Chapter 4
Principle: Power is a major issue in life.
1. Power lust and power madness are one of the major tragic flaws of the cosmic system. Satan himself (“I will be like the most high God”) was guilty of power lust, he was the originator of it.
2. Satan as the ruler of this world has great power administering through his cosmic system. He is the ruler of this world and he administers his power through cosmic dynasphere #1 and cosmic dynasphere #2.
3. Power means control, and control satisfies the arrogance of both man and fallen angel.
4. One of the major forms of pseudo happiness is the control of others in one’s environment. This is a part of the power-arrogance principle.
5. There is legitimate power under the laws of divine establishment, but with this legitimate power goes responsibility to others. Romans 13.
6. The welfare of others cannot be created by legislation or any form of socialism. It is through the honour and the integrity of those who possess the power or the authority. True welfare, therefore, cannot be forced.
7. There is also the subject of personal or individual dynamics related to one’s ability, talent, personality, volition, and decisions which originate from that volition. These must function within the framework of the laws of divine establishment.
8. All legitimate power is related to God and His plan for the human race.
9. In this dispensation, the Church Age, this means that all legitimate use of power is related to the three categories of truth: the laws of divine establishment, the gospel of our Lord Jesus Christ, Bible doctrine for the believer. All categories of truth are related to a power system which we called the divine dynasphere, God’s plan for the Church Age believer or the royal family of God.
1. Because man is inferior to angels and inherently weak to sin, human good and evil, he must gravitate to a system of power greater than himself. It may be a false system or it may be a true system. The true system is the divine dynasphere and the false system is the cosmic system invented by Satan composed of two cosmic dynaspheres.
2. Man has the choice of power related to the cosmic system of Satan, the ruler of this world, or the divine dynasphere, God’s plan and power system of the Church Age.
3. This passage discusses God’s power system for the Church Age believer or royal family of God in terms of thought testing and the dynamics of impersonal love, plus the inevitable blessings of residence and function inside the divine dynasphere.
There are three paragraphs in 1 John 4. Outline: The challenge of thought testing, verses 1-6; the dynamics of impersonal love, the ultimate virtue of Christianity,
verses 7-12; the dynamics of the divine dynasphere as God’s power system, verses 13-21.
Verse 1 – a mandate for thought testing. It begins with the vocative plural from the verbal adjective a)gaphtoj. It designates the royal family of God, the believers of this dispensation who are far different than believers of any other dispensation. The vocative which begins this chapter and challenges all of us, “Beloved ones,” is used to designate the royal family of God, emphasising the fact that Jesus Christ is the beloved and you and I (Ephesians 1:6) are accepted in the beloved. We are royal family, and with the privilege goes responsibility, the responsibility to advance to maturity. The vocative is plural and is addressed to us just as much as to the unseen audience to whom John originally sent this letter. With this is the present active imperative of the verb pisteuw plus the negative mh. Since this is the present tense the negative mh means to stop doing something that you are doing. “Beloved ones [royal family of God], stop believing.” The present tense is a progressive present, it signifies action in the state of progress—present linear aktionsart. The active voice: the believer produces the action. The imperative mood with the negative mh is called the imperative of prohibition and it demands the cessation of action in progress. With it is the dative singular indirect object which includes an adjective and a noun. The adjective is paj and the noun is pneuma which sometimes refers to the Holy Spirit but here it refers to something else. Pneuma not only means spirit but it also means human personality. It means life, breath, influential principle, pervading influence, wind. We translate this “influential speaker” here, for the Gnostic speakers were eloquent. The command to stop believing every eloquent speaker implies that eloquence isn’t always true.
1. This is a reference to the eloquence of Docetic and Cerinthian gnosticism. They were eloquent speakers, Greeks who had all of the pursuasiveness of Demosthenes.
2. Eloquence is often mistaken for spiritual dynamics—it may be, or it may not be. The issue is not eloquence but content of message.
3. Eloquence is definitely a talent which may or may not have spiritual connotation. Is it biblical or not?
4. With the Gnostics their persuasive speaking was false teaching, which constitutes thought testing, one of the great momentum tests along the way of advancing to maturity.
5. Eloquence and persuasive preaching can be true or false. Only the believer with maximum doctrine resident in his soul, and listening from inside the divine dynasphere, can determine or discern.
6. The present imperative plus the negative indicates that the believers to whom John writes in this chapter have already flunked the thought test. They have been distracted by the eloquence and the talent of Gnostic speakers.
7. This negative command constitutes a warning to every believer to discern between the talent of speaking, which is not the issue, and the content of the doctrinal message, which is the issue.
8. It is not the man but the message. The man may be eloquent and dynamic as a speaker but false and apostate with regard to his content.
9. Eloquent error is still error. Talent in teaching does not change false to true or error to doctrine. Eloquence cannot convert what is false into what is true.
10. The principle: Perception of doctrine provides discernment and common sense which eliminates simple stupidity or the naïve appreciation of talent.
11. Naiveness dulls the senses, while doctrine of discernment from the second stage of the faith-rest drill sharpens both the intellect and the ability to distinguish truth and to determine what is false.
Next is the adversative use of the conjunction a)lla. It recognises a contrast, and here a contrasting procedure to ensure discernment when face to face with a persuasive speaker. The issue: What is the content? We translate this “but.” Then comes the present active imperative of dokimazw which is mistranslated in the KJV. It does not mean to test, it means to analyse. The word means to examine, to put to the test, to test for the purpose of approval, and therefore to analyse, to subject content to analysis. The progressive present is for action in the state of persistence. The active voice: believers inside the divine dynasphere produce the action of the verb. The imperative mood: it is a command. Like self-motivation, discernment must be the function of the individual believer priest. With this is the accusative plural direct object from the noun pneuma. The word ordinarily means spirit, breath, wind, life. It also means influential principles, pervading influences, therefore eloquent or influential individuals. And with it is the accusative plural of the definite article ta used as a demonstrative pronoun and translated “those.” An influential speaker is one who ability or talent holds your attention. But the issue is what he says, not how he impresses.
The conditional conjunction e)i follows, used as an interrogative particle and here introducing an indirect question. It is translated “whether.” Then the present active indicative of the verb e)imi—“is.” The pictorial present presents to the mind a picture of events in the process of occurrence. The active voice: the pneuma, the eloquent speaker, produces the action of the verb. He might be true or false but the issue is not to emphasise his eloquence but his content. This is the potential indicative of condition or status quo. Finally there is a prepositional phrase, e)k plus the ablative of qeoj—“from God.”
1. Life must be made up of analysis. If you cannot properly analyse you cannot make proper application. You can only apply correctly what you understand correctly.
2. The purpose of discernment or analysis is to qualify the eloquent and persuasive teacher as teaching the truth.
3. The testing agent is the human mind in concentration, inside divine dynasphere.
4. The believer minus doctrine or outside the divine dynasphere, or in a state of non-concentration cannot test the content of an eloquent message or a poorly delivered one.
5. To fulfil the mandate (analyse) the believer must possess Bible doctrine in his soul, have established correct norms and standards, and have priorities that reflect residence in the divine dynasphere.
Next comes the causal explanation. The causal conjunction o(ti –“because,” plus the nominative masculine plural from the adjective poluj—“many.” The noun is yeudoprofhthj—“because many false teachers.” Then the perfect active indicative of the verb e)cerxomai which means to come out, to go out, to go away, to retire, to issue from. We translate it, “have gone out.” The dramatic perfect tense is for what has happened in the past but is emphasised in the results of the action, therefore the existing status quo of false teachers. They are constantly coming out and speaking. The active voice: false teachers produce the action. The declarative indicative is for the historical reality, there will never be a generation anywhere, anytime, without false teachers. Then the prepositional phrase, e)ij plus the accusative of kosmoj, and this is one of the few places where kosmoj refers to planet earth, ruled by Satan rather than to the cosmic system invented by Satan.
Translation: “Beloved ones [royal family of God], stop believing every eloquent speaker, but keep analysing those influential speakers whether he is from God: because many false teachers have gone out [to evangelise] for the cosmic system.”
1. Satan has evangelists for the cosmic system—2 Corinthians 11:13-15. Therefore you have to analyse content.
2. These evangelists teach another or a false gospel—2 Corinthians 11:3,4; Galatians 1:6-9.
3. Satan has a system of false doctrine which has to be communicated—1 Timothy 4:1.
4. With this false doctrine there is a devil’s communion table—1 Corinthians 10:17-22. This is an appeal to emotion.
5. The cosmic system is Satan’s smoke-screen and thought distracter for the gospel—2 Corinthians 4:3,4.
6. In addition to the cosmic system Satan has a well organised demon table of organisation to back those false teachers—Ephesians 6:12.
