-face-to-face teaching. The point is that one must identify his right pastor and not take geographical location as important. The descriptive present tense is for what is now going on. The active voice: John the apostle is producing the action of the verb as the human author of the epistle. He also functions, again, as the non-resident pastor for advancing believers by providing in written form non-face-to-face teaching. The indicative mood is declarative representing the verbal idea from the viewpoint of reality.

With this is the dative plural indirect object from the verb su — “you” or “you all” — indicating the ones in whose interest this letter was written under the ministry of God the Holy Spirit. It is also dative of advantage because these believers are advancing to maturity through positive volition without a resident pastor. And with it is the vocative that indicates the category, the vocative plural of neaniskoj which is correctly translated “young men.” The Greek word usually refers to someone in the prime of life. Here it refers to the positive believer whose momentum has carried him past the adolescent stage in the spiritual life. He continues his momentum in the function of gate four with both perception and the two applications of Bible doctrine. “Young men” therefore refers to the believer who continues momentum and is advancing and closing in on the target of gate eight.

Then we have the same structure as in the previous sentence — a subordinate clause. It is introduced by the conjunction o(ti — “because.”

“ye have overcome” — present active indicative of the verb mikaw which means to overcome, to conquer or to vanquish; plus the accusative singular direct object from the adjective ponhroj to define what has been overcome. The adjective is used as a substantive for the devil or Satan, and it is also used in other passages like Matthew 13:19; John 17:15; Exodus 6:16; 1 John 5:18,19. The perfect tense of the verb mikaw meaning to overcome or to conquer is a dramatic perfect. This is the rhetorical use of the intensive perfect tense and this usage refers to momentum in a state of progress about those who are closing in on gate eight. The target is in view, as it were. The existing or finished results will be arriving at gate eight of the divine dynasphere. They have also been able to handle all of the distraction problems in life. It is the application of the various doctrinal rationales that resolve these problems. The active voice: the believer produces the action of the verb through fulfilling the divine mandates regarding residence and function in the divine dynasphere. That means resisting the siren song from the cosmic system, from the evil one. This siren song comes in two categories: the thought tests and the people tests. The indicative mood is declarative for the reality of victory over the distractions of the cosmic dynaspheres.

Verse 14 — “I have written” is the aorist active indicative of grafw. The aorist tense is a constative aorist for the fact of non-face-to-face teaching of basic doctrine to new believers. This teaching is extended over a period of time. John is referring to non-resident past teaching by letter where he had inculcated them with the basics so that they have motivation from basic doctrine to continue their momentum inside the divine dynasphere. The active voice: John has produced the action of the verb in the past through writing letters — non-resident Bible teaching, just as legitimate as resident. The indicative mood is declarative representing the verbal action from the viewpoint of reality. The reality is non-resident Bible teaching of the basics. Then we have dative plural indirect object of su again, and the dative of indirect object indicates the new believers this time in whose interest past letters have been written to provide basic Bible doctrine in a non-face-to-face situation.

Next is the vocative plural from paidion. This is a diminutive of the noun paij which means children still under the authority of their parents. The diminutive means infants,” those who are spiritual infants. These are spiritual infants who are positive to doctrine and have responded to John’s non-face-to-face teaching through the written page. It is obvious that the use of the aorist tense here is in contrast to the present tense of grafw that we had in the beginning of this epistle.

Five reasons why the infant believer who has just learned the basics must concentrate often on things he cannot understand and things for which he has no frame of reference or no immediate use in the field of application.

a) A part of motivation is the will to master something that has no immediate use or interest — to master a doctrine in which you are frankly not interested — and to concentrate even though there is no reason for concentrating and no motivation for concentrating. What you are doing is putting muscle on self-motivation. When you are putting muscle on your self-motivation in an academic situation you are also giving strength to application of doctrine when the testing comes.

b) It is necessary sooner or later to realise that there is no spiritual advance, no spiritual motivation, apart from learning the whole realm of doctrine. You have to come to the point where taking in doctrine is a habit.

c) Hearing advanced doctrine before you are ready to understand it will therefore help you to avoid many of the traps related to distraction. While you are avoiding the traps you will develop a frame of reference so that one day, when that doctrine comes by in a passage (you have already heard it but you didn’t understand it), you will say to yourself, “I’ve got it! Now I understand it.”

d) Hearing doctrine you do not understand is a challenge to keep learning doctrine so that you will understand it.

e) The infant believer who has just learned basics must learn more advanced doctrine by sitting on the bench. There comes a time when you finally make the ‘varsity if you are consistent and when you do you make every game. You start because you are familiar with a system. There are a lot of doctrines you haven’t learned yet but that doesn’t matter because you have the frame of reference for learning doctrine. Frame of reference is learning a lot of doctrine.

The aorist tense is punctiliar action in past time and it gathers up into one entirety every letter of basic doctrine that John has taught these infant believers in a non-face-to-face teaching situation. Therefore this aorist becomes very important because it is followed by a perfect tense. “I have written to you infants because” — o(ti, and with it the perfect active indicative of the verb ginwskw which means here to come to know — “you have come to know.” This is a consummative perfect tense in which the complete action is emphasised as a process. Infants are believers who have learned basic doctrine. They have been weaned, as it were, from basic doctrine and they are now ready for the solid food. The weaning process is completed, they now have the basics as e)pignwsij of the right lobe. We have existing results in the perfect tense, they are not ignored in the consummative perfect but the process of being weaned from the basics to more advanced doctrine is in view here. The active voice: the infant believer having been weaned from the basics is now ready for more advanced doctrine. The indicative mood is declarative for the reality of learning basic doctrine on the part of the infant believer. Then we have the accusative singular direct object from the noun pathr. This is the object — “you have come to know the Father.” This is not only a reference to God the Father but it is a reference to understanding the essence of the Father, the essence of God, and therefore it might be classified as theology proper.

“I have written to you infants because you have come to know the Father.”

Principle

1. God the Father has a plan; they have come to know the basic outline of that plan.

2. God the Father is perfect and they have come to understand something of the perfection of His essence.

3. A perfect person can only produce a perfect plan, and they have come to understand the rudiments of grace and the elementary techniques by which the plan carries the believer to the objective — gate eight.

4. Note that the new believer in verse 12 has just received Christ as saviour. Therefore he is only motivated by forgiveness of sins — the first grace principle. He may or may not be positive yet. But note also in verse 13 we have those who are positive and have various stages of self-motivation.

Translation: “I am writing to you fathers [mature believers], because you know him [occupation with Christ] who was from the beginning. I am writing to you, young men [advancing believers], because you have overcome the evil one [Satan and the lure of the cosmic dynaspheres]. I have written to you infants [new believers] because you have known the Father.”

Verse 14 — in this verse we drop one of the categories. The infants [paidia] are left out of the passage because we are now looking at the same problem but from a different standpoint: progress in the plan of God. In the first half of the verse we have the great achievers in the spiritual realm who arrive at the objective of glorifying the Lord and receiving the great blessing in time but which are nothing compared to the great blessings of eternity.

We begin with the aorist active indicative of the verb grafw — “write.” This is a constative aorist for a fact of non-resident, non-face-to-face teaching from the apostle John — “I have written.” This teaching is extended over a period of time. Gathered up into one entirety is the non-face-to-face teaching by the non-resident pastor to the various local churches under his ministry in the Roman province of Asia. This teaching, then, is accomplished through letters written over a long period of time. The active voice: John produces the action of the verb. The indicative mood is declarative for the reality of maximum spiritual growth through non-resident teaching of Bible doctrine. It was this great non-resident teaching of doctrine that made it possible for the eastern Roman empire to survive much longer than the western empire.

Next we have a subordinate clause, the causal use of the conjunction o(ti — “because,” followed by the perfect active indicative of the verb ginwskw which means to come to know. They have come to know — the many, many hours of perception of doctrine under the function of GAP. “I have written to you, fathers, because you have come to know.” The dramatic perfect portrays completed action of daily perception of doctrine at gate four with the result of eventually reaching gate eight. Therefore the dramatic perfect emphasises the existing status quo of believers who have been consistent over a relatively short period of time in perception of doctrine.

On Old Testament times only two people ever received the highest title of spiritual life, “friend of God.” God only had two friends out of all the Old Testament saints — Abraham and Moses. And they had no divine dynasphere. There were many great believers in Old Testament history but only two made it. Now, nitwit you can make it! You can make it in a relatively short period of time.

The active voice: mature believers produce the action of the verb through being recipients of non-face-to-face teaching. The indicative mood is declarative for a statement of fact, the mature believer has come to know Christ or entered into a state of occupation with the person of Christ through the momentum of gate four. This results in parlaying love of God in gate five into occupation with Christ.

With this we have the accusative singular definite article ton used as a personal pronoun referring to the Lord Jesus Christ — “him,” a reference to category #1 love being parlayed into occupation with the person of Christ. Occupation with the person of Christ is maximum category #1 love and it is also indicative of advance to maturity.

“that is from the beginning” — a)po plus the ablative of a)rxh, inserting the concept of the verb to be in the ellipsis, “who was from the beginning.” The noun a)rxh has two general connotations as far as the passage is concerned. It means, first of all, Christ as eternal God coexisting with the Father and the Holy Spirit, and that is the meaning in John 1:1. But is also is used for Christ as true humanity in the hypostatic union the moment He entered the original divine dynasphere, and that is the connotation in 1 John 1:1. Beginning at the virgin birth God the Father gave to God the Son the divine dynasphere in which He functioned during the incarnation. “From the beginning” means from the beginning of the divine dynasphere — the virgin birth, entrance into gate one. Our Lord was indwelt and filled with the Spirit. Starting with gate two He had basic impersonal love until about age 12 when it was gate seven, advanced impersonal love. He had enforced and genuine humility. He functioned under gate four so by the time He was twelve His perception and application of doctrine had taken Him all the way to the ultimate, gate eight. He had maximum love for God under gate five. Gate six was not pertinent. Gate seven, He also had great capacity for personal love and had friends, family, and loved ones. This is what “from the beginning” means.

“I have written” — aorist active indicative of grafw which means to write, and, again, it refers to non-face-to-face or non-resident Bible teaching. The constative aorist is for a fact of non-resident teaching. The active voice: the apostle John produces the action of the verb as the non-resident pastor to numerous local churches in the Roman province of Asia. The indicative mood is declarative for the reality of spiritual advance inside the divine dynasphere through non-resident Bible teaching. With this is the dative plural indirect object from su. Again, it has the same principle. It is the dative of advantage. It is to your advantage to be in the divine dynasphere. It is to your advantage to have Bible doctrine, it is to your advantage to be self-motivated to take in doctrine on a daily basis. This is also the dative of indirect object which is an extension of the dative of advantage and says, in effect, those who follow the momentum principle are blessed.

