Outline of the chapter:
The conflict of dynaspheres, verses 1-10.
The test of people distraction, verses 11-16.
The challenge of system testing, verses 17-20.
The conclusion: The dynamics of the divine dynasphere, verses 21-24.
The six tests for
perpetuation of momentum
1. The temptation testing. The old sin nature attacks human volition. No temptation ever becomes a sin unless the individual from his own free will acquiesces, so that the source of every personal sin in human history is the volition of man. Whether he knows it as a sin or not – sin of ignorance or sin of cognisance – is not the issue because he wanted to do it.
2. People testing. This is personality conflict, generally speaking, although it also involves personal love. People testing means switching from personal love to impersonal love, or from personality conflict to impersonal love. Impersonal love is the motivator of the Christian way of life. It is the motivation of the royal family honour code and this means integrity toward all inside the divine dynasphere. The normal modus operandi inside of the divine dynasphere demands the function of impersonal love. Impersonal love is the basis for capacity for love, life, happiness and blessing. It is the key to relating the believer’s modus vivendi to Bible doctrine which is resident in his soul. The royal family honour code demands impersonal love in sustaining personal love as well as dealing with antagonisms of life.
3. Thought testing. This is resolved by the three stages of the faith-rest drill inside of the divine dynasphere.
4. System testing. This is the great tragedy of life where an organization is rotten. It functions on managerial systems rather than leadership systems. A bad system always has victims, and when the believer is the victim of a bad system he must use the plan of God rationale, which is a part of the function of the faith-rest drill. He must also use impersonal love. If you have a boss who is unfair then you are going to be a victim of system testing. You must do a good job, but if you get fired you must also avoid bitterness and self-pity, and this combines the function of impersonal love with the three stages of the faith-rest drill.
5. The direct attack from cosmic one – the appeal of the 26 gates of the arrogance complex.
a) Gate one, the mental attitude arrogance. The attacks are any temptation which comes your way where there is jealousy involved, or you are tempted to be bitter, vindictive, implacable, full of self-pity or guilt feelings, or you get involved in the over-think syndrome as a part of subjectivity, and preoccupation with self is a part of this picture.
b) Gate two, negative volition arrogance. The direct attack is the ignoring or rejecting the Word of God -- preoccupation with self resulting in rejection of Bible doctrine. It is usually the result of scar tissue of the soul as well as involvement in cosmic two’s interlocking systems of hatred. It produces slavery to the circumstances of life. Self-righteousness in prosperity; self-pity in adversity.
c) Gate three can only exist if you have authority – the abuse of authority.
d) Gate four, the temptation to attack a system. The system always has authority, a purpose or an objective. Institutional arrogance rejects policy, purpose and authority in an organization.
e) Gate five, blind arrogance attacks through legalism. It eventually forms up with gate 9, psychopathic arrogance.
f) Gate six, conspiracy arrogance, the temptation to join a conspiracy against an organization.
g) Gate seven, criminal arrogance, the temptation to become a con artist (because you are talented), to become a liar, a thief, a drug pusher, a murderer, to enter into some form of revolutionary activity. Criminals are always totally preoccupied with themselves, therefore anti-authority, antiestablishment, and often very self-righteous.
h) Gate eight, crusader arrogance, the bleeding heart do-gooder.
i) Psychopathic arrogance is not really a part of this study.
j) Gate ten, sexual arrogance, only where the function of activity is such as homosexuality, or fornication, rape become involved.
k) Gate eleven is not pertinent here.
l) Gate twelve, political arrogance become related to crusader arrogance and people are using force and violence to try to change a government.
m) Gate thirteen, client nation arrogance. It is always the attempt to get the people. What do the people want? The majority should always have the say-so.
n) Gate fourteen, authority arrogance – the satanic syndrome. Through arrogance and preoccupation with self the individual falls into a world where he can’t make the transition from authority in the home to freedom in life. That means he is still a child at heart.
o) Gate fifteen, the arrogance of ignorance. This is the second most difficult transition in life, to go from ignorance at regeneration to cognisance at maturity. The temptation, again, to avoid the teaching of the Word is a part of the problem there.
p) Gate sixteen, the arrogance of unhappiness -- the self-centredness and preoccupation with one’s self, eliminating any capacity for happiness. Since the individual who lives at gate sixteen has no capacity for happiness he begins to try and control his environment by making the people around him unhappy. This leads to the erroneous idea that happiness is controlling other people, and if you are unhappy and frustrated the way to solve your problems is to make everyone else unhappy and frustrated. This situation means that in marriage, for example, a woman or a man simply makes everyone around her/him unhappy if he isn’t getting his way. The arrogance of unhappiness, then, is generally related to the martyr complex. The arrogance of unhappiness always seeks to dominate its environment and enslave everyone associated with it.
q) Gate seventeen, the arrogance of disillusion and disenchantment or iconoclastic arrogance. The feet of clay syndrome is very closely related. The person who is tempted to put someone on a pedestal and then eventually seeing their feet of clay and rejecting them, and then seeking to use them as an excuse for all of their failures, is a part of the distraction in that area, the direct attack of cosmic one.
r) Gate nineteen, the arrogance of emotion – the irrationality of emotion dominating thinking in an arrogant person. The tongues movement is a good illustration, and the people involved in the tongues movement are not even close to involvement in the divine dynasphere. This becomes the basis also for people trying to get their kicks in life through emotion. Another way, of course, is the use of narcotics. Knowledge is the environment of thinking, not emotion; Bible doctrine is the environment for decisions, not emotion. Emotional arrogance converts reality into illusion and hallucination and therefore it fantasises and always collapses under pressure.
s) Gate twenty, the arrogance of pseudo generosity in which, in effect, people try to buy their friends. When you are buying your friends you are obviously living in a world of arrogance rather than in the divine dynasphere.
t) Gate twenty-one, substituting Christian service for momentum. It is a great temptation to put the cart before the horse.
u) Gate twenty-two, the arrogance of discouragement, is preoccupation with self under circumstances of pressure and testing. Adversity and unexplained disaster in the life tempt the believer into a state of self-pity and preoccupation with self, known as discouragement. It is a distraction to the perception of doctrine, to advancing on the momentum line. Adversity without doctrinal perception and application makes the believer vulnerable to this direct attack.
v) Gate twenty-three, the arrogance of lust. When legitimate desire is linked with arrogance the result is lust. Lust is arrogant preoccupation with one’s own desires and often becomes a distraction.
w) Gate twenty-four, pseudo intellectual arrogance, is the arrogance of superimposing your own high IQ over spiritual IQ, which means arrogance accepting the human viewpoint of life. Without the truth of Bible doctrine as the absolute of life intellectualism is meaningless and even becomes harmful. Pseudo-intellectual arrogance either glorifies human speculation to the exclusion of Bible doctrine or it seeks to reconcile false concepts of philosophical and scientific speculation with Bible doctrine.
x) Gate twenty-five, pseudo love arrogance, is not only a direct attack but is also a temptation. It also becomes involved in people testing and even occasionally in system testing. This is the attempt to duplicate the principle or function of love while residing in the cosmic system.
z) Gate twenty-six, the temptation through preoccupation with self to suicide. It is disorientation to life.
6. The direct attack from cosmic two:
a) Gate one, negative volition not only from the standpoint of preoccupation with self – becoming careless about doctrine – but to become directly antagonistic toward some form of doctrine.
b) Gate two, cosmic degeneration, where people start to tolerate homosexuality, crime, and various evils that are related to degeneracy.
c) Gate three, the antiestablishment gate, where there is toleration of the way in which people are reared, the hatred of establishment, the hatred of authority – starting in the home where children rebel against their parents.
d) Gate four, cosmic panaceas, trying to find solutions to the problems of life apart from the Word of God, apart from the three categories of divine truth – the laws of divine establishment, the gospel of our Lord Jesus Christ, and Bible doctrine. This gate rejects establishment and results in substituting human viewpoint solutions from cosmic two. Instead of freedom there is a demand for equality, but equality can only be achieved by slavery. Equality demands the full mobilisation of envy and jealousy and therefore, to promote equality, taxation of the successful, confiscation of property and the nationalisation of industry is a must. And that is the end of any client nation. When you become tempted as a Christian to get into what is called the standardisation of life – everyone must have the same dress, the same food, the same way of life; everyone must be the same race, the same class – then you have disaster. Cosmic panaceas lean toward big government and little people, the citizen becomes the slave of the state instead of the state being the servant of the people, and therefore to be different becomes a crime. The government must not permit autonomous development and therefore there must be the regulation and destruction of private enterprise, confiscation of private property, and the redistribution of wealth. This gate includes utopianism, the nihilistic arrogance of recreating and refashioning all forms of human existence, and the cosmic panaceas lead to violence, terrorism, revolution, and other things that are distracting as far as freedom is concerned. This is called social engineering. The state must train children to be oriented to the dictates of the state.
e) Gate five, the religion gate. Religion is Satan’s great counterfeit. 2 Peter 2 is a great passage on the temptation.
f) Gate six, demonism, can only occur through the functions of reversionism.
g) Gate seven, anthropocentric academic speculation, interlocks with gate twenty-four, cosmic one, and try some system of pseudo-intellectualism as a means of solving the problems of life.
h) Gate eight, the old sin nature.
i) Gate nine refers to the policy of evil.
Verse 1 – the sphere of Christian modus operandi. “Behold” is the aorist active imperative of the verb o(raw which means to see, to notice, to recognise, to understand. Here is means to concentrate. The aorist tense is a culminative aorist, it views the concentration and understanding of this chapter in its entirety as a function of GAP, but it regards it from the viewpoint of its existing results. For some who stick with this chapter the results are going to be fantastic. For those who are distracted from it the results are going to be disastrous. The active voice: the believer residing and functioning inside the divine dynasphere at gate four produces the action. The imperative mood is an imperative of permission; it places emphasis on your motivation and desire. Therefore it takes us back to the function of impersonal love, the motivator for the Christian way of life. The imperative of permission connotes consent or +V as well as command and mandate. With this verb we have the accusative singular direct object from the interrogative of quality potapoj, an Attic Greek word and it means “how great.” “Concentrate on how great.”
Next comes the accusative singular direct object a)gaph, our word for impersonal love. “Concentrate on how great a love complex.” So there is a reference here not simply to impersonal love which motivates the divine dynasphere but to the entire divine dynasphere. Then the subject, God the Father, the author of the divine dynasphere – pathr, the first person of the Trinity. He invented it to sustain the humanity of Christ during the first advent. At the request of the resurrected Christ God the Father gave the divine dynasphere to the royal family of God as the most basic principle of sustaining us during our life as royal family on this earth. Therefore it is the key to understanding logistical grace.
Then the perfect active indicative of the verb didomi – “has given.” The dramatic perfect tense emphasises the results of the completed action. It is therefore called a rhetorical use of the intensive perfect, it emphasises and existing state, namely the royal family possesses the love complex/divine dynasphere. The active voice: God the Father who originally gave the divine dynasphere to Christ at the point of then virgin birth, now gives it to us. The indicative mood is declarative for the reality of the gift of the love complex/divine dynasphere to the believer as a part of the royal family of God and/or the body of Christ. Plus the dative plural indirect object from the personal pronoun e)gw – “us.” All of us; no exceptions. The love complex or the divine dynasphere demands total concentration from the believer since it is the Christian way of life, the spiritual modus operandi which is the only way to glorify the Lord.
Next we have the first purpose clause in this passage. It is introduced by i(na which introduces a semi-final purpose clause in which the action of the main verb moves toward a given result. It blends purpose and result into one concept. The result of salvation is the royal family of God and the purpose of the royal family of God is momentum inside the divine dynasphere. This is all found in the word “that.”
The aorist passive subjunctive of the verb kalew follows. It means here to be designated – “that we should be designated.” God has given us a special designation. It is a commission that gives the believers life meaning and purpose and definition no matter how bad the situation may be at any given time historically. The gnomic aorist tense is for a truth which is regarded as so fixed in its certainty, or axiomatic in character, that it is described by the aorist as actually occurring. The passive voice: the believer receives the action of the verb. The subjunctive mood is a deliberative subjunctive, it is a rhetorical device. With this is the accusative plural direct object teknon, translated “children” or “students.” It means you have to be under a system of authority to make the transition from whatever your pattern of life as an unbeliever was to the pattern of life God has for you. If you don’t do it God’s way you will never be happy.
“of God” – qeoj is the genitive of relationship. We have a relationship with God right now on earth, a relationship that will go on forever.
Then we have something not found in the KJV but is in the Greek text, the connective kai followed by the present active indicative of e)imi – “and we are.” We are the children of God; we are under divine authority; we do have provision for us. God has provided everything we need for happiness and blessing in this life. The customary present tense of e)imi is for what may be reasonably expected to occur with the gift of the divine dynasphere to the royal family. The active voice: the Church Age believer produces the action of the verb – “and we are obligated.”
Obligation is related to our designation – teknon. We have one parent, not two. One parent establishes the authority. We are under the authority of God; we are under His protection as well. We are under His logistical support and He has provided for us exactly what He provided for the humanity of the Lord Jesus Christ in the incarnation. Furthermore, we are royal family of God; we are under discipline and training from God the Father. There is no advance to maturity, no glorification of Christ, no meaning to life any longer, unless we follow the game plan that He has designed. The Church Age believers, then, are children under obligation to our heavenly parent, God the Father. The obligation is residence and function inside the divine dynasphere.
Principle
1. The existence of the divine dynasphere as the modus vivendi of the royal family of God/body of Christ creates the greatest conflict in history, a conflict which will last as long as the Church Age. This intensified conflict is coterminous with the dispensation of the Church.
2. The Church Age becomes the intensified stage of the angelic conflict as the cosmic dynaspheres challenge the divine dynasphere. This is the first time in history that the cosmic dynaspheres have been so challenged. There was no such challenge after the fall and the dispensations which followed the fall, including Israel; only the cosmic system as Satan’s administration of his rulership of the world existed on earth. But once we have resurrection, ascension and session of our Lord, once the Church Age begins, we now have the divine dynasphere challenging the cosmic system in this dispensation. Therefore we live in the intensified stage of the angelic conflict.
3. Furthermore, never has God put so much power into the hands of every believer as He has in this dispensation.
4. Never before in history has every believer been indwelt by the Holy Spirit with a series of four mandates – two positive, two negative: “Be filled with the Spirit,” Ephesians 5:18; “Keep walking by means of the Spirit,” Galatians 5:16; “Grieve not the Spirit,” Ephesians 4:30; “Quench not the Spirit,” 1 Thessalonians 5:19.
5. Never before in history has God removed miracles and supernatural phenomena from the scene and reduced the conflict to thinking – thought versus thought and power versus power, the power of the divine dynasphere versus the power of the cosmic system.
6. Never before in history has God made it possible for the average believer to achieve so much as at gate eight of the divine dynasphere.
7. The Church Age believer, therefore, lives at the time of greatest opportunity in all of human history.
The great issue here is the word teknon. It is important
to understand that it refers to a child under discipline. We have the key in
the word “student.” We are students of God. That means learning. If you are a
student two things are there: authority and information, content, message. We
only grow spiritually through learning Bible doctrine. Our spiritual growth,
our momentum depends upon our perception of Bible doctrine. The thing that
challenges the cosmic system in this dispensation is the greatest challenge
that has ever come to Satan as the ruler of this world, and that is thought. In
all other dispensations God provided support for believers through performance
of miracles and supernatural phenomena. God would speak directly to people like
Isaiah or Daniel. Angels came and taught the Jews even in the time of Moses,
the greatest of all teachers in the Old Testament. There was always some form
of supernatural phenomena to encourage people. But all of that is gone, along
with any spiritual gifts which are related to miracles or tongues or healing,
and the challenge to this dispensation, and the challenge to the cosmic system,
is thought – thought resident in the believer’s soul, thought that has been
preserved in writing for the entire course of human history since the time of
Moses. The Bible is a file of all the principles, all of the information that
God wants us to know and which is necessary to challenge the whole force and
system of Satan and his cosmic system. We live, therefore, in the greatest time
of opportunity but we are required to use the greatest possible weapon, and the
greatest weapon that has ever existed is a weapon which can only be loaded in
the soul, and that is thought, truth, truth in three categories: establishment
for the entire human race, the gospel for the unbeliever, and Bible doctrine
for those who are born again. Just as the child in the home is under the
authority and training of the parent so believers in the Church Age are under the
authority and the training of God. This is the dispensation when the classroom
has been called into session; the divine dynasphere is that classroom. There is
no virtue, integrity, honour, or anything that glorifies God outside of the
divine dynasphere. Every time we make a decision to sin we are outside of the
divine dynasphere, and not only outside of the divine dynasphere but we come
under the control of cosmic one and cosmic two. So we have a power system, but
a power system that has been rejected by the majority of believers in the time
in which we live.
We live in a period, therefore, of the subtlest of
difficulties, i.e. the principle of thinking and applying to the realities of
life the reality of Bible doctrine or the thinking of our Lord Jesus Christ.
This divine authority and training, then, is expressed in the Father’s gift of
the love complex or the divine dynasphere to the royal family, and the local
church has been designated as the basis for fulfilling the obligation of
residence and function in the divine dynasphere. To go from ignorance to
cognisance you have perception of doctrine. Doctrine is your ammunition, your
thought to meet the challenge of the dispensation in which we live.
Next we have a prepositional phrase, dia plus the accusative of the
demonstrative pronoun o(utoj – literally,
“because of this.” However, it is an idiom and it simply means “therefore.”
The subject is the nominative of kosmoj – referring to
the cosmic system, believer and unbeliever inside of the cosmic system who are
gathered together under the same principle, the present active indicative of
the verb ginwskw. With it is the
negative o)u and it means
“the cosmic system does not understand.” If you are a believer and are involved
in the cosmic system you do not understand. An unbeliever involved in the
cosmic system does not understand. The present tense is a progressive present
for action in a state of persistence. The active voice: the cosmic system
produces the action of the verb, i.e. people in the cosmic system. The
indicative mood is declarative representing the verbal idea from the viewpoint
of reality. Then we have the accusative plural direct object from the pronoun e)gw, correctly translated “us,”
and refers only to believers who are residing and functioning in the divine
dynasphere. The believer and unbeliever in the cosmic system do not understand
the believer who is residing and functioning in the divine dynasphere. The
principle is very simple: Lack of understanding is always a basis for conflict.
In other words, conflict thrives on ignorance or false information.
Conflict goes back to the incarnation of Christ which is
mentioned now in the last phrase. The explanation now: the conjunction o(ti means here “because,” it is
the causal use of the conjunction. The aorist active indicative of the verb ginwskw is now going to
take us back in history to the time of our Lord Jesus Christ. With the negative
we have, “because it did not understand.” The active voice: the portion of the
human race involved in the cosmic system produces the action. The aorist tense
plus the negative is a constative aorist which contemplates the action of the
verb in its entirety, it takes up the entire incarnation of our Lord Jesus
Christ from His virgin birth, all of the way to the cross, resurrection,
ascension and session, and gathers it up into one entirety. There were many,
believers and unbelievers, who did not understand out Lord Jesus Christ or His
ministry – “because it did not understand him.” The cosmic system did not
understand Christ; the cosmic system does not understand you, when you are in
the same divine dynasphere in which our Lord functioned during His earthly
ministry. The declarative mood is for historical reality.
With this is the accusative singular direct object of the
intensive pronoun a)utoj, used as a third
masculine singular personal pronoun and it refers to the Lord Jesus Christ.
This explains the rejection of our Lord on the part of Israel when He had
presented every sign of Messiahship. This also explains the big blot-out of
subsequent generations of Israel, right down to the present time.
Translation: “Understand [concentrate on] how great a love complex [the divine dynasphere] the Father has given to us [the royal family of God], that we should be designated students of God [and we are]: therefore the cosmic system [believers and unbelievers inside the cosmic dynaspheres] do not understand us [believers inside the divine dynasphere], because it did not understand him [the humanity of Christ functioning under the divine dynasphere during the incarnation.”]
Verse 2 – the relationship between phase two of God’s plan and phase three – the Rapture of the Church. The first word is the vocative plural from the adjective a)gaphtoj, used to designate the royal family of God with emphasis on opportunity. Next is the temporal adverb nun – “Beloved now,” followed by the present active indicative of e)imi, the verb to be – “we are,” the descriptive present tense for what is now going on in phase two. The active voice: the believer produces the action of the verb in principle. The believers inside the divine dynasphere produce the action of the verb in practice. The indicative mood is the potential indicative of obligation. You have opportunity. Whether you use it or not is a matter of self-motivation, not the influence of other people. “Beloved [royal family], we are now.”
Then we have the predicate nominative plural from teknon, meaning “students” under strict academic discipline, plus the genitive of relationship qeoj – the most wonderful relationship a person can have, and that is with God – “students of God.” This phrase emphasises the importance of perception of doctrine. It also emphasises the role of the pastor as the parent-teacher of doctrine. The authority of the pastor is always established by teaching the Word.