7. False teaching is only one system of thought testing and distraction from the plan of God for phase two. But while it is only one system it is an effective one.
8. Other systems of thought testing include anthropocentric academic speculation, gate seven of cosmic two. Or pseudo-intellectual arrogance, gate twenty-four of cosmic one. Or conspiracy arrogance, gate six of cosmic one. Or crusader arrogance, gate eight of cosmic one. Or political arrogance, gate twelve, cosmic one. Or anti-establishment arrogance and modus operandi, gate three, cosmic two. Or cosmic panaceas, gate four, cosmic two. Or gate five, cosmic two, the gate of religion.
9. In addition there is a system of subjectivity, introversion, and operation over-think by which the believer distracts himself with his own doubts and confuses himself with his own personal arrogance.
There is a total arrogance in the believer who assumes to reconcile things that appeal to him with doctrine. This is perhaps the most subtle of all.
Verse 2 – the test for true doctrine. It begins with the preposition e)n plus the instrumental of the near demonstrative pronoun o(utoj—“By this.” Next is the present active imperative of the verb ginwskw, which here means “learn to recognise.” So we translate: “By this we ascertain [or, “learn to recognise”].” The present tense is a progressive present for action in a state of progress, or state of persistence. The active voice: the believer inside the divine dynasphere produces the action of the verb. Imperative mood: imperative of command, an order, a mandate. As a result of what we have in the first verse we must learn to recognise, to ascertain. Then, again, we have pneuma, the accusative singular direct object. It should definitely not be translated “spirit” or “spirits” here. With it is the definite article, accusative neuter, to, used as a demonstrative pronoun: “By this learn to recognise that personality.” The ablative of source from qeoj follows—“from God.” Note again that the accusative neuter definite article to before pneuma is translated correctly, and in compatibility with Greek exegesis, as a demonstrative pronoun.
Notice
the positive way in which John starts. He starts by talking about first
recognising who is from God. Then once that is done—getting a little
doctrine—then it can be recognised who isn’t from God.
Next is the nominative neuter
subject composed of two words. The adjective is paj—“every,” and with pneuma it is
translated “every persuasive communicator [or, speaker].” It actually means an
eloquent or influential speaker, someone who causes you to listen whether what
he is saying is true or false. Then the accusative neuter singular from the
relative pronoun o(j—“who.” It is in the
neuter because pneuma is in the neuter.
The neuter gender was often used for concepts which were invisible and
generally undefinable, undeterminable—like breathing, like the soul, the inner
man, the mind. The present active indicative of the verb o(mologew is next; it means to acknowledge—“acknowledges,” teaches, admits,
declares, communicates. The present tense is a customary present denoting what
habitually occurs or may be reasonably expected to occur when the doctrinal
teacher residing inside the divine dynasphere fulfils the purpose of the
ministry in exegetical, isagogical, and categorical teaching of the Word of
God. The active voice: the leadership pastor who constantly studies and teaches
produces the action of the verb. The declarative indicative mood is the
historical reality of the communication of truth.
“that” – o(ti; “Jesus Christ” – I)hsouj Xristoj; “is come” – perfect active participle of the verb e)rxomai, translated “has come.” The perfect tense is the tense of completed action, hence action having been completed, and existing and finished results. This is the intensive perfect which emphasises the results of the completed action. The active voice: Jesus Christ produces the action with external results from the virgin birth, the incarnation, the cross, resurrection and ascension. The participle is a complimentary participle which completes the idea of the action expressed in the main verb. The main verb is the present active indicative of e)imi.
With this is a prepositional phrase, e)n plus the locative of sarc—“in the flesh.” And this is where John hit the Gnostics, because the Gnostics said that Jesus Christ as God did not come in the flesh. The hypostatic union is in view at this point. Gnosticism rejected the hypostatic union. They said that Christ was an optical illusion and that He really never came in the flesh. The people who said this were very eloquent and they were leading astray many of John’s congregation.
Then the main verb, the present active indicative of e)imi, the descriptive present for what is now going on. The active voice: the humble minister teaching the truth. He is honourable because he teaches the truth. In this case the truth is the hypostatic union which had been rejected and was being falsified throughout the Roman province of Asia. The declarative indicative mood represents the verbal idea from the standpoint of reality, and indicates the main verb.
Concluding this verse is e)k plus the ablative of qeoj—“is from God.”
Translation: “By this learn to recognise that person who is from God: Every honourable minister who teaches that Jesus has come in the flesh is from God.”
Verse 3 – the test for false doctrine. We must be able to test for false doctrine so that we don’t have a nervous breakdown trying to personally love the entire human race. It is an impossibility; it is destructive; there is no virtue in personally loving the entire human race. The virtue is in impersonal love for the entire human race.
“And” is the intensive use of the conjunction kai, and it is correctly translated “Furthermore.” The subject is now advancing. The subject is composed of the adjective paj and the nominative neuter of pneuma—“Furthermore [or, In fact], every eloquent speaker,” i.e. the persuasive mind of Gnosticism. With this is the accusative neuter singular from the relative pronoun o(j—“who.” Then comes the present active indicative of the verb o(mologew, which means to acknowledge, to teach, to communicate, to cite; and with it the negative mh—does not teach [acknowledge, admit].” The progressive present plus the negative is for action which does not go with the true function of Christianity. The active voice: false teachers produce the action of the verb. Most of these teachers at the time of writing were born again believers but they were teaching false doctrine. The declarative indicative mood is for the reality of false teachers who reject the doctrine of the hypostatic union, the incarnation, impeccability, the work of Christ on the cross, and therefore have added psychology, philosophy, speculative academic subject which are anthropocentric, in order to confuse people. To them Jesus Christ was not the God-Man but He was an optical illusion, the cross was an hallucination. This was the blasphemy that came from the eloquence of Gnosticism.
With this is the accusative singular direct object from I)hsouj plus the accusative singular of the definite article used as a demonstrative pronoun, translated “this Jesus.” The phrase, “Christ is come in the flesh” is not found in the original. It simply says, “In fact every persuasive teacher who does not teach this Jesus is not from God.”
“is not from God” – the present active indicative of e)imi plus the negative o)uk. It is the progressive present for action in progress or state of persistence. The active voice: false teachers, like the Gnostics, produce the action of the verb. The indicative mood is declarative representing the verbal idea from the viewpoint of reality.
Finally, the prepositional phrase e)k plus the ablative of qeoj—“from God.”
“and this” – the conjunction kai and the near demonstrative pronoun o(utoj. The neuter gender indicates the false teaching. Remember that honour and dishonour in the profession of the ministry is related to content of message. Manner of life is never the issue, it is content.
Next comes the present active indicative of the verb e)imi. The progressive present, linear aktionsart—this is always true. The active voice: false teaching, as indicated by the demonstrative pronoun, produces the action of the verb, and furthermore from the eloquent Gnostic teachers of John’s day. The indicative mood is declarative for the reality of eloquent and persuasive false teaching from Gnosticism.
Then we have the accusative neuter singular direct object from to, the definite article, and the direct object itself from pneuma, followed by the possessive genitive from the noun a)ntixristoj—“the persuasive influence of the antichrist.”
1. The believer in the cosmic system is called carnal. This is because the old sin nature resides in the human body and is the source of all temptation—for sin, known or unknown, and for good or evil. It has no influence over the soul unless you wish it, for volition is the guardian of the soul. The believer is called carnal because of the use of his own volition in passing temptation into the soul and making it a sin.
2. Enemy—Philippians 3:18,19. Believers in the cosmic system are the enemies of the cross. James 4:4.
3. Antichrist—the believer in the cosmic system is anti or against Christ. Cf. 1 John 2:18,19.
4. The hater of Christ and the hater of God the Father. John 15:23, 24.
5. Liars [in their lifestyle] – 1 John 1:6; 2:4.
6. The agent of the devil—1 John 3:8, 10.
Then the future antichrist is mentioned: “whereof” – the accusative neuter singular from the relative pronoun o(j, which should be translated “about whom.”
Plus the perfect active indicative of the verb a)kouw—“you have heard.” The intensive perfect is for a completed action of eschatological teaching in the past, and now exists as a finished result as doctrine resident in the soul, the doctrine pertaining to antichrist of the Tribulation or the dictator of the revived Roman empire. The active voice: believers under John’s ministry have produced the action in the past, or even perhaps believers under the false teachers have heard about the antichrist of the Tribulation. The indicative mood is declarative for the reality of John’s teaching of prophetical subjects, also the reality of over-emphasis of eschatology on the part of false teachers. The conjunction o(ti which follows denotes the content of what has been taught, and therefore translated “that”—“about whom you have heard that.”