The vocative plural is used again — neaniskoj, it refers not simply to young men but to youth in the sense of peaking out in strength. It means young men who have reached the peak of their physical strength. Here it is used for positive believers who continue their momentum in the plan of God.

“because” is the conjunction o(ti and it introduces a causal subordinate clause. The reason is now explained in terms of the present active indicative of e)imi, the verb to be. The present tense is a progressive present signifying action in progress or in a state of persistence. The active voice: positive believers produce the action. The indicative mood is declarative for the reality of the verbal idea. It is followed by the predicate nominative of the adjective i)sxuroj which is used not only as a predicate nominative and with a meaning of “strong” or “powerful” but here means “absolute power, inherent power, or endowed power.” All meanings are correct with regard to this person. He has absolute power, he is inside the divine dynasphere. He has inherent power, he is receiving doctrinal teaching. He has endowed power, he is taking the doctrine he has learned at gate four, under perception, and he is now correctly using it in application. He is self-motivated and the authority of his life is his own volition which is positive. Every time he faces a people test he passes. He faces thought testing and he passes it. He uses the three stages of the faith-rest drill. He switches to impersonal love. He is honourable, he is strong, he is peaking out with great power. It is a reference therefore to the believer who continues his residence and function inside the divine dynasphere. I)sxuroj, by the way, is a synonym for spirituality in the Johannine letters.

There are two sources of inherent or endowed power. One is found in Acts 1:11 — gate one — the Holy Spirit. The other is found in Hebrews 4:12 — gate four. There must be an interlock, then between gate one and gate four of the divine dynasphere. The most basic concept of the Church Age — spirituality — is gate one interlocking with gate four. It is the ministry of the Holy Spirit necessary for perception; it is the power of God the Holy Spirit necessary for application. There must be doctrine resident — endowed power; there must be, therefore, the ability to apply that power or to use it properly, and that, again, is application. Power, therefore, is the interlocking systems of love, the modus operandi inside the divine dynasphere.

“I have written to you, young men [positive believers who continue their momentum inside the divine dynasphere], because you are powerful [residence and function inside the love complex].”

Next we have “and the word of God abideth [remained] in you, and you have overcome the evil one.”

We have the connective use of the conjunction kai — “and,” we are continuing the same subject. The nominative singular of logoj is the subject, used here for Bible doctrine and translated “word,” provided you understand that the Word of God is Bible doctrine. The descriptive genitive of qeoj is where we get the phrase “of God” — “the word of God,” a reference to Bible doctrine contained in the canon of scripture and communicated under the principle of GAP so that it resides in the soul of the believer in the form of e)pignwsij — doctrine in the right lobe. This is the only doctrine that puts integrity into your soul, the only doctrine that gives you and maintains your enforced and genuine humility. You ability to function under impersonal love, your virtue, is related to e)pignwsij. Your e)pignwsij is your virtue. You don’t lose your virtue by sinning, you lose your fellowship, you lose your relationship with the members of the Trinity; you are out of fellowship with God the Father, you are not inside His dynasphere; you are out of fellowship with God the Son, you are out of fellowship with God the Holy Spirit, you are grieving or quenching the Spirit. Being out of fellowship and losing your virtue are two different things. Losing your virtue is negative volition toward doctrine, losing your integrity. Satan would rob you of your virtue. The fact that you sin doesn’t make you different from anyone else; we all sin. You don’t lose your virtue by sinning, you lose your virtue by being negative toward doctrine. The loss of virtue is in the phrase “doctrine is not in us.” The type of sins we commit, therefore, are symptomatic; they are symptoms of loss of virtue — e.g. jealousy, arrogance, bitterness, vindictiveness, implacability, hatred, revenge tactics, gossip, maligning, judging. These sins are symptomatic of loss of virtue.

Next we have the present active indicative of menw. Here is true virtue. The Word of God has “remained” — present tense of duration which denotes what has begun in the past and continues into the present time. It is translated by the English perfect. The active voice: Bible doctrine of the Word of God produces the action. The indicative mood is declarative representing the daily function of GAP from the viewpoint of reality. The Word of God has remained, continued.

Then we have the prepositional phrase e)n plus the locative plural of su — “inside you.” Doctrine in you is virtue. And virtue also is symptomatic of doctrine and has the power and the ability to forgive, the power and ability to switch to impersonal love. You can’t be motivated by the crowd, you have to be motivated by your own integrity.

“and you have overcome the evil one” — the connective use of the conjunction kai, plus the perfect active indicative of the verb nikaw which means to win. This is exactly what is happening on the battlefield. Those who remain on the battlefield win. “Overcome” is simply a synonym for winning — “and you have defeated [won over] the evil one.” The dramatic perfect tense refers to the momentum of gate four in a state of progress. This means they are closing in on the target, gate eight. The dramatic perfect always emphasises victory over distractions from the cosmic system. These are the people for whom the command “love not the cosmic system” is not given, they have already passed that point. The active voice: the advancing believer produces the action. The indicative mood is declarative for the reality of victory over the distractions of the cosmic system. Neither people nor false teaching have lured the advancing believer from the straight path of his momentum, the daily function of GAP and its application. By use of the three stages of the faith-rest drill they have met the thought problems [tests] and by switching to impersonal love they have been able to meet every possible type of personnel distraction — personality conflict or where they love people and these people go astray, they do not follow them.

The accusative singular direct object of ponhroj is the last word in this verse. It is an adjective meaning “evil” but it is used here as a noun, and with the definite article refers to Satan as the inventor of evil. He is called the evil one because he invented the system called “evil.” The evil one is Satan and his cosmic dynasphere.

Translation: “I have written to you, fathers [mature believers], because you have come to know him [occupation with the person of Christ] who was from the beginning. I have written to you, young men [positive believers who continue their momentum], because you are powerful [residence and function inside the divine dynasphere, or the filling of the Spirit plus walking by means of the Spirit — Ephesians 5:18 plus Galatians 5:16], and the word of God has remained in you, and you have overcome the evil one.”

Verses 15-19, the cosmic system a distraction to Christian momentum.

Verse 15 — the scar tissue of the soul or the mandate against the cosmic system. “Worldliness” is the cosmic system, and it is a fantastic counteroffensive, a fantastic distraction to the momentum of the Christian way of life. The filling of the Holy Spirit means residence in the divine dynasphere. Walking by means of the Spirit is the power function of the divine dynasphere by means of the indwelling Holy Spirit.

“Love” — present active imperative of the verb a)gapaw, plus the negative adverb mh which is used because of the imperative mood. The present imperative means that people have failed. This mandate is given not to those who are continuing their momentum from gate four to gate eight, it is given to those who have been distracted either by thought distraction or by people distraction and have gone into cosmic one where they are grieving the Holy Spirit, or into cosmic two where they are quenching the Spirit. How do we know that? If this had been an aorist tense it would be a mandate to those who are on the momentum line, but this is a present imperative which means to stop doing something you are already doing. They are already distracted. This is called, therefore, the imperative of prohibition and it is used to express a negative command. The present tense is used to express continued action, but with the negative plus the imperative mood it demands that the action in progress be stopped — which means that this is addressed to believers who are distracted. It is translated, “Stop loving.”

“the world” — the accusative singular direct object from kosmoj refers to cosmic one and cosmic two: “Stop loving the cosmic system.” We note, therefore, that the imperative of prohibition is addressed first of all to believers in Jesus Christ who have become involved in the cosmic system. The believers involved in the cosmic dynaspheres cannot live the Christian way of life which is residence and function inside the divine dynasphere. Therefore they have failed.

The greatest hindrance to glorifying the Lord Jesus Christ and fulfilling the plan of God for phase two is to become involved in the cosmic system. There are three categories of involvement in the cosmic system which are absolutely devastating to the spiritual life. The first of these is called blackout of the soul.

a) Blackout of the soul emphasises negative volition of believers, therefore it relates to gate two of cosmic one and gate one of cosmic two. Blackout of the soul is always negative volition toward doctrine for one reason or another — people distraction, thought distraction, etc.

b) In cosmic one, the arrogance complex, the believer rejects doctrine because he is preoccupied with self, while in cosmic two the believer’s rejection of doctrine is related to his predilection for what is false.

c) Blackout of the soul generally relates to the left lobe while scar tissue of the soul relates to the believer’s right lobe. This isn’t always true but it is a distinction to help us to understand how one leads to the other.

d) When the blackout of the soul is prolonged in the cosmic system the inevitable result is scar tissue of the soul.

The second area of involvement in the cosmic system is scar tissue of the soul. This is the result of prolonged residence in the cosmic dynasphere so that the believer develops a love for the cosmos. Scar tissue of the soul also erases any previously understood doctrine. Blackout of the soul combines with scar tissue of the soul to form the third category which is our new reverse process reversionism.

The doctrine of scar tissue of the soul

1. Definition and description.

a) Scar tissue of the soul, also known as hardness of the heart, is the result of prolonged residence and function inside the cosmic system. It is that spiritual malady of involvement in the cosmic dynaspheres resulting in total loss of momentum and eventuating in the most awful divine discipline from God.

b) There is generally a logical retrogression in which blackout of the soul precedes scar tissue of the soul or is coterminous with it.

c) What blackout of the soul is to the left lobe scar tissue of the soul is to the right lobe or the mentality of the soul. Generally speaking, then, blackout of the soul finds the believer in the cosmic dynaspheres saying no to doctrine. That means that a tremendous vacuum is opened up in his left lobe [nouj], sometimes translated “mind.” Through this vacuum is drawn into his soul false concepts and false doctrine. There is also a pseudo function of GAP in the cosmic dynaspheres so that this information is processed in his frame of reference, goes into his memory centre, into his vocabulary and categorical storage, and the norms and standards of the conscience are distorted by this information and now becomes the basis for application to life. That is false doctrine coming from the left lobe. In the left lobe is blackout of the soul. In the right lobe, after this is formed up, this becomes scar tissue of the soul.

d) Negative volition expressed by entering gate two of cosmic one or gate one of cosmic two, creates the vacuum in the left lobe which we call mataiothj. The immediate result of a vacuum in the left lobe is the spiritual malady called blackout of the soul.

e) Blackout of the soul then spreads like a disease and it results in a right lobe malady. A believer cannot stay in the cosmic system without eventually coming to scar tissue of the soul. So blackout of the soul results in scar tissue of the soul to form a final stage or reversionism — reverse process reversionism. Scar tissue of the soul, therefore, has a detrimental effect on every part of the right lobe.

2. A brief recognition of the relationship between scar tissue and blackout of the soul — Ephesians 4:17,18. “Blackout of the mind” = involvement in cosmic one. This verse establishes the fact that both believers and unbelievers become involved in the cosmic system. “Darkened in their understanding” = blackout of the soul. “Having been alienated from the life of God” = the believer involved in scar tissue of the soul, prolonged residence in the cosmic dynaspheres.