The connective use of the conjunction kai is next, plus the adverb of time o)upo which means “not yet,” plus the aorist passive indicative of the verb fanerow, used here for the Rapture of the Church – “and it has not yet been revealed [or, manifest].” The culminative aorist tense for a process of revelation denoting the attainment of the end of such a process, but with the negative adverb of time the process of revelation is not yet attained. Which means the Rapture has not yet occurred. The passive voice: the revelation of pertinent doctrine does not receive the action of the verb. The indicative mood is declarative for the reality of unrevealed doctrine pertaining to phase three. So fanerow can be used not only for the Rapture of the Church but for anything that is going to happen in the future.
The subject comes next, the nominative neuter singular from the interrogative pronoun tij – “what,” plus the future active indicative of e)imi is the word for “we will be.” It is true that we do not know exactly what we will be but the believer who lives his life in the divine dynasphere still has the hope or confidence that he will have a superior resurrection body in contrast to the inferior resurrection body and that he will have great rewards and blessings far above and beyond anything which the person who lives in the cosmic system will have. The deliberative future tense is for a question of uncertainty regarding the nature of the resurrection body. In other words, people do not know whether they will have a resurrection body inferior or a resurrection body superior. This is especially true of people who live in the cosmic system. The indicative mood is the interrogative indicative, which assumes that there is an actual fact which may be stated in answer to the question. “Beloved [royal family of God], we are students of God, and what we will be has not yet been revealed” – reference to phase three.
The next phrase, however, does give us some information. We have certain knowledge as to what is going to happen in the future, as seen at the end of the second chapter – the fact that when the believer dies before the Rapture occurs his physical death is followed by being in an interim body, and that regardless of whether the believer failed or succeeded in time he still has this interim body and an interlude of blessing.
There is no connecting participle, hence a new sentence. After the word “revealed” is a period, not any kind of a conjunction. The new sentence begins with the perfect o)ida used as a present active indicative, and it means “to come to know.” It is used as a present active indicative for doctrine resident in the soul – the presence of e)pignwsij in the right place. We must add some kind of a particle – “however.” The perfective present tense refers to a doctrine perceived in the past but emphasised as a present reality in its application into phase three. In other words, you cannot apply what you do not know. In concentration that doctrine went into the left lobe, the nouj, and became gnwsij. Then, through the function of the faith-rest drill it became e)pignwsij and entered into the right lobe. As e)pignwsisj it is the product of concentration under the filling of the Holy Spirit. It also is the result of establishing a true sense of honour and integrity in the Christian life, the royal family honour code. It is also the basis of objectivity from enforced and genuine humility. E)pignwsij is applied to the eternal future through the same system of concentration, only now it is reverse concentration. So that with reverse concentration and having some facts in the right lobe, in the frame of reference, the believer can make application. This is what we are doing with o)ida, it means to make application, to come to know, to come to realise through information, to take that information and to come to a correct conclusion. The active voice: the believer with doctrine resident in the soul and momentum from gate four produces the action.
With this is a conjunction which accompanies o)ida, the conjunction o(ti. Often in Paul’s writing it is used as a causal conjunction to give an explanation, but occasionally it is used to introduce the content of cognisance. It introduces the content of doctrinal application in the form of a conditional clause. It is correctly translated “that.” “We know, however, that.”
Next comes the conditional particle e)an which introduces a third class condition, a more probable future condition. This is the introduction of the protasis which sets up a premise. With it is an apodosis which is a logical conclusion from the premise. E)an says this is a possibility, a probability situation – “if.” And then the aorist passive subjunctive of fanerow, used this time for the Rapture of the Church. It means to be revealed or to appear – “if he should appear,” more probable future for the immanency of the Rapture. He hasn’t appeared yet, no one knows the day or the hour and, furthermore, there is no unfulfilled prophecy. The aorist tense is a constative aorist which contemplates the Rapture of the Church in its entirety. It is used here for a momentary action of the resurrection of the Church, the royal family of God, which terminates the Church Age. At the same time that this occurs the divine dynaspheres is removed from history. The divine dynasphere is opportunity for the dispensation of the Church only. The passive voice: Christ receives the action of the verb. The subjunctive mood is the potential subjunctive, it implies a future reference and is qualified by the element of contingency, and the subjunctive mood is the basis for the doctrine of the immanency of the Rapture.
1. The contingency element of the potential subjunctive mood is the completion of the body of Christ or the royal family of God, not historical events which seem to anticipate the Tribulation.
2. Historically, events which anticipate the Tribulation have existed many times in history. So the events of the Middle East, the existence of the Jewish nation, or the line-up of Western European nations, or a king of the north as in Russia, or kings of the east as today in Communist China, does not imply that any given generation of believers are the Rapture generation. These conditions have existed before many times in history. They do not imply Rapture generation.
3. No one knows the day or the hour. That is God’s business, not ours.
4. The Rapture is immanent and could occur at any time.
5. However, the immanency of the Rapture does not change our modus operandi, for even if you knew that the Rapture would occur tomorrow you should carry on as usual inside the divine dynasphere. The key is to live the plan of God, to continue your momentum right up until the day you die or the Rapture occurs, whichever comes first.
6. Therefore our responsibility is not to do the idiotic thing but to reside and function inside of the divine dynasphere.
Now we have a main verb, the future active indicative of e)imi – “we shall be.” The future tense is a gnomic future for a statement of fact which may be expected at the resurrection of the body of Christ/Rapture. The active voice: the Church Age believer produces the action of the verb in a resurrection body. The indicative mood is declarative representing the verbal idea from the viewpoint of dogmatic eschatological doctrine. Then a predicate nominative from the adjective o(moioj which means “of the same nature, similar, of the same kind.” But it is not i)soj which means “equal.” O(moioj and i)soj were only used interchangeably in Attic Greek. In Attic Greek o(moioj was used for men of the same mind or party, but each person looked different, had a different personality, had a different status in life. So “we shall be like” means not equal, but similar. With it is the instrumental of association from a)utoj, used here as a person pronoun, third person – “him.” To have association a second party must furnish the means of association and this is the instrumental of association. Christ has furnished the means of that association by the Rapture or resurrection. He has provided us a resurrection body similar to His own.
Then the final phrase, o(ti – “because,” plus the future middle indicative of the verb o(raw – “we shall see him,” the accusative singular direct object of the intensive pronoun a)utoj. This is a predictive future which anticipates the Rapture of the Church. It is also an indirect middle which emphasises the believer producing the action of the verb. The declarative indicative is for a dogmatic statement of fact. With it is the comparative adverb kaqwj – “just as,” and the present active indicative of e)imi, “he is,” the static present for eternal status quo of our Lord Jesus Christ in hypostatic union. The active voice: Jesus Christ produces the action of being in hypostatic union. The indicative mood is declarative for doctrinal reality. Principle: We as believers of the Church Age, royal family of God, will be similar to Christ in His resurrection body because we have the ability to see Him and be with Him. This apparently explains that difference in resurrection body. Those who log maximum time in the divine dynasphere are going to have a superior resurrection body.
Translation: “Beloved [royal family of God], we are students of God, and what we will be has not yet been revealed. We know, however, that if he should appear, we shall be like him [similar]; because we shall see him just as he is.”
Verse 3 begins with the connective use of the conjunction kai, plus the nominative singular subject from paj – “And every one,” referring to the human race. With it is the articular present active participle from the verb e)xw. The definite article of the participle is used as a relative pronoun referring to positive believers living inside of the divine dynasphere with its eight gates. The present tense is the progressive present signifying the action in progress or is a state of persistence. It is something we keep on doing. The active voice: the believer who is positive toward doctrine and functioning at gate four produces the action. The participle is circumstantial expressing attendant circumstances. Also, the participle sets up a principle which is a part of John’s magnificent system of Greek. The action of the present participle is simultaneous with the action of the main verb when the main verb is a present active indicative. This becomes a major interpretive principle. “And every one who keeps having.”
Next we have the accusative singular demonstrative pronoun o(utoj – “this,” plus accusative singular direct object from the noun e)lpij which means hope of confidence about the future. And finally there is a prepositional phrase, e)pi plus the locative of sphere, or the dative of place (either one) of a)utoj, the intensive pronoun used as the third person personal pronoun – “in him.” The mature believer or the believer approaching maturity has this hope in him.
Hope: e)lpij
1. Hope or e)lpij is absolute confidence regarding something in the future, something that hasn’t occurred but something that is guaranteed by the Word of God.
2. Hope is confident anticipation of reality before that reality occurs, therefore linked to assurance and confidence about the future. In this verse assurance and confidence about the future, the Rapture of the Church.
3. Bible doctrine resident in the soul from the function of gate four of the divine dynasphere is the basis for this hope or confidence about the future. We have fulfilled the principle, the mandates regarding residence in the divine dynasphere; we have fulfilled the mandates regarding function. One of those functions is at gate four, and that function takes us to maturity and gives us this hope or confidence.
4. Therefore, hope3 is a doctrinal motivator for self-determination inside the divine dynasphere. Those who possess hope2 and hope3 have self-motivation to advance to maturity and/or gate eight. They not only have self-motivation but at the same time they have the necessary ability to recognise the plan of God and not be deterred by people, a bad system, or thought distraction.
5. Divine blessing is anticipated through hope and administered through imputation.
6. The imputation is made from thew justice of God to the indwelling righteousness of God which was imputed at salvation.
7. The third hope is absolute confidence and assurance that when we stand at the judgement seat of Christ as mature believers -- those who have advanced to gate eight -- we will receive a superior resurrection body and the imputation of eternal blessing and reward which glorifies God forever. This fulfils the principle of 2 Corinthians 5:10.
“purifieth himself” – a(gnizei e(auton: a(gnizei is the present active indicative from a(gnizw. It is used 17 times in the Septuagint. It is used in Chronicles for the piel and the hithpael of taher. Taher in the qal stem means to shine, to be bright, to be clean, pure. In the hithpael it is used to cleanse oneself. In the piel it means to purify or to cleanse. It is used four times in the New Testament for Jewish ceremonial purification – John 11:55; Acts 21:24,26; 24:18. In these passages we have cultic purification for a(gnizw. It is used three times in the New Testament for some aspect of residence or function in the divine dynasphere. When we say “And every one who keeps on having this hope in him purifies himself” we are talking about virtue, and we are talking about a decision that brings virtue. You have decided for virtue when you reside and function inside the divine dynasphere.
In James 4:6-8 a(gnizw is used for residence in the divine dynasphere related to rebound. It takes rebound to recover residence in the divine dynasphere. How do you purify your right lobe? The aorist active imperative of a(gnizw emphasises motivation inside the divine dynasphere after rebound. You purify your right lobe by living inside the divine dynasphere where there is virtue. This virtue was produced by our Lord Jesus Christ in His perfect humanity during His 33 years of residing continuously inside of the divine dynasphere without ever getting out. So virtue resides only inside of the divine dynasphere. There is no virtue outside of the divine dynasphere. That means that arrogant people who are very self-righteous in cosmic one have no virtue.
The second use of a(gnizw is for the function inside of the divine dynasphere in the area of impersonal love – 1 Peter 1:22, “you have purified,” the perfect active participle of a(gnizw. All function of human love inside the cosmic system is hypocritical. The function of impersonal love is a virtue that belongs to the divine dynasphere and cannot exist outside the divine dynasphere. The function of impersonal love inside the divine dynasphere demands the highest form of purity which is based on rebound and the filling of the Spirit plus daily perception of Bible doctrine.
The third use is found in 1 John 3:3. For purity of motivation, for virtue in the life, one must live inside the divine dynasphere.
“himself” is the accusative singular direct object from the reflexive pronoun e(auton. The concept is simple. When the action expressed by the verb is referred back to its own subject it is called a reflexive pronoun. E(auton takes the action of the verb and reflects it back to the subject, therefore translated “himself.” The present tense is a perfective present for a fact which has come to be from the attainment of the ultimate objective but is emphasised as a present reality. The reality from this present tense is that the believer has stayed long enough in the divine dynasphere to go from gate four to gate eight and therefore has in himself the maximum virtue that a person can have and still be a member of the human race with an old sin nature. The active voice: the believer with hope3, the mature believer, produces the action of the verb. Furthermore, he produces the action through purity of motivation, purity of self-determination, inside the divine dynasphere. The indicative mood is declarative representing the verbal idea from the viewpoint of reality plus indicating the main verb for the completion of the principle of simultaneous action. Simultaneously the believer is purifying himself, so that Bible doctrine learned inside of the divine dynasphere is taking the virtue of the divine dynasphere and transferring it to his soul – another reason for learning Bible doctrine: there is no virtue apart from doctrine resident in the soul. There is no doctrine resident in the soul apart from the daily function of GAP inside the divine dynasphere.
1. The advance to maturity, the ultimate objective of gate eight, creates a purity or virtue in the life – purity of motivation inside the divine dynasphere.
2. The only purity in life, then, is located inside the divine dynasphere.
3. Outside the divine dynasphere there is no genuine purity or virtue of life.
4. Purity or virtue, therefore, is a status inside the divine dynasphere only.
5. Outside the divine dynasphere the believer resides in the cosmic system where he is hypocritical and double dealing, even when practicing the virtues of life – such as love and generosity.
“even as” – kaqwj introduces a comparative clause, “just as.” A comparison is made to Jesus Christ living inside the divine dynasphere during the first advent or incarnation. With it is the nominative singular subject from the remote demonstrative pronoun e)kainoj which refers to the Lord Jesus Christ. The demonstrative pronoun is used to call special attention to our Lord whose humanity lived inside the divine dynasphere. In effect, by using e)kainoj God the Holy Spirit is saying through the pen of the apostle John, “Look here, let’s note now where virtue originated in the human race.” And then the present active indicative of the verb e)imi, the verb to be. The static present is for a perpetually existing fact – the impeccability of our Lord’s humanity residing and functioning inside of the divine dynasphere. The active voice: the impeccable humanity of Christ produces the action of the verb. The indicative mood is declarative for a dogmatic statement of Bible doctrine.
Virtue is described by the predicate adjective a(gnoj, cognate to the verb.
Translation: “And every one [mature believer] who keeps on having this hope [the absolute confidence of blessing and reward at the judgement seat of Christ on the part of the mature believer] in him purifies himself, just as that unique person [the humanity of Christ inside the divine dynasphere] is pure.”
The impeccability of Christ and the divine dynasphere
1. The original use of the divine dynasphere.
a) God the Father invented the divine dynasphere to sustain the humanity of Christ during the incarnation.
b) The original divine dynasphere was Christmas gift, the original Christmas gift from God the Father to God the Son on that first Christmas day – the virgin birth.
c) Because of the virgin pregnancy and virgin birth when human life was imputed after the embryo-foetus merged from the womb there was no simultaneous imputation of Adam’s original sin. Adam was created perfect; our Lord was born perfect. There was, however, a simultaneous imputation with human life. God the Father invented the divine dynasphere and gave it to God the Son. There was no divine dynasphere prior to the hypostatic union which began at the virgin birth. At the birth of our Lord Jesus Christ, then, He received both life and He entered into gate one of the original divine dynasphere, for from birth He was filled with the Spirit – John 3:34. This was prophesied in Isaiah 11:2.
2. Our Lord’s function inside of the divine dynasphere.
a) Of special interest is our Lord’s function at gate three – enforced and genuine humility. (The two greatest virtues in life: the greatest human virtue is enforced plus genuine humility. It is the virtue by which we make the transition from authority in the cradle to freedom as an adult; the greatest Christian virtue is impersonal love, about which there are more mandates than anything else in the New Testament.)
Six principles:
i. Our Lord's humility as a child in the home. The home = organised humility. Organised humility means there must be teachability as far as the child is concerned. The child who is not teachable will never orient to life; he cannot live a normal life. The purpose is to prepare the child for life; the policy is the teaching and inculcation function of he parents. Authority becomes the great issue, that of one or two parents = enforced humility. When the child responds to the authority of the parent, whether fair or unfair, this is the development of genuine humility which is the first characteristic of maturity as well as the most basic human virtue in life. Our Lord attained easily by age 12 all of these factors – total teachability inside of the divine dynasphere.
ii. The home or divine institution #3 is provided by God for the human race to make the most difficult transition in life – from authority in the home as a child to freedom in life as an adult.
iii. Many human beings fail to make this transition. They reject parental authority, policy and purpose, and establish the principle of being unteachable. Those people in life who are unteachable will never learn – the body of an adult and the soul of a child.
iv. Human immaturity or lack of enforced and genuine humility cannot make proper use of freedom but distorts it into a system of evil by abusing freedom and rejecting authority. When you reject legitimate authority in life you have abused freedom.
v. Furthermore, such a person will not and cannot take the responsibility for the function of his own volition. People who do not take the responsibility for their own decisions never have solutions in life.
vi. But our Lord Jesus Christ responded to parental authority. He functioned under gate three of the divine dynasphere – Luke 2:51,52.
b) Our Lord’s subordination to the Father’s plan. He was not only subordinate to the authority of His parents but He was subordinate to the sovereignty of God the Father.
i. The Father’s plan = organised humility. That means to us: God the Father has a plan for our lives, and we have to be teachable for that plan to be fulfilled and for us to execute the plan. There is not way that you can fulfil the plan of God for your life without enforced and genuine humility. That means recognising legitimate spiritual authority, i.e. the authority of whoever is your right pastor. The sovereignty of God the Father = enforced humility. Our Lord’s positive volition [+V] to the Father’s plan = genuine humility.
ii. At the point of birth we see our Lord’s self-motivation – Hebrews 10:5-9.
iii. The same thing was true before the cross – Matthew 26:36-42.
iv. Our Lord’s function inside the divine dynasphere. The purity of motivation, the perspective, the modus operandi is phenomenal, as stated in Philippians 2:5-8.
3. All of the way from the virgin birth to the cross, resurrection and ascension the humanity of our Lord functioned in the divine dynasphere which is the place of virtue.
a) Impeccability means not liable to sin, exempt by virtue of being inside the divine dynasphere. The principle is that when you commit a sin you set outside of the divine dynasphere to do so.
b) Inside the divine dynasphere is purity, and as long as one remains inside the divine dynasphere through resistance of temptation the purity factor remains in status quo. As long as you refuse to sin you remain in the divine dynasphere, but as soon as you succumb to temptation and from your volition convert it into sin then you move outside of the divine dynasphere.
c) Jesus Christ during the incarnation remained inside of the divine dynasphere, and therefore he did not sin though the temptation to sin was many times greater than the temptation pressures we face.
d) The sinlessness of Adam before the fall differs from the sinlessness of Christ during the incarnation. The first Adam was temptable and peccable – capable of being tempted and capable of yielding to the temptation. Remember that Satan personally has only tempted the first Adam and the our Lord who is sometimes called the last Adam. But our Lord Jesus Christ, the last Adam, was able not to sin because of the divine dynasphere, and not able to sin because of union with His deity – doctrine of the hypostatic union.
e) Christ was born without an old sin nature. Therefore He could not be tempted from inside. All of our Lord’s temptations were real but they came from Satan Himself, not from Satan’s inside agent, the old sin nature. Hebrews 4:15.
f) The human nature of Christ was temptable, but inside the divine dynasphere His purity was always intact. So during the 33 years inside the divine dynasphere our Lord manufactured the highest virtue ever to exist in a human being – our Lord’s true humanity in the hypostatic union.
g) Our Lord’s temptations to His humanity not only came from outside but He was tempted by Satan personally – Matthew 4:1.
h) The divine nature of Christ was not temptable. That was because immutability demands impeccability. God cannot become mutable by turning temptation into sin through His sovereignty or His human volition. God is not the author of temptation; God is not he author of sin.
i) While Eve was deceived in her original temptation in the garden our Lord is omniscient and cannot be deceived as Eve was deceived by the temptation.
j) The sovereignty of God cannot change is mind about sin. The perfect righteousness of God cannot be corrupted by sin. Christ was also true humanity, true humanity inside the divine dynasphere where He resisted all sin.
k) The deity of Christ is therefore not able to sin. James 1:13.
l) The union of undiminished deity and true humanity in one person, Jesus Christ, plus the fact of His humanity residing inside the divine dynasphere, emphasises the fact that our Lord Jesus Christ during His first advent was first of all able not to sin; but He was also not able to sin. On these two phrases we have the doctrine of impeccability.
m) The humanity of Christ was temptable and peccable but remained in the purity of the divine dynasphere.
n) The deity of Christ was neither temptable nor peccable.
o) Christ in hypostatic union, then, was temptable but impeccable.
p) As God Christ was not able to sin; as true humanity inside the divine dynasphere He was able not to sin.