And then we have the coming of the future dictator in the Tribulation, the present active indicative of e)rxomai. He is coming but he is coming at a future time. John mentions the antichrist coming in the Tribulation because even those under false teaching admit that he is evil. The futuristic present tense denotes an event which has not yet occurred but it is regarded as so certain that it has already come to pass in thinking. The active voice: the antichrist of the Tribulation produces the action of the verb. He is described many times as a Gentile dictator. The indicative mood is declarative for the reality of the rise of a future dictator, well-known at that time to all the people to whom John writes.
Contemporary antichrists follow: “and now” [Church Age] – kai nun. When John mentions this piece of eschatology it is to set up a parallel. The vile, evil, dishonourable, treacherous lack of virtue in that future dictator, called the antichrist, is now being reproduced by born again believers in the cosmic system.
“is” – present active indicative of the verb e)imi, the verb to be. It is a perfective present for what is begun in the past but is emphasised as a present reality. The active voice: the Church Age antichrist, the believers in the cosmic system, produces the action of the verb. The declarative indicative is for the reality of the fact that in every generation there are so many believers who completely miss the boat, the reality of many antichrists in the Church Age, including all believers who reside and function in the cosmic system.
“already” – the temporal adverb h(dh; then the prepositional phrase e)n plus the locative of kosmoj, used here for the world as a reference to planet earth rather than the usual organised system of Satan—“in the world [of mankind].” Not only the Gnostics of John’s generation, but all false teachers and persuasive teachers of the Church Age who reside in the cosmic system are included in this warning. Antichrist includes all believers of the Church Age who through prolonged residence and function in the cosmic system have reached the point of reversionism known as the blackout of the soul, scar tissue of the soul, reverse process reversionism.
Translation: “Furthermore every persuasive speaker who does not teach this Jesus [of orthodox Christianity] is not from God: furthermore this false teaching is the spirit [persuasive influence] of antichrist, about whom you have heard that he is coming [in the Tribulation]; and now [Church Age] he is already in the world.”
Verse 4 – the power system of the divine dynasphere guarantees victory over momentum testing. A proleptic pronoun begins the verse, the second masculine plural subject from the personal pronoun su in the emphatic position—“You [and only you].” Next comes the present active indicative of the verb e)imi. This is a progressive present signifying action in progress or state of persistence in the residence and function inside the divine dynasphere. The active voice: the believer living inside the divine dynasphere produces the action. The indicative mood is declarative for the reality of believers residing and functioning inside the divine dynasphere.
The prepositional phrase e)k plus the ablative qeoj is correctly translated “from God.” The generic use of the definite article is not translated here. In the Johannine epistles the words u(ioj and teknon are very definitely distinguished. U(ioj means “son” and teknon is often simply translated “child.” The emphasis of teknon which is found next is the momentum of the believer. The reason we are called teknon, is not simply “children,” it also has the connotation of student and teachability. The child who makes it to maturity, starting under the authority of the cradle and the family and moving to maturity, is the child who responds to authority, who is teachable. Teknon emphasises teachability. Without teachability there is no momentum in the spiritual life. So occasionally we translate teknon “student.”
The old sin nature test, the most common test that we face daily in our momentum inside the divine dynasphere. The OSN is Satan’s inside agent for producing temptation in areas of sins of cognisance, sins of ignorance, human good, and evil. All four functions of the OSN cannot occur in your life without your consent. The OSN resides in the cell structure of the body from which base it is the author and the originator of temptation. The volition or free will of man resides in the human soul and guards the soul from temptation, which means that no human being ever sins apart from his own free will or human consent. The OSN is the origin of temptation; human volition is the origin of sin. Since sin originates from volition man is responsible for both sins of cognisance and sins of ignorance.
Whether the believers knows that he has commented a sin or not is no excuse since his volition was involved and he wanted to do it. Therefore ignorance is no excuse. For temptation to become a sin it must penetrate the soul, which emphasises the responsibility of human volition. No one ever sins apart from human consent, and only when volition passes the temptation into the soul does the OSN control the soul and the individual enters the cosmic system. The believer is only virtuous, pure, honourable, when free from sin inside the divine dynasphere. Human volition is the source of sin, therefore no one ever becomes involved in the cosmic system apart from his own free will choice or decision to sin. Therefore no one becomes involved in the cosmic system apart from the function of his own free will, and the believer must assume the responsibility for his own decisions, including sin and the recovery from sin in the rebound technique. Only the volition, then, is the guardian of the soul and 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. Temptation is reverse psychosomatics, therefore solicitation to sin, human good and evil on the part of the OSN residing in the cell structure of the body we call somapsychics—the influence of the soul on the body. Once the believer resides in the cosmic system he can be moral but his morality is without virtue. Therefore morality in the cosmic system is self-righteousness, arrogance, and legalism.
All momentum in the spiritual life is gate four—perception of doctrine plus the application of doctrine. There is no momentum from Christian service or from some self-sacrificing way of life, all momentum comes from perception and application of doctrine. The objective of momentum is to carry the believer to gate eight which is the point of maturity, the ultimate objective, the completion of the ECS.
“and” is the connective use of the conjunction kai, then the perfect active indicative of the verb nikaw which means to overcome, to be victorious—“and you have overcome.” The dramatic perfect tense emphasises the results of the action, victory over the categories of momentum testing. The active voice: the believer who resides and functions inside the divine dynasphere produces the action of the verb—victory over the momentum tests and acceleration of the spiritual life as a result of it. The indicative mood is declarative for the reality of overcoming the momentum tests and living inside the divine dynasphere. While the believer is overcoming these things he is also developing two things in his life: virtue, and that which always goes with virtue, which is happiness. With this is the accusative plural direct object from the intensive pronoun a)utoj used as the personal pronoun, third person—“them,” a reference to the momentum tests.
“because” – o(ti, used here in its causal sense to explain what has just been stated, followed by a comparative from the adjective megaj, meizwn which means “greater.” Then the present active indicative of the absolute status quo verb e)imi—“is.” The present tense is a static present, it represents a condition which is assumed as perpetually existing, taken for granted as a fact. It is a fact that God the Holy Spirit is infinitely greater than any human being. The active voice: God the Holy Spirit produces the action of the verb, and as God is not only greater than all members of the human race but greater than all angelic creatures, greater than the genius of the ruler of this world, Satan, the genius who invented the cosmic system. The indicative mood is declarative for a dogmatic statement of Bible doctrine. Then the nominative masculine singular definite article o(, which becomes a predicate nominative. As a definite article it is used as a personal pronoun—“greater is he.”
The ellipsis which follows demands a relative clause and therefore there is no verb here, but we include the verb to be again—“is,” followed by the prepositional phrase, e)n plus the locative of su—“in you.” It simply says in the Greek, “greater in you.” This is an ellipsis and it is legitimate to include the verb to be. This is a reference to God the Holy Spirit who indwells every believer.
“than he” – the nominative masculine singular definite article o(, referring to Satan; “who is” – the ellipsis demands the verb to be; “in the world” – the preposition e)n plus the locative singular of kosmoj—“than he who is in the cosmic system.”
1. Invisible people have visible influence.
2. You cannot see the person but you can see the influence.
3. You cannot see God but you can see His influence in the individual believer through the function of virtue-love—personal love directed toward God; impersonal love directed toward man. In view is especially impersonal love directed toward man.
4. The function of impersonal love requires maximum doctrine resident in the soul from gate four, interlocked with gate one—“Greater is he who is in you than he who is in the world [cosmic system].” Maximum doctrine in the soul results in the development of virtue, and not also the correct direction of virtue. E.g. worship toward God as a virtue, morality directed toward man as a virtue.
5. God’s impersonal love is perfection in itself and it becomes the basis of providing us with virtue. Divine impersonal love is directed toward all the human race; divine personal love, which is conditional, is directed toward the few who believe in the Lord Jesus Christ. In phase two of the plan of God divine impersonal love [unconditional] is directed toward all believers—the provisions of logistical grace, the provision of he divine dynasphere. That is the basis for virtue. But divine personal love is always conditional and is directed toward the few who continue their momentum at gate four to produce virtue by residence and function inside the divine dynasphere, and to attain the ultimate objective of gate eight. The manifestation of that is the imputation of super-grace blessings, but it is only to the few who fulfil the plan of God in time.