3. The divine mandate regarding scar tissue — 1 John 2:15 in corrected translation: “Stop loving the cosmic system, or anything in the cosmic system. If anyone [the believer inside the cosmic dynaspheres] keeps loving the cosmic system, the love from the Father [impersonal and personal love produced by residence and function inside the divine dynasphere] is not in him.”

4. Scar tissue of the soul is the enemy of evangelism. 2 Peter 2:22 — the unbeliever functions inside the cosmic system, and inside the cosmic system he hears the gospel. Momentarily he may be interested but eventually he rejects the gospel with a finality like the dog returning to his vomit. This phenomenon is the function of the scar tissue of the soul. In this verse (1 Pet. 2:22) cosmic one and cosmic two are called vomit. For a moment the unbeliever who is interested in what he hears with regard to the gospel is pulled out of the cosmic system by the convicting ministry of the Holy Spirit. But the unbeliever then says no to the gospel and that means he returns to his vomit. Blackout of the soul and scar tissue of the soul combine to reject all forms of truth, including the gospel — John 12:40, “He hath blinded their eyes” = blackout of the soul; “and hardened their right lobes” = scar tissue of the soul; “lest they should see with their eyes.” The Jews were right there but they didn’t see Messiah; “and less they should perceive [by means of their right lobe] and receive conversion, and I restore [Israel as a client nation].”

5. Scar tissue of the soul does not hinder salvation. The fact that unbelievers have scar tissue of the soul does not hinder them from eternal salvation. The illustration for this is Nebuchadnezzar. Political disaster in the form of a revolution was the shock which removed him from the cosmic system. The shock was so great that for seven years he suffered from a psychosis. Eventually he came back to a point of being lucid, he made a decision to believe in Jesus Christ, and he was restored to his throne. Romans 2:5 — “But because of your scar tissue of the soul, and unrepentant right lobe, you store up and accumulate wrath for yourself against the day of wrath, even disclosure/manifestation of the just judgement of God.”

6. Synonyms. The basic synonym in the KJV is called “hardness of neck,” which is an idiom literally translated from the Hebrew. It emphasises lack of enforced and genuine humility as the basic virtue in life. The term is used in Old Testament passages to indicate someone who starts out under authority in the home. No one is born free. We are born under authority in a home. The home represents the principle of organisational humility. The authority of the parents is enforced humility and positive volition toward parental authority, no matter how unfair or how unreasonable it may seem to be, is the genuine humility that matures the individual. From this maturing process the individual can leave home and function under the authority of his own soul, for the soul is organised humility. There is no such thing as human maturity apart from genuine humility. The synonym, “hardness of neck,” emphasises rejection of authority and insubordination inside of the cosmic system. It is found in certain key passages: Nehemiah 9:16; Jeremiah 17:26; 19:15.

7. Scar tissue of the soul means discipline, loss of blessing, and for some believers the sin unto death. The Exodus generation — Psalm 95:8, “Do not harden your right lobe as at Meribah...” 1 Corinthians 10:5 — “But with many of them God was not well pleased: for they were overthrown in the wilderness.” This is all that can happen to those believers who get involved in scar tissue of the soul. The failure of the last king of Israel, Zedekiah — 2 Chronicles 36:12,13.

The classical case of scar tissue of the soul is the hardness of Pharaoh’s heart. Note Romans 9:17. Pharaoh had said no to the first five miracles, called in the KJV “plagues.” One came up and he refused to release the Jews. The second came up and he refused again. Up the number five he said no. That was the world’s record at that time for the modus operandi of scar tissue of the soul. In each one of these cases Exodus tells us that Pharaoh hardened his heart. That is when he should have died, but God extended his life and allowed him to live through five more of these great miracles. In each of these latter five it says now, “God hardened his heart.” He didn’t harden his heart, He merely permitted him to continue living so that he could express his scar tissue of the soul far beyond that which anyone had ever done in the past. The reason God permitted this is given in Romans 9:17. The world is evangelised in every generation. In that generation the world would be evangelised by Pharaoh’s hardness of heart and his resistance to the Word of God — Exodus 9:12-16. In the first five plagues all of the scar tissue attacks had been physical in nature and they were related to the body, but the last five would not just pain of body or discomfort but they would be pain of both body and soul. They were directed to the soul where you have the intensity of anguish and where you cannot release those things that often provide tranquillity from the brain. Human resistance to the divine will and plan always reveals the power of God — Romans 1:20. In the first five plagues it is recorded that Pharaoh expressed his own scar tissue. It was only the beginning of things, however, because beginning of plague six we have only reference to the Lord hardening Pharaoh’s heart. Pharaoh had many opportunities during that time to change his mind — Exodus 7:22 was a direct opportunity; 8:15, 32; 9:34,35. So God is fair and gave him every possible chance. One can hear the truth and see it presented in a miraculous manner but because of scar tissue of the soul from cosmic involvement it makes no impression. God preserved Pharaoh so that first of all in the Egyptian empire all who were positive at God-consciousness would have an opportunity to be evangelised. When Moses left Egypt many Gentiles went with him. In Exodus 10:16 — “Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the LORD your God, and against you.” The fact that he acknowledged that he had sinned meant a moment of reality. So great was the pressure that he was lifted out of the cosmic system and he said, “I have sinned.” That is not salvation, that is just facing reality. When salvation could have followed he said no and he goes right back into the cosmic system to express once again his tremendous attitude, negative volition of scar tissue.

1 John 4:4 — “Greater is he that is in you that he that is in the world.” This is the conflict of the dynaspheres. The apostle John made the application to the royal family of God, the Church Age believer.

God did not create evil in Pharaoh but Pharaoh by the use of his own free will made his own destiny inside the cosmic system. While God did not make Pharaoh evil He made Pharaoh’s self-made evil inside the cosmic system to evangelise the world. The divine plan in hardening Pharaohs’ heart, then, was threefold. First, the liberation of the Jews from slavery to form a client nation. Secondly, the evangelisation of Egypt — Exodus 7:3-5. Finally, the evangelisation of the entire world — Exodus 9:16. Paul compares the Jews of the first advent and every generation thereafter with Pharaoh to demonstrate that what they did at the time of our Lord broke Pharaoh’s record.

“neither the things that are in the world” — the negative disjunctive particle mhdh is used to continue a preceding negative command so that the negatives have one verb in common. This is used only if you are going to use one verb. It is literally translated “not even,” but here it is translated “or” because it links two negative commands using a common verb. This is followed by the nominative neuter plural from the definite article ta, and the neuter tells us that it has to do with thought pattern, false doctrine — the definite article meaning “the things.” Here the definite article is used as a demonstrative pronoun to describe the various gates of cosmic one and two, the system invented by Satan to capture and control the human race during the angelic conflict. Then we have e)n plus the locative singular of kosmoj — “inside the cosmic system.” Translation so far: “Stop loving the cosmic system, or anything in the cosmic system.”

The next sentence is a conditional sentence. We start out with a prodasis of a third class condition, the conditional conjunction e)an in the subjunctive mood — “If.” With this is the indefinite pronoun tij. The indefinite pronoun always covers a category. It is the nominative subject and the indefinite pronoun expresses a substantive idea in a general sense. The indefinite pronoun simple means instead of naming people it deals with them by principle, therefore tij refers to those believers who are in the cosmic system. Next we have the present active subjunctive of a)gapaw, correctly translated “love.” “If anyone keeps loving.” The progressive present is for an action in a state of persistence. Once you are in the cosmic system Satan has designed it so that you will love it, and it is designed for every category of personality in the human race. The active voice: the believer involved in the cosmic dynasphere produces the action of the verb. The subjunctive mood is potential, qualified by the element of contingency. The subjunctive indicates that believers do not have to reside in the cosmic system.

Next we have the accusative singular direct object from kosmoj which refers to the cosmic system. There is no such thing as worldliness in the Christian way of life, either negative or positive. Worldliness is a misnomer, it is confusing, it is based upon the fact that kosmoj is mistranslated “world.” Kosmoj is a system. The cosmic system, of course, is made up of two dynasheres and a dynasphere is a power system by which man is under the control or the authority of something greater than himself. Loving the cosmic system is prolonged residence inside the divine dynaspheres.

The doctrine of reverse process reversionism

1. Definition and description:

a) Reverse process means to face in the opposite direction, either mentally, spiritually, or even physically.

b) However this study deals with the mental and spiritual reverse process, not the physical.

c) Definitions include a reversal of five factors. i. Priorities — doctrine is no longer #1; ii. Attitudes; iii. Affections; iv. The object of your love, and destroy impersonal love; v. Your modus operandi and personality.

When believers get inside the cosmic system it is often unobserved by the individual involved, but he has a complete change of personality.

d) Reverse process reversionism means to appear in an inverted position by a reversal of objects.

e) For example, in the science of dynamics reverse process is the motion under the influence of the same forces taking place in two opposite directions, the different bodies running over precisely the same path with the same velocity, only the direction being reversed.

f) Reverse process reversionism is the last stage of apostasy or reversionism and the direct result of residence and function inside the cosmic system. Reverse process means to appear in an inverted position by the reversal of objects which can be translated into the spiritual realm to mean departure from the divine dynasphere for residence and function inside the cosmic dynaspheres.

g) Mechanically the believer in this final stage of apostasy has replaced the filling of the Holy Spirit for the influence and control of Satan.

h) Impersonal love at gates two and seven is replaced by impersonal or personal hatred, impersonal or personal antagonism, so that the believer goes from honour and integrity to a flawed personality. The believer involved in reverse process reversionism is a flawed person.

i) Bona fide objects of love — like God, right man or right woman, friends, family, and so on — become enemies, recipients of hatred, cruelty.

Pseudo love objects are inconsequential persons as a demonstration of loss of true biblical priorities. Prolonged involvement in the cosmic system, however, makes it easy to give love, affection, attention to inconsequential persons because of preoccupation with self and auto-hedonism.

2. Illustrations:

Gate five — category #1 love of God — Revelation 3:14-21. The believers to whom John addressed the message were in the Nicolaitan sect, they were connected with Docetic gnosticism and therefore instead of gate five, love of God, they were involved in gnosticism.

Gate six — category #2 love. Hosea had his right woman, Gomer, and when they first married they were very happy. Gomer eventually got into the cosmic system and finally ran off with a prince of Israel, and there we have the reverse process.

Gates two and seven — impersonal love. James 2:1-5 — the case of the shortsighted usher. He saw the rich man and the poor man. The poor man came in first and should have been given the proper seat but about the same time “Goldfingers” came in, the rich man, and because the usher’s priorities were wrong he put the poor man under the pew and gave Goldfinger the best pew. The usher had no integrity.

Gate four — logistical grace provision of the right pastor. 2 Corinthians 10:10ff. Paul is the right pastor of the Corinthians but instead they have gone for the Judaisers.