4. The purity factor inside the divine dynasphere – virtue.
a) Basically this says that in His humanity inside the divine dynasphere Christ was able not to sin.
b) In His deity was not able to sin.
c) In His hypostatic union Christ was temptable but pure, always saying no to temptation from His human volition inside the divine dynasphere. His impeccability inside the divine dynasphere is the purity of 1 John 3:3.
d) Although the believer possesses an old sin nature in his body – which means temptation comes from inside – he can maintain purity only inside the divine dynasphere.
e) Once the believer yields to temptation from his own free will that decision to yield is made outside the divine dynasphere, where there is no purity, no virtue.
f) One sin minus rebound destroys purity.
g) One sin places the believer in gate eight of cosmic two, and if it is a mental attitude sin, gate one of cosmic one.
h) Inside cosmic one the believer grieves the Holy Spirit – Ephesians 4:30. Inside cosmic two the believer quenches the Holy Spirit – 1 Thessalonians 5:19.
i) Therefore all purity is related to the positive ministry of God the Holy Spirit. “Be filled with the Spirit” – Ephesians 5:18. That is purity of residence in the divine dynasphere. “Walk by means of the Spirit” – Galatians 5:16. That is purity of function inside the divine dynasphere.
The mandates
regarding the divine dynasphere
A. The residence mandates. John 15:9,10. “As the Father hath loved me, so have I loved you: reside in my love [complex]. If ye keep my commandments [mandates], ye shall reside in [the sphere of] my love [complex]; even as I have kept my Father's commandments [mandates], and I reside in [the sphere of] his love [complex].” Or Ephesians 5:2. “And be walking in the sphere of the love complex.”
B. Functional mandates. 2 John 6. “And the love complex is this, that we keep walking according to his mandates. The mandate is this, That as ye have heard from the beginning, ye should walk in it [the divine dynasphere].”
C. Mandates by gates.
Gate one has to do with the Holy Spirit, the power package for the divine dynasphere. For entrance: “Be filled with the Spirit” – Ephesians 5:18. There are four mandates regarding gate one, two are positive and two are negative: Be filled by means of the Spirit and walk by means of the Spirit; Grieve not the Spirit and Quench not the Spirit.
Gate two: basic impersonal love. This is one of the function gates and impersonal love is the highest Christian virtue, just as enforced and genuine humility ids the highest human virtue. The human virtue comes from recognition of the laws of divine establishment, recognition of authority, whereas impersonal love is the result of the ministry of God the Holy Spirit plus perception of doctrine. John 13:34 is a mandate for gate two: “I give you a new mandate, That you love one another [impersonal love], even as I have loved you, that you also love one another.” Impersonal love emphasises the honour and the integrity of the subject, and at the same time de-emphasises or ignores the pettiness, the hostility, the sinfulness, the evil of the object. Impersonal love is the motivator of the Christian way of life. Therefore impersonal love motivates the function of the royal family honour code, which means integrity toward all. Impersonal love is the foundation for all capacity in personal love, the foundation for capacity in happiness, blessing, thanksgiving, and all other life capacities. Impersonal love is the key to relating the believer’s life style to Bible doctrine resident in his soul. This means that the royal family honour code demands the function of impersonal love to sustain personal love of a few, as well as dealing with the hostilities and conflicts of humanity in general. Impersonal love is the honourable motivator of human volition, causing the believer to make right decisions which open up options for more and greater decisions. Impersonal love is the stabiliser of enforced and genuine humility, the basis for objectivity under pressure, the doctrinal solution to the various testings and distractions of life. Impersonal love keeps the believer from reacting to every system of evil and insulates the believer from injustices in life. Impersonal love, then, protects the believer from being distracted by sinfulness, human good, or evil in others. Therefore impersonal love protects the believer from being distracted and losing the momentum of the divine dynasphere, i.e. the Christian way of life, through disappointment, disillusion, the vacillation and instability of others.
Other passages on gate two mandates: John 15:12,17; 1 Peter 3:8; 1 John 3:23; 1 Thessalonians 4:9.
Gate three: enforced and genuine humility, the most basic virtue in life. Luke 14:11 – “For whosoever exalteth himself [involvement in the cosmic system] shall be abased; and he that humbleth [gate three of the divine dynasphere] himself shall be exalted. James 4:6-8 – “But he gives greater [supergrace] grace [gate eight]. Wherefore he saith [Proverbs 13:34], God makes war against the arrogant [the believer inside the cosmic system], but gives grace unto the humble [the various categories of blessing inside the divine dynasphere]. Submit therefore to God [residence and function in the divine dynasphere]. Resist the devil [function at the various gates] and he will flee from you. Draw near to God [the momentum of gate four, perception and application of doctrine] and he will draw near to you.”
1 Peter 5:5,6 -- “Clothe yourselves with humility [gate three of the divine dynasphere] toward one another: for God makes war against the arrogant, but gives grace to the humble. Humble yourselves under the mighty hand of God [the interlock between gates one, three, and four] that he might exalt you at the proper time [the attainment of gate eight].”
Gate four: the momentum gate. 2 John 4-6, “I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father. And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another. And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it.”
Momentum comes not only from the daily perception of doctrine but the supercharger in momentum is passing the various tests through the use of impersonal love and the three stages of the faith-rest drill. 1 Thessalonians 5:12.13. “And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love [inside the love complex] for their work's [doctrinal teaching] sake. And be at peace among yourselves.” Ephesians 4:11-16. “And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ: that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but speaking the truth in love [teaching doctrine in the sphere of the love complex], may grow up into him in all things, which is the head, even Christ: from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.”
Gate five: Ephesians 3:19. “And to know the love of Christ, which surpasses gnwsij [human knowledge], that you may be filled with all the fullness of God [gate eight].” 1 Peter 1:8, “Even though you have not seen him, you love him; and though you do not see him now, but believe him [perception and application of doctrine at gate four], you greatly rejoice with happiness which is inexpressible and full of glory.”
Gate six: right man, right woman. Ephesians 5:22-25; Colossians 3:18,19.
Gate seven: advanced impersonal love. Hebrews 13:1, “Let brotherly love continue.” Romans 12:9,10. “Let love be non-hypocritical. Abhor that which is evil [the function of the cosmic system]; cleave to that which is good [the plan of God]. With regard to your brotherly love, be devoted to each other; make it a matter of honour to give precedence to others.” 1 Peter 1:22. “Since you have been in obedience to doctrine, purify your souls from non-hypocritical love, fervently love each other from the right lobe.” Romans 13:8, “Owe no man any thing [not money but the function of impersonal love], except to love one another: for he that loveth another hath fulfilled the law.” The purpose of the Mosaic law is to produce a code of honour for impersonal love, not to develop a system of legalism. Romans 13:10.
Gate eight: attainment of maturity. This includes the completion of the ECS, sharing the happiness of God, the attainment of spiritual maturity, the ultimate in glorification of Christ, receiving the highest order of spiritual knighthood, the imputation of supergrace blessings in time and the hope/confidence of eternal blessing and reward at the judgement seat of Christ. John 15:11; 1 John 1:4; 2 John 12; Romans 14:19; 15:2.
Verse 4 – the inner distractions from the old sin nature. The problem here in the KJV is that there is no word for law here. The old sin nature can tempt in three areas: sin, human good and evil, but the old sin nature cannot succeed apart from our cooperation, i.e. volition. So volition is the origin of sin. When the OSN temptation becomes sin by the use of our volition the OSN not only controls the soul but the believer comes under the cosmic system. The OSN, then, is Satan’s inside agent for recruiting for the cosmic system.
The verse starts with the nominative singular subject from the adjective paj – “everyone.” The articular present active participle of the verb poiew follows. It means to do, to commit, to be guilty of, and it is also used for manufacturing. All kinds of words are connected with it in the English. It is used for actions that one undertakes from his own volition, his own motivation, his own priorities and perspectives. The definite article is used to emphasise individual volition. Volition is the guardian of the soul against reverse psychosomatics. Every temptation is the influence of the old sin nature in the body on the soul. Temptation is the old sin nature knocking on the door of the soul and if volition opens the door the old sin nature tales control. The present tense is the aoristic present for punctiliar action in present time. The active voice: the believer produces the action of the verb. The participle is circumstantial, plus we have simultaneous action with the main verb. When you have a present participle and you have a principle of simultaneous action you have a present active indicative in the main verb, and the indicative will indicate the main verb -- which is coming up. With this also is the accusative singular direct object from a(martia, and it means here “sin,” personal sin. “Every believer who commits sin.”
Note that every believer must commit sin for himself, and when we sin it is our fault. We cannot blame anyone else and therefore sins of ignorance are not excusable any more than sins of cognisance. Sin has no excuse. No one ever sins apart from the function of his own volition.
Next is the adjunctive use of the conjunction kai – “also,” and with it the present active indicative of poiew – “to do” or “to produce.” The aoristic present tense is for punctiliar action in present time. The active voice: the believer who sins and becomes involved in the cosmic system produces the action of the verb. The declarative indicative mood is for the reality and identification of the main verb for the completion of the principle of simultaneous action.
The accusative singular direct object a)nomia is the word for “lawlessness.” Lawlessness is used here to connote the area where there is no law against, and there is no law against sin if you are outside the divine dynasphere. There is if you are inside. So here it connotes being outside the lawful boundaries of the divine dynasphere, the plan of God for your life. And simultaneous with every act of sin is removal from the divine dynasphere. Removal from the divine dynasphere becomes lawlessness or involvement in the cosmic system. “Every believer who commits sin also does lawlessness,” meaning departure from the divine dynasphere and involvement in the cosmic system.
Genesis 1:26 – “And God said, Let us manufacture mankind in our own image, after our pattern.” The qal imperfect first person plural of the suffix of the verb asah, meaning to manufacture. It is obvious right away that the source of life is God. We have a prepositional phrase, be plus tselem which does not mean image, it means shadow image, invisible image, invisible essence – immaterial but real. The image that is real but invisible is the soul. The soul of mankind has essence which is real but invisible just as God has essence which is real but invisible. The human body is visible and acts as a temporary home for the soul. The essence of the soul is sparked by life called neshammah – the spark of life. Once the soul existed there had to be something to give it life and life resides in heaven. God gives each person life after the foetus emerges from the womb. The words “in our essence and into our pattern” refers to the invisible essence of the human soul which is real but invisible. For example, the image of God concept: self-consciousness – “I am”; moral reasoning power – “I ought”; self-determination – “I will.” Three simple words help us to understand what it means to be made in the image of God.
Verse 27 – “So God created out of nothing [bara – God possesses life and He gives it] mankind in his image.” All mankind has essence of soul but different personalities; essence of soul but different bodies.
The result is given in Isaiah 43:7 – “Even every one who is called by my name; for I have created him” – qal perfect of bara, created out of nothing; “for my glory I have moulded him – jatsar for the body in which the soul resides and is visible; “yes, I have constructed him” – asah. The origin of life quite obviously from these verses is God.
Genesis 2:7 – “And the Lord God formed man [jatsar – he designed man’s body] of the dust of the ground, and breathed into his nostrils neshamma [the spark of life]; and mankind became a living soul. There was no man until life was given from God. God has life and only God gives life [imputes it] to the soul which is the invisible image of God. He imputes that life after birth. There is no life in the womb.
Job 33:4 – “The Spirit of God has made me, and the spark of life [neshammah] from the Almighty gives me life.”
Isaiah 57:16 – “… and the spark of life which I have manufactured.” God manufactures life in the case of each member of the human race.
The old sin nature resides in the cell structure of the body. It has no residence in the soul. The soul is the battleground of the angelic conflict but the old sin nature [OSN] actually resides in the body. The OSN originates temptation but it is not the originator of sin. Human volition guards the gate of the soul and it considers temptation – either sins of ignorance or sins of cognisance. The origin of temptation is the OSN; the origin of sin is human volition. The OSN, then, is the genetic home for the imputation of Adam’s sin at birth, causing spiritual death. The OSN is Adam’s trend after the fall.
After salvation the OSN continues to function, but with this exception. God has provided the divine dynasphere to completely neutralise the function of the OSN in sin, human good and evil. No one can ever sin inside of the divine dynasphere. So how do we sin? When we decide to pass a temptation through the gate into the soul at that very moment we are outside of the divine dynasphere. All decisions to sin, all decisions related to human good, and all decisions that are related to the function of evil are all made outside.
Principle
1. The sin nature is the source of temptation but human volition is the source of sin.
2. The OSN can tempt in three areas – sin, human good and evil – but the OSN cannot succeed apart from the volition of the soul.
3. The volition of the soul guards the gate of the soul from the OSN’s temptation.
4. Therefore no one ever sins apart from his own consent or function of his own volition.
5. Whether sins of ignorance or sins of cognisance the volition is involved in every sin. Therefore ignorance is no excuse.
6. While the OSN is located in the body it must penetrate the soul for sin to be produced. This cannot be done apart from human volition.
7. The OSN cannot penetrate the soul apart from human consent/volition.
8. When the OSN’s temptations become sin through human consent the OSN not only controls the soul but the believer comes under the control of the cosmic system.
9. The OSN, therefore, is Satan’s inside agent recruiting for the cosmic system. Every sin, act of human good, and function of evil puts the believer in the cosmic system.
10. Therefore the believer is only pure and free from sin when he is inside the divine dynasphere. The status can only be changed by the free will function of the individual believer.
“Every believer who commits sin also does lawlessness” – simultaneously he is lawless. Lawlessness is involvement in the cosmic system.
Next is the conjunction kai which here is translated “in fact,” plus the nominative singular subject a(martia, referring to using one’s volition to sin, to permit the old sin nature to influence the soul – “in fact, sin.” Then the present active indicative of e)imi, the verb to be – “is.” The perfective present tense refers to a fact which has come to be in the past but is emphasised as a present reality. The active voice: the volition produces the action of the verb. Volition is the source of sin; sin produces the action. The indicative mood is declarative for a dogmatic statement of principle.
With this is the predicate nominative of the noun a)nomia which means lawlessness and it connotes getting out of the divine dynasphere through an act of personal sin and immediately being involved in the cosmic system.
Translation: “Every believer who commits sin also does lawlessness: in fact is lawlessness [involvement in the cosmic system].”
Principle
1. No one becomes involved in the cosmic system apart from his own personal sin, which means apart from his own personal volition.
2. No one, therefore, becomes involved in the cosmic system apart from his own personal decision, the function of his own volition.
3. The volition is the guardian of the human soul, protecting it from the influence, solicitation and function of the old sin nature.
4. Lawlessness is residence and function in the cosmic system. Therefore the old sin nature is the agent of lawlessness, the inner distraction to residence and function inside the divine dynasphere.
5. At first the old sin nature can only tempt, and it tempts from its base of operation, the body.
6. The key to failure or success with regard to temptation is the volition of the believer’s soul.
7. If the volition of the soul passes the old sin nature’s solicitation through the gate the believer has sinned by his own decision, and he has departed from the divine dynasphere and enters the cosmic system simultaneously.
8. The status quo in the cosmic system is called o)nomia – lawlessness.
9. It should be noted in passing, because of the KJV, that this verse is not discussing the Mosaic law. This verse is discussing involvement in the cosmic system through personal sin. So in a round about way this verse emphasises the importance of rebound as the only grace recovery system and the only way to re-enter the divine dynasphere.
Verse 5 – the purpose of the incarnation. “And” is the intensive use of the conjunction kai – “Indeed.” Then the perfect o)ida used as a present active indicative – “Indeed you know.” The perfective present tense refers to a fact which has come to be in the past but is emphasised as a present reality. The active voice: believers who have learned Christology and soteriology produce the action of the verb. The indicative mood is declarative for the reality of perception of pertinent doctrine to meet this problem in life, i.e. retaining status quo inside the divine dynasphere.
Next comes the conjunction o(ti. The conjunction o(ti after the verb of perception is translated “that.” Then the nominative singular subject from the remote demonstrative pronoun e)kainoj which refers to Christ. The demonstrative pronoun can be translated by the personal pronoun or “that unique one.” It refers to the hypostatic union. This is followed by the aorist passive indicative of the verb fanhrow which means to be revealed, to become visible – “Indeed you know that he was revealed.” The constative aorist tense contemplates the incarnation or the first advent in its entirety. The passive voice: Christ received the action of the verb, He was revealed as the God-Man in hypostatic union at the first advent. The aorist tense is punctiliar action in past time. The indicative mood is declarative for the reality of the incarnation, the hypostatic union, impeccability, and the work of our Lord on the cross.
This, again, was to offset the Gnostic teaching at the time that John wrote that our Lord was an optical illusion and that He did not exist in true humanity.
John next uses i(na, expressing a purpose – “in order that” or “that.” Then the aorist active subjunctive of a)irw which means to carry, to lift, to pick up, to carry away, to remove. It originally mean to lift with a view toward carrying. Our sins were not lifted up from the ground but they were carried because they were imputed and judged on the cross. In carrying our sins on the cross our Lord Jesus Christ was judged for them. The culminative aorist tense view the imputation of all personal sins to Christ on the cross and the result which is their judgement. From that judgement comes salvation. Our personal sins were never imputed to us for judgement. They went to court once. The sins of Adam and the woman were the basis of their condemnation, but not with us. With us it is Adam’s original sin. The active voice: Christ produced the action of the verb in carrying our sins and being judged for them. The subjunctive mood is used to indicate a purpose clause. Then we have the accusative plural from the definite article taj in the feminine gender, used for a possessive pronoun – “our.”
Next is the accusative plural direct object from the noun a(martia, referring to our personal sins which have been judged once on the cross. This is a reference to the imputation of all personal sins to Christ on the cross and their judgement by the justice of God the Father.
Principle
1. A judicial imputation is made from the justice of God apart from antecedence. There is no affinity, therefore, no target, no home for that particular imputation. Our Lord was perfect and there contact with our sins was a judicial imputation.
2. Therefore a judicial imputation has one factor only: what is imputed from the justice of God.
3. The imputation of all human sins to Christ on the cross is judicial.
4. No member of the human race is condemned by his personal sins. We are all spiritually dead because of the imputation of Adam’s sin at birth – Romans 5:12-21.
5. Man’s condemnation, then, is the result of a real imputation. Man’s salvation is the result of a judicial imputation.
6. A real imputation has two factors: what is imputed from the justice of God and the home or target for that imputation. There is always affinity; there is always antecedence in a real imputation.
7. The two factors in a real imputation always have antecedence and affinity.
8.
The real imputation which provided man’s condemnation at birth is the
imputation of Adam’s sin to the genetically formed old sin nature.
Next we have the personal status of Christ when He was bearing our sins on the cross. We have the intensive use of the conjunction kai – “in fact,” plus the nominative singular subject a(martia – “sin,” plus the present active indicative of e)imi plus the negative o)uk and then the prepositional phrase e)n plus the locative singular of a)utoj – “in fact, sin is not in him.”
Translation: “Indeed you know that he [Christ] was revealed [first advent] in order that he might carry our sins: in fact, sin was not in him.”
Principle
1. Temptation implies the possibility of sin. Because of the true humanity of Christ there was the same potential for sin as with the first Adam in the garden.
2. However, for both Christ and Adam the temptation had to come from outside of the body. Adam was created without a sin nature and Christ was born without a sin nature.
3. The direct statement of scripture cannot be ignored. Hebrews 4:15 said our Lord was tempted in all points like as we are, yet without sin.
4. Remember that because volition guards the gate of the soul temptability does not imply susceptibility.
5. Our Lord’s temptations were real. His deity was not able to sin and His humanity inside the divine dynasphere had a power system from which He could and did always resist any temptation.
6. Christ is impeccable in hypostatic union.
7. With the possession of an interim body in heaven, minus the old sin nature, and a resurrection body at the Rapture the believer in eternity will become impeccable. But in the meantime impeccability is related to one person only, the unique person of our Lord Jesus Christ in hypostatic union. That impeccability is described by Hebrews 13:8.
Principle
1. Because of immutable holiness or integrity Christ being God could not sin.
2. Because His humanity resided permanently inside the divine dynasphere and because He never chose to convert temptation into sin Christ was able not to sin.
3. Just as an unconquerable city can be attacked but not taken, so Christ could be tempted but could not sin.
4. This qualified our Lord to go to the cross and be judged for our sins, thus providing eternal salvation for everyone who will believe in the Lord Jesus Christ.
Kenosis
1. The divine dynasphere also explains the true doctrine of Kenosis.
2. The hypostatic union did not change any attribute of divine essence.
3. Inside the divine dynasphere our Lord voluntarily restricted the independent use of certain divine attributes in compliance with the divine plan for the incarnation.
4. Christ gave up the independent use of His divine attributes and functioned under the divine power which is under the divine dynasphere. (This same dynasphere has been given to us.)
Verse 6 – “When anyone resides in it [the divine dynasphere] he is not sinning: when anyone sins [residence in the cosmic system] he has not seen him nor come to know him [occupation with Christ].”
All of these tests have to be passed before we can attain spiritual maturity. In fact, each test is designed to be a system of acceleration of our momentum.