6. Divine influence is manifested through love as a virtue: personal love toward God who is unseen. It is impossible to love someone you cannot see unless you share their thinking. We cannot see God; we love Him because of Bible doctrine resident in our souls. So we love the invisible God personally—1 Peter 1:7,8. It is impersonal love toward those whom we can see.
7. Virtue is the monopoly of God.
8. Doctrine perceived motivates the virtue of impersonal love toward all mankind. Impersonal love as a virtue toward man never discriminates, and because it never discriminates it is flexible and tolerates all kinds of people. In other words, the power system [“He who is in you”—God the Holy Spirit] inside the divine dynasphere produces dynamic results.
The visible manifests the invisible. All of us are influenced by the invisible. If words and thoughts [doctrine] are not the invisible influence of our soul then there is something in our soul that is—emotion. People do not see what influences us, they see the result of it. What is really is, is the production of the divine dynasphere. We will call it virtue. This is the invisible influence on invisible society.
Verse 5 – the power of false teaching in thought testing. It begins with the nominative plural subject from the intensive pronoun a)utoj—“They,” a reference to false teachers. It refers to any type of false teaching from believer or unbeliever living in the cosmic system. Then comes the present active indicative of the verb e)imi—“are.” The present tense is a static present, it assumes that all false teachers and false teaching is from the cosmic system. The active voice: false teachers produce the action of the verb, both believers and unbelievers. They have one thing in common, whether they are believer or unbeliever, they are involved in the cosmic system. The indicative mood is declarative for a simple statement of fact.
The prepositional phrase e)k plus the ablative of kosmoj is next. Kosmoj is used two ways. Then word itself means organisation. It is occasionally used for planet earth, but the word for the earth generally used is gh and so very rarely does it mean the world, and when it does it always refers to the world of human beings. For example, “God so loved the world”—not planet earth.
Next is the preposition dia plus the accusative from the near demonstrative pronoun o(utoj— “because of this,” but it is an idiom meaning “therefore.” The verb is the present active indicative of lalew and it means to speak, to express one’s self, to teach, to communicate. The progressive present is for action in progress or a state of persistence—present linear aktionsart. The active voice: false teachers produce the action.
Next is a prepositional phrase, e)k plus the ablative of source from kosmoj—“from the source of the cosmic system.” The ablative of source is used here instead of the instrumental because origin is involved. With it is the connective use of the conjunction kai plus the nominative singular subject of kosmoj. This time it is o( kosmoj, the generic use of the definite article can be translated or not, it depends on the general context. This time, since we are talking about the cosmic system and there is only one cosmic system, it is “the cosmic system.”
Next is the conjunction kai—“and [the cosmic system].” The verb is the present active indicative of a)kouw, which means to listen to concentrate, to be fascinated. People are impressed by what is false, especially if it is given in a pleasing way, in a complimentary way.
The objective genitive plural of a)utoj—“them,” refers to the false teachers.
Translation: “They [false teachers] are from the [source of] cosmic system: therefore they teach from the source of the cosmic system, and the cosmic system hears [concentrates, understands, appreciates] them.”
1. Both believer and unbeliever in the cosmic system have the frame of reference for the cosmic system, therefore they are positive at false teaching which emanates from that same cosmic system.
2. This is why believers involved in the cosmic dynaspheres are so positive to false teaching. They have a frame of reference for it and they are negative toward the teaching of the Word of God.
3. In hearing false teaching believers in the cosmic system respond to the power and frame of reference compatible with their modus vivendi.
4. In false teaching the believer simply responds to the power system in which he resides—the cosmic system.
5. The message of the false teacher is compatible with the system he represents—the cosmic system of Satan.
6. Those believers who live in the cosmic system have empathy for false teaching.
7. The believer inside the cosmic system has neither interest nor understanding of the truth.
8. But for the believer inside the cosmic system there is neither empathy for truth or for true doctrinal teachers, nor preference for the content of that message which is orthodoxy. No believer can advance beyond his frame of reference is the principle. The frame of reference for the believer in the cosmic system is prejudiced and biased against true doctrinal teaching from the Word of God.
1. In a given generation many believers are involved in the cosmic system. The number of believers is the number of believers who are positive to false doctrine and prejudice of truth: category #1, laws of divine establishment (for unbeliever and believer); category #2, the gospel of our Lord Jesus Christ (for the unbeliever only); category #3, Bible doctrine (for the believer only).
2. Even though saved by positive response to the gospel the believer afterward enters the cosmic system, begins to distort what he has learned of Christianity into legalism, and in his arrogant self-righteousness on the one hand or his liberalism in theology on the other he distorts grace function into false teaching.
3. There is a great rapport between the false teacher and the believer who becomes involved in the cosmic system.
4. This results in a modus operandi which cannot be distinguished from unbelievers involved in the same gates of the cosmic system.
5. Believer and unbeliever in the cosmic system think alike in compatibility with their trends and mutual involvement in the same gates. You cannot distinguish the believer from the unbeliever in the cosmic system.
6. Therefore a believer involved in gate one of cosmic one [mental arrogance] cannot be distinguished from the unbeliever in the same gate.
7. A believer involved in gate two of cosmic two [degeneracy] cannot be distinguished from the unbeliever in the same gate.
8. A believer involved in gate eight of cosmic one [crusader arrogance] plus gate four of cosmic two [cosmic panaceas] cannot be distinguished from the unbeliever.
9. A believer involved in gate five of cosmic one [self-righteous arrogance] plus gate five of cosmic two [religion] cannot be distinguished from the unbeliever involved in the same two gates. They are both extremely self-righteous; they both have a moral facade.
So the principle: In the cosmic system it is impossible to tell the difference between the believer and the unbeliever.
1. Friends can share your enthusiasms but they cannot live out their lives on your motivation. Your motivation is the function of your soul. In other words, a pastor cannot force the believer to learn Bible doctrine.
2. The pastor cannot even force his own motivation on others. Every believer must be self-motivated.
3. In the interaction of social life human beings motivate other people to like them, to be friendly.
4. This concept has also been brought into the local church erroneously to motivate believers to learn doctrine. But it will not work and it is not valid.
5. Every believer must be self-motivated, and this self-motivation must come from the communication of Bible doctrine by the faithful pastor-teacher.
6. This teaching of doctrine will do one of two things if it is done properly. Either it will drive you away because you are negative or it will provide you with self- motivation because you are positive. That leaves the decision as to whether you ever learn any doctrine with the believer. It is a matter between the believer and the Lord.
7. Positive of negative volition must therefore come from the individual believer. This is only possible through residence and function inside the divine dynasphere which is the environment for virtue and the power system for momentum in the Christian way of life.
8. This takes us back to the principle: leadership motivates; management regulates.
9. Leadership must establish authority from the pulpit [Bible teaching], and from the pulpit to motivate the believer under the virtue of gate three [enforced and genuine humility] to concentrate on doctrinal teaching, no matter what the subject and no matter what the believer’s circumstances happen to be.
10. Since the pulpit ministry or Bible teaching is the main function of the pastor he must delegate authority for administration.
11. Therefore leadership delegates; management obviates.
12. The leadership pastor teaches doctrine and some application [enough to give the idea of how application is made], but he does not coerce volition nor seek to regulate the life of the congregation, nor destroy good administration.
1. The leadership pastor establishes his authority through the teaching of Bible doctrine.
2. Positive volition of the congregation provides motivation for the function of gate four, the perception of doctrine. Each person must have his own positive volition.
3. The establishment of discipline for the inculcation of doctrine is the foundation for pastor leadership.
4. The leadership pastor motivates by Bible teaching without interfering with the privacy or the volition of his congregation.
5. Once his authority is established in the local church leadership delegates that authority while management abuses that authority.
6. Leadership provides not only doctrine for the congregation but an administrative system which can continue to operate after he has departed.
7. Church administration must takes its policy from the pastor but it should be able to function effectively whether he is present or absent.
8. The function of the leadership pastor produces both self-motivation and esprit décor in the congregation, while the function of the management pastor creates conspiracy, dissatisfaction, disillusion, bickering, legalism, arrogance, and a general lack of integrity.
9. Motivation in the congregation where there is a manager pastor is based on attention, flattery, recognition, patronage. The leadership pastor not only creates self-motivation through faithful doctrinal teaching but also provides the basis for the manufacture of virtue, happiness, capacity for life, plus the application of honour, integrity and virtue to every circumstance of life.