It can be seen from these four illustrations that reverse process reversionism causes the individual believer involved in the cosmic system to drop the correct priorities of the Word of God.

3. Nomenclature for believers in reverse process reversionism.

Reverse process reversionism goes from love of God at gate five in the divine dynasphere to hatred of God in the cosmic dynasphere — John 15:23. So we have hatred of Christ, hatred of God the Father.

Living in the cosmic system is called in James 4:4 “spiritual adultery,” therefore wrong priorities. The enemy of God is reversionism in the cosmic system, so reverse process reversionism is described by “enemy of God” or “hater of God.”

The believer in the cosmic system is not only called the enemy of God but in Philippians 3:18 he is called the “enemy of the cross.”

In 2 Timothy 2:26 the believer in the cosmic system is said to have entered the devil’s trap — cosmic one or cosmic two. Hence, the believer involved in reverse process reversionism is called in our passage “antichrist” — 1 John 2:18,19.

4. A warning against reverse process reversionism — 2 John 7-9.

5. The cosmic dynaspheres are a trap for the development of reverse process reversionism — 2 Corinthians 2:11. Satan’s schemes includes thoughts and people to distract us and remould our personality in compliance with the cosmic system. Ephesians 4:27 — “Do not be giving opportunity to the devil.” 1 Timothy 3:6,7; 2 Timothy 2:26 — personality decline also means divorcement from reality.

6. Reverse process reversionism concentrates on false teaching and therefore possesses the spirit of error — 1 John 4:5,6.

Next we have the apodasis. The nominative singular subject is h( a)gaph and this refers to impersonal love, gates two and seven, your integrity and your honour as a believer in the royal family honour code — “the love.” This love has a source, the ablative of source from pathr, so it is translated “and the love from the Father.” Why the Father? God the Father took the two kinds of love He possessed and put them into the divine dynasphere when He was inventing it. Because of His own great integrity He put gate two, impersonal love, into the picture and gate seven for those who advanced. Then, because God the Father loved God the Son and God the Holy Spirit (personal love) He threw in gates five, six and seven. So that the divine dynapshere was invented by God the Father from two categories of essence, His personal and impersonal love. But man does not have the power that God has to love and therefore He threw in the Holy Spirit. The way in which this love is developed — gate four, perception of Bible doctrine.

We have the present active indicative of e)imi plus the negative o)uk — “is not.” The aoristic present is for punctiliar action in present time. The aorist indicates punctiliar action in past time; this is in present tense. The active voice: the believer inside of the cosmic dynaspheres suffers from blackout of the soul, scar tissue of the soul, reverse process reversionism, and he produces the action of the verb. The indicative mood is declarative representing the verbal concept from the viewpoint of reality.

Then we have e)n plus the intensive pronoun a)utoj which is translated “in him.”

Translation: “Stop loving the cosmic system, or anything in the cosmic system. If any one keeps loving the cosmic system, the love from the Father [impersonal and personal love] is not in him.”

Principle

1. Impersonal love is the key to the perpetuation of all personal love relationships. No one has capacity for personal love, no one has the ability to perpetuate personal love apart from the modus operandi of impersonal love in his soul.

2. Impersonal love is based on the sum total of royal family integrity.

3. Without impersonal love from residence and function in the divine dynasphere the believer becomes a flawed character and suffers personality disaster.

4. Therefore the believer who resides in the cosmic system without use of rebound not only loves the cosmic system but is classified as antichrist, hater of God, enemy of the cross, and therefore a flawed character.

5. Since personal love can only be perpetuated through the function of impersonal love or the integrity love it is impossible to possess either capacity or function in the realm of genuine and true love — apart from modus operandi in the divine dynasphere.

6. The believer inside the cosmic system who has reverse process reversionism is incapable of either category of love — personal or impersonal love.

7. The love from the Father includes both personal and impersonal love which could only be developed inside the divine dynasphere.

8. Without residence and function inside the divine dynasphere the believer is a flawed character incapable of the necessary honour and integrity to fulfill the impersonal love mandates.

Principle: No one improves his personality without the development of impersonal love. Impersonal love is the sum total of your honour, your integrity, and your advance and momentum in the spiritual life. Without impersonal love personal love cannot be sustained or perpetuated in life.

We have to introduce some principles before going into verse 16 because this verse has been greatly misinterpreted and definitely misunderstood. For example, notice the corrected translation of the verse: “Because all that is in the cosmic system, the lust from the flesh [OSN], the lust from the eyes [mentality of the soul], and the arrogant pattern of life [residence and function in cosmic one], is not from the Father, but from the cosmic system.”

There are two things that have to be cleared up before studying this verse. One of them has to do with distinguishing between what functions belong to the body and what functions belong to the soul. We have to begin with Genesis 1:26,27 where we have the first statement of the origin of man. By going back to man’s origins before he sinned we have been able to discover from scripture exactly why and where the OSN exists, what is its function, and why is this mandate stated the way it is.

“And Elohim [plural word, usually refers to both Father and Son] said, Let us [the Trinity] manufacture [qal imperfect, first person plural from asah, which means to make, to produce, to do, to manufacture something out of existing materials] mankind in our own image [be tselem. Tselem does not mean an exact image, it means a shadow image, something that is real but invisible — invisible essence], after our own pattern [ke damuth = pattern];” — (“in our image and after our pattern” is referring to the soul). The verse, then, points out that the soul has essence. This is why we are created in His image. The soul of mankind has essence which is real but very invisible, just as God has essence which is real but invisible.

Verse 27 — “So Elohim created [out of nothing]” — the soul was created out of nothing. In the soul is the residence of life, there is no life in the body. The body is influenced by the life in the soul but the body itself is not the residence of life. The residence of life, which is also real but intangible, is the human soul. When the human soul leaves the body that is called physical death. We have here the qal imperfect of the verb bara which means to create out of nothing — “mankind in his shadow image” — all mankind has the same essence. All normal people in the human race have self-consciousness, mentality of soul, volition, emotion responding to mentality, norms and standards called the conscience, a frame of reference, a memory centre, vocabulary and categorical storage. So we are different from animals. Mankind is one in essence but mankind is different in personality. Personality comes from the soul. The bodies are different, but that is genetical and has nothing to do with personality.

“male and female created he them” — bara here does not refer to the body, it is used for the creation of man’s soul out of nothing; creating an invisible factor which is real and is the basis for all human personality. So bara is used for both the male soul and the female soul, they were both created out of nothing.

We also have the word asah which means to manufacture something out of something. It is used for the creating of man’s soul resulting in man’s personality. When you create something out of nothing and it becomes tangible it becomes he basis for other tangibles. So the essence of the soul is the same but out of the essence of the soul comes the variegated personalities of mankind.

Then there is a third word which is used — jatsar, which refers to sculpting or moulding, and is used for the creation of the male body in Genesis 2:7, in contrast to the male and female soul under bara.

The final word is banah, used for the creating of the woman’s body. It means to build or to construct. This verb is used exclusively for the woman’s body, as in Genesis 2:22.

Isaiah 43:7 — “… every one who is called by my name; I have created [bara] him; for my glory I have moulded him [jatsar]; yes, I have constructed him [qal imperfect of asah].”

Verse 16 — begins with a causal clause introduced by the causal conjunction o(ti — explanation: “because.” This is a general statement of classification or a categorical development of the subject which began in verse 15. This is directed toward the believer, it has nothing to do with the unbeliever. Then we have the nominative neuter singular subject from the adjective paj — “all.” The neuter indicates that this adjective covers the subject categorically. This is followed by the nominative neuter singular from the definite article to which is translated “that” — “because all that.” The causal subordinate clause is elliptical, it needs the present active indicative of e)imi for a verb — “because all that is.” Next is a prepositional phrase which is so important, e)n plus the locative of kosmoj for the cosmic system — “all that is in the cosmic system.” All that is in the cosmic system will fall into two separate categories corresponding to the two cosmic dynaspheres. We have the lust category which will portray cosmic two and we have the pride category which will portray cosmic one. This is a general statement to announce the classification.

Next comes the first category which is lust as the representation of cosmic two. This will be stated under two systems, the lust of the flesh and the lust of the eyes. The word “lust” is the nominative singular subject of the noun e)piqumia. It is correctly translated “lust” but the translation doesn’t always indicate what is meant. E)piqumia in Classical or Attic Greek was an impulse toward food, toward sex, toward any desire in general. It eventually worked its way into the 5th century BC philosophical system of the Greeks and became a technical term for the waywardness of man in conflict with his rationality. In other words, if a lust was stronger than a thought in philosophical concepts then the man was considered weak. This noun is used in a good sense for longing for what is legitimate, and in a bad sense the noun connotes lust, evil desire, inordinate or sinful desire. Two categories of lust are found in this particular context — the lust of the flesh and the lust of the eyes.

We have the ablative of source from sarc — “the lust from the flesh.” Then we have a connective conjunction kai and the subject is repeated, “and the lust,” and this time is the ablative of source from o)fqalmoj which means “eye.” But it doesn’t mean simply the physical eye, it also refers to mental perception, and mental lust as well. So we have the lust of the eyes which involves the mentality of the soul. This is one of those passages which helps to explain that even though the old sin nature is found in the cell structure of the body it has as strong an influence on the soul as the mentality of the soul has on the health of the body under certain circumstances.

The second classification is the classification of cosmic one. It is introduced with the connective use of the conjunction kai — “and.” And then we have the nominative singular subject a)lazoneia which means arrogance, pride. It is derived from an Attic noun a)lazon which connotes a person who makes more of himself than is justified, who ascribes himself more and better things than he has, who promises more than he can perform. It is translated “and the arrogance.”

Then we have the objective genitive of bioj. Zwh means the function of life; bioj means the pattern of life. The arrogance of life as a pattern is what is in view here. So this is a reference to residence and function inside of cosmic one. This explains the negative mandate of Romans 12:2 — “Stop being conformed to this age [the age of the cosmic dynaspheres], but be transformed by the renovation of your thought, that you may prove what the will of God is, namely the good.”

“is not of the Father” — the present active indicative of e)imi, the verb to be, and with it the negative o)uk — “is not.” The static present tense in the Greek is for a negative dogmatic principle of doctrine, namely the believer residing and functioning inside the cosmic system cannot live the Christian way of life and cannot fulfill the plan of God. With this is a prepositional phrase, e)k plus the ablative of pathr, referring to God the Father — “is not from the Father.” God the Father is the inventor of the divine dynasphere, and He invented the divine dynasphere out of the two systems of divine love that had existed in all eternity past — personal and impersonal love. The two cosmic dynaspheres are not from God the Father.

“but is of the world” — e)k plus the ablative of kosmoj, “but is from the cosmic system.”