1. The old sin nature test.
a) The OSN is Satan’s inside agent for producing temptation in the areas of sins of cognisance, sins of ignorance, human good and evil. The only issue, however, is in the area of sin. The OSN is not the source of sin, it is only the source of temptation. Your volition then becomes involved. Temptation is solicitation to the individual’s volition.
b) The OSN resides in the cell structure of the body from which base it is the author or originator of temptation.
c) The volition or free will of man resides in the human soul and guards the soul from temptation—which means no human being ever sins apart from his own free will or human consent.
d) The OSN is the origin of temptation; human volition is the origin of sin, whether the son is known or unknown.
e) Since sin originates from the volition man is responsible for both sins of cognisance as well as sins of ignorance.
Therefore a separate principle involved with the OSN test: i) Whether the believer knew he was committing a sin or not is not excuse since his volition was involved and he wanted to do it. Therefore ignorance is no excuse; insanity is not excuse; ii) For temptation to become a sin it must penetrate the soul, which emphasises the responsibility of human volition; iii) No one ever sins apart from human consent, and only when volition passes the temptation into the soul does the OSN gain control of the soul and the individual simultaneously enters the cosmic system; iv) The believer is only virtuous, honourable, and free from sin inside the divine dynasphere; v. Human volition is the source of sin. Therefore no one ever becomes involved in the cosmic dynaspheres apart from his own free will decision; vi. Therefore no one ever becomes involved in the cosmic system apart from the function of his own free will; vii. Therefore the believer must assume the responsibility for his own decisions, including sin as well as recovery from sin in the cosmic system through rebound; viii. Only the volition or the guardian of the soul can protect the soul from temptation, and only volition as the guardian of the soul can recover from sin and re-enter the divine dynasphere through the grace function of the rebound technique; ix. Temptation is reverse psychosomatics, hence solicitation to sin, human good and evil on the part of the OSN residing in the body; x. Once the believer resides in the cosmic system he can be very moral, very religious, but morality without the integrity of the divine dynasphere is legalism and arrogant self-righteousness. (Morality only has integrity inside the divine dynasphere)
2. People testing.
1. People become a distraction to momentum when the believer gets his eyes on people through either personal love or personal hatred. Both accomplish the
same thing, they become a test for distraction.
2. The reaction of the believer in love is disillusion and bitterness, followed by implacability and vindictiveness.
3. The reaction of the believer to personality conflict is hatred, revenge motivation, personal insensitivity, and the expression of arrogance, hostile subjectivity.
4. All reaction uses human volition to convert temptation into sin and place the believer inside the cosmic system.
5. The solution to people testing is the function of impersonal love under rhe various mandates of the royal family honour code.
6. The leadership pastor, in contrast to the management pastor, can control some of the gossip, maligning and judging which occurs in the local church from
people testing.
7. The leadership pastor emphasises the privacy of the royal priesthood, plus impersonal love which eliminates the arrogance and self-centredness of
succumbing to people testing.
3. Thought testing.
1. Thought testing is generally related to the believer’s negative volition toward doctrine—either negative volition of cosmic one, gate two or negative volition of
cosmic two, gate one.
1. Thought distraction can simply relate to one’s arrogance, preoccupation with self, hypersensitivity, or it can originate from one’s prejudice and inflexibility in
resisting doctrinal teaching.
2. Many times doubts in thought testing result from simply neglect of doctrine. Lack of the daily function of GAP is going to inevitably cause the individual
believer to succumb to thought testing.
3. Often the believer tries to reconcile his favourite academic subject with Bible doctrine. He gets into antagonism with Bible doctrine because at some point it
does not agree, and in attempting to reconcile them he may find it impossible, and therefore he goes in the direction of his favourite academic subject.
4. The solution to thought testing includes rebound, the function of the faith-rest drill with emphasis on the rationales.
5. The solution demands the use of the believer’s volition and initiative to re-establish the daily routine and habit of perception of doctrine.
4. System testing.
1. The believer becomes the victim of a rotten system which requires both the function of impersonal love plus the three stages of the faith-rest drill. The
system includes people [impersonal love] and also injustice of policy [which requires the function of the faith-rest drill].
2. The world is filled with bad systems which seek to destroy the integrity and the honour of those individuals in the system. Therefore a bad system always
has its victims.
3. Many organizations in life become rotten and corrupt when the leadership of such a system is rotten and corrupt from involvement in the cosmic system.
4. Many illustrations exist at the present time, e.g. the judicial system which favours criminals, ignores their victims, permits judges to ignore the law and
emphasise sociology.
5. When the believer is a victim of a rotten system he must use both impersonal love when dealing with the people in the system and the faith-rest drill to cope
with the injustice of the system.
6. System testing distracts from the momentum of gate four. When the believer becomes preoccupied with self and human injustice to the point of self-pity,
bitterness, hatred, implacability, vindictiveness, revenge tactics, these all take the problem out of the Lord’s hands, guarantee the intensification of that problem, and guarantees no solution.
7. System testing is a major source of peer ostracism.
8. Therefore, in addition to the function of impersonal love and the faith-rest drill as solutions there must be a third overruling system in all solutions—social life
with God, gate four interlocked with gate five of the divine dynasphere. We call it worship, spiritual life, occupation with Christ, but in effect it is social life with God.
5. The direct attack of cosmic one. Cosmic one with its 26 gates provides 26 categories of direct testing to the believer who is inside the divine dynasphere.
6. The direct attack of cosmic two. Cosmic two of the hatred complex has nine gates and therefore nine systems of distraction to momentum. The direct attack from the hatred complex is designed to lure the believer into the cosmic system where he becomes the enemy of God, anti-Christ, the enemy of the cross, walking in darkness.
7. Disaster testing. Sooner or later every believer must face a major disaster in his life—unusual suffering.
Verse 7 – function in the divine dynasphere produces the highest virtue in life, called in this passage “righteousness.” The first word is the vocative plural of teknion, used for a child in relation to the parents, but a little child, therefore one that must be teachable. Teachability is used here as an affectionate address from the apostle John to his unseen spiritual congregation.
Next is a compound adjective, nominative subject, mhdeij—“not even one.” Used as a substantive we simply translate is “no one.” Plus the present active imperative of the verb planaw and the accusative plural direct object from the personal pronoun su—“Let no one deceive you.” The customary present tense is for what habitually occurs when the believer goes negative toward doctrine or succumbs to one of the seven systems of testing while on the momentum line. The active voice: the believer inside the cosmic system and/or the false teacher inside the cosmic system produces the action of the verb. The imperative mood is the imperative of volition, expressing an appeal to the volition of the believer’s soul. This is the present imperative of prohibition demanding that the action in progress be stopped. This means some of the believers were being deceived.
“when anyone performs righteousness [from residence and function inside the divine dynasphere] he is honourable” – present active indicative of the verb e)imi, “he is.” This is a pictorial present tense which presents to the mind a picture of events in the process of occurrence. The active voice: the believers who continue their momentum to gate four and advance to gate eight produce the action of the verb. The indicative mood is declarative representing the verbal idea from the viewpoint of reality, plus indicating the main verb for simultaneous action. The function inside the divine dynasphere results in a simultaneous status quo indicated by the verb.
Then we have a predicate nominative from dikaioj, which means here “honourable.” Principle: Residence and function inside of the divine dynasphere means fulfilment of the royal family honour code as well as the attainment of all of the objectives of the plan of God. Remember that the royal family honour code is the Christian way of life, it is the way of purity and performance inside the divine dynasphere. It is a system of virtue that does not exist outside of the divine dynasphere—virtue, honour, integrity only exist inside of the divine dynasphere, and that includes true morality as over against pseudo morality.
The next phrase: the comparative adverb kaqwj—“just as,” plus the nominative singular subject from the remote demonstrative pronoun e)keinoj—“he, that absolutely unique one [the Lord Jesus Christ].” The demonstrative pronoun refers to Christ during the incarnation in hypostatic union, a specific reference to the humanity of Christ residing and functioning inside the prototype divine dynasphere.
Translation: “My dear children, let no one deceive you: if anyone performs righteousness [from residence and function inside the divine dynasphere] he is honourable, just as he [Christ] is honourable.”
Verse 8 – personal sin resulting in cosmic involvement. It begins with an articular present active participle from the verb poiew, which means here with the accusative singular direct object from the noun a(martia to commit a sin. Literally, it is does a sin, but we say in the English, commit a sin. “When anyone commits a sin.”
The definite article used is o(
1. It is used as an indefinite pronoun for a category of believers.
2. The definite article emphasises the volition of the believer, first under temptation and then under sin or control of the OSN.
3. The believer’s volition is the guardian of the soul, holding back temptation or solicitation from the OSN.
4. The tactical function of the OSN is reverse psychosomatics, which we are calling somapsychics, i.e. when the OSN is putting on the pressure. It is the antithesis of psychosomatics in which the soul has influence on the function of the body.
5. In temptation the OSN approaches the gate of the soul and seeks entrance through solicitation to sin.
6. Sin is the volition of the soul opening the gate which converts the temptation into a personal sin—known or unknown—and gives the OSN control of the soul.
7. Simultaneous with the act of personal sin is the believer’s involvement in the cosmic system. The decision to sin is a decision to enter the cosmic system.
The definite article here is translated “anyone,” and indefinite pronoun representing a category, the category of believers who make a decision to sin.
Next is the present active participle
1. This is an aoristic present for punctiliar action in present time. It refers to that moment when human volition succumbs to temptation or the solicitation of the OSN. That means it simultaneously enters the cosmic system.
2. The active voice: the volition of the believer produces the action of the verb by means of opening the gate of the soul and passing the temptation in as sin.
3. The OSN is the undercover agent of Satan residing in the body of every member of the human race, including all believers. It is active as long as we live.
4. The volition of the believer guards the gate from solicitations from the OSN. So it is impossible for any believer, apart from his own consent and the function of his own volition, to sin.
5. The function of volition in sin is automatic departure from the divine dynasphere and automatic entrance into the cosmic system
6. Every act of sin is entrance into gate eight of cosmic two, and generally entrance into gate one of cosmic one, the mental attitude sin gate.
7. Whether it is a sin of ignorance or a sin of cognisance the volition is involved in every sin. Therefore, ignorance is no excuse.
8. The OSN cannot influence the soul apart from human consent, therefore being influenced by someone else or being deceived by someone else is no excuse for any sin; your own volition was involved.
This is a temporal participle, translated “when.” It is also a present participle, and that means simultaneous action with the main verb. “When anyone commits a
sin.” The main verb, “he is” – present active indicative of e)imi, “he has become.” That is a legitimate translation for the present tense of duration which denotes something begun in the past and continues into the present time. It is best translated by the English perfect tense. The active voice: the believer who sins and does not rebound from that sin produces the action of the verb, becoming involved in the cosmic system. The indicative mood is declarative representing the verbal action from the viewpoint of reality and indicates the main verb for the simultaneous action of the participle.
With this a prepositional phrase, e)k plus the ablative of diaboloj—“devil, accuser, slanderer.” “He has become an agent of the devil.” This is an idiom and the prepositional phrase indicates its idiomatic connotation. Literally, “he is from the devil” but this is idiomatic for agency.
Principle
1. The believer who sins and does not rebound becomes instantly negative toward doctrine. He is no longer motivated for the function of GAP.
2. Without doctrine as #1 priority in the life the believer who sins will remain in the cosmic system.
3. To remain in the cosmic system is not only reversionism or apostasy but such a believer becomes the devil’s agent, luring his Christian friends out of the plan of God.
4. Without the momentum of gate four the believer serves Satan rather than our Lord Jesus Christ.
This dramatically emphasises the importance of the rebound technique as the only way to escape the clutches of the devil and his genius system—the cosmic system. There is no other way because sin puts the believer in the cosmic system and he can’t get out apart from rebound by grace. Rebound alone, however, will only provide re-entry into the divine dynasphere, gate one. What happens thereafter is called “walking by means of the Spirit.”
Next we have the causal use of the conjunction o(ti—“because.” John always gives a cause. Then the nominative singular subject diaboloj—the devil; “because the devil.” The verb is the present active indicative of a(martanw. The present tense is a perfective present referring to a fact which has occurred in the past but is emphasised as a present reality. Hence, it is translated like the perfect tense even though it is a present, and that is legitimate—“because the devil has sinned.” The active voice: Satan produces the action of the verb. This refers to the first fall of the devil—Isaiah 14:13,14. Satan is the first creature in history to sin, he initiated it from his volition. The same concept is found in Ezekiel 28:12-19.[1] The indicative mood of a(martanw is declarative for the historical and prophetical falls of Satan. Here the emphasis is on his first fall which was the original sin of any creature.
Next is the prepositional phrase, e)ij plus the accusative singular of the demonstrative pronoun o(utoj. This can be translated in several ways but the best would be “for this reason.” Then the nominative singular subject of u(ioj, and with the definite article to denote a previous reference, used to point out the object, and this is a reference to the Lord. “For this reason the Son of God” – genitive of relationship from qeoj to denote that Christ is God. This is followed by the aorist passive indicative of the verb fanhrow, which means here to appear or to be revealed—“was revealed.” This is the first advent of Christ. The aorist tense is a culminative aorist, it views the first advent of Christ in its entirety but regards it from the viewpoint of existing results. The main result that comes out of it is the fact that our Lord resided during the first advent inside the prototype divine dynasphere. The passive voice: Christ received the action of the verb through the virgin birth, the incarnation. The indicative mood is declarative for the reality of the first advent of Christ.
Next we have a purpose clause, i(na plus the subjunctive, introducing one of two categories of purpose clause. This is the final clause which expresses a distinct purpose conceived as the aim of the action, indicated in the main verb, fanhrow. Translation: “that” or “in order that.” Then the aorist active subjunctive of luw, which means to destroy, to disqualify, to demolish, to abolish, to do away with, to bring to an end. The gnomic aorist tense is for a fact or truth of doctrine regarded as axiomatic. Also it is a dramatic aorist which states a present reality with the certainty of a past event. The gnomic aorist is an idiom and is best translated by the English present tense. The active voice: Christ accomplished this purpose during His first advent. He provided salvation by being judged for our sins; here is verse 8 the work of the devil was simultaneously destroyed by His residence and function inside of the divine dynasphere. The subjunctive mood is a potential subjunctive implying contingency. The contingency is related to the volition of the believer in this dispensation regarding mandates to reside and function inside the divine dynasphere.
The accusative plural direct object from e)rgon is “works”—extra-natural, impressive; the accusative plural from the definite article is used generically for a category of works rampant in the world at the present time; “of the devil” is the possessive genitive of diaboloj.
Translation: “When anyone commits a sin he has become the agent of the devil; because the devil has sinned from the beginning. For this reason the Son of God was revealed that he might destroy the works of the devil.”
Principle: The production from cosmic one—interlocking systems of arrogance—and the production from cosmic two—the interlocking systems of hatred—is from the devil. That means all of the socialism, the anti-free enterprise, etc. Not only is the believer in the cosmic system the agent of the devil but his production serves the devil. The very works of the believers involved in the cosmic system were destroyed or nullified, or voided, by the work of Christ on the cross. The judgment of sin at the cross means salvation for anyone who will believe in Christ, while rejection of human good and evil means that residence inside the divine dynasphere provides complete victory over their deceptive and compromising modus operandi. Also during the first advent the humanity of Christ was tested and proved modus vivendi inside the divine dynasphere becomes the basis of the highest form of virtue that has existed. Morality plus the virtue of the divine dynasphere is the morality of humility in contrast to the morality of arrogance. The morality of the cosmic system is the morality of arrogance; the morality of residence and function in the divine dynasphere is the morality of humility.
Verse 9 – the drama of the believer’s volition, for the believer does not sin inside of the divine dynasphere.
1. While this statement appears to be a contradiction to 1 John 1:8, 10 it is only apparent, not real.
2. We have previously noted that not only does the believer have an old sin nature after salvation but he also from his free will sins after salvation. He will never be completely free from sin.
3. In anticipation of the interpretation of this verse, the believer sins but when he makes a decision to sin he automatically steps outside of the divine dynasphere.
4. Inside the divine dynasphere the believer cannot sin, therefore all sin and carnality in the life of the believer occurs outside of the divine dynasphere.
5. The decision to sin is the decision to enter the cosmic system. All sin occurs inside the cosmic dynaspheres.
The verse begins with the nominative singular subject from paj. It is the subject and it refers to the believer inside the divine dynasphere, and we translate
it “anyone.” It refers to the believer at the moment of salvation. Next is the articular perfect passive participle from the verb gennaw, which means to be born. “When anyone has been born.” The definite article o( is used with the adjective paj to form an indefinite pronoun for the category of the human race, the believer in Christ at the moment of salvation when he enters gate one of the divine dynasphere. The passive voice: the believer receives the action of the verb at the moment he believes in Christ. The participle is a temporal participle referring to the moment of time when we individually believe in the Lord Jesus Christ. Then a preposition phrase, e)k plus the ablative of qeoj—“from God.”
Next is a present active indicative of the verb poiew plus the negative o)u—“does not commit.” Then the accusative singular direct object from the noun a(martia. “At the moment anyone is born from God [the moment he believes in Christ] he is not sinning.” This is translating the idiom which is formed on the aoristic present tense, punctiliar action in present time. The active voice plus the negative indicates the believer cannot sin when filled with the Holy Spirit. To sin he cannot be filled with the Spirit, so the decision to sin destroys the filling of the Spirit. Only the intrusion of human volition, therefore, can change temptation into a sin and take the believer outside the divine dynasphere. But there is one moment when the believer cannot sin—when he believes in Christ. The Christian way of life starts with the Christian way of life!—inside the divine dynasphere. The indicative mood is declarative for the reality of no sin inside the divine dynasphere, and the indicative mood also indicates the main verb. The action of the present participle is coterminous with the action of the main verb, or simultaneous. So the moment of believing in Christ the believer is also not sinning because God the Father has just entered him inside the divine dynasphere.
The principle after salvation is not sinless perfection for the believer but the point of doctrine that the believer cannot sin inside the divine dynasphere. We next have the intensive use of the conjunction kai—this is the lost meaning which has only recently been rediscovered in the Koine Greek language. Kai has many uses. It is generally a connective conjunction, translated “and”; it has an ascensive use, meaning “even”; and adjunctive use, meaning “also.” The intensive meaning can be translated “really,” “in fact,” “furthermore,” depending upon the rest of the sentence. Here we translated it “furthermore.”
Then comes the present active indicative of the verb dunamai plus the negative o)u. The present tense is a perfective present tense, it refers to a fact which has come to be in the past but is now emphasised as a present reality. Under the doctrine of impeccability our Lord’s humanity did not sin inside the divine dynasphere. He never made a decision to step outside; He did not once succumb to temptation. The temptations were real but from the outside, He did not have an OSN. Active voice: the believer produces the action of the verb. The infinitive is actual result—of residence inside the divine dynasphere. Translation: “furthermore he is not able [to sin].”
Principle
1. Inside the divine dynasphere the believer is controlled by God the Holy Spirit, called in this verse, “his seed.”
2. When the believer is controlled by the Holy Spirit he cannot sin, he cannot simultaneously be controlled by the Spirit and sin.
3. The believer’s volition is involved in sin whether it is a sin of ignorance or a sin of cognisance.
4. When the believer chooses to sin from his own volition he rejects the control of the Holy Spirit. He leaves the divine dynasphere. Sin is only committed in the cosmic system.
5. Sin in cosmic one is grieving the Holy Spirit; sin in cosmic two is quenching the Holy Spirit.
6. Every sin of every believer is a vote for Satan and his cosmic system, and every moment logged in the divine dynasphere is a vote for God in the angelic conflict.
“because” – the causal conjunction o(ti, plus the perfect passive indicative of the verb gennaw—“because he has been born.” The perfect tense is a dramatic
perfect emphasising the results of the action. Therefore it is a rhetorical use of the intensive perfect, emphasising status quo, existing state. The passive voice: the believer receives the action of the verb at salvation. The indicative mood is declarative for the reality of the new birth.
Then comes a prepositional phrase, e)k plus the ablative of source from qeoj—“from God.”
Translation: “At the moment when anyone is born from God he is not sinning; because his seed keeps residing in it: furthermore he is not able to sin because he has been born from God.”
Principle
1. A fish has the nature of a fish, and lives in the water. The bird has the nature of a bird and generally lives in the air.
2. If there was such a thing as a fish-bird it is conceivable that such a creature would live in one place and then another—in the water; in the air.
3. When the believer resides inside the divine dynasphere it is as if he had the nature of a fish—he cannot sin. But when the believer succumbs to the solicitation of the OSN in temptation he leaves the divine dynasphere and enters the cosmic system. Now he has the nature of a bird.
4. If he remains in the cosmic system (no rebound) or legalistic rebound (throwing in penance, tears, etc.; that is the same as no rebound) he becomes the agent of the devil, producing personal sins from three categories plus human good or evil.
5. While in principle the believer has been born from the source of God and cannot sin in the divine dynasphere, in practice the believer has free will to choose to leave the divine dynasphere, reject the ministry of the Holy Spirit, and come under the influence of Satan. The believer’s volition is the major issue in the angelic conflict.