Verse 6 – therefore the divine dynasphere determines positive or negative volition toward doctrine. “We” is the emphatic use of the personal pronoun first
person plural of e)gw. It is in the proleptic position and it is translated “We and only we,” referring to leadership type orthodox pastors who continually and faithfully teach Bible doctrine. Next is the present active indicative of the verb e)imi—“are.” The present tense is a progressive present for an action in the state of persistence. The active voice: the doctrinal, orthodox leadership type of pastor produces the action of the verb. The indicative mood is declarative for the reality of the Church Age in which is the true doctrinal pastor characterised by both leadership and orthodoxy in contrast to false teachers. The prepositional phrase e)k plus the ablative of qeoj is “from God.”
The next phrase is the articular present active participle from the verb ginwskw—“he who has come to know.” The definite article is used as a personal pronoun to represent the positive believer who resides and functions inside the divine dynasphere. The retroactive progressive present, also known as the present of duration, denotes what has begun in the past and continues into the present time, i.e. the function of gate four of the divine dynasphere, both perception and application of doctrine, resulting in gate five, love of God. The active voice: the positive believer living inside of the divine dynasphere and perpetuating momentum through the perception of Bible doctrine is producing the action. The participle is circumstantial plus simultaneous action with the main verb. We then have an object of the participle, the accusative singular direct object from qeoj, and then the present active indicative from the verb a)kouw. With it is the objective genitive plural from the pronoun e)gw—“us,” referring to pastors who communicate Bible doctrine. The second sentence: “he who has come to know God keeps listening to us.” “Keeps” listening is a progressive present for action in progress, present linear aktionsart, which results from residence in the divine dynasphere, function at gate four. The active voice: the positive believer residing in the divine dynasphere produces the action. The indicative mood not only indicates reality but the main verb with which there is simultaneous action with the present participle.
“but” – there is no a)lla there but the contrast is obvious; “he who” – o(j, the relative pronoun. The ellipsis demands the adversative a)lla which sets up a contrast between positive and negative believers, or believers in the divine dynasphere and believers in the cosmic system. The present active indicative of e)imi plus the negative o)uk follows—“but he who is not.” The customary present denotes what habitually occurs when believers become involved in the cosmic system. The active voice: believers in the cosmic system produce the action. The indicative mood is declarative for the reality of the fact that no matter how good you are there are always a lot of people who aren’t going to listen to you. Then the preposition again, e)k plus the ablative of qeoj—“from God.” It is translated, “he who is not from God”—negative believers involved in the cosmic system; “does not listen to us” – John repeats his vocabulary, the present active indicative of a)kouw plus the negative. The indicative mood is declarative for the historical reality of negative volition toward doctrine on the part of believers who become involved in the cosmic system.
1. Positive or negative volition toward doctrine is determined by where the believer is residing.
2. The positive believer resides in the divine dynasphere while the negative believer resides in the cosmic system of Satan.
3. Attitude toward doctrinal teaching from an orthodox pastor is determined by the priorities of soul related to self-determination.
4. Self-motivation to continue momentum in the plan of God can only exist inside the divine dynasphere.
5. Therefore residence in the cosmic system destroys motivation to learn doctrine, self-determination to continue residence and function in the divine dynasphere—and self-determination to rebound when necessary and the continuation of those doctrinal priorities related to the fulfilment of the plan of God.
6. The conclusion, then, is obvious. Believers who live in the divine dynasphere are positive toward doctrine and believers living in the cosmic system are generally negative toward doctrine.
7. Involvement in the cosmic system means negative volition toward doctrine and failure to glorify the Lord Jesus Christ in time.
8. Logistical grace provision is wasted on the negative believer involved in the cosmic system.
The final sentence begins with a prepositional phrase: e)k plus the ablative from the near demonstrative pronoun o(utoj. Literally, that means “Because of this,” but
it actually come to mean “For this reason” or “Therefore.” Then the present active indicative of ginwskw, for learning doctrine. The perfective present tense is for information which has come to the believer in the past but is now possessed as a system of discernment. 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. We translate this, “For this reason we have come to discern.”
Next is the accusative singular direct object from pneuma, which has a variety of meanings—breath, air, life, spirit, pervading influence, influential ministers. It has to do with the influential principle and we translate it, “the spiritual significance.” Then the descriptive genitive singular from a)lhqeia, referring to truth or doctrine.
“and” is the connective kai, and then the pervading influence, pneuma, accusative singular direct object—“and the pervading influence,” plus the descriptive genitive singular planh, meaning “deceit.”
Translation: “We [and only we, orthodox pastors] are from God: he who has come to know God [positive believer + momentum at gate four] keeps listening to us [faithful teaching]; he who is not from God [negative believer, cosmic system] does not listen to us. For this reason we have come to know the spiritual significance of doctrine, and the pervading influence of deceit [error].”
1. Where the believer resides determines his attitude toward doctrine, positive or negative.
2. Where the believer resides determines his capacity for love, personal and impersonal.
3. All believers are weak and influenced by a power system in which they reside.
4. The believer who has the power of choice can exercise his option for the divine dynasphere or the cosmic system.
5. So whatever system he chooses the power of that system influence on him excludes the influence of the other system.
6. No believer can fulfil the plan of God and glorify Christ unless he resides and functions inside the divine dynasphere.
7. This means that all believers living in the cosmic system cannot be distinguished from their unbeliever counterpart.
8. Believers in the cosmic system are not living the Christian way of life nor fulfilling the plan of God designed for them in eternity past and supported in time by logistical grace.
Verse 7 – love as the illustrative virtue or the dynamics of impersonal love. Personal love is only a virtue directed toward God. There is no virtue in human personal love; it is virtue dependent. We have in this verse a mandate for impersonal love as the greatest Christian virtue.
“Beloved” is a vocative plural, a)gaphtoj—“Beloved ones,” royal family of God. Then comes the command, the present active subjunctive of a)gapaw. The present tense is a progressive present signifying action in progress or a state of persistence, therefore present linear aktionsart—“keep loving.” The active voice: believers produce the action of the verb inside the divine dynasphere. This is a hortatory subjunctive in which the apostle John exhorts the royal family of God to participate with him in the action of the verb, therefore it is translated, “let us love.” Then we have the accusative plural direct object from the reciprocal pronoun a)llhlon—“each other” or “one another.” This refers to the function of impersonal love inside the divine dynasphere, a virtue directed toward all mankind.
The reason we are given this command is given by way of explanation—o(ti, a conjunction used to explain the reason for the hortatory subjunctive, plus the nominative subject a)gaph with the generic use of the definite article which is not translated. It refers to impersonal love as the highest virtue of the Christian life as far as direction toward humanity is concerned. Note that enforced and genuine humility at gate three is the greatest virtue, while impersonal love of gates two and seven is the greatest Christian virtue. A human virtue is a virtue that can be developed in the divine dynasphere by the unbeliever entering gate three and responding to the laws of divine establishment, whereas a Christian virtue is entering gate one and functioning at all the gates of the divine dynasphere. Next we have a present active indicative of e)imi which is the verb to be, and with it the preposition e)k plus the ablative of qeoj—“from the source of God.”
A. Definition and description.
1. Impersonal love is the ultimate virtue in life representing the highest honour and integrity the soul can contain. It is also a guarantee that you will bring into your personal relationships and human interactions virtue.
2. It can only exist inside the divine dynasphere. It is only manufactured in the divine dynasphere because virtue is the monopoly of God and God has created a manufacturing machine for virtue. For this reason the genius of Satan in the cosmic system cannot duplicate or reproduce the virtue of impersonal love.
3. Just as enforced and genuine humility is the greatest human virtue, so impersonal love is the greatest Christian virtue directed toward the entire human race.
4. Impersonal love is the monopoly of the divine dynasphere. It is the virtue, honour, integrity of the subject of love directed toward the entire human race. It is built upon truth in two out of the three categories: Cat. #1, laws of divine establishment for believer and unbeliever; Cat. #3, Bible doctrine for the believer.
5. Impersonal love is integrity toward all in contrast to personal love which is rapport with a few who are attractive and desirable.
6. Impersonal love functions consistently whether faced with hostility, animosity and antagonism on the one hand, or admiration and love on the other hand.
7. Impersonal love emphasises the capacity and character of the subject of love, while personal love emphasises the capacity and attractiveness of the object of love.
8. The object of impersonal love can be worthy or unworthy, known or unknown, enemy or friend, virtuous or evil, since impersonal love is a virtue and emphasises integrity and honour.
9. Impersonal love dramatises the doctrinal principle that we never love mankind in general or believers in particular because of who and what they are. But we are to have an attitude toward them (impersonal love) because of who and what we are as the subject of love.