Translation: “Because all that is in the cosmic system, the lust from the flesh, the lust from the eyes, the arrogant pattern of life, is not from the Father, but is from then cosmic system.”

Principle

1. This means that the Christian way of life can only be lived inside the divine dynasphere, and there is no Christian way of life apart from the filling of the Spirit.

2. It further implies that all believers who reside and function inside the cosmic dynaspheres cannot live the Christian way of life.

3. God's will, God's plan, God's policy, God's purpose for your life can only be realised inside the divine dynasphere.

4. Residence and function inside the cosmic dynaspheres prevents the believer from fulfilling the plan of God and glorifying the Lord Jesus Christ, and has tragic results in eternity as well as in time. No believer can lose his salvation.

System Testing

We are discussing that testing that the believer has as he moves into the momentum line. We have already noted people testing and its solution: switching to impersonal love; thought testing and its solution related to the three stages of the faith-rest drill with emphasis on stage one. Now we have a third test – system testing. One of the great tragedies of life is system testing. While it is always a tragedy it does not have to be perpetuated into failure.

Many organizations in this life are rotten to the core – like the judicial system which favours the criminal and tries to make a jackass out of the police officer. Today it is not the citizen and has the rights, it is the criminal.

A bad system has its victims. When the believer is the victim of a bad system (and sooner or later if you stay with the divine dynasphere you will be) you are going to have to pass the system test. You have a boss who is unfair. That is a rotten system. You do a good job but he fires you. You got a rotten deal. What are you going to do? Be bitter? Are you going to get even? Are you going to become vindictive? In such a situation you have the chance to have the greatest power and victory over that rotten deal it is possible to have. If you fail then the tragic flaw destroys your life.

Everyone fails in life. If you don’t fail, how are you going to succeed? No one ever succeeds in life without failure. It is failure that determines your metal, not success. You have to avoid self-pity and bitterness. So what are you going to do when you face a rotten system? There are two answers when you face a rotten system, and if you stay with doctrine long enough you will – someone is going to be unfair; someone is going to give you a rotten deal; someone is going to take you with all of your ability and imply by their modus operandi that you have failed, when it is the system that failed, not you, and you are the victim of the system. That’s life; that’s life in the devil’s world. And it is the type of thing that some people never get over, their lives are coloured by bitterness, resentment or revenge.

There are only two ways to meet the problem of system testing. One is you social life with God. If your social life with God is bad you will never make it. God has to be more important to you than people and, above all, what people think. What do people think when you get fired? They don’t like you; they gloat. But in the last analysis you must remember this: when you fail you don’t have to fail. If you are the victim of a rotten system, if you are undergoing system testing and you have done the best you can in the system, and you are the victim of a rotten system, it should be the making of you, never the breaking of you. You must get the enforced and genuine humility. As you move toward enforced and genuine humility they combine to give you common sense. All common sense originates with enforced and genuine humility. The further you get from enforced and genuine humility and the closer you get to arrogance the more you are divorced from reality so that you have no common sense. Even if you are lacking doctrine in certain areas and you have common sense you can use your volition and make the right decisions that open options for future decisions. But if you are moving into cosmic one, the arrogance complex, you have had it because you destroy future options and all your volition is good for is self-induced misery – anxiety, worry, fear, bitterness, vindictiveness, implacability, resentment, hatred, whining about your raw deal. When that happens you make your own misery from your own volition. So obviously there has to be a way in which you and I as born-again believers can face system testing and keep right on moving.

Social life means inevitably that you care. You care about what other people think about you – at least some. The big problem with system testing is if your friends, your social life, the people you run around with, their opinion is more important than anything else. And if you suddenly become a victim of system testing then you are embarrassed to go around your friends and your social life is ruined; the rapport is gone. That means you are on the way to becoming preoccupied with yourself. When people fail system testing they become preoccupied with themselves. Once you become preoccupied with self you care what your friends think and you avoid them, you avoid social life, you can’t face people, you can’t look them in the eye, and you have destroyed yourself under the principle of tragic flaw.

There has to be an answer, and the answer goes right back to social life with God. First of all, God cares, and God doesn’t give a damn about the fact that you have been unfairly treated because it is His desire that you be preoccupied with Him – Gate 5 of the divine dynasphere. If you are preoccupied with Him, and if your social life with Him is right, then no failure in life will ever become the basis of you using your own free will to destroy your own life.

“If” – e)an begins the protasis of a third class condition: If, maybe yes, maybe no; if potentially, something which can be fulfilled but is not at the present time. With it is the nominative neuter singular from the relative pronoun o(j, referring to Bible doctrine. Put together we translate it “If what [doctrine].” Then the aorist active indicative from the verb a)kouw which means to hear, to concentrate. In other words, it refers to learning Bible doctrine. The constative aorist gathers up into a single whole the daily function of GAP at gate four of the divine dynasphere. It gathers up into one entirety every bit of doctrinal perception involved in your life based upon your self-motivation. You have it because you wanted it. The active voice: the positive believer inside the divine dynasphere motivated from his own volition, not from outside influence, produces the action of the verb. The indicative mood is declarative representing the verbal idea from the viewpoint of reality. “If what doctrine you have heard.”

Then we have the prepositional phrase a)po plus a)rxh – “from the beginning.” This mean from when you first became consistently positive so that you had a consistent system of doctrinal teaching. This is followed by the aorist active subjunctive of menw which means to reside or remain. This subjunctive plus e)an introduces the third class condition – “has remained in you.” The culminative aorist views the perception of doctrine in its entirety; it emphasises the results. Only doctrine that remains in you can contribute to your spiritual growth. The existing results is the advance toward gate eight. The active voice: only doctrine perceived as e)pignwsij produces the action of the verb. The potential subjunctive mood implies a future reference and is qualified by the element of contingency. Then we have e)n plus the locative of su, referring to all believers – “in you.”

Doctrine perceived in the past cannot remain in you unless the believer continues residence and function inside the divine dynasphere. Therefore persistence in residence and function inside the divine dynasphere is the contingency of the subjunctive mood, the contingency of the third class condition. Persistence includes the following: self-motivation + priority of doctrine = ⁺V.

Then we have the apodosis which gives us the key to our spiritual life. It begins with the emphatic use of the nominative plural personal pronoun su, plus the adjunctive use of the conjunction kai – “you also,” followed by the future active indicative of the verb menw – “will reside.” The gnomic future is for a fact of fellowship with the Father and the Son when residing and functioning inside the divine dynasphere. It is also a predictive future which anticipates that momentum which will carry the believer to maturity. The active voice: the believer who continues his momentum inside the divine dynasphere produces the action of the verb. The indicative mood is declarative for the reality of fellowship with the Father and the Son, only inside the divine dynasphere.

Then we have the prepositional phrase, e)n plus the locative of u(ioj. It is also used for the Father – “you also will reside in the Son and in the Father.” This is social life with God. Principle: Residence inside the divine dynasphere is fellowship, worship of the holy Trinity.

Translation: “As for you, what [doctrine] you have heard from the beginning must remain in you. If what you heard from the beginning remains in you, you also will remain in the Son and in the Father.”

Verse 25 – then plan you are in now is perpetuated into eternity. This verse is getting us ready for verse 28 where we have documentation for the potentiality of being put to shame at the judgement seat of Christ.

“And” is the adjunctive use of the conjunction kai and it can be translated “also” or “likewise.” Here it is “Likewise.” Then the nominative feminine singular subject from the demonstrative pronoun o(utoj – “this.” Being the immediate demonstrative it calls attention with special emphasis to the designated object the fact that we are going to live with God forever, and that our life in time with God is nothing compared to our eternity with God. So we have next the present active indicative of the verb e)imi – “is.” Then we have a predicate nominative, since the verb to be takes a predicate nominative rather than a direct object, e)paggelia – “promise.” “Like wise this is the promise.”

Next is the accusative feminine singular from the relative pronoun o(j whose antecedent is “promise,” and with it the nominative masculine singular subject from the intensive pronoun a)utoj, used in the Koine for the third person personal pronoun. Then verb is the aorist middle indicative of e)paggelomai which means to announce, to proclaim, to promise – “which he has promised.” The aorist tense is a culminative aorist, it views the promise of eternal life in its entirety but emphasises it from the viewpoint of its existing results, namely the perpetuation of God’s plan for your life from time to eternity. The middle voice is an indirect middle in which the agent, God the Father, produces the action of the verb. This is also known as the dynamic middle which emphasises the part taken by the subject in the action of the verb. It is translated with reflexive force – “he himself has promised.” The indicative mood is declarative representing the verbal idea from the viewpoint of reality. The dative plural indirect object from e)gw refers to you as a believer, and it also refers to your friends who are no longer with us but are living out their lives in the cosmic system and eventually will die the sin unto death. The dative of indirect object indicates the ones in whose interest the promise is given, therefore it is also a dative of advantage. It is to the advantage of the believer to be part of God’s plan now and forever.

Translation: “Likewise, this is the promise which he himself promised us, namely eternal life.”

Verse 26 – the distraction of the cosmic system, which takes us to the cosmic system’s direct attack. There were actually six different distractions that are related to the cosmic system and two of them are direct and involved here; four are systems that are developed from the cosmic dynasphere. This verse emphasises these various distractions.

It begins with the accusative neuter plural from the demonstrative pronoun o(utoj which always emphasises a person or a thing. It refers to the Bible doctrines which have been taught in a non-face-to-face situation as far as the original recipients are concerned. Next is the aorist active indicative of the verb grafw – “I have written.” The aorist tense is a constative aorist and it contemplates the action of the verb in its entirety. It gathers into one entirety all of John’s non-face-to-face teaching. The active voice: John produces the action of the verb as a non-resident pastor of at least six churches in the Roman province of Asia. The indicative mood is declarative for the reality of non-resident teaching, also the validity of it. Also is the dative plural indirect object from the pronoun su which indicates the ones in whose interest John’s ministry existed. It is dative of advantage, it was to their advantage to have John as their pastor. “I have written to you these things” is a reference to doctrinal teaching accomplished through letters and therefore non-face-to-face teaching. It is not necessary to have face-to-face teaching for either spiritual advance to maturity or to avoid the seduction of the cosmic system. The purpose of doctrinal teaching, either face-to-face or non-face-to-face, is not only to get the believer to gate eight and the objective but at the same time to accelerate that advance by overcoming the various distractions -- people testing, thought testing, system testing. So to avoid involvement in the cosmic dynaspheres the believer must continue inside the divine dynasphere from his own self-motivation. You cannot stay inside the divine dynasphere as long as your motivation is based on inspiration from some one else.