Verse 10 – the conflict of the dynasphere residence. It begins the preposition e)n plus instrumental of the demonstrative pronoun o(utoj—“By this.” It is a
reference to the believer’s spiritual location. If the believer is residing inside the divine dynasphere he is a student of God. But if he resides in the cosmic system he is the agent of the devil.
Next is the nominative plural subject from teknon, used for children under discipline and training from a parent. It has the connotation of inculcation, authority, discipline, training. The believer’s eternal relationship with God is usually found in terms of the Greek noun u(ioj—not used here. That is used in connection with positional truth, with our eternal relationship with God. It is actually a word of eternal security. Teknon has to do with our relationship with God in time. In our major function we are under training, under authority, under discipline; therefore the best word is “student.” Whether the believer is the student of God or disciple of the devil depends on his residence: inside the divine dynasphere, student of God; in the cosmic system, the disciple of the devil.
The nominative plural subject of teknon is followed by the genitive of relationship from diaboloj, referring to the devil. It refers also to the believer inside of the cosmic system where he is under Satan’s influence.
Then the present active indicative of the verb e)imi, the verb to be—“are.” The aoristic present tense is punctiliar action in present time. Since the indicative mood has no distinctive tense for expressing the idea of a present fact without reference to progress the aoristic present forms this function without assigning punctiliar action to the past or the future. The active voice: the believer produces the action of the verb, depending on their status quo at any given moment of the Christian life. Either the believer is functioning inside the divine dynasphere, which makes him a student of God, or he is residing inside the cosmic system, which makes him a disciple of the devil. While unbelievers inside the cosmic system are also the devil’s disciples they are not found in this context, and as a matter of fact unbelievers are not found in 1 John at all. The major issue in 1 John is the perpetuation of the first client nation in the times of the Gentiles—the Roman empire. While unbelievers are not in view here they are in the cosmic system, except for those who are involved with the laws of divine establishment. This context, however, is discussing the believer in relationship to the conflict of dynaspheres. When the believer is involved in the cosmic system he is called the enemy of the cross—Phil. 3:18; the enemy of God—Jas. 4:4; antichrist—1 John 2:18; the disciple of the devil—1 John 3:10. The indicative mood is declarative, representing the verbal idea (the conflict of dynaspheres) from the viewpoint of reality. No believer is strong enough to function on his own strength in this life. Therefore, he is either under divine power inside the divine dynasphere or he is under Satanic influence inside of the cosmic system. Inside the divine dynasphere the student or disciple of God is functioning to the glory of God, but inside the cosmic system he is the student of the devil and he cannot glorify God.
Next we have the predicate nominative neuter plural from faneroj. It is used as a substantive and it means manifest, well-known, conspicuous, apparent, visible, evident, obvious.
1. Believers inside the cosmic system cannot be distinguished from unbelievers inside the cosmic system.
2. Trends toward morality, asceticism and self-righteousness characterise some disciples of the devil, while trends toward lasciviousness, immorality and degeneracy characterise other disciples of the devil.
3. In other words. Disciples of the devil do not manifest themselves in the same way, whether they are believers or unbelievers. They manifest themselves in antithetical ways depending on the trend factor of their OSN.
4. The trend toward asceticism prints out morality, self-righteousness; the trend toward lasciviousness prints out degeneracy.
5. The result is the Gnosticism of John’s time in which believers involved could express their personal trend in either branch of Gnosticism.
6. The cosmic system provides something for everyone, therefore both legalism and antinomianism were satisfied in the Gnostic system.
7. The lasciviousness of the Nicolaitans on the one hand and the asceticism of the Gnostic systems like the Marcionites both found justification and expression inside the Gnostic system.
8. Since there are no extremes inside the divine dynasphere it is very difficult for extremists to avoid the lure of the cosmic dynasphere.
Next we have a phrase beginning with the nominative singular subject paj, used with the definite article to indicate an indefinite pronoun representing a
category of believers. The indefinite pronoun is categorically definite but it does not name names, it merely assigns people to their proper categories within the framework of the doctrine being taught. The present active participle of poiew plus the negative mh follows—“anyone who does not manufacture.”
Then the accusative singular direct object from the noun dikaiosunh which means the fulfilment of spiritual progress or momentum resulting in advance to the ultimate objective, gate eight of the divine dynasphere. It also comes to mean “integrity, righteousness, virtue,” which is manufactured inside of the divine dynasphere from a combination of the filling of the Spirit plus perception of Bible doctrine. The present tense is a customary present, it denotes what habitually occurs when the believer resides inside of the cosmic system—he has no integrity. Active voice: the negative believer produces the action of the verb inside the cosmic system. The participle plus the negative mh is a circumstantial participle; it also has simultaneous action with the main verb.
Principle: The believer can only manufacture integrity, virtue, honour by his residence inside the divine dynasphere which is tantamount to saying that he can only manufacture these things under the filling of and walking in the Spirit. The power for manufacture of integrity or honour comes from God the Holy Spirit and the believer is only filled with the Spirit and walking in the Spirit inside the divine dynasphere. By walking in the Spirit the believer functions at gate four for both perception and application of doctrine, the production of royal family integrity. But the believer inside the cosmic system is not only the disciple of the devil but he cannot produce the righteousness of royal family of God integrity.
An additional clause before the main verb is inserted in the original text. It has the connective conjunction kai—“and,” the nominative singular of paj, plus the definite article for an indefinite pronoun representing a category of believers, and translated “and anyone who.” Then the present active participle from a)gapaw, the highest of all Christian virtues—impersonal love. There is a negative here: “anyone who does not love.”
Next is the accusative singular direct object from a)delfoj, generally translated “brethren,” but that is archaic. It should be translated “fellow believer.” With it is a genitive of relationship from a)utoj the intensive pronoun used as a personal pronoun—“his fellow believer.”
The present tense of a)gapaw is a customary present for what habitually occurs inside the divine dynasphere, the development of integrity and honour through the function of impersonal love which is integrity toward all. The active voice: negative believers inside the cosmic system produce the action of the not loving fellow believers. The participle plus the negative mh is circumstantial, and this is also a part of the principle of simultaneous action with the main verb. The believer who resides in the cosmic system cannot function under the principle of impersonal love. Without the function of impersonal love you cannot execute the Christian way of life. The unbeliever is not found in this context. John is dealing with believers who have become involved in the cosmic system and in fact have become the disciples of Gnosticism. Involvement with Gnosticism destroys all fulfilment of the plan of God and nullifies any possibility of either advancing to maturity or living the Christian way of life. There is no such thing as glorifying Christ in the cosmic system.
Now we have a main verb coming up. The two clauses are the subject of this main verb, the present active indicative of e)imi plus the negative of o)uk. The perfective present tense of e)imi denotes the continuation of existing results from the believer residing in the cosmic system. It refers to a fact which has come to be in the past but is now emphasised as a present reality. The active voice: the believer inside the cosmic system cannot live the Christian way of life. The declarative indicative represents the verbal idea from the viewpoint of reality, and indicates the main verb for the two participles denoting simultaneous action; e)k plus the ablative qeoj finishes this out—“he is not from God.”
Translation so far: “By this students of God [believers in the divine dynasphere] and disciples of the devil [believers in the cosmic system] are manifest [obvious]: anyone who does not manufacture integrity, and anyone who does not love his fellow believer [impersonal love] is not from God [not living inside the divine dynasphere].”
Principle
1. God is not the source of sin, human good or evil manufactured in the cosmic system.
a. Two characteristics of believers residing and functioning in the divine dynasphere include the manufacture of integrity and the use of impersonal love in facing the problems of life.
b. When it says in Galatians 5:22 “The fruit of the Spirit is love” this is a reference to impersonal love and the interlock between gates one and two of the divine dynasphere.
c. Impersonal emphasises the subject as having integrity, honour and freedom from mental attitude sins.
d. Therefore impersonal love emphasises the character of the subject in contrast to personal love which emphasises the attractiveness of the object.
e. Impersonal love is the subject of love during the royal family honour code function inside the divine dynasphere. The believer in the cosmic system cannot fulfil the basic virtue of the Christian life—the function of impersonal love.
f. Therefore impersonal love not only emphasises the honour and integrity of the subject but is always free from the mental attitude arrogance of gate one of cosmic one. In other words, you cannot produce impersonal love in the divine dynasphere and at the same time be arrogant, jealous, bitter, vindictive, etc.
Principle
1. Two characteristics of believers residing and functioning inside the divine dynasphere include the manufacture of integrity and the use of impersonal love in personality relationships.
2. Galatians 5:22 says, “The fruit of the Spirit is love.” The Greek word a)gaph is impersonal love. This is a reference to impersonal love and the interlock between gates one and two of the divine dynasphere.
3. Impersonal love emphasises the subject as having integrity, honour, and freedom from mental attitude sins.
4. Therefore impersonal love emphasises the character of the subject in contrast to personal love which emphasises the attractiveness of the object of love.
5. Impersonal love is the subject of love using the royal family honour code, in contrast to believers inside the cosmic system.
6. Therefore, impersonal love not only emphasises the honour and the integrity of the subject but is always free from mental attitude sins—gate one cosmic one.
7. In other words, you cannot produce impersonal love in the divine dynasphere and at the same time be arrogant, jealous, vindictive, implacable, hateful, have revenge motivation, self-pity, or a guilt complex. Lack of impersonal love therefore becomes the tragic flaw of Christianity.
1. Because of involvement with the cosmic system the flawed believer has no capacity for either personal or either impersonal love. This does not keep the flawed believer from falling in love or alleging to be in love but he has no capacity for personal love and he has no honour or integrity unless he is living in the divine dynasphere.
2. Remember that impersonal love and personal love have normal emotional responses in the soul, therefore the category “impersonal love” does not imply lack of emotion.
3. If emotion, however, dominates the soul the believer has no capacity for impersonal or personal love, and instead he resides in cosmic one, gate one and gate nineteen.
4. The mandate for impersonal love is found in John 13:34; 15:12, 17; Hebrews 13:1. Brotherly love is the function of impersonal love.
5. Romans 13:10. Loves works no evil to a neighbour. Impersonal love is the fulfilment of the law.
6. 1 Peter 1:22, “Since in obedience to doctrine you have purified your souls from a non-hypocritical love of the brethren, fervently love one another.” To fervently love means sensitivity toward others, thoughtfulness of others. Sensitivity cannot exist apart from tolerance. You cannot be intolerant and have capacity for love.
7. Impersonal love emphasises the honour and the integrity of the subject. Therefore the personality or antagonism of the object is of no consequence.
8. Failure in the function of impersonal love is a manifestation of cosmic involvement.
1. Impersonal love is the overt manifestation of integrity resident in the soul.
2. Impersonal love is the only way to perpetuate personal love.
3. This verse emphasises the relationship between the integrity of the royal family honour code and the function of impersonal love.
4. The relationship can only exist in the life of that believer who lives in the divine dynasphere and perpetuates his momentum through perception of doctrine.
5. The teaching of Bible doctrine is not only the momentum of the Christian way of life but the dynamics of application through the function of impersonal love.
Verse 11 – begins the paragraph dealing with the test of people distraction. “For” is incorrectly translated in the KJV, it is the causal use of the conjunction o(ti.
The nominative feminine singular subject from the immediate demonstrative pronoun o(utoj follows. It is a demonstrative which emphasises something of extreme importance—“Because this.”
Next is the present active indicative of the verb e)imi. The perfective present refers to the mandate of the past—John 13:34; 15:12, 17 where our Lord commanded impersonal love as the normal modus operandi and the highest Christian virtue in the royal family honour code. The active voice: the mandate regarding impersonal love produces this action; the demonstrative refers to the mandate. The indicative mood is declarative representing the verbal idea from the viewpoint of reality.
Then a predicate nominative, a)ggelia, which means mandate message, good news, a command. With it the accusative feminine singular from the relative pronoun o(j—“which,” followed by the aorist active indicative of a)kouw—“which you have heard.” The constative aorist gathers up into one entirety the doctrinal teaching: the subject of impersonal love. The active voice: the positive believer produces the action of the verb through the daily function of GAP. The indicative mood is declarative for the reality of perception of doctrine through the interlock of gates one, two, three, with four, inside the divine dynasphere. With this is a)po plus a)rxh—“from the beginning [of the Church Age].” This is a reference to the beginning of our Lord’s ministry to the apostles.
Next the conjunction i(na introduces a sub-final purpose clause. This denotes the direction of the action toward a given result, which result [the function here of impersonal love] is sought or anticipated. The present active subjunctive of a)gapaw is the verb of impersonal love here—“that we should love.” This is a customary present tense for what habitually occurs when the believer resides and functions inside the divine dynasphere. The active voice: the believer who resides in the divine dynasphere should produce the action. The subjunctive mood is the potential subjunctive implying the future reference, qualified by the element of contingency. The contingency is related to residence and function inside the divine dynasphere. Then the accusative plural direct object from the reciprocal pronoun a)llhlwn—“each other.” This is the believer’s function at gate two and gate seven, a function that cannot exist apart from the establishing of priorities in the soul that relate to doctrine and without the perception of the royal family honour code.
Translation: “Because this is the mandate message which you have heard from the beginning, that we [all believers] should love each other.”
Verse 12 – the illustration of the necessity for impersonal love. There is a very close relationship between the violence of murder and the violence in the soul of reaction—reaction in hatred, bitterness, jealousy, vindictiveness, etc. The illustration is a negative one and it goes back to the original murder in the human race. Obviously Cain was involved in the cosmic system. The cosmic system came to this earth after the fall of our first parents.
We have the negative adverb o)uk plus a comparative adverb kaqwj—“Not as [Cain].” Cain has been set up as the original criminal in history. His criminality is related to the cosmic system. Then the preposition e)k plus the ablative of ponhroj plus diaboloj—“from that evil one.”
With this is the verb, the imperfect active indicative of e)imi. The imperfect is a progressive imperfect, it denotes linear aktionsart in past time, which means long before the murder of Abel, Cain was involved in the cosmic system of Satan. The active voice: Cain produces the action of the verb. The indicative mood is declarative for the fact that the cosmic function which motivated Cain to commit murder is the same function that believers have in the cosmic system without the check of impersonal love. The greatest inner check to crime, evil, violence, is impersonal love. Cain was in the cosmic system, therefore he was minus impersonal love and personal love. People who have no capacity for personal or impersonal love are always motivated to put other people down, they have no thoughtfulness, no sensitivity toward others. The feelings of others mean nothing to them.
Next is the connective conjunction kai plus the aorist active indicative of sfazw which is strictly a Koine Greek word which comes from the Attic Greek word sfattw. So sfazw is a coined word, a special word. It was used specifically to cut the throat of the animal with the use of a knife. It comes to mean to cut the throat of a victim, and that is exactly how Cain committed the first murder. The verb was used for both animal and human sacrifice, as practised by the Greeks. The constative aorist gathers up into one entirety the action of the verb. It refers to that monumental action of the first murder in history, a precedent for human sacrifice motivated from the cosmic system. The active voice: Cain, motivated by the cosmic dynaspheres, produced the action of the verb by committing the first murder in history. The indicative mood is declarative for the reality of murder coming from those who are arrogant, self-righteous, and moral. Then comes the accusative singular direct object of a)delfoj—“brother, ” plus the genitive of relationship from the intensive pronoun a)utoj, used as the third person personal pronoun—“his brother.”
The connective kai is translated “And.” The accusative singular from xarij, the word for “grace.” But it has other translations as well and here, for example, it is not used as a noun for grace but is used as a preposition indicating reason. Hence the improper preposition in the accusative form—xarin. (Another part of a speech used as a preposition is “improper.” Then the genitive singular of the interrogative pronoun tij. This is translated “for what reason,” but it really means “why.”
Next is the aorist active indicative of the verb sfazw which means to kill with a sacrificial knife. The aorist tense is a constative aorist, contemplating the action of the verb in its entirety—the murder of Abel. The active voice: Cain, motivated from the cosmic system, produced the action of the verb, committing the first murder in history by the use of Abel’s sacrificial knife. The indicative mood is for the reality of cosmic inspired murder—“And why did he kill him with a sacrificial knife?” The word “him” is the accusative singular direct object a)utoj, the intensive perfect used as the third person pronoun and translated “him.”
Answer: “Because” – o(ti, plus a)utoj in the possessive genitive, translated “his.” Then the nominative plural of e)rgon—“deeds,” “works.” All religious people work in some way to try to impress God to go to heaven, or for good luck. Plus the imperfect active indicative of the verb e)imi, the verb to be. The imperfect tense is the progressive imperfect of description vividly representing what actually occurs in past time. The active voice: the deeds, functions, action, works of Cain is found here. The indicative mood is declarative for historical reality. Plus the predicate nominative plural from the adjective ponhroj—“because his deeds [by which he tried to gain the approbation of God] were evil.” Here is sin parlayed into evil. Ponhroj also means worthless or degenerate. All works or functions inside the cosmic system can only produce evil.[2]
Next is the postpositive conjunctive particle de, emphasising a contrast to the previous phrase and translated “but,” plus the nominative neuter plural from the definite article ta. The definite article is used as a demonstrative pronoun to emphasise the result of living inside of the divine dynasphere, which means living under the principle of virtue in the Church Age. There was no divine dynasphere at the time of Abel, this merely illustrates the principle. Integrity existed but not the divine dynasphere—“but those deeds [functions] of his brother”—a)delfoj and a)utoj, then a verb implied—“were,” and finally the predicate nominative neuter plural from the adjective dikaioj, which means to fulfil and obligation toward God. In that sense righteousness, honour, virtue and integrity. Remember that Abel offered blood sacrifices because of his understanding of grace, because of his +V toward doctrine, because of his response to whatever doctrine was in existence at that time. Hebrews 11:4—“By means of doctrine Abel offered a better sacrifice than Cain. . .” The murder of Abel did not change the doctrine or destroy the testimony of Abel. Violence, murder, cannot destroy truth.
Translation: “Not as Cain, who was motivated from that evil one [Satan, the inventor of the cosmic system], and consequently he murdered his brother [with a sacrificial knife]. And why did he murder his brother [with a sacrificial knife]? Because his deeds were evil, but those of his brother were honourable/righteous.”
Verse 13 – the attitude of the cosmic system toward those believers in the divine dynasphere. This becomes the basis for people distraction. The attitude of the cosmic system is the attitude of believers in the cosmic system as well as unbelievers. But it is primarily the believer in the Lord Jesus Christ who acts as the distracter, as the agent of Satan in trying to destroy the momentum of the royal family inside of the divine dynasphere.
This is a rather innocuous verse as it is presented to us in the KJV. “Marvel not, my brethren, that the world hate you.” That would imply unbelievers as it is stated, but that is not what it says. It is the cosmic system which hates you and it is the believer in the cosmic system whose intensified hatred forms the basis for people distraction.
The verse begins with the present active imperative of the verb qaumazw, plus the negative mh which is used with the imperative mood. The present tense plus the negative means to stop doing something you are doing, whereas the aorist merely forbids something that isn’t being done yet. So we are now looking at believers in the divine dynasphere who are shocked because their fellow believers despise them, hate them, malign them, seek to destroy them in some way, seek to put them down. This means, “Stop being shocked.” Believers in the cosmic system inevitably fall into the greatest spiritual personality conflicts that can ever exist. They hate and despise the believer who is on the momentum line and they do everything they can to put him down. This caused shock among the parishioners of John’s flock throughout the Roman province of Asia, so he tells them not to be shocked, surprised, astonished. The present tense plus the negative mh demands a cessation of an attitude already in progress. They are already shocked. The active voice: believers produce the action of the verb under the concept of people testing. The negative mh says that people testing must not become people distraction from the divine dynasphere. The imperative mood with the negative mh is the imperative of prohibition, a negative mandate.
With this is the vocative plural from the noun a)delfoj, referring to believers, members of the royal family of God, and fellow believers—“Brethren” or “Royal family, stop being shocked.”
Next is the conditional conjunction e)i which introduces the protasis of a 1st class condition—the supposition from the viewpoint of reality, and with it the subject, the nominative singular from kosmoj, referring to the two dynaspheres which Satan himself has invented—“if the cosmic system.”
Then the present active indicative of the verb misew which means to hate. The progressive present is for action in the state of persistence, therefore present linear aktionsart—“keep hate” or “perpetually hate.” The active voice: believers in the cosmic system produce the action of the verb as an attempt to distract through their own personalities you from the divine dynasphere, and thereby recruit you for the cosmic system. The indicative mood is declarative for the reality of perpetual hatred of anyone in the cosmic system for anyone in the divine dynasphere. This antagonism becomes the basis for people testing for the believer who continues his momentum at gate four. With this is the accusative plural direct object from su, second person personal pronoun—“you,” referring to believers in the divine dynasphere.
Translation: “Royal family [brethren], stop being shocked [surprised, astonished, amazed], if the cosmic system perpetually hates you, and it does.”