10. Impersonal love is not sustained by the object of love, it is self-sustaining by the doctrinal content of the soul.
11. Impersonal love does not depend on flattery, approbation, emotion, stimulation, attraction related to an object. Impersonal love, therefore does not depend on what others think, say or do. Therefore the entire human race are the recipients of your integrity, honour and virtue which results from residence and function inside the divine dynasphere.
12. Impersonal love is the relaxed mental attitude of the believer residing inside the divine dynasphere. This implies that impersonal love cannot and does not exist outside of the divine dynasphere. There is no love, personal or impersonal, inside the cosmic system.
B. The mandates for impersonal love.
1 John 4:7; John 13:34. Personal love is optional in life but impersonal love is a mandate for life. Note that impersonal love emphasises virtue, honour, integrity of the subject and simultaneously ignores pettiness, animosity and the hostility of others. Since impersonal love is the honourable motivator of interaction in life it becomes both motivation and execution of the royal family of God. Impersonal love solves the problems of personality conflicts and at the same time sustains and perpetuates personal love directed toward people.
“and” is the connective use of the conjunction kai, and since it advances the argument we translate it as “furthermore.” With it is the present active indicative of the verb ginwskw which means to know, and here it means “has come to know.” This is a present tense but we are translating it, “furthermore he has come to know.” It is a retroactive progressive present, denoting what has begun in the past and continues into the present time—residence and function inside the divine dynasphere, which residence produces momentum. It is because this is the retroactive progressive present or the present of duration that it is translated best in English by the English perfect tense. The active voice: the believer who resides and functions inside the divine dynasphere produces the action of the verb. The indicative mood is declarative for the reality of specific results from momentum at gate four, namely gate five [love of God] parlayed into occupation with Christ through maximum love of Bible doctrine, maximum doctrine resident in the soul.
Next we have the accusative singular direct object from the noun qeoj—“God,” and with it the generic use of the definite article representing the uniqueness of Jesus Christ in hypostatic union.
Translation: “Beloved ones [royal family of God], let us love one another: because [impersonal] love is from God; furthermore everyone who loves [function of impersonal love inside the divine dynasphere] has been born from the source of God, and has come to know God.”
Verse 8 – the malfunction of impersonal love means loss of momentum. The verse begins with the articular present active participle from the verb a)gapaw. It is used for the function of impersonal love inside the divine dynasphere—gate two, basic impersonal love; gate seven, advanced impersonal love. With this is the negative adverb mh which takes the participle. Since the participle is temporal it is translated “When anyone does not love.” The definite article is used for the indefinite pronoun to represent a category of believers, the category who live in the cosmic system. Believers residing in the cosmic system are incapable of producing virtue. It is virtue that stabilises society and the major production of virtue comes from born-again believers who reside and function inside of the divine dynasphere. There is some virtue in unbelievers who have limited function and are in gate three of the divine dynasphere. The descriptive present tense plus the negative indicates what is now going on in the life of the believer in phase two. The active voice: the believer inside the cosmic system produces the action of the verb through inability to produce virtue. He is in the wrong place, the environment for virtue is the divine dynasphere. This is a temporal participle, therefore it is translated with the word “when.” Next is the aorist active indicative of the verb ginwskw, and with it the negative o)uk because of the indicative—“has not come to know.” Plus the accusative singular direct object from qeoj—“God.” “When anyone does not love [the believer in the cosmic system], he has not come to know God.”
The aorist tense of ginwskw is a constative aorist for a fact extending over a period of time. The period of time is the time the believer is involved in the cosmic system, therefore it contemplates the action of the verb in its entirety. The active voice: believers residing in the cosmic system produce the action of the verb—lack of virtue inside the cosmic system. The indicative mood is declarative for a simple statement of doctrine, plus it shows us the main verb for the principle of simultaneous action.
1. Lack of impersonal love as a virtue directed toward man is the manifestation of cosmic involvement.
2. Cosmic involvement means failure to learn Bible doctrine, plus failure to develop virtue in the life.
3. Failure to learn Bible doctrine means ignorance of God.
4. Ignorance of God means failure to execute His plan in time.
5. Failure to execute His plan in time connotes non-residence in the divine dynasphere.
6. No-residence in the divine dynasphere means failure to pass momentum tests, and it means residence in the cosmic system which inevitably means failure to manufacture virtue, honour, integrity for the execution of the Christian way of life.
7. Therefore such a believer cannot and will not glorify God in time, for he has rejected the plan of God for the Church Age believer which is residence and function inside the divine dynasphere. The believer’s ignorance of God after salvation means living out his life in the cosmic system where the Christian becomes anti-Christ, the agent of the devil, the enemy of God, the enemy of the cross, living a lie, walking in darkness.
1. Polytheism [Many gods], the belief in the plurality of gods.
2. Pantheism [All god], the philosophy that God and the universe are one. It denies the transcendency of God or that God has any existence outside of the universe. It denies the personality of God and claims that He exists as the sum total of all life that is.
3. Materialism. This is a form of atheism which denies the existence of God and claims that within the material substance is the basis for the only explanation of all things. It contends that matter is eternal and life is only a product of matter. It is a part of the philosophy of the third internationale, and therefore the philosophy of communism. Man is merely materialistic, he has no soul, and therefore he is to be used by the communist machine.
4. Deism. God is personal, infinite, holy, and the creator of the universe. But deism goes on to say that He purposely abandoned His creation when completed with the result that it would be self-sustaining and self-promoting by forces that are resident in it. (You can be a believer and be a deist, but you would have to be a believer in the cosmic system) Deism rejects the Scriptures or any suggestion that God is imminent in the universe, or transcendent.
5. Idealism. Used in a technical, philosophical sense, it means a system of thought which contends that the mind is the only entity and that the material universe is no more than an impression or an illusion of the mind. Some idealists believe in God but they deny His creation of material things.
6. Evolution. This says, in many forms, that the cosmos has been developed from a crude homogenous material to its present heterogeneous and advanced state by means of resident forces. There are two kinds of evolution: theistic and atheistic. Theistic evolution is a type of evolution that many believers who are in some field of science have adopted to avoid argumentation with others in their field. It recognises God as the creator of the original materials but it contends that evolution is the method by which all development from a supposed primeval state to the present completeness has been accomplished—so that God started things rolling and stepped out! Atheistic evolution rejects the person of God and contends that matter is eternal and self-developing.
7. Positivism. This is a system of thought which accepts nothing which cannot be accredited by human evidence. It disregards both God and the human soul. With positivism goes monism, any system of thought which recognises one’s substance. For example, materialism is monism. It comes from the erroneous interpretations of history which exclude the fact that Jesus Christ controls history. Positivism is the principle that disregards both God and the soul.
Next is a subordinate clause introduced by the causal conjunction o(ti, correctly translated “because,” plus the nominative subject qeoj—“God,” followed by the present active indicative of the verb e)imi—“is.” The present tense is a static present for a condition which is perpetually existing. The active voice: God produces the action of the verb, the equivalent of human impersonal love, the love which is expressed in terms of virtue, honour and integrity. The declarative indicative mood is for a dogmatic statement of doctrine. The predicate nominative is the noun a)gaph, used here for the divine attribute of love—“because God is love.”
Translation: “When anyone [believer in the cosmic system] does not love [function of impersonal love inside the divine dynasphere] he has not come to know God; because God is love.”
Verse 9:
Translation: “By this the love of God was manifest in our case, because the God [the Father] has sent his unique Son into the world, in order that we might live through him.”
Note the aorist active subjunctive of zaw. The aorist tense is a culminative aorist viewing life inside the divine dynasphere in its entirety, but regarding it from the viewpoint of existing results—the production of virtue, and from virtue happiness. The active voice: the believer who resides and functions inside the divine dynasphere produces the action of the verb. The subjunctive mood is potential, it implies the future reference after salvation and is qualified by the element of contingency. The contingency has to do with residence and function inside the divine dynasphere. The potential of living through Christ can only occur inside the divine dynasphere.