The rest of this verse is a prepositional phrase, peri plus the genitive plural from the articular present active participle of planaw, a participle which means to seduce. “I have written to you these things about those who are trying to seduce you.” The reason it is translated that way is because it is an articular present active participle. This concerns seduction in terms of distracting believers from the plan of God. Used as an intensive pronoun the definite article emphasises the people who seek to lure the positive believer away from the divine dynasphere. This is why we translate the definite article “those who.” Then the present tense of repeated action, sometimes known as the iterative present, to describe what recurs at successive intervals. There is always someone who is ready to come into centre stage and try to lure you away from Bible doctrine. The active voice: both believers and unbelievers involved in the cosmic system are constantly trying to lead astray or seduce those positive believers residing and functioning inside of the divine dynasphere. Therefore people inside the cosmic system become the devil’s evangelists to lure you away from God’s plan for your life. The participle is circumstantial and has the accusative plural direct object of su, the second person personal pronoun – “you all.”

Sometimes there is the lure, the influence whereby you are no longer operating on your volition, your norms, your standards, or your priorities; you are operating on the norms, standards and priorities of your newly-found friend. That is what is meant here by “seduce.” What is meant in this verse is to lead astray, to lead away from the plan of God, and someone else doing it. In the middle voice planaomai means to go astray.

Principle

1. The believer who is distracted by either people problems, thought problems or system problems, follows both procedure and analogy related to seduction.

2. For example, seduction is preceded by lust or desire, and lust or desire indicates lack of contentment with one’s status quo.

3. Therefore, believers are unhappy or miserable inside the divine dynasphere and are susceptible to being deceived, led astray or seduced. Generally, people are unhappy about something, yet still in the divine dynasphere. Or they are malcontent or on the verge of being malcontent.

4. Seduction is not possible without being involved.

5. No one is seduced apart from his own volition and consent to the seduction, and therefore the excuse of being deceived is not valid.

6. Whether deceived or not you wanted to be seduced and you were seduced (you asked for it!).

7. Therefore ignorance is never an excuse because people follow their volition whether in ignorance or cognisance.

8. Seduction is not possible unless one has erroneous priorities, hence the importance of assigning number one priority to Bible doctrine.

9. Seduction is not possible apart from predilection to arrogance. When people are deceived and seduced they are preoccupied with themselves, for lust is preoccupation with self, lust is arrogance.

10. Consequently, flattery is the key to seduction and there are many kinds of flattery which deceive – verbal, the maximum attention given to a person, deference apart from respect, hypocrisy, and fornication without love (which is a complex of sins).

11. Seduction implies arrogance in motivation and unfaithfulness to the plan of God.

12. The one who is seduced spiritually has entered cosmic one, the arrogance complex, as his motivation. And he has entered cosmic two, the hatred complex, as his inevitable modus operandi.

13. Therefore seduction implies an erroneous perspective of life as well as lack of capacity for life, love, and happiness. Obviously, then, daily positive volition toward Bible doctrine is a great defense against spiritual seduction and the spiritual fornication of reversionism.

Verse 27 – now we move from seduction to the ministry of the Holy Spirit in the divine dynasphere. “But” is an emphatic or intensive use of the conjunction kai which can be translated “Furthermore, In fact,” or sometimes simply “consequently” or “therefore.” We have the proleptic use of the nominative plural personal pronoun su which reads all of us as believers into the picture. “Furthermore, as for you.”

Next is the nominative singular neuter xrisma which means “anointing,” but it originally meant what was rubbed in or spread on in anointing. Eventually it even meant to be commissioned. Hence, it refers to what the person is anointed with and that is its use in this verse. It is a reference to God the Holy Spirit who is the power of the divine dynasphere, and the Church Age believer is anointed with the Holy Spirit. The anointing of the Holy Spirit refers to the believer’s original entrance into the divine dynasphere at the moment of faith in Christ. At that moment we enter gate one. We enter gate one with the five ministries of the Holy Spirit, two of which are pertinent to this subject – the indwelling of the Spirit and the filling of the Spirit.

There are three verses in John 7 (as well as John 15) that also recognise the subject of the divine dynasphere from the standpoint of God the Holy Spirit. Verses 37 & 38. Verse 39 anticipates the Church Age. God the Holy Spirit was never given until the Church Age. Cf. John 14:16,17,26. It is the anointing or unction of 1 John 2:20,27 that refers to God the Holy Spirit.

“Be filled with the Spirit” – Ephesians 5:18. This refers to residence in the divine dynasphere. Walking by means of the Spirit – Galatians 5:16, refers to functioning in the divine dynasphere. Grieving the Holy Spirit – Ephesians 4:40, refers to functioning inside cosmic one. Quenching the Holy Spirit – 1 Thessalonians 5:19, refers to the believer involved in cosmic two.

The anointing of the Holy Spirit refers only to the initial contact of God the Holy Spirit with the believer. That emphasises indwelling. When you believe in the Lord Jesus Christ you enter immediately gate one, and anointing is the first time you enter the divine dynasphere. You are indwelt by the Spirit and you are filled with the Spirit at the moment you believe in the Lord Jesus Christ.

Then we have the nominative neuter singular from the relative pronoun o(j – “which,” plus the aorist active indicative of the verb lambanw. The aorist tense is a constative aorist; it contemplates the action of the verb in its entirety. Here it refers to one of the 36 things you receive at the moment of salvation – the indwelling and filling of the Spirit which is entrance into the divine dynasphere. The constative aorist refers to a momentary action at the point of salvation through faith in Christ. The active voice: the believer must receive the action of the verb at the moment he is saved, and he does. This instant action at salvation also constitutes the ordination of the royal priesthood. When the believer enters the divine dynasphere it is the royal priest entering the temple of God, the temple which God has provided for him. The indicative mood is declarative representing the verbal idea from the viewpoint of reality.

A prepositional phrase follows, a)po plus the ablative singular from a)utoj – “from him.” “… the anointing of the Holy Spirit which you have received from him.”

“abides in you” – the present tense of menw is the present of duration denoting what was begun in the past at salvation, i.e. the indwelling of the Spirit, and continues into the present through the filling and walking in the Spirit. The active voice: the anointing of the Holy Spirit produces the action. The indicative mood is declarative for a dogmatic statement of doctrine that the believer never loses the indwelling of the Holy Spirit. Furthermore, the Holy Spirit indwells the body of every believer. When the believer is inside the divine dynasphere his entrance is called the filling of the Spirit. He is also indwelt by the Holy Spirit. His function at the various gates is called “walking in the Spirit.” If he fails and gets into cosmic one he is still indwelt by the Holy Spirit but now he is said to be grieving the Spirit. If he crashes and enters cosmic two he is still indwelt by the Spirit but now he is quenching the Spirit.

“and” is the connective use of the conjunction kai which can be translated either “and” or “furthermore.” The present active indicative of e)gw plus the negative that goes with the indicative, o)u – “and you do not have.” With that is the accusative singular direct object of xreia – “need.” The conjunction i(na introduces a sub-final purpose clause which denotes the direction of the action of the main verb toward a given result which is sought or anticipated. It is translated “that.” Then the nominative singular of the indefinite pronoun tij. The indefinite pronoun is a definite thing by way of category but indefinite by way of naming people in the category. So we call this a general reference and it is translated “anyone.” It is a reference probably to angels since angels taught the law of the Old Testament, according to Galatians 3:19, but it also refers to false teachers who are living in the Church Age where the completion of the canon of New Testament has resulted in cancellation of supernatural phenomena.

“teach” – the present active subjunctive of didaskw. The customary present denotes what habitually occurs in the case of positive believers. The active voice: angels produce the action of the verb in the Old Testament times and the pre-canon period of the Church Age as well. Gnostics claimed to be taught by angels even after the canon of scripture was completed. False teachers also produce the action but this is a contention with regard to angelic creatures as well. The subjunctive mood is used for the formation of the semi-final purpose clause. It also is a potential subjunctive implying a future reference qualified by the element of contingency. The accusative plural direct object of su completes the phrase – “and you do not have need of anyone teaching you.” The “anyone” refers to false teachers on the one hand or the allegations of the Gnostics that they were being taught by angels, or they were superior because angelic are superior to human creatures and to be taught by angels means you are superior to the rest of the human race.

Then the contrast: the adversative use of the conjunction a)lla to indicate what should be – “but.” With it is the comparative the comparative particle o(j which indicates the manner in which true teaching occurs. It refers to true teaching and how it should be conducted.

“as the same anointing teacheth” – the present active indicative of didaskw emphasises the fact that all doctrine taught by pastors and originally by the apostles must be taught in the Spirit. That means that pastors do not just get up and stand in front of people filed with the Spirit, there must be content as well. The content must be the analysis of the Word of God. Today all teaching of doctrine comes from the completed canon of scripture – “but as his anointing [the ministry of the Holy Spirit] keeps teaching.” The present tense is the perfective present, referring to a fact which has come to be in the past [the interlocking of gates one and four] but is emphasised as a present reality in momentum. The active voice: God the Holy Spirit functions as the teacher, but He functions as the teacher not putting words in anyone’s mouth. God the Holy Spirit controls the soul of the pastor-teacher, and therefore the pastor has studied, studied, studied. And he gets up to communicate and under the power of the Spirit he can communicate what he has studied. There is recall, there the is the power of the Spirit which sets aside any significance to his personality, to his public speaking, or any other factor. Then there are those who hear. With the pastor-teacher it is a matter of communication in assembly but with the congregation it is a matter of concentration on what is taught, concentration on the message. “… he keeps teaching.” The indicative mood is declarative representing the verbal idea from the viewpoint of reality, the ministry of God the Holy Spirit inside the divine dynasphere. Teaching of the Bible only has validity when the pastor is teaching from inside of the divine dynasphere and when his congregation are listening inside the divine dynasphere. That emphasises the importance of the rebound technique.

The accusative plural direct object from su again refers to positive believers functioning inside of the divine dynasphere. With this is the prepositional phrase peri plus the ablative neuter plural from paj – “concerning the all things [of doctrine].”

The next phrase confirms the importance of the doctrinal content and the message: the connective use of kai plus the present active indicative of e)imi – “and it [Bible doctrine] is.” The static present tense represents a perpetually existing situation. The active voice: doctrine taught through the ministry of God the Holy Spirit, the interlock between gates one and four, produces the action of the verb. In other words, if you are in the divine dynasphere gate one, the filling of the Spirit, interlocking with gate four for your concentration, your objectivity, your continued motivation, this is called the commissioning or the anointing of God the Holy Spirit. The indicative mood is declarative for historical reality of the function of GAP inside the divine dynasphere. We have a predicate nominative neuter singular from the adjective a)lhqej, referring to doctrine as to what it is – true: “and it [doctrine] is true.”