Principle
1. Generally speaking, involvement in cosmic one find the believer preoccupied with himself. Sooner or later, if you are preoccupied with yourself, everyone in your area becomes a challenge—a challenge to prove to yourself that you are better than they are! Therefore you are motivated to do whatever is necessary to undercut. Involvement in cosmic two finds the believer antagonistic toward God, toward doctrine, toward God’s plan.
2. Cosmic involvement results in the believer being classified in the following 6 ways: the enemy of the cross—Phil. 3:18; Jas. 4:4—the enemy of God; antichrist (against Christ)—1 John 2:18,22; 1 John 2:11—walking in darkness; liar (living a lie), one who hates the light—1 John 2:22,23, the one walking in darkness will hate the one walking in the light; the disciple of the devil—1 John 3:8,10. If a believer is an agent of the devil, obviously he doesn’t like what the devil doesn’t like, and he doesn’t like believers in the divine dynasphere.
3. Part of people testing is to face the hatred of former friends, loved ones, and fellow believers who now reside in the cosmic system.
4. The believer cannot switch to impersonal love by being shocked or surprised. That is why the command, “Stop being shocked.” If it shocks you that believers don’t like you, then you can’t switch to your own integrity.
5. Like fear in thought testing, surprise or shock in people testing guarantees failure to overcome the obstacle and continue momentum toward the goal of gate eight.
6. In the faith-rest drill, stage one, the believer must mix the promises of God with faith to remove fear, anxiety, and other mental attitudes which would hinder the use of the doctrinal rationales in stage two.
7. Likewise the believer who is shocked, amazed, surprised at cosmic hatred and antagonism is rendered incapable of switching to impersonal love.
8. Impersonal love, the function of Christian integrity in the royal family honour code, cannot function under shock, surprise, wonder, amazement. Shock makes a person stop thinking and immediately come under the influence of emotion. Emotion cannot think or reason; it is absence of thought.
9. The believer cannot switch to impersonal love if emotion dominates the soul.
10. Integrity can only function when thought controls emotion, but if emotion controls or suppresses thought then comes amazement, surprise and shock.
11. In order to switch to impersonal love and function at either gate two or gate seven of the divine dynasphere the believer must stop being amazed, surprised, shocked. Emotion can react, but emotion cannot solve. You cannot resolve the problems of life with emotion.
Verse 14 – “We know” is the perfect tense of o)ida, used as a present active indicative. The word is used for understanding, perception of doctrine, application of doctrine, the various functions of gate four of the divine dynasphere. With it is the proleptic use of the first person pronoun e)gw, referring to believers who live inside the divine dynasphere. The descriptive present tense presents what is now going on. The active voice: believers who live inside the divine dynasphere continue their momentum through the function of gate four and they are the ones who are producing the action of the verb; they are not distracted by the seven major tests or any of the minor ones. The indicative mood is declarative for the reality of accelerated momentum through passing of the various tests. The conjunction o(ti which follows is used after a verb of perception to indicate what is understood. Ordinarily it is used in a causal sense, “because,” but here after a verb of perception for content of perception—“We know that.” Following is the perfect active indicative of the verb metabainw which means to pass from one place to another, to move, to change one’s residence. “We know that we have changed our residence.” We have a dramatic perfect which recognizes a completed action but emphasizes the existing state from that completed action. Hence, the existing state is the residence and function inside of the divine dynasphere in contrast to the realm of death which is residence and function in the cosmic system.
So we are saying here that the believer who learns, resides in the place of absolute virtue, the place where our Lord functioned during the incarnation—the eight gates involved—instead of being inside the cosmic system. The believer inside the cosmic system is in the area of death. One is called the realm of life for the fact that all virtue in life is found in the divine dynasphere. The other is called the realm of death because Satan is the ruler of the realm of death. So the existing state is that of residence and function in the divine dynasphere in contrast to the realm of death, the area of residence and function in the cosmic dynaspheres. The active voice: believers living inside the divine dynasphere produce the action. Remember that the believer must use the rebound drill to maintain his residence inside the divine dynasphere. The indicative mood is declarative representing the verbal action from the viewpoint of reality—residence inside the divine dynasphere, the only place of virtue, honour and integrity. It is a fact that always a few reside in the divine dynasphere.
Then we have the preposition e)k plus the ablative of qanatoj which means death—“from the realm of death.” It denotes the cosmic system, the realm of Satan. Then one more prepositional phrase, e)ij plus the accusative of zwh—“to the life,” referring to the Christian way of life or the divine dynasphere.[3]
“because” – o(ti, which is either used as a causal conjunction, as here, or used to introduce the content of a perception application situation, in which case it is translated “that.” This is followed by the present active indicative from the verb a)gapaw, used here for the function of impersonal love—“because we have loved.” The retroactive progressive present tense is also called the present of duration, it denotes what is begun in the past inside the divine dynasphere and continues into the present inside the divine dynasphere. It is legitimate to translate this in the perfect tense. The active voice: the believer residing and functioning inside the divine dynasphere produces the action. The indicative mood is the reality of impersonal love. And with this is the accusative plural direct object from the noun a)delfoj, used in the New Testament to designate the unique situation of the Church Age, we are royal family of God. This can be translated royal family or brethren. The word is used for fellow believers.
Next is the articular present active participle from the verb a)gapaw plus the negative mh—“When anyone does not love.” Add to that the accusative plural of a)delfoj—“brethren” or “royal family.” This is the entire royal family—the noble, honourable, attractive, and also the weirdos, the kooks, the nitwits that are always involved too. We are commanded to love all. The definite article is used as an indefinite pronoun to establish a category of believers, i.e. the category that resides in the cosmic system. The present tense is a descriptive present for what is now going on. The active voice: believers residing inside the cosmic system produce the action. This is a temporal participle plus simultaneous action with the main verb. The temporal participle is translated “when.” The word anyone comes from the definite article used as an indefinite pronoun for a category—“When anyone does not love the brethren.”
The main verb is the present active indicative of the verb menw, it means to reside. The present tense is a progressive present for action in progress or state of persistence—linear aktionsart. The active voice: the believer residing inside the cosmic dynaspheres produces the action. The indicative mood is declarative for historical reality. Most believers live inside the cosmic system if for no other reason simply because they are negative toward Bible doctrine. They are therefore living in a state of ignorance; ignorance always lives in the cosmic system. Then the prepositional phrase e)n plus the locative of qanatoj—“in the sphere of death.” This is cosmic death, residence inside the cosmic system which results in the sin unto death.
Translation: “We know that we have changed our residence from the realm of death [cosmic dynaspheres] to the Christian way of life [residence in the divine dynasphere], because we love the brethren [function of impersonal love]. When anyone does not love the brethren he resides in the sphere of death [cosmic system].”
1. Hatred is the antithesis of love, and one of those obvious signs of being involved in the cosmic system.
2. The first reference to death in this verse denotes cosmic death—believers resident inside the Satan’s system, the cosmic dynaspheres.
3. The believer who malfunctions in the modus operandi of impersonal love is obviously not residing inside the divine dynasphere.
4. Impersonal love is necessary for solving both the challenge of people testing and the pressure of system testing.
5. Impersonal love is also the most important function in the royal family honour code because the function of impersonal love is automatic application of Bible doctrine. When you function under impersonal love you are automatically using Bible doctrine. Impersonal love is the application of doctrine.
6. Failure to love the brethren stems basically from residence in the cosmic system. Prolonged residence in the cosmic system results in the sin unto death. So the second reference to death in our verse not only verifies the believer’s residence in the cosmic system but emphasizes the result of such residence in the administration of the sin unto death.
1. Changing residence from the cosmic system to the divine dynasphere is only possible through the rebound technique. The only avenue of recovery from the cosmic system is rebound—followed, of course, by perception of doctrine.
2. Once rebound has occurred the believer enters gate one of the divine dynasphere. He is again filled with the Spirit.
3. However, the filling of the Spirit must be parlayed into walking by means of the Spirit—the function of the other gates, especially gate four, the momentum gate. The filling of the Spirit is residence in the divine dynasphere; walking by means of the Spirit is function in the divine dynasphere. Grieving the Spirit is residence in cosmic one; quenching the Holy Spirit is residence in cosmic two.
4. Therefore the believer must distinguish between the filling of the Spirit and walking by means of the Spirit, between the mandate of Ephesians 5:18 and the mandate of Galatians 5:16. One is residence in the divine dynasphere, the other is function in the divine dynasphere.
5. Once the believer rebounds he must use self-motivation—the highest priority of Bible doctrine—and his own volition to persist in the perception of Bible doctrine.
6. This means that every time the believer sins he re-enters the cosmic system. Therefore he must continue the use of rebound to break away from the cosmic system and re-enter the divine dynasphere.
7. Inside the divine dynasphere he must pass the seven tests to perpetuate his momentum, his advance to gate eight.
Verse 15 – the nominative singular subject from the adjective paj is correctly translated “Everyone.” It is an adjective used as a substantive and refers to a category of believers: those involved in the cosmic system who have left the only place of virtue, the only place of honour and integrity. They have left the momentum line and have gone into cosmic one with its 26 gates and into cosmic two with its 9 gates. They are believers involved in Satan’s system where they are called “enemies of God, enemies of the cross, walking in darkness, antichrists, carnal,” and other types of phraseology.
“hateth” is the articular present active participle of the verb misew. The definite article is a relative pronoun—“Everyone who.” The present tense is a progressive present, it signifies action in the state of progress: “hates”—keeps on hating. The active voice: the believer residing in the cosmic system produces the action of the verb. The participle is circumstantial plus simultaneous action with the main verb.
Next comes the accusative singular direct object from the noun a)delfoj, referring to other members of the royal family. When you get into the cosmic system the first people you hate are not unbelievers, they are believers. Hatred is not merely a sin, it is a part of a gate in cosmic one; it is entering the cosmic system through gate one, cosmic one. No one has the intensity of hate like a moral person minus virtue. The main verb is the present active indicative of e)imi, the verb to be—“is.” The present tense is a perfective present, it refers to a fact which has come to be in the past and is emphasised as a present reality. The active voice: the believer residing in the cosmic system produces the action of the verb. The indicative mood is declarative representing the verbal idea from the viewpoint of reality, plus simultaneous action with the participle. This is a degenerate born-again, I’ll-see-you-in-heaven, believer. He was moral and had virtue in the divine dynasphere but through departure by his own volition from the divine dynasphere through hatred has entered cosmic one, gate one.
The predicate nominative which goes with this is a compound noun a)nqrwppoktonoj [a)nqrwpoj = mankind; kteinw = to kill], a coined word meaning “murderer.” Not the one who kills honourably in battle, not the function of government in the execution of criminals, the only true restrainer of crime; it should be translated “murderer,” for homicide, criminal action. By introducing the world “criminal” we are talking about a system. All criminals start out with sin, and the sin is then parlayed into action. When it becomes action such as murder it not only includes the sin but it also becomes a crime, which we call parlaying sin into evil. Anyone who has no restraint on hatred is a potential murderer.
The adjunctive use of the conjunction kai is translated “also.” Now a principle is added. The perfect o)ida used as a present active indicative for the application of a doctrinal principle—“also you know.” The present tense is a perfective present referring to a point of doctrine known in the past but emphasized at this point for application. The active voice: the believer residing inside of the divine dynasphere produces the action of the verb at gate four: reverse concentration, the application of doctrine. The indicative mood is declarative representing the reality of perception of doctrine for its application to experience.
“that” – o(ti.
1. No one can apply doctrine until he has learned doctrine. That doctrine must be e)pignwsij, not gnwsij.
2. Concentration on doctrinal teaching precedes reverse concentration. Perception must precede application; both demand concentration. Concentration demands virtue. Concentration is virtuous inside of the divine dynasphere—concentration on the content of doctrine, reverse concentration which overcomes fear, worry, anxiety, shock, amazement, in order to apply doctrine to experience.
3. The believer is constantly learning doctrine inside the divine dynasphere, not only for spiritual growth and momentum but for perspective of life and application under the pressure of testing.
4. People testing, thought testing, system testing, require an extensive application of doctrine.
5. Furthermore, temptation testing plus direct attacks from the cosmic dynaspheres demand the daily function of reverse concentration. You cannot live the spiritual life without alertness of reverse concentration. You must be able to apply the doctrine you have learned and apply it constantly and daily.
The subject is composed of three words in the subordinate clause: the nominative singular paj, a)nqrwpoktonoj, and the negative adverb o)uk—“not every
murderer.” Then the present active indicative of e)xw—“has.” The present tense of duration denotes what has happened in the past at then moment of faith in Christ, and continues forever, therefore continues into the present. The active voice: the murderer who is a born again believer residing in the cosmic system produces the action of the verb. The indicative mood is declarative for the reality of the fact that born-again believers are guilty of murder as a result of cosmic involvement.
The present active participle from menw—“residing.” The static present tense represents a condition perpetually existing. The eternal security of the believer even if he is a murderer. The active voice: eternal life produces the action of the verb, residing in every believer. The participle is circumstantial. With this is the accusative singular direct object from zwh plus the adjective a)iwnioj—“eternal life,” and e)n plus the locative of a)utoj—“in him.”
Translation: “Everyone who hates his fellow believer is a murderer: also you know that not every murderer has eternal life residing in him.”
All murderers are not Christians.
1. Murder is the worst of all overt sins because it deprives some other individual of the use of his volition in freedom. It also deprives God of redeeming that person
in God’s timing and in God’s way. So it deprives the individual and it deprives the sovereignty of God.
2. Murder combines sin with crime to produce evil and involves the criminal in the arrogance of gate seven, cosmic one, plus full participation in cosmic two.
3. Murder is related to degeneracy of gate two, cosmic two; the anti-establishment gate of gate three, cosmic two; the function of religion, gate five.
4. Murder also involves the function of the old sin nature, gate eight, and the function of evil, gate nine—cosmic two.
5. The last half of this verse emphasises the fact that when the believer is living in the cosmic system he cannot be distinguished from his unbeliever counterpart.
6. The unbeliever hates; the believer hates. The unbeliever murders; the believer murders. All in the cosmic system. The only difference, then, between the believer
and the unbeliever in the cosmic system is the fact that the believer possesses eternal life and the unbeliever does not possess eternal life.
1. Failure to pass the people test is manifest in hatred—mental murder.
2. Hatred is an intrusion on the privacy and freedom of the individual, whether it is impersonal hatred of an unknown person or personal hatred of a known person.
3. The absence of honour and integrity from doctrine in the function of impersonal love means failure to execute the will of God, obey His mandates, and fulfil the plan of God for phase two.
4. The plan of God for the believer in time can only be fulfilled inside the divine dynasphere, the only place of virtue.
5. Or, the believer cannot score a touch down by running out of bounds. Therefore the function of the royal family honour code and the attainment of spiritual maturity is only possible from momentum inside the divine dynasphere.
6. The people test is a challenge to switch to impersonal love and fulfil the royal family honour code under pressure of personality conflicts.
7. Failure to pass the people test through the function of impersonal love results in total unhappiness from involvement in gate one, cosmic one.
8. Gate one, cosmic one produces every category of unhappiness from mental attitude sins. In other words, with your thinking in the cosmic system you create your own unhappiness inside of you. So great is that unhappiness that no overt set of circumstances can make you happy. The function of impersonal love, then, is the stabilizer of every capacity for life.
Verse 16 – it begins with e)n plus the locative singular from the demonstrative pronoun o(utoj, literally translated “In this,” referring to the divine dynasphere. It is erroneously translated in the KJV, “Hereby.” It can be translated “By this” and it can be translated “In this,” the context has to dictate. Then comes the perfect active indicative of the verb ginwskw which means here to come to know—“we have come to know.” The perfect is the tense of completed action, i.e. the progress of an act or state to the point of culmination and the existence of its finished results. The perfect implies the process of the daily function of GAP but views the process of doctrinal perception as having a consummation point and now exists in a finished state for the application to experience. In other words, you can only apply what you have come to know. You cannot apply from ignorance and there is no possible way to do so. Those who constantly try to apply from ignorance are those who are most worried about what they don’t know rather than what they do know are obviously not learning doctrine and not focusing on what they have learned. The active voice: the believer who persists in the function of GAP at gate four produces the action of the verb. The indicative mood is declarative signifying that the action is completed and this is a reality.
The accusative singular of the definite article is used here as a demonstrative pronoun and translated “this,” and with it the accusative singular direct object from a)gaph, referring to impersonal love—“this love.” There is no “of God” in the original text, it simply does not occur. What the verse says so far is this: “In this [the divine dynasphere] we have come to know [understand] impersonal love.” The Bible constantly commands us to impersonal love. This is the eleventh commandment in the Mosaic law—“Love thy neighbour.” Integrity, honour, virtue, residence in the divine dynasphere is the producer of impersonal love. And no one is capable of any form of true love unless they possess impersonal love.
Principle: To understand impersonal love the believer must go back to the essence of God the Father who invented impersonal love as part of the modus operandi of the divine dynasphere. There was divine love toward all in salvation—“For God so loved the world.” When Christ died on the cross He died for all—unlimited atonement; but He has personal love for the few. The few are those who believe in Christ and receive His righteousness, so that personal love has direction and it goes toward His own righteousness. After salvation, again in the Christian life, there is divine love impersonal directed toward all believers. And then for those who advance from gate four to gate eight there is divine love personal directed for the few who crack the maturity barrier. Divine love impersonal in eternity directed toward all believers in a resurrection body, but divine love personal directed toward the few who are going to receive eternal reward and blessing at the judgment seat of Christ.
Principle
1. Like all divine attributes love belongs to the essence of God. God is love. God is eternal. There never was a time when God did not have love and there never will be such a time. God has all categories of love.
2. God is perfect; God’s love is perfect. Therefore God does not fall in love, His love does not improve or grow.
3. In contrast to human love God’s love does not have to be sustained by emotion, physical stimulation, or require an object for its perpetuation.
4. Human love must have a target or an object while divine love exists with or without an object.
5. Human personal love includes thinking, emotion, rapport, attraction, response.
6. Man has a tendency to superimpose his own concepts of love on God. Most of man’s concepts of love are totally inaccurate and not in any way related to the truth. (All virtue is related to the truth in three categories: a. Laws of divine establishment; b. the gospel of our Lord Jesus Christ; c. Bible doctrine for the believer)
7. There are two categories of God’s love which we should not in passing: Category #1, subjective/objective love. Subjective divine love is directed toward God’s integrity. God loves His own righteousness. God loves all believers because all believers have the righteousness of God imputed. God the Son and God the Holy Spirit have perfect righteousness and justice, and that is perfect objective love. Just as God the Father loves His own righteousness and justice, so He also loves God the Son and God the Holy Spirit because the Son and the Spirit have the same identical, eternal, infinite, perfect righteousness that He possesses. For that reason, therefore, we have this additional concept—objective love toward the Son and toward the Spirit. This, the Church Age, is the only dispensation in which there is a home for an additional righteousness belonging to God. The home for the righteousness of the Son is the divine dynasphere, therefore the divine dynasphere becomes the basis of all great integrity. The function of the imputed righteousness of the Father is still the same, it is the basis for logistical grace support from the justice of God the Father to the righteousness of God the Father—the grace pipeline which continues to be the source of all blessing, so that in giving to us there will be no compromise of divine essence. Category #2, impersonal/personal love.
8. From the two categories of divine love comes every principle we need to understand about human love and about God’s love for us as believers. We must understand something of God’s love for us because it is a motivating factor in momentum. And we must understand something about the concepts of human love as virtue—impersonal love—because it is the basis of the application of all doctrine to personality conflict or problems with people.
1. God’s dealing with the believer and the believer’s point of contact with God is not God’s love but divine integrity [holiness].
2. Divine integrity is also the expression of divine impersonal love, for God deals with the believer in grace, which means that God deals with the believer on the basis of His integrity—not the believer’s worthiness.
3. This is why divine holiness or integrity is the believer’s point of reference.
4. Divine integrity expressed toward the believer is classified as impersonal love.
5. Divine impersonal love always depends on the attributes of God, never on the attributes of mankind.
6. The basis for divine impersonal love is the integrity of God.
7. This is why all blessing to the believer is an imputation from the integrity of God—under the principle of divine impersonal love—to the imputed righteousness of God and/or the grace pipeline. In other words, all stability of blessing in this life must relate to impersonal love.