The final clause, “that we might live through him,” denotes the purpose conceived as the aim or the action of the main verb. This means that God the Father sent His unique Son, not only for our so great salvation but also to provide what has eluded the greatest people of genius history has ever known—the cynics, the sophists, Socrates, Plato, Aristotle, and many others, people who have tried to define the meaning of life in terms of virtue. The only virtue and refreshment in this life is to live in total freedom from entanglement or involvement in the cosmic system invented by the genius of Satan. Therefore the only virtue and refreshment in this life is to live inside the divine dynasphere, following the precedent of our Lord Jesus Christ who in His humanity and during the first advent fulfilled this wonderful principle of producing perfect virtue inside the prototype divine dynasphere. Because the first advent of Christ and its consequences from the change in the dispensation of Israel, because the dispensation of Israel has been interrupted, because we live in the Church Age as well as the times of the Gentiles, there is a complete and new challenge abroad today. This has to do with orthodox Christianity: to provide our Lord with a royal family. To accompany His battlefield royalty there was a new family brought into existence, the royal family of God beginning on the day of Pentecost, the day the Church Age began. With this came a new challenge which we saw in 1 John 2:18. Living through Christ is living and function inside the divine dynasphere, producing virtue.[1]
Personal and Impersonal Love
Both personal and impersonal love have emotion, but the emotion of impersonal love is pure distilled virtue, whereas the emotion of personal love is often evil, sinful, or sometimes in the case of altruism, human good.
Impersonal love is unconditional; personal love is conditional. One of the greatest problems that the human race faces is the fact that in a normal home the children are the beneficiaries of unconditional love. They receive it once in their lifetime. For example, the love of the mother for the child is unconditional and it provides a basis for fantastic security in the normal home where there is integrity and where you have the principle of organised humility.
As the child begins to grow it doesn’t see this as unconditional love, but sees it as conditional. Under the principle of discipline, certain things are wrong and certain things are right, they have a tendency to regard it eventually as a conditional love. But some people never get oriented to life because the home is organised humility. The reason it is organised humility is because of the principle of unconditional love and the fact that you have to start from authority (we are not born into freedom but into authority) and make the transition to freedom. This can only be made through enforced and genuine humility, for enforced humility responds to unconditional love. The home is organised humility. Enforced humility comes from authority in the home, and when the child sees authority he begins to look in terms of conditional love, though as far as the parent is concerned in wisdom and in in justice and in fairness and training it is still unconditional love. It is impersonal love. Eventually, if the child responds, then there is genuine humility and that is the only way to make the transition and become mature.
Looking for the solutions to life in personal love is the greatest single disaster that has hit modern society. The answers to life can never be found in personal love. There is no solution. Personal love is the result of many virtuous factors but it is never a panacea, it is never a solution to anything. The inability of the individual to distinguish between personal and impersonal love has led to frustrations, personality changes, tragic flaws from which people can never recover. The average Christian cannot distinguish between personal and impersonal love. And because he cannot make this distinction he is constantly frustrated. The only basis for happiness and problem solving is to base life on virtue. There is no virtue in personal love as such, only as personal love is rooted in impersonal love. There is no way to perpetuate personal love except through impersonal love, unconditional love of honour, integrity and virtue inside the divine dynasphere. It is impossible to be happy and to sustain happiness in personal love. Personal love is conditional. Your state of happiness, so-called, in personal love depends on conditions—on rapport, on sex, on conversations and mental compatibility, and many other things. Any time you have a conditional status quo it can be one of happiness only because it is fortified by impersonal love. The unconditional must rule the conditional for a state of happiness to be perpetuated.
Verse 10 – impersonal love emphasises the integrity of God. We have here what might be classified as a definition of impersonal love. It begins with a prepositional phrase, the preposition e)n plus the instrumental from the demonstrative pronoun o(utoj—“By this,” a reference to the previous phrase in verse 9, “that we might live through him.” Living through Him is the virtue development concept, the virtue developed inside the divine dynasphere, the principle of objective reality devloped inside the divine dynasphere versus subjective reality inside the cosmic system. We live through Him in the function of impersonal love a gates two and seven of the divine dynasphere. The subject is the nominative singular h( a)gaph. It refers to impersonal love. We have a definite article denoting a previous reference to the subject of impersonal love—“By this the [impersonal] love.”
The verb is the present active indicative of the verb e)imi, the verb to be, and it is translated a little differently here. It means to exist. This is the perfective present tense, referring to a fact of existence of impersonal love which has come to be in the past, i.e. beginning in the Church Age and the availability of the divine dynasphere, but is emphasised as a present reality—the function of impersonal love inside the divine dynasphere. The active voice: impersonal love produces the action of the verb. The declarative indicative mood is for the reality of the existence of impersonal love as the highest Christian virtue inside the divine dynasphere. “By this the [impersonal] love exists” [in the Church Age].
Next is a negative phrase to indicate what impersonal love is not—o)ux, a negative adverb—“not.” It is used with the indicative mood denying the reality of an alleged fact. The emphasis is not on the believer making God the object of love, but on the integrity or holiness of God functioning under the equivalent of human impersonal love, making the believer the object of His love. Impersonal love, then, always emphasises the integrity of the subject. God is the subject. Then comes the causal use of the conjunction o(ti—“because.” It introduces a causal relative clause. With it is the nominative plural subject first person pronoun e)gw. So, “not because we.” The phrase emphasises the reality of the category #1 personal love in the case of those believers who continue to reside and function inside the divine dynasphere. Category #1 love is the basis for developing virtue inside the divine dynasphere. Personal love for God is one half of virtue. Love is a virtue under certain conditions: personal love for God; impersonal love directed toward all mankind. The believer’s love inside the divine dynasphere is not the issue here but God’s impersonal love for the believer.
We then have the verb which goes with the subject “we,” the perfect active indicative of a)gapaw, and the accusative singular direct object of qeoj—“have loved God.” The iterative perfect tense emphasises the completed action of residing and functioning inside of the divine dynasphere with a result of a completed action at gate five, love for God, virtue, categpry #1 personal love. This is the perfect tense of repeated action which emphasises the fact that we only love God as believers when we are living inside the divine dynasphere. The active voice: the believer produces the action only when living inside the divine dynasphere. Furthermore such action can only exist under the principle of momentum at gate four of that divine dynasphere, the perception and application of doctrine. The declarative indicative mood for the reality of believers loving God inside the divine dynasphere and/or the development of this basic virtue from doctrine is the issue here. The negative adverb does not deny the fact that the believers who reside and function inside the divine dynasphere love God but it does not emphasise personal love of believers for God, that is subjective reality. That is why it is translated, “not because we have loved God.” In other words, true love always emphasises virtue, integrity. Therefore God’s impersonal love for the human race emphasises His integrity rather than human race worthiness.
“but” is the adversative conjunction a)lla. It sets up a contrast with the previous causal clause and describes the true meaning of impersonal love as the ultimate virtue by emphasising God as the subject. The integrity of God is the issue in God’s love for us, just as the integrity of the believer inside the divine dynasphere is the issue in Christian love directed toward the entire human race. Then the causal clause introduced by the usual conjunction o(ti—“but because,” followed by the nominative singular subject from the intensive pronoun a)utoj used as a personal pronoun in the third person—“he,” a reference to God the Father.
The verb is the aorist active indicative of a)gapaw—“love,” used as an illustration of God’s love for all mankind, the basis, the pattern for the virtue in function of the divine dynasphere. The constative aorist tense contemplates the action of the verb in its entirety, i.e. God’s eternal love for the human race is impersonal, unconditional, based upon His perfect integrity. The constative aorist gathers into one entirety both eternity past and human history. In eternity past God knew every sin, act of evil, function of human good that would be performed by every person, and yet this love still existed. The active voice: God the Father produces the action of the verb. His perfect integrity and the sum total of His divine attributes is involved. The indicative mood is declarative emphasising the reality of God’s impersonal love in eternity past as well as in history, directed toward the entire human race. The accusative plural direct object from e)gw is translated “us,” referring to the entire human race, first of all. Divine personal love is directed toward part of that “all” who believe in Christ, called by way of contrast, “the few.”
“and” is the connective kai, and with it the aorist active indicative of the verb a)postellw which means to send. The culminative aorist tense views the incarnation of Christ in its entirety but regards it from the viewpoint of existing results: propitiation. Propitiation, then, becomes a manifestation of the integrity of God which is also the same as divine impersonal love. The integrity of God and the love of God are connected because impersonal love is the function of the integrity of the subject. The active voice: God the Father produces the action of the verb. The declarative indicative is for the reality of the incarnation, the hypostsatic union, the impeccability of our Lord functioning and residing inside the proptotype divine dynasphere.
Next comes a double accusative, the accusative of personal and impersonal object. The personal object is u(ioj, and with it is the genitive of relationship from a)utoj used as a personal pronoun, third person. It is translated, “his Son.” It is followed by the impersonal object, the accusative singular of i(lasmoj—“propitiation.” Then the prepositional phrase peri plus the genitive of a(martia, and it is translated with the possessive genitive e)gw, “for our sins.”
Translation: “By this the [impersonal] love exists, not because we have loved God, but because he [God the Father] has loved us [impersonal love], and sent his Son a propitiation for our sins.”