Now we move on to the intensive or emphatic use of the conjunction kai and, again, the present active indicative of e)imi and the negative, o)u – “furthermore it is not.” And with it is the predicate nominative of yeudoj, meaning “lie” – “a lie.” The whole principle of Bible doctrine is to keep your life in line with truth. Since you are going to be involved with truth forever, and since we have already seen that you are supposed to live your life in the light of eternity, any time that you get involved in the cosmic system and hang around there you are living the lie. If you are living the lie then your life is wasted and disaster results. If you have fame or success it is a lie because it is attained in the cosmic system. Next is the emphatic use of kai – “in fact,” plus the comparative adverb kaqwj – “as,” and the aorist active indicative of didaskw – “it has been taught.” The culminative aorist tense views the perception of doctrine inside the divine dynasphere in it entirety but it regards it from the viewpoint of existing results – the momentum that carries us to the objective of gate eight. The active voice: the filling of the Spirit plus the walking in the Spirit inside the divine dynasphere, which means function at gates four and eight produces the action. The indicative mood is declarative representing the daily perception of doctrine in the divine dynasphere from the viewpoint of reality.

There are three factors involved in the reality of the declarative indicative:

a) The divine dynasphere is God’s plan for the Church Age believer, and you are never doing the will of God unless you are inside the divine dynasphere.

b) The filling of the Holy Spirit is the status of residence in the divine dynasphere.

c) Walking by means of the Spirit is the status of function inside the divine dynasphere.

Then we continue with the momentum mandate that follows: present active imperative of menw – “keep residing.” The progressive present tense is for action in the state of persistence. The active voice: positive believers, self-motivated with the right priorities produce the action of the verb. There is only one place where you can glorify God and fulfil the purpose for which you remain alive, find the true happiness that God has for you in time as well as eternity, and that is this very short mandate – “keep residing in it.” You can’t do it once and it’s over. There is no such thing as a one-shot dedication. It is the daily decisions that are important, decisions regarding rebound and perception of doctrine, application of Bible doctrine. The active voice: the believer who is self-motivated, whose priorities are straight, is the person who produces the action. The imperative mood is a mandate from God regarding the Christian way of life.

Then the preposition e)n plus the locative neuter singular from the intensive pronoun a)utoj – “in it [the divine dynasphere].”

Translation: “Furthermore, as for you, the anointing of the Holy Spirit [commissioning: you are commissioned royal family of God] which you have received from him resides inside you, and you do not have need that anyone [the Old Testament system; an angel, or a false teacher] be teaching you: but as his anointing [the Spirit] keeps teaching you concerning the all things [of Bible doctrine], and it [Bible doctrine] is true; furthermore it is not false, in fact as it [the divine dynasphere and filling of the Spirit] has taught you, keep residing in it.”

Principle

1. God is fair, and the differences in IQ are taken care of in the divine dynasphere.

2. Inside the divine dynasphere the Holy Spirit as the commissioning agent [anointing of the royal priesthood] provides the ability to learn even the most complicated categories of doctrine. That is why God the Holy Spirit is said to be the teacher. It is impossible to understand doctrine apart from the ministry of the Spirit.

3. However, spiritual IQ only works inside the divine dynasphere where the filling of the Spirit, which is residence and walking in the Spirit, combine to provide both motivation and objectivity. You can’t learn without motivation; you can’t learn without concentration; you can’t learn without objectivity; you cannot learn without academic humility, which is teachability. People who are teachable learn much more rapidly than people who are not.

4. The most brilliant person in the royal family cannot understand doctrine apart from the residence and function inside the divine dynasphere, which means he cannot understand apart from the ministry of the Holy Spirit.

5. While the channel for communicating doctrine is the pastor-teacher his inculcation of doctrine is useless apart from the ministry of God the Holy Spirit. In other words, the Holy Spirit is the power of the divine dynasphere.

Ashamedness: Introductory remarks

One of the most important thoughts in life relates to your general attitude toward wasted life versus a life that counts. Most people wake up and realise that they have wasted their lives. This is especially true of young people who have no priorities that are meaningful, no scale of values, and are feeling their way through life with the impulses of sex, emotion, and general stupidity. By general stupidity is not a reference to one’s human IQ or even spiritual IQ, it is simply the fact that young people first of all do not know what they want to do in life, and secondly they do not know where they are going, and thirdly they therefore immediately assume that the highest goal of life is to find some pleasure, to have daily pleasure – to party, to live it up, to have a very strong sex and social life – and as a result their priorities are very confused. They have no permanent values as illustrated by the tremendous numbers of homosexuals in this country today which is merely a sign of degeneracy. It has nothing to do with home life per se but is strictly a matter of the continued roll of degeneracy in this country.

Sooner or later everyone has what is called a close shave. That is, a close call with death. They become death conscious for perhaps a very short time, and during the death consciousness they have the opportunity of looking back over their lives in retrospection, even though it may be a very short life, and asking some very simple questions. What have I done? Where have I gone? What has been meaningful about my life? What kind of an impression has my life made on history? What have I done that is significant in life? What have I done but pander myself and seek pleasure and therefore lose out on anything that is meaningful?

Of course, you can over think and overreact to that and get in some form of extreme morality asceticism which is just as meaningless as the so-called hell raising aspect of life. But between these two extremes there must be some meaning in life, and especially since you are a believer in the Lord Jesus Christ. Since the day that you have believed in Christ you have come under the logistical grace rationale. That means that God has provided for you every support system that makes life meaningful. He has provided everything in the spiritual realm, including doctrine, a right pastor, everything that is necessary for momentum in His plan. He has also provided at least eight systems of graduated happiness, happiness in every sense of the word. Not only happiness but also a happiness related to something permanent in the way of satisfaction and in having a meaningful life. He also has provided not only a plan but He has related your life to whether we continue as a client nation or not. To be a believer in a client nation has great significance because as goes the believer, so goes the client nation.

We are observing in our country today some of the greatest tragedies and disasters of all time and unless there is a change we are going to lose our client nation status, and that will be the end of our nation as we have known it. Certainly we are moving in that direction. So that the life of every believer becomes meaningful, not only nationally as an impact on history, but individually as having impact in life. The strange thing is that what you do, the decisions you make, the thoughts that you have, the priorities that you establish in your soul are going to make all the difference with regard to eternity. There is no equality in heaven. Some people in heaven are going to have inferior resurrection bodies and some are going to have superior resurrection bodies. Some are going to have great decorations forever and some are going to have none. The degree to which you have glorified the Lord Jesus Christ in the modus operandi of the divine dynasphere, which is the Christian way of life, to that degree your life is meaningful now and fantastic in eternity.

We have now approached the verse that deals with the fact that in a resurrection body there will be for at least one short period of time ashamedness, where the believer will be disgraced, ashamed; things that ordinarily are not associated with the resurrection body.

No matter how insignificant your place in life may be, no matter how low on the totem pole you may be located as far as birth, function, job, opportunities, etc., if you are a believer in the Lord Jesus Christ God has a purpose for your life. The manifestation of that fact is that you are being sustained and supported on a daily basis in the midst of one of the greatest waves of historical degeneration, a wave of historical degeneration that has been created by the idiotic liberal attitude about races, a degeneracy whereby we are catering to minorities instead of bringing everyone into the scene as Americans. Nothing could worse for minorities than to cater to them. The very fact that we have a racial issue right now is a sign that the utilisation of freedom on the part of some minorities has generally failed.

In verse 28 we have eternal blessing; in verse 29 we have temporal blessing.

Verse 28 – “And now, little children, abide in him” is a command to get with His plan; “that, when he shall appear, we may have confidence, and not be ashamed before him at his coming.” There are going to be assembled after the Rapture of the Church thousands and thousands and thousands of born-again believers who are going to be at least, during the evaluation period called the judgment seat of Christ, ashamed – totally ashamed, the most horrible possible feeling that will ever be experienced in a resurrection body. And why will people be ashamed? Because, first of all, when a person is ashamed he is thinking. No one has ever been ashamed unless he is thinking. Ashamedness means cognisance. It means you are faced with the real and genuine standards of doctrine and truth. Principle: When you are standing at the judgement seat of Christ and you have an inferior resurrection body, and you have no decorations, you will also have at the same time a complete understanding of what was required and how you were supported. You will understand from logistical grace and the logistical grace rationale how magnificently God supported you and gave you every opportunity to make right decisions to open options for greater decisions. The key to life is decision. You make decisions that open options for greater decisions, or you make decisions that destroy options. What decisions you make must be based on doctrine.

The difference, perhaps, between the inferior and the superior resurrection body is the difference between experiencing ashamedness – blushing. The superior resurrection body doesn’t blush; it has no feeling of ashamedness.

There is a type of shame that comes from emotion but the type of shame that is constructive comes from thinking, from reviving old standards, from bringing into the mind principles and priorities that have all but been forgotten. Emotional ashamedness is subjectivity and arrogance, and means nothing. But the person who has genuine shame from thinking, and who has re-established his right priorities and has brought into focus the norms and standards of honour and integrity of the royal family honour code, that person has made an advance through his ashamedness. The most frustrating ashamedness in the world is not during history; it comes after the resurrection of the Church. It comes at that meeting in the air when all of us are evaluated for this life. And God is fair. God would not evaluate any of us unless He had given us the support to make such an evaluation meaningful and fair.

How do we know God is fair? He has a plan for your life. You do not have to be a minister or a missionary to have great reward and blessing in eternity. You do have to live as a member of the royal family of God inside the divine dynasphere. The issue is your own personal volition. If your volition is not involved with the highest priority of perception of doctrine from which comes momentum in the Christian life, application of doctrine, you will not fulfil the plan of God for your life.

Verse 28 begins with the connective use of the conjunction kai, introducing a result or a conclusion from what precedes, plus a temporal adverb nun which is very significant because what you do in this life after salvation in status quo residence and function inside the divine dynasphere in the relatively short time you have on this earth becomes the determining factor of your status quo in heaven. Reason: In time you are free, you have volition, you have freedom, you are living in the most exciting of all dispensations, you are royal family of God, you have been supported and sustained in every possible way. You may be fifty years a Christian. What do you do during those fifty years? Your freedom to decide, use your volition, is the determining factor of ashamedness versus rejoicing at the judgement seat of Christ, of the concept of eternal blessing versus loss of reward and blessing at the judgement seat of Christ. Are you going to be shamed or not? There are going to be inferior believers in heaven and superior believers in heaven, and the difference is how you used what God gave you.

To succeed in time means great happiness in time. It means even greater happiness in eternity. To fail in time is misery and discipline which will be capped off by ashamedness at the judgement seat of Christ.

So we have two words” Kai nun – “And so now.” “Now” means you are here, alive, that you still have time. While you may not be here too much longer you have the opportunity of accelerating under the plan of God and finding some of these principles of happiness and blessing that belong to you even in time.