Now we have the illustration of divine impersonal love, beginning with conjunction o(ti—“that,” plus the nominative singular subject from the remote demonstrative
pronoun e)keinoj referring to the Lord Jesus Christ. Since we are talking about the Christian way of life the remote demonstrative is used for emphasis in order to indicate that the Lord is used as an illustration, and an illustration about which we should understand—a basic elementary illustration dealing with salvation. So when it is used of a well-known person [the God-Man, Jesus Christ, the only saviour] it also is translated like a personal pronoun. Ordinarily the near demonstrative pronoun, o(utoj, is translated this, and the distant demonstrative is translated that. But neither this nor that will do when it is a well-known person being emphasized, it is translated by the personal pronoun, and that is why it is translated “that he [and only he].” Then we have the aorist active indicative from the verb tiqhmi which means to lay down—“laid down.” The aorist tense is a constative aorist, it contemplates the action of the verb in its entirety—the fact of our Lord receiving the imputation and condemnation for our sins. The active voice: Jesus Christ on the cross, while still alive, received this condemnation. The indicative mood is declarative for the efficacious saving work of Christ on the cross—the atonement. The accusative singular direct object from yuxh refers to life as well as soul, plus the possessive genitive from the intensive pronoun a)utoj used as the 3rd person personal pronoun and correctly translated “his life”—“that he [and only he] laid down his life,” and then the substitutionary prepositional phrase u(per plus the ablative of the first person plural personal pronoun e)gw—“on behalf of us” or “for us.” This is the illustration of impersonal love. Us includes all the human race, without exception.
Next comes the emphatic use of the conjunction kai—“consequently,” followed by the nominative plural subject from the pronoun e)gw—“we,” and the present active indicative of the verb o)feilw, a verb of responsibility—“consequently we ought.” The progressive present is for action in a state of progress, i.e. the motivation should always be there. And for the actual act of sacrificing one’s life for a fellow believer the aoristic present is the concept of application. The active voice: the believer residing in the divine dynasphere produces the action. The indicative mood of obligation is a part of the concept of the potential indicative. With this is the aorist active infinitive of the verb tiqhmi, which means to lay down; “our lives” – the constative aorist contemplates the action of the verb in its entirety: the function of impersonal love in maximum sacrifice when called upon if necessary. The active voice: the believer residing inside the divine dynasphere and motivated by impersonal love produces the action of the verb. The infinitive is the infinitive of intended result when the result fulfils a deliberate objective, therefore it blends purpose and result in one concept. The accusative plural of the definite article is used as a possessive pronoun—“our,” and once again the accusative plural direct object of yuxh—“lives.”
Finally, u(per with the ablative plural, but this time it is plus a)delfoj—“for the brethren.” This is a maximum application of impersonal love under disaster circumstances. Such an act would be impossible unless the believer was residing and functioning inside of the divine dynasphere and being constantly motivated by impersonal love. The emphasis is on motivation here for relatively few believers are called upon to fulfil the maximum obligation of impersonal love under the modus operandi of the royal family honour code.
Translation: “In this [the divine dynasphere] we have come to know [impersonal love] that he [and only he, our Lord Jesus Christ] laid down his life for us: consequently we ought to lay down our lives for fellow believers.”
1. The willingness to gives one’s life for any believer is a motivation demonstration of maximum virtue, the maximum virtue of impersonal love.
2. The presence of impersonal love in the soul from living in the divine dynasphere produces such motivation.
3. One may not be called upon to make the supreme sacrifice from this motivation but the presence of this motivation is an instant reaction force to deal with any personnel problem in life, including giving one’s life for another.
4. If one has enough motivation for supreme sacrifice it follows that one has enough impersonal love motivation for facing all personnel problems related to people testing, system testing, and disaster testing.
5. The obligation stated in this verse is a motivation test in the realm of impersonal love.
6. The question arises: Would you be willing to give your life for the most obnoxious person of your acquaintance?
7. The question is not really rhetorical, it demands an honest answer in the privacy of the believer’s own soul.
8. The believer’s answer to himself gives him some understanding of his own status quo spiritually regarding honour and integrity as the function of impersonal love.
9. Furthermore, the believer’s only perception of doctrine inside the divine dynasphere can meet the challenge of unreadiness. Only doctrine can change the mind. Remember that the motivation of personal love is not the issue.
The challenge of system testing, verses 17-20.
System testing is one of seven tests designed to accelerate spiritual momentum through the application of doctrine known as reverse concentration. Reverse concentration is one of the two functions of the momentum gate, the other being concentration on the teaching of the Word under the ministry of God the Holy Spirit. There is perception of doctrine; there is application of doctrine, and both contribute to the advance of the believer. System testing finds the believer living in the divine dynasphere becoming the victim of unjust and rotten systems related to social life, business life, professional life, academic life, spiritual circumstances. The world is filled with corrupt systems which seek to destroy the honour and the integrity of the individual in that system, establishing false priorities and compromising true integrity. System testing is always recruiting for the cosmic system and those who cannot be recruited become victims of injustice, discrimination, managerial pressure. All rotten systems have managerial rather than leadership authority controlling that evil system, and again the principle: leadership motivates; management regulates. Management demands personality change while leadership demands execution of the objective of the organization, or production from the job. Leadership demands integrity and honesty while management demands hypocrisy, dishonesty, and statistical success. Leadership represents the ability of the divine dynasphere while management represents the ability of the cosmic system. Satan had no leadership ability or integrity and therefore his genius invented a substitute in the managerial system of the cosmic dynaspheres. Many of the legitimate organizations in life are corrupted and neutralized by the cosmic managerial persons in authority.
Bitterness, hatred, self-pity, revenge motivation, indicate failure to pass system testing. Solutions to system testing: switching to impersonal love, the function of the faith-rest drill (especially the second stage), social life with God.
Verse 17 – “But” is the transitional use of the postpositive conjunction de, and it is correctly translated here, “Moreover.” With it is the indefinite relative clause introduced by the relative pronoun o(j, plus the particle a)n which has the effect of a protasis of a conditional sentence—“whoever.” Then the present active subjunctive of the verb e)xw—“might have.” The futuristic present tense recognizes the potential: believers with wealth. There are many believers who succeed in life. If they succeed in the divine dynasphere their success means blessing. The active voice: the believer produces the action of the verb through the attainment of material prosperity. There are two ways in which material prosperity can come to the believer: involvement in the divine dynasphere in which the prosperity has its origin in the Lord; or, involvement in the cosmic system in which the prosperity is related to Satan. The subjunctive mood is a potential subjunctive and implies a future reference, it is qualified by the element of contingency. “Moreover, whoever might have.”
The indefinite relative clause approaches the subject categorically without mentioning names. We have the accusative singular direct object from the noun bioj, one of two words for life. It means the pattern of life, earthly life in the function and duration of life, manner of life. Here it means subsistence or property. Plus the descriptive genitive from kosmoj—“worldly wealth.” Bioj plus kosmoj always refers to worldly goods, prosperity. Prosperity comes to many believers. There is nothing wrong with it. Remember that the indefinite relative clause which we have from these words forms the protasis of a conditional sentence, and in this case a more probable future condition, which is called a 3rd class condition. We get that from a)n plus the subjunctive mood.
The first probability has been given to us—“worldly wealth,” great success or wealth in this life. The second probability now occurs. Having possessed worldly wealth certain conditions come into existence which tests the virtue of your life under wealth. There is no happiness in any of these things, or anything else associated with happiness, unless it is related to the divine dynasphere. The believer can have all of these things inside of the cosmic system but there is no happiness related to it because there can be no happiness in life without virtue, and all virtue resides in the divine dynasphere.
The second probability: the connective kai is used to connect the first and second probabilities of the protasis. Next is the present active subjunctive of the verb qewrew, which means to observe, to perceive, to see—“and he sees [observes, perceives].” The futuristic present introduces a second probability, it is the construction of a hypothetical case. The active voice: the believer with material prosperity produces the action. The subjunctive mood implies a future reference and is qualified by the element of contingency, indicating that we are now developing a great protasis.
The accusative singular direct object from a)delfoj refers to a fellow believer. The genitive of relationship from a)utoj, the intensive pronoun, used as the third person personal pronoun is translated “his”—“his fellow believer.” Then the present active participle from e)xw—“having,” or “who has.” The pictorial present tense pictures to the mind a series of events in the process of occurrence. The active voice: a destitute fellow believer produces the action making it a circumstantial participle with the accusative singular direct object from xreia—“need.” With ex)w it is an idiom meaning to be destitute.
The third probability is introduced by the conjunction kai, translated “and.” This probability changes to the aorist active subjunctive of kleiw, meaning to shut, to lock, to bar. The constative aorist contemplates the action of the verb in its entirety. It could occur over a period of time or it could happen once. The active voice: the wealthy believer observing a destitute or impoverished fellow believer produces the action hypothetically. The subjunctive mood is the hypothetical principle.
The accusative singular direct object from the noun splagnon which, while it does mean bowels, it means something inside the soul. This is not physiological, this is spiritual and it refers to emotions, affections, feelings, mercy, compassion, legitimate sensitivity: “and he has no compassion.” We know that it means that because the prepositional phrase that follows indicates the idiom—a)po plus the ablative of the intensive pronoun a)utoj. Used for an impoverished person it means against him. The idiom means, “he has no compassion on him.” What is required here is the function of impersonal love. Virtue is required.
From this hypothetical protasis comes the interrogative inference from the apodasis. The rhetorical question of the apodasis infers that the believer has wealth minus virtue, wealth minus impersonal love, and that actually he is the one who is destitute. He can’t help a destitute person because all he has is money. He is in the cosmic system, and the point is that the destitute of virtue cannot help the destitute of life.
The apodasis is introduced with an interrogative particle pwj which is translated “how,” or “in what way.” It introduces a rhetorical question designed to call an assumption into question. With the rhetorical connotation it can also be translated “is it possible,” or “how can.” We will translate it “how can.” Next comes the nominative singular subject a)gaph, referring again to impersonal love, the basic function of the royal family honour code in relationship to people. The definite article with a)gaph is used as a demonstrative pronoun, and we translate it “how can this love.” The ablative of source from the noun qeoj is translated “from God,” and the present active indicative from the verb menw which means to reside—“be residing.” The progressive present indicates action in progress or in a state of persistence. The active voice: impersonal love produces the action of the verb rhetorically. The indicative mood is the interrogative indicative and it assumes rhetorically that there is an answer understood by the recipient. Then the prepositional phrase e)n plus the locative of sphere from a)utoj—“in him.” The apodasis; “how can this love [impersonal love] from God be residing in him?”
Translation: “If anyone has worldly wealth, and he sees that his fellow believer is destitute, and he has no compassion on him, how can this love from God [impersonal love] be residing in him?”
1. The hypothetical case is designed to force the conclusion desired by the writer—John under the ministry of the Holy Spirit; namely, you cannot possess impersonal love and at the same time have zero compassion. You cannot possess the highest virtue of the Christian life and have zero sensitivity.
2. Impersonal love is the motivation of the royal family honour code—integrity toward all makes the individual rich. Integrity toward all is the normal modus operandi of the advancing believer inside the divine dynasphere.
3. This verse implies that the believer can attain wealth without honour, success without integrity. Fame and recognition from the world is totally apart from the divine dynasphere. A wealthy person is not wealthy unless he has integrity, virtue, honour. Promotion minus honour, integrity, is not really promotion. Success minus virtue is not success. Love minus honour, integrity, virtue, is not love. In other words, the things that people often associate with happiness in life are not happiness unless it is the result of and the function of the divine dynasphere.
4. Success, wealth, promotion, recognition are available to any believer without ability who will reside and function in the cosmic system. Satan loves to promote believers in his system.
5. The believer is the cosmic system only has to link up with a rotten system which will promote him without leadership, without integrity, without ability, and without honour, and immediately he becomes prominent and successful, socially receives approbation, everything that people generally associate with happiness. Satan has developed this system and, by the way, his system has no love whatever.
6. But such promotion is a trap because it brings fame without honour, success without happiness, and because it means of both historical and divine punishment to the individual involved. Historically, the person who succeeds without integrity is going to be destroyed in his own historical environment. In addition to that, add divine discipline and you have a totally miserable life.
7. Historical punishment when high office or rank brings disaster to the nation or to the military organization which has been promoted.
8. Divine punishment when God begins the disciplinary administration which leads to the sin unto death—warning discipline, intensive discipline, dying discipline.
Verse 18 – the function of impersonal love as a solution to system testing. It begins with the vocative plural from teknion. It refers specifically to John’s unseen
congregation. John’s unseen congregation has now been expanded to include all present-day believers, all members of the royal family of God. With it is the present active subjunctive of a)gapaw plus the negative mh—“My dear children, let us not love.” The present tense is a progressive present for an action in progress or state of persistence, and with the negative mh persistence in observing in a negative exhortation. The active voice: believers are exhorted to produce the action of the verb. The subjunctive mood is a hortatory subjunctive, and in the negative it is a negative exhortation in which John invites other believers to participate in the action of the verb.
The instrumental of manner of logoj follows which has to do with the expression of the thought of love. Then the instrumental of manner from glwssa, used to express the thought of love. So we have the expression of the thought of love and then the communication of that thought. The instrumental of manner expresses the method, the means by which the act is performed or the end is achieved. We will translate it, “with thought or language only.” That is personal love. Impersonal love does not speak, it is a mental attitude, the function of integrity in which you emphasise the subject and you are not communicating to the object. Toleration is a good illustration of impersonal love. Now we get the impersonal love side. Between the two nouns is the negative disjunctive particle mhde which gives us our word “only.” Let’s not get into personal love because personal love creates problems and cannot solve problems unless personal love is accompanied by virtue. But personal love minus virtue is not love at all.
The adversative conjunction a)lla sets up a contrast between impersonal love and personal love. Notice that personal love was put first in this passage, and if you start out with personal love you will never discover impersonal love. But if you forget about personal love and go over to impersonal love with virtue, honour and integrity, then you can come back to personal love and make a go of it. Otherwise you will never have any true friends, and you will never have right man-right woman or anything else. The capacity for personal love is found in impersonal love. That brings us back to the premise: personal love is optional; impersonal love is a mandate. So we have the word “but,” and this is used after a negative to introduce a contrast, and here even stronger in what is called the rhetorical ascensive use of a)lla, which means “not only this but also that.” Hence the translation, “only but also.”
The preposition e)n plus the locative of sphere from e)rgon—“in function.” This is a reference to the royal family honour code which comes from residence and function inside the divine dynasphere. Since e)rgon means deed, action, practical proof, accomplishment, it also means function, the deeds of men exhibiting a consistent virtue, moral character. It not only refers to the function of the royal family honour code but it refers to the solution to the various momentum tests. The locative of sphere is metaphorical. It is the metaphorical use of the locative case for the limits suggested by the locative are logical rather than special. Therefore one idea is confined within the bounds of another idea, thus indicating the sphere in which the former idea is applied. That is how we get both personal and impersonal love in this passage. Then we have a connective kai which continues the prepositional phrase, implying e)n plus the locative of a)lhqeia—“truth.” Function and doctrine is impersonal love. The absence of the definite article with these nouns emphasizes the qualitative aspect of the nouns.
Translation: “My dear children, let us not love with thought and language only [personal love]; but also in function and doctrine.”
1. This verse emphasizes the principle of doctrine: Personal love is optional; impersonal love is imperative.
2. Personal love is for a few; impersonal love is for the entire human race.
3. Personal love is a matter of attraction and rapport impersonal love is a matter of honour and integrity.
4. Personal love is the option of the believer while impersonal is the mandate of God.
5. Apart from the honour and integrity of impersonal love personal love cannot be perpetuated in the human race.
6. Remember, impersonal love emphasizes the honour and integrity of the subject while personal love emphasizes the attractiveness, the beauty of the object of love.
7. Impersonal love is the function of gates two and seven of the divine dynasphere; personal love is the function of gates six and seven.
8. Personal love for God [category #1 love] is a separate category dependent on consistent perception of Bible doctrine.
9. Apart from the daily intake of doctrine there cannot be personal love for God.
10. But this verse is not dealing with category #1 love or gate five of the divine dynasphere, instead it is dealing with impersonal love as a virtue.
1. Both categories of human love require the function of thought and the expression of that thought toward a few. The categories of human personal love are categories two and three—category #2, right man-right woman; category #3, friends.
2. Human love must have an object. Personal love in category #2 has an object—one person of the opposite sex.
3. In category # 3, personal love, the objects are friends or family, those whom we respect, admire, and with whom we have rapport.
4. Personal love includes thinking, emotion, the expression of these things in words. Personal love is characterized by two words, logoj and glwssa—thought and speech. Impersonal love, the mandate of Christianity, is categorized by two nouns—function and doctrine. While personal love exists in the life of the believer, emphasis in this passage is on impersonal love which is the source for all capacity for life, all happiness, all blessing, and all true prosperity. The increase of impersonal love capacity also advances to spiritual maturity and the fulfilment of the plan of God for the Church Age.
1. Thought and language, the two nouns for personal love, have reference also to impersonal love as a characteristic of function and doctrine. It is inevitable that you have to learn doctrine, so you have to have thought; it is inevitable that in the function of impersonal love that there will be from time to time some expression—not the personal expression of personal love, of course.
2. In this context impersonal love is presented as the solution to people and system testing.
3. Personal love is a blessing, and sometimes a luxury, but it is never the means of problem-solving. You do not solve any problem in life through personal love.
4. A loved one under category #2 or #3 can sympathise with you and even provide comfort for the victim of system testing, but sympathy and comfort (while always desirable) are not solutions to a problem.
5. The solution to the pressures and problems of momentum testing comes from the individual soul of the believer who is being tested, not from his friends or his loved ones who offer comfort and sympathy.
6. In the final analysis momentum testing requires that the believer face and solve the problem from the doctrinal assets of his own soul, plus the function of impersonal love with regard to both people testing and the obnoxious, dishonourable persons inside a rotten system. In other words, in people testing impersonal love is not only the solution where antagonisms exist but also the solution where conflicts with loved ones, friends and family exist. In system testing impersonal love meets the peer pressures of a rotten system plus the authority pressures of the managerial, ticket-punching, bullying of superiors in a rotten system.
Verse 20 – recovery from the cosmic system through the rebound technique. The first word in the verse is mistranslated in the KJV simply because of failure to recognize John’s system where he always uses the word o(ti after he makes a point of doctrine. Here we have the causal use and it should be translated “Because.” Then next is the conditional conjunction e)an which introduces the protasis (premise) of a 3rd class condition—a possibility or a probability. The subject is the nominative singular from the noun kardia which has the connotation of the soul, the invisible part of man. With it is the definite article h(, and since kardia is a feminine noun h( is a nominative feminine singular, and it is used as a possessive pronoun and translated “our right lobe.” The verb is the present active subjunctive of kataginwskw and it means to know against or to condemn. We use the word “condemn” here, and with this is the objective genitive plural from the pronoun e)gw—“us.” “Because if our right lobe condemns us.” The present tense is an aoristic present for punctiliar action in present time, or that moment when the conscience or the right lobe functions in self-condemnation. The self-condemnation is a part of problem solving because it involves rebound, the recovery of the filling of the Spirit and re-entry into the divine dynasphere. It is the active voice of the present tense that gives us the clue, the rebounding believer produces the action of the verb. It produces it from the aoristic present in which there comes a moment when the norms and standards of the right lobe, called the conscience, function in self-condemnation, the recognition of personal sin, the acknowledgement of that to God—the rebound technique. The subjunctive mood is a potential subjunctive, it implies the future reference, and is qualified by the element of contingency because you may or may not decide to use the rebound technique.
There is an ellipsis at this point. An ellipsis demands a verb before o(ti used as a conjunction introducing an objective clause. Therefore we have another o(ti coming up, but this one is different, it is not causal. It is translated “that.” But when you go from o(ti to o(ti and one is causal and the other is not, then you have to have a verb. This is simply a rule understood by the Greeks. Therefore it would have been wrong for John to write in the words which go with the syntax of the Greek. The word is that, coming up next. It would sound like this: “Because if our right lobe condemns us, that God.” Something is left out, and between the two conjunctions o(ti you automatically put in the verb to remember—“it should be remembered that.” So the correct translation is, “Because our right lobe condemns us, bear in mind that God,” the nominative subject of qeoj, plus the present active indicative of e)imi—“remember that God is.” With God as the subject e)imi takes on the concept of absolute status quo, and therefore the static present represents a condition as perpetually existing. The active voice: God produces the action of the verb. The indicative mood is declarative for a dogmatic statement of doctrine. Then the comparative from megaj which is meizwn which means “greater,” “greater than our right lobes,” the ablative of comparison of kardia, and the possessive genitive of e)gw.
Next is the intensive use of kai—“furthermore,” and the present active indicative of the verb ginwskw, the verb for learning—“furthermore, he has known.” The present tense of duration connotes what was begun in the past and continues into the present time. It is correctly translated by the English perfect tense. The active voice: the omniscience of God produces the action of the verb. The indicative mood is declarative for the reality of the function of divine omniscience. And finally, the accusative plural from paj—“all things.”
Translation: “Because if our right lobe condemns us, bear in mind that God is greater than our right lobes; furthermore he has always known all things.”
Verse 21 – begins with the vocative plural of the verbal adjective a)gaphtoj. It means beloved in the sense of royal family. This vocative actually emphasizes positional truth. It emphasises the uniqueness of the royal family of God. It is a vocative which says the believer is unique, he can produce something that no one else can. He can produce virtue where virtue has never existed in the human race and will not do so unless he produces it. Always the vocative a)gaphtoj is addressed to the Church Age believer as a member of the royal family of God.
Next comes the protasis of a 3rd class condition, introduced by the conditional conjunction e)an which, with the subjunctive, introduces a probability premise. The nominative singular subject of kardia follows. It means right lobe where we store our vocabulary, where we do our thinking. There is a definite article, h(, nominative feminine singular, used here as a possessive pronoun—“if our right lobe.” Then the present active subjunctive from the verb kataginwskw plus the negative mh—“does not condemn.” There is no direct object for “us” in the original but it certainly is implied. This is a descriptive present for what is now going on, i.e. the believer is inside the divine dynasphere and for the moment he is not sinning. He even has the potential for virtue. The active voice: the believer inside the divine dynasphere produces the action. This is the potential subjunctive implying a future reference, qualified by the element of contingency. The contingency is that the believer must reside inside the divine dynasphere. There is no virtue, no love except inside the divine dynasphere.
The apodasis starts out with the present active indicative of e)xw, translated “we keep having.” The progressive present is for action in the state of persistence, present linear aktionsart. The active voice: the believer inside the divine dynasphere produces the action. The indicative mood is declarative representing the verbal idea from the viewpoint of reality. This is followed by the accusative singular direct object from the noun parrhsia which means “confidence,” and proj plus the accusative from qeoj—“we keep on having confidence before God.”
Translation: “Beloved [royal family], if our right lobe does not condemn us, we keep on having confidence before God.”
The preposition phrase refers to our temporal fellowship with God inside the divine dynasphere only. The rebound technique is the basis for re-entry.
1. Confidence face to face with God is the believer’s social life with God. We call it spiritual life but in reality it is our social life with God, our worship of God. All true confidence is toward God, not toward man. Confidence can only exist between a person and God because confidence demands two parties, not one. The only way we can have confidence is to link up with someone we can depend on, and that someone is God.
2. Therefore there can be no confidence in life apart from residence and function inside the divine dynasphere. At the same time there can be no courage in life apart from residence and function in the divine dynasphere.
3. There can be no residence or function inside the divine dynasphere apart from the continual use of the rebound technique. You must be habitual. And the use of the rebound technique is confidence toward God.
4. There can be no continuing use of rebound apart from the believer’s ability to recognise two things. The obvious thing is sin, but there is something else. What is not so obvious is the fact that all sin originates from human volition. The source of sin is human volition; the source of temptation is the old sin nature. But the old sin nature can only tempt; you must consent. The two factors to be recognised in rebound are the sin in the believer’s life, and the source of it.
5. Bible Institute modus operandi [legalism] is a distraction to effective spiritual life. Legalism is arrogance—either arrogance in preoccupation with self or arrogance in submitting to a system of expression that has no meaning.
6. To add any form of human merit to the grace function of rebound, such as remorse, penance, useless promises to God (I’ll never do it again), is to destroy or nullify the effectiveness of the rebound technique, and therefore instead of re-entering the divine dynasphere you remain in the cosmic system.
7. The confidence of residence in the divine dynasphere and temporal fellowship with God is the fact that the right lobe with maximum cognisance of sin does not condemn you.
1. The direction of confidence toward God and impersonal love toward people follows the pattern of virtue.
2. Confidence toward God, love toward people, is the pattern of impersonal love as the ultimate virtue in life. Or, if preferred, the pattern of unconditional love as a virtue demands confidence toward God.
Confidence toward God has a great by-product: effectiveness in prayer. In reality that is what prayer is.
Verse 22 – it begins with the nominative neuter relative pronoun o(j plus the conditional conjunction e)an which introduces a 3rd class condition. Ordinarily this would be translated “If who” or “If whom.” But the two words together form an entirely different concept, it is an idiom for developing and indefinite relative clause and we translate it “whatever.” And with the emphatic kai, “furthermore.” So the corrected translation will be, “Furthermore, whatever.” “Whatever” has a very broad scope, and it means a lot of different things can be asked in prayer, provided you are in the divine dynasphere and provided you are following the virtue pattern. The virtue pattern is confidence toward God and courage toward people. Interestingly enough, part of courage toward people is prayer. You are going to the one in whom you have confidence [God] about people, situations, circumstances in life. Then we have the verb for prayer, the present active subjunctive of the verb a)itew. It means to ask, and it means to ask in prayer. “Furthermore, whatever we have asked.” This is a present tense but it is a present tense of duration what has begun in the past and continues into the present time. The same concept is known as the present of unity of time which gathers up that past and present into one time phrase, and it always translated by the English perfect tense. The active voice: the believer residing in the divine dynasphere produces the action of the verb. He produces confidence toward God which results in a normal and effective dynamic prayer life. The subjunctive mood is potential and it sets up a contingency. You cannot be effective in prayer and you cannot ask for anything in prayer unless you are inside of the divine dynasphere.
“we receive” – present active indicative of lambanw. This is a perfective present tense, it refers to a fact which has come to be in the past but is now emphasised as a present reality. The active voice: the believer who resides, and has been residing, consistently in the divine dynasphere receives the action of the verb. He is filled with the Spirit consistently through rebound, he has the ultimate virtue of life—impersonal love directed toward people and situations, he has enforced and genuine humility which is the basis of his confidence toward God. Confidence does not come from arrogance, that is pseudo-confidence! The indicative mood instead of the subjunctive mood is very important. We have the subjunctive mood in asking; we have the indicative mood in receiving, a declarative indicative for a dogmatic and absolute statement of principle. We receive prayer answers from God when we are consistent in residing in the divine dynasphere, when we are consistent in keeping our virtues under the principle of rightly dividing the Word of truth.
Principle: Prayer as a function of the royal family of God is for those believers who develop the virtues of the divine dynasphere.
“of him” is “from him” – the preposition a)po plus the ablative singular from a)utoj.
1. The great and powerful weapon of prayer is only effective when the believer is using it with the virtue he has developed inside the divine dynasphere.
2. Power in prayer is related to the divine dynasphere, quite obviously. Therefore the believer, to be effective as a prayer warrior, must be consistent in living and functioning inside the divine dynasphere.
3. So much of the doctrine of prayer relates to the believer’s residence inside of the divine dynasphere where two things are happening simultaneously. He is functioning under prayer and he is developing the virtues that are necessary for effectiveness in the royal family of God. So prayer and virtue develop simultaneously. Therefore the prayer life toward God also relates to human life toward people.
4. The effectiveness of our Lord’s prayer life during the incarnation was based on the fact of impeccability, which is the humanity of Christ residing inside the prototype divine dynasphere.
5. It is inevitable that compliance with the divine mandates regarding residence in the divine dynasphere is directly related to all forms of Christian service and activity. This includes the power of prayer.
“because” – o(ti, the causal use; then the present active indicative of the verb terew which means to keep or execute, and here to keep on executing, since it is a
progressive present tense signifying action in the state of progress or persistence—present linear aktionsart. The active voice: the believer who resides and functions inside the divine dynasphere produces the action. Effective prayer is based on the status quo of residence and function inside the divine dynasphere. The effectiveness of prayer incteases as the virtues are developed in the divine dynasphere. The declarative indicative mood represents the verbal idea from the viewpoint of reality, the function inside of the divine dynasphere producing the dynamics of prayer.
The accusative plural direct object from the noun e)ntolh, means “mandates,” regarding residence and function inside the divine dynasphere. These mandates belong to God, as indicated by the possessive genitive from a)utoj—“his mandates.” The two categories of mandates in the New Testament: residence mandates and functional mandates.
“and” is the connective conjunction kai. It is followed by the present active indicative of the verb poiew, meaning to do, to produce, to manufacture. We translate it, “and we keep doing.” The progressive present is for action in a state of progress—present linear aktionsart. The active voice: the believer who resides and functions inside the divine dynasphere continues his momentum at gate four and produces/crystalizes the virtues we have been noting. The indicative mood is declarative for the reality of pleasing God by our modus operandi.
With this is the accusative neuter plural direct object from the adjective a)restoj, which means literally, “pleasing things.” But it means the things that are pleasing and we translate it in better English, “what is pleasing.” Not in our sight, that is psychology, but “in his sight,” the improper preposition e)nwpion, plus a)utoj. This is a reference from gate four to gate eight in the divine dynasphere, the crystallizing of those virtues which give us the blessing, the happiness, and the greatness in life. Residence and function inside the divine dynasphere is pleasing in the sight of God.
Point of doctrine: It is impossible to glorify God in His plan without being simultaneously happy.
What makes happiness in life is the glorification of God, the execution of God’s plan. And remember that God’s plan is always related to virtue, and biblically-defined, doctrinally-defined virtue.
Translation: “Furthermore whatever we have asked we receive from him, because we continue to execute his mandates, and to keep on doing what is pleasing in his sight.”
1. This verse unlocks the mind and lets the confusion bleed out.
2. The power of prevailing prayer is based on developing a virtue called confidence, but a virtue which is directed toward God.
3. Prayer has neither meaning nor power unless its use is pleasing to God, and unless it is accompanied by virtue. Virtue in this case is confidence toward God.
4. Prayer can only be pleasing to God when the believer-priest uses this powerful weapon inside the divine dynasphere.
5. There is a direct relationship between all Christian service and the modus vivendi of the divine dynasphere. Christian service in itself is meaningless and only becomes meaningful when it results from momentum inside the divine dynasphere.
6. Every principle of effective prayer is related to residence and function inside the divine dynasphere, and the effective prayer warriors are those who have virtue—confidence toward God, impersonal love.
7. Therefore the power of prayer is related to the dynamics of the divine dynasphere.
8. Prayer not related to the divine dynasphere, a prayer offered outside the divine dynasphere, cannot be answered—the exception is the rebound modus operandi. Prayer inside the divine dynasphere must be accompanied by doing what is pleasing in His sight, which is simply a way of saying virtue accompanies residence inside the divine dynasphere.
9. Therefore the key to prayer is found in the divine mandates related to the divine dynasphere.
10. This means that prayer must be studied and evaluated in the light of the royal family honour objective for the Church Age. Prayer is just another function which must result from keeping the mandates regarding residence and function inside the divine dynasphere.[4]
Verse 23 – the sequence of mandates related to the divine dynasphere. It starts with a transitional and inferential use of the conjunction kai, and is translated here, “Furthermore,” advancing the argument. With it is the nominative feminine singular subject from the immediate demonstrative pronoun o(utoj, which calls attention with special emphasis to a designated object in context—“Furthermore this.” Then the present active indicative of the verb e)imi—“is,” and the descriptive present tense for what is now occurring in the Church Age. The active voice: the mandate produces the action of the verb, mandates which relate to the divine dynasphere. The indicative mood is declarative for the reality of a sequence of mandates related to residence and function inside the divine dynasphere. With this is the predicate nominative from the noun e)ntolh, correctly translated “mandate,” plus the possessive genitive of the intensive pronoun a)utoj used for the personal pronoun third masculine singular, referring to God—“Furthermore this is his mandate.”
There are two categories of mandates found in this verse. The phase one mandate is the initial entrance into the divine dynasphere and it is introduced with the conjunction i(na, which word introduces a sub-final or semi-final purpose clause. This denotes the direction of action of the main verb toward a given result—salvation, which is the initial entrance into the divine dynasphere. This is the result which is sought or anticipated. It is translated “that.” Then we have the aorist active subjunctive of the verb pisteuw, a verb of non-meritorious modus operandi. It is obviously a transitive verb because it is translated “believe.” It must have a subject and it must have an object. The subject is anyone in the human race; the object is the only saviour, the Lord Jesus Christ. So we have the phrase, “that we believe,” the aorist active subjunctive of pisteuw. The constative aorist refers to a momentary action, the action of believing in the Lord Jesus Christ. He was judged for all of our sins and therefore the work of salvation was accomplished while still alive on the cross. The first mandate in entering the plan of God is to believe.
We then have the object: “in the name” is the locative of sphere from the noun o)noma, and it means “person.” Believe in the person. The metaphorical use of the locative case in which the limits expressed are always logical rather than temporal or spacial, and therefore it confines one idea within the boundaries of another idea, thus indicating the sphere within which the former idea is applied. Only the Greeks had the locative of sphere, we have never had it in the English language. O)noma means the God-Man, the unique person of the universe, undiminished deity and true humanity in one person forever. The locative of sphere of o)noma sets up the principle of eternal salvation. The one idea is salvation. It is confined within the boundaries of another idea—believe on Christ. The word o)noma is used because it stands for the unique person of Christ, Jesus Christ in hypostatic union. With this we have the genitive of relationship from u(ioj, referring to the uniqueness of Christ once again. Jesus Christ is God, He is co-equal with the Father and has identical essence. He is called the Son because the Father sent Him into the world. He had to take on true humanity, the Father even invented the prototype divine dynasphere to sustain that humanity so that the humanity could get to the cross in perfect condition. He could not bear the sins of the world if He committed sins Himself. Also here is the possessive genitive of a)utoj. Then we have two appositional genitives, I)hsouj Xristoj. So it comes to be very simply, “in the name of his Son Jesus Christ.” “Jesus” emphasises the humanity of Christ, His function inside the divine dynasphere during the hypostatic union. “Christ” refers to our Lord’s commission in hypostatic union to fulfil the divine decrees. Jesus Christ is appointed the only saviour—Acts 4:12. This answers the question of Israel during the first advent which was found in John 6:28,29—“Therefore they [the Jews] said to him, What she we do that we may work the works of God? Jesus answered and said, This is the work of God, that you believe in whom he has sent.” This is now brought into 1 John 3:23 as the first mandate in the plan of God.
1. We call this the phase one mandate of God’s plan—to believe in the Lord Jesus Christ. This is where God’s plan begins for you and has no ending.
2. When our Lord was hanging on the cross he received the imputation of all sins in the human race, and with that imputation their judgement.
3. This resulted in establishing of one saviour and only one saviour; one way of salvation and only one way of salvation. Acts 16:31.
4. Faith, then, as a non-meritorious system of perception can only have one object for salvation—Jesus Christ.
5. When we believe in Christ we receive 36 things at the moment of eternal life, plus one.
6. Plus one: we receive the divine dynasphere. We enter the divine dynasphere.
The phase two mandate follows with function inside the divine dynasphere. The connective use of the conjunction kai is the continuation of the sub-final purpose clause and is translated “and that.” Then comes the aorist active subjunctive of the verb a)gapaw, used here for the function of impersonal love. The aorist tense is a culminative aorist, it views the function of impersonal love in the divine dynasphere in its entirety but it regards it from the viewpoint of existing results, the dynamics of impersonal love as both a motivator and a problem-solver in life, i.e. you solve your own problems. The active voice: the believer produces thew action of the verb through residence and function inside the divine dynasphere. The subjunctive mood is a potential subjunctive qualified by the element of contingency, which includes motivation, decision, and persistence inside the divine dynasphere resulting in the development of the royal family honour code, the integrity, the virtue, all that is involved in the Christian way of life. With this is the accusative plural direct object from the reciprocal pronoun a)llhlon, and it means “each other.” It is a reference to the royal family specifically, though it can be extended under other circumstances to include the entire human race. Here we have a plural subject and is represented as affected by an interchange of action in the verb. This is categorised as reciprocal—“and that we love each other.”
1. Homo sapien (mankind) is constantly seeking a phenomenon which does not exist—unconditional personal love. The closest anyone can come to unconditional personal love is the love of a parent for a child.
2. The problem is that all personal love is conditional, and only the function of impersonal love inside the divine dynasphere can produce unconditional love.
3. Therefore man is frustrated by seeking from personal love what personal love is incapable of producing, i.e. unconditional love.
4. The only unconditional love in the world is the impersonal love of a parent for a child.
5. By failure to make the transition from authority in the cradle to freedom as an adult through enforced and genuine humility the person remains a child in his soul. And as such he spends his lifetime seeking for what may not be found—unconditional personal love.
6. Immature people seek to find a personal love which is unconditional but they seek to find it in personal love.
7. Only impersonal love can provide unconditional love. That means that all believers and unbelievers who reside in the cosmic system are incapable of the virtue of impersonal love, and/or unconditional love. Because they are incapable of that they are limited in all human race interaction in the field of personal love. It is therefore better to be respected by a person than to be loved by a person.
8. So in their arrogance and immaturity they seek to duplicate the security of near unconditional love they received in the first few years of life.
9. By confusing person with impersonal love people become demanding, promoting their own selfishness, arrogance, and thoughtlessness.
Then we have a norm and standard, a pattern, the origin of the mandate. This is brought out in the comparative adverb kaqwj, “just as,” followed by the aorist
active indicative of didomi, which means to give—“he gave.” The constative aorist contemplates the action of the verb in its entirety, therefore it refers to our Lord’s mandates given over a period of time, His earthly ministry, His first advent. It includes His discourse in John 15:9-17. The active voice: our Lord Jesus Christ gave the original mandate regarding impersonal love during the incarnation. The indicative mood is declarative for a dogmatic statement of fact. It is a mandate; it is what we should switch to. Forget personal love and switch to seeking impersonal love, which means residence and function inside the divine dynasphere. This is followed by the dative plural indirect object from e)gw—“us.” The dative of indirect object indicates the one in whose interest the mandate was give—the royal family of God. This is followed by the accusative singular direct object from the noun e)ntolh—“mandate.”
Translation: “Furthermore this is his mandate, that we believe in the person of his Son, Jesus Christ, and that we love each other, just as he gave us a mandate.”
Verse 24 – starts out with the intensive use of the conjunction kai which should be translated “In fact.” With this is the articular present active participle of the verb terew, which means to execute, to keep. This is a progressive present for action in the state of persistence. The active voice: the believer who resides and functions inside the divine dynasphere produces the action. This is a circumstantial participle but it also has simultaneous action with the main verb. Again, the direct object e)ntolh—“mandates,” plus the possessive genitive from a)utoj—“his mandates,” the intensive pronoun used as the third masculine singular personal pronoun, referring yo our Lord Jesus Christ. Again, all mandates refer to God’s game plan for thew Church Age, residence and function inside the divine dynasphere.
The main verb with simultaneous action is the present active indicative of the verb menw, which means to reside—“keeps residing,” progressive present, linear aktionsart. Active voice: the believer producing the action inside of the divine dynasphere. The declarative indicative is for the reality of residence and function inside of the divine dynasphere, producing what you are really seeking, plus the fact that this is the main verb and there is simultaneous action between the participle and the main verb.
“in him” – e)n plus the locative neuter singular of a)utoj, “in it [the divine dynasphere].” Keeping the divine mandates is residence and function inside the divine dynasphere.
“and he” should be “also he,” and then we have e)n plus the third masculine singular locative case of a)utoj, this time the locative of sphere, in which one idea must function within the framework of another idea so that this is logical rather than spacial or chronological—“also he [Christ] is in him.” This has to do with the indwelling of our Lord. The policy: the believer who obeys the mandates of our Lord Jesus Christ not only resides inside the divine dynasphere but derives additional encouragement from the fact of the indwelling of Christ, and obviously, of course, from the indwelling and filling of the Spirit.
Therefore the closing sentence prepares us for what is to come, the power system of the next chapter. The power is now mentioned. “And” – intensive use of kai, is “in fact.” Then we have e)n plus the instrumental of the near demonstrative o(utoj—“by this,” and it refers to policy. It is followed by the present active indicative of the verb ginwskw which means to come to know. The retroactive progressive present denotes what has begun in the past and continues into the present time, translated by the English perfect tense. The active voice: the believer who obeys the divine mandates, resides and functions in the divine dynasphere, produces the action of the verb. The indicative mood is declarative for the reality of a doctrinal system. The conjunction o(ti provides the content of the doctrinal cognisance and is translated “that.” Then the present active indicative of menw—“that he resides.” This is a perfective present for a fact which has come to be in the past, emphasised as a present reality. The active voice: Jesus Christ produces the action. The indicative mood is declarative for a simple statement of doctrine. And then e)n plus the locative of e)gw—“in us.”
Next is the prepositional phrase which develops the concept of power in the spiritual life—e)k plus the noun pneuma, “from the Spirit.” The dynasphere came from this concept, made up of the Koine dunamij and the Attic noun sfeia. A power sphere or a dynasphere is defined as a power system by which man is controlled by a greater power than himself.
Then the genitive neuter singular from the relative pronoun o(j, referring to the Holy Spirit, plus the aorist active indicative of didomi which means to give. This is a culminative aorist viewing the giving of God the Holy Spirit to the royal family of the Church Age in its entirety, but regarding it from the viewpoint of existing results. The active voice: God the Son produces the action, also God the Father but He is not in view here. The indicative mood is declarative for the reality of the unique ministry of God the Holy Spirit to the Church Age believer. The dative plural indirect object of e)gw—“us.”
Translation:
“In fact he who keeps [executes] his mandates continues residing in it [the
divine dynasphere]; also he [Christ] in him. In fact, by this policy we have
come to know that he [Christ] resides in us from the source of the Spirit which
he has given us.”