Then we have the vocative plural from the noun teknion – it means “dear children.” It is a reference to John’s non-resident congregation. So great was the demand for good Bible teaching that people would not accept local pastors who were mixed up, confused, and generally legalistic. Therefore they rejected the Gnostic pastors, the Gnostic clergy that developed in the Roman province of Asia. John is teaching one congregation face-to-face but he has many congregations which are invisible and he is teaching them through writing. The words “dear children” refer to his non-resident congregation, which emphasises the fact that you can learn doctrine face-to-face or, if your right pastor isn’t there, you can learn it in some non-face-to-face situation.

“abide” – present active imperative of the verb menw. It means to reside, keep residing. The progressive present tense demands action in a state of persistence. The active voice: believers who make the right decisions live inside, reside in, the divine dynasphere. The imperative mood is a mandate for residence in the divine dynasphere.

Next comes that phrase that is so consistently mistranslated in the KJV – e)n plus the locative neuter singular of a)utoj. The neuter cannot be translated “him.” It should be translated “in it.” It refers to the divine dynasphere, the plan of God, the way of life. In other words, if you are going to keep residing you have to keep making decisions, you have to keep having the right priorities, you have to keep having the build-up of integrity in your soul as well as the priority system of the conscience, you have to keep on learning Bible doctrine, you have to keep making decisions every day for doctrine, and you have to keep making these decisions under all kinds of circumstances that at some times make it very difficult. You also have to keep making right decisions with regard to the distractions – the temptation distractions, the thought distractions, people distractions, system distractions.

Next is a purpose clause to indicate something of what is meant by “keep residing in it.” It is introduced by the conjunction i(na – “that.” It introduces a final purpose clause, one in which the objective of the main verb is expressed as the goal of the main verb. The main verb is menw. “That” is immediately followed by the conditional conjunction e)an plus the subjunctive which introduces the protasis of a third class condition – “if.” As soon as e)an is introduced as the protasis of a third class condition we have what is technically called by scholars a “more probable condition.” It implies the immanency of the Rapture or the resurrection of the Church. This was written in AD 95 and at that time the Rapture was immanent. That means there was no prophecy to be fulfilled.

This introduces the verb, the aorist passive subjunctive of fanerow which means to appear. It is important to understand that we have the subjunctive mood here. The constative aorist refers to that momentary action known as the Rapture of the Church; it contemplates the action of the verb in its entirety. When Christ appears in the air those believers who are alive on the earth are going to be caught up. That is the mortal receiving immortality, getting the resurrection body without going through physical death. Heaven will be filled with believers of the Church Age in an interim body and they go from interim body to resurrection body. We rendezvous in space. This is called the appearance of Christ in this context. The “if” of the third class condition means it could happen at any time. Since John wrote these original lines the immanency of the Rapture has never changed, so that the doctrine is still true and the principle is still true. The passive voice: Christ receives the action of the verb; He becomes visible to the royal family at the resurrection of the Church. The subjunctive mood is the potential subjunctive; it implies a future reference and is qualified by the element of contingency. The contingency is the completion of the body of Christ or the royal family of God. The future reference emphasises the doctrine of the immanency of the Rapture.

Corrected translation so far: “And now, dear children, keep residing in it [the divine dynasphere]; that, if he [Christ] should appear.” Once you use the word “appear” and relate it to the Lord Jesus Christ you face a serious problem, because Jesus Christ as God has appeared on many occasions in history. In the Old Testament He appeared under the principle of theophany. Then we have next the incarnation, the first advent of Christ. Next we have Christophanies which are our Lord’s appearances in His resurrection body. Then we have the Second Advent. That is what fanerow always refers to, something in relationship to these four categories.

“we may have” – aorist active subjunctive of e)xw, “we might have.” The culminative aorist views the event in its entirety but emphasises it from the standpoint of existing results. The active voice: the believer who executes the divine mandates, residing in it [the divine dynasphere] produces the action of the verb. The subjunctive mood is the potential subjunctive, a future reference qualified by the element of contingency. With it is the accusative singular direct object from parrhsia which connotes courage, confidence, boldness, fearlessness in the presence of someone of high rank. There is no higher rank than that of our Lord Jesus Christ in His battlefield royalty, and yet those who have lived in the divine dynasphere will have courage, boldness, confidence in the presence of our Lord Jesus Christ. Parrhsia belongs to gate eight of the divine dynasphere, the attainment of the ultimate objective.

The only honour code system that is absolutely perfect came from perfect God. Only perfect God can come up with a perfect honour code system. We have to keep in mind as we continue with verse 28 that the results of the function of the royal family honour code inside the divine dynasphere has tremendous eternal results. Some people in eternity are going to stand out. The question that is imposed by this verse is, What is your impact on history? It just be said that every believer has had the same chance to have a greater impact on history than any famous person you have ever known or heard of. But some have a zero impact on history as will be manifest at the judgement seat of Christ, and the reason for it is their attitude toward doctrine on a daily basis. Doctrine is convenient when you want it. For those who have persisted in the perception of doctrine at gate four their impact on history will not be known until the judgment seat of Christ, but when that occurs they will stand out in ways that will make famous people in history fade in eternity. But it must be remembered that your impact on history, being the greatest, will not be recognised by your contemporaries. You will not rate high as far as peer ratings are concerned. People will always wonder why you went down to Bible class every night. “So and so is all right but he had one peculiarity. Every night he would go to this church.” That misunderstanding alone means that no one will ever appreciate what effect your spiritual advance from gate four to gate eight had on history. The unseen impact of the royal family of God is the greatest single feature of history.

“and” is the connective use of the conjunction kai which joins a negative clause to a positive clause. The negative clause is the verb a)isxunomai which means to be ashamed, plus the negative mh. Some believers in heaven are going to be ashamed in a resurrection body – a moment, a period of time of being totally ashamed, to be disgraced, to be put to shame. And obviously to be put to shame in front of others.

Then we have a prepositional phrase, a)po plus the ablative of means from a)utoj – “by him.” It should be translated “might not be put to shame by him.” The gnomic aorist tense is used for a fact or truth that believers who reside in the cosmic system, go through the stages of reversionism in life, will be evaluated at the resurrection of the Church and receive a poor efficiency rating. Hence, their shame and disgrace at the judgment seat of Christ is a fact. It is so axiomatic in character that is is described by the aorist tense as though it were occurring right now. That is why it is translated by the English present tense. The passive voice: the believer whose involvement in the cosmic system makes him the enemy of God and a reversionist receives the action of the verb – at the judgment seat of Christ in a resurrection body, ashamed.

Translation: “And now, dear children, keep residing in it [the divine dynasphere]; that, if he [Christ] should appear [Rapture of the Church], we might have confidence, and might not be disgraced [put to shame] by him at his coming.”

Verse 29 – it begins with the protasis of a first class condition introduced by the conditional particle e)an – “If,” and this is a probability, a more possible future condition. Then the perfect active subjunctive of the verb o)ida. This is perfect in form used as a present, but here o)ida is used in the perfect tense, the perfect of existing state which is the past dropped from the concept of the thought and attention focused on what is now going on. The perfect tense generally is something that has happened in the past and the results continue. Now what has happened in the past is dropped out and we merely emphasise the existing state. This is translated by the present tense in the English. The positive believer residing and functioning inside the divine dynasphere produces the action, and this is the potential subjunctive which means it is qualified by the element of contingency. The contingency is whether you live inside or outside of the divine dynasphere. Then the conjunction o(ti to explain – “that.” So we have the translation, “If we know that.”

“he is” – present active indicative of e)imi. The perfective present denotes what has come to past but is emphasised as a present reality. Jesus Christ produces the action of the verb – active voice. This is the declarative indicative mood representing the verbal idea from the viewpoint of reality. “If you know that he is.”

“righteous” is the predicate nominative from dikaioj. Dikiaoj is generally an adjective and the word refers to two categories of our Lord’s righteousness. It often refers to the righteousness of His deity and it also refers to the human righteousness of Christ in hypostatic union. In other words, His integrity from functioning inside of the divine dynasphere. So we have several implications here. First of all, if you know that He is righteous the first implication is that we received His righteousness at salvation. We received the righteousness of God the Father by imputation at salvation. We also receive by means of the baptism of the Spirit the righteousness of the Lord Jesus Christ. We have a double portion of righteousness. God the Father imputed His righteousness to us; that set up the grace pipeline. At the same time we entered into union with Christ and because of that we have His righteousness. This is the double-portion righteousness of believers in the Church Age as the royal family of God. We also develop a true righteousness, a true integrity inside of the divine dynasphere (if we reside there) for that is exactly what our Lord did.

The knowledge mentioned in the protasis is the probability on which the conclusion in the apodosis is reached. Doctrine is built on doctrine; knowledge is gained from knowledge – in the momentum of the Christian life the function of gate four. Knowledge of doctrine is predicated on previous knowledge of doctrine so that the believer advances on the basis of understanding something simple, and then from that something more complex, and something more complex.

“you know” – present active indicative of the verb ginwskw which means “you should have known.” “If you know that He has integrity, that He is righteous; if you know that Jesus Christ, living His 33 years in His humanity inside the divine dynasphere, produced fantastic and dynamic integrity, then you should have known that.” The present of duration denotes what was begun in the past and continues into the present time. The believer who understands the hypostatic union, who understands the function of the divine dynasphere in the life of Christ, should also make an application from it. We have the potential indicative of obligation translated under the principle of contingency from the implied particle a)n – “you should also know that.”

“every one” – nominative singular subject paj, “everyone.” We have a definite article used as a relative pronoun – “that everyone who,” and the present active participle from the verb poiew – to do, produce, perform, execute.

“righteousness” – accusative singular direct object from dikaiosunh. That is the word for righteousness/integrity. When used of God it refers to divine integrity; when used of the believer it refers to integrity developed inside of the divine dynasphere. It also is used in some cases for the total fulfilment of the plan of God going from gate four to gate eight. Hence, dikaiosunh refers to the function of gate four carrying the believer to gate eight, the ultimate objective of the spiritual life.

“has been born” – perfect passive indicative from the verb gennaw, which is correctly translated in the KJV. This is the intensive perfect tense for a past-completed action at salvation, emphasising the existing status quo from salvation. Everyone who is a believer in the Lord Jesus Christ has been in the divine dynasphere once. And if he has been in the divine dynasphere once there is no excuse at the judgement seat of Christ. The plan of God for the Church Age is residence in the divine dynasphere, and function in the divine dynasphere. Since the believer is born into the plan he can only get out of the plan through his own free will. You decide to sin; you decide to enter the cosmic system – only your own volition.

With this is a prepositional phrase, e)k plus the ablative of means from the intensive pronoun a)utoj, used as the personal pronoun referring to God the Father. It is translated “by him” or “from him.” This is the ablative of source indicating that the original situation (salvation) contributed in some way to the present state, i.e. at salvation we entered into the divine dynasphere.

Translation: “If you know that he is righteous [in His humanity], you also should know that everyone who executes righteousness [the total fulfilment of spiritual progress inside the divine dynasphere] has been born from him.”