1. The integrity of God the Father, composed of His righteousness and justice, could only be satisfied with the saving work of Christ being judged for our sins on the cross. The justice of God is one half of divine integrity or holiness and the justice of God demands payment for our sins.
2. The person of Christ on the cross in the status of impeccability satisfied the righteousness of God the Father, while the work of Christ in being judged for our sins satisfied the justice of God the Father. Both righteousness and justice had to be satisfied.
3. Divine impersonal love is directed toward all believers. There are those who utilise logistical grace and advance from gate four to gate eight and become mature, there are the few and are the objects of divine personal love, which is conditional upon attaining maturity.
4. The integrity of God the Father was satisfied or propitiated by the work of Christ on the cross which freed the integrity of God to give salvation to all who believe in Christ and bless the few who advance to maturity inside the divine dynasphere.
5. Propitiation, then, is necessary to satisfy the integrity of God for saving and blessing the believer without compromising his divine attributes.
6. God’s grace modus operandi, in compatibility with God’s integrity, opens the door for more and more grace function.
7. Each grace function isolates a few beneficiaries who become the targets of God’s personal love. God’s impersonal love provides salvation for all, and the few who believe in Christ become the beneficiaries of His personal love. God’s impersonal love provides logistical grace for all believers but only a few reach maturity in every generation.
Verse 11 – God’s impersonal love is the challenge to human impersonal love inside the divine dynasphere. “Beloved” is the vocative plural of a)gaphtoj, used
for the royal family of God, Church Age believers. Then we go to a protasis of a conditional clause. The conditional conjunction e)i introduces the protasis [premise] of a first class condition. The subject is the nominative singular from qeoj and refers to God—“Beloved, if God.” The adverb o(utoj follows which precedes the verb—“so,” and then the aorist active indicative of a)gapaw—“loved.” An adverb preceding the verb indicates that it has already been demonstrated that God loves you. The aorist tense is a dramatic aorist, it states a present reality with the certitude of a past event. The idiom is a device for emphasis, it states what has just been realised. This is learned from the adverb o(utoj as well. The active voice: God produced the action of the verb, as per the previous verse. The adverb o(utoj refers to that previous verse in which God’s love is demonstrated through propitiation. The indicative mood is declarative for the reality of God’s love directed toward us, plus the indicative used for the protasis of a first class condition. The reality of the protasis demands a logical conclusion in the aposdasis, and that comes next.
The apodasis begins with the adjunctive use of the conjunction kai—“also.” The nominative plural subject e)gw—“we also.” The present active indicative of o)feilw is a verb of obligation, translated “we also ought” or better, “we also are obligated.” The present tense is a retroactive progressive present or present tense of duration denoting what was begun in the past but continues into the present time, and translated by the English perfect. The active voice: the believer of the Church Age produces the action of the verb, but only when living inside the divine dynasphere. The indicative mood is declarative for the reality of the believer’s obligation to virtue.
Next is the present active infinitive of a)gapaw again, used for virtue, impersonal love directed toward the entire human race. The progressive present is for action in the state of persistence—present linear aktionsart. The active voice: the Church Age believer inside the divine dynasphere produces the action. The infinitive is the infinitive of intended result, fulfilling a deliberate objective, therefore a blending of purpose and result. With this is the accusative plural direct object from the reciprocal pronoun a)llhlwn. There is no nominative so we go to the genitive. It refers to the entire royal family—“each other” is the translation.
Translation: “Beloved [royal family of God], if God so loved us [and He did], we also have become obligated to keep loving each other.”
Principle
1. The divine concept of impersonal love is integrity toward all. Therefore the human function of impersonal love inside the divine dynasphere must be
integrity toward all.
2. This is the challenge to reside and function inside the divine dynasphere. Integrity comes from the daily perception of doctrine at gate four of the divine dynasphere.
3. The accumulation of doctrine resident in the soul forms the pattern for both the priorities of life and principles of honour and integrity by which we live in
phase two.
4. The application of these principles of doctrine to experience is the function of impersonal love related to gate two with continued momentum at gate seven of the divine dynasphere.
Principle
1. The precedent for impersonal love is the divine modus operandi toward the human race, God’s impersonal love directed toward the entire human race—John 3:16.
2. Jesus Christ on the cross received the imputation of all sins in human history and was judged for them—Romans 5:8.
3. After salvation God loves all believers, as illustrated by the divine provision of logistical grace plus the provision of the divine dynasphere for the royal family.
4. In eternity God loves all believers, as illustrated by the divine provision of a resurrection body for all.
5. The source of divine impersonal love is divine holiness, God’s integrity composed of His perfect righteousness and justice.
6. While divine personal love is always limited to a few, divine impersonal love is extended to the entire human race.
7. Impersonal love in the royal family of God is the highest and greatest Christian virtue and demands function inside the divine dynasphere, resulting in integrity toward all. The function of impersonal love is therefore the index to the believer’s spiritual life.
Verse 12 – the challenge to perpetuate impersonal love as a virtue directed toward all mankind. Impersonal love is only a virtue when it is directed toward all mankind. The pattern for the virtue is found in God’s love related to man. There are three phases to the plan of God: phase one, salvation; phase two, the believer in time; phase three, the believer in eternity. Divine love is involved in all three phases. Divine impersonal love is unconditional and is directed toward all mankind in phase one of the plan of God, i.e. when Christ was dying on the cross he was dying for all the human race. The sins of the entire world were imputed to him and judged. There are always in every generation some which we call the few, those who believe in the Lord Jesus Christ in comparison with the “all.” Divine personal love is directed toward the few who believe in Jesus Christ. Divine personal love is always conditional, however, and it is conditioned upon the fact that believers receive the imputation of divine righteousness. In phase two of the plan of God divine impersonal love is directed toward all believers, and this is unconditional. This is illustrated by the provision of logistical grace. But divine personal love is directed toward the few who use the divine dynasphere to advance the childhood of salvation to maturity, going from gate four to gate eight. The indication of this personal love is the imputation of super-grace blessing. In phase three of the plan of God divine impersonal love is again directed toward all believers, but divine personal love is directed toward the few who have attained maturity; they receive the imputation of super-grace blessing.
The verse begins with the word “God” in the Greek, the accusative qeon. While it is first in the sentence it will obviously follow the verb as far as English translation. The subject comes next, the nominative singular from the adjective o(udeij—“no one.” It is used as a substantive and as such it is called the indefinite concept, which means we are dealing with a category, an unknown factor but a category which is the human race. A verb follows, the perfect active indicative of qeaomai which means to see, to behold, to look at. This verb was used in the time of Homer for being astonished. We translate this, “No one has seen God.” Then the adverb pwpote, which means “over” or “at any time,” but with o)udeij it means “no one ever.” So we translate correctly, “About God, no one has ever seen God.” This becomes a great principle when we finish up our translation because the impact of the invisible is one of the great factors and reasons for our continued life on this earth. The perfect tense is a dramatic perfect, emphasising an existing state—it will always be, none of us will ever see God. This was written in the Church Age. God was seen by anthropomorphisms, anthropopathisms, through visions and dreams, and in the form of angels, the Lord came in the form of man; but all of that, of course, is Old Testament. We are dealing now with the age of the royal family of God, and in this dispensation no one has seen God. The active voice: this is a deponent verb, middle in form and active in meaning. Mankind produces the action of the verb. While residing on planet earth there is no way that we can see God empirically. The indicative mood is declarative for the reality of the fact that mankind on earth during this dispensation cannot see God. Cf. John 1:18; 6:46; 1 Timothy 6:16. The word qeoj or God in the emphatic position refers emphatically and specifically to God the Father. But the divine essence of each member of the Trinity is also invisible to the human eye—2 Corinthians 4:18; Hebrews 11:1.
1. Note that the translation takes cognisance of the emphatic position of the word qeoj in this verse. No one has ever seen God.
2. Notice, too, the absence of the definite article emphasises the quality of the noun, rather than the identity.
3. While we cannot see God we can fulfil His plan for our lives through residence and function inside the divine dynasphere, plus response to the three categories of truth or doctrine: the laws of divine establishment, the gospel of our Lord Jesus Christ, Bible doctrine for the believer.
4. Bible doctrine for the believer can only become momentum when the believer functions inside the divine dynasphere at gate four.
5. Human integrity is the unbeliever or believer responding to category #1 truth, whereas Christian integrity is the believer inside the divine dynasphere responding to category #3 truth.
Now we have a 3rd class condition, introduced as always by the conjunction e)an—“if.” This is a probability and maybe it will happen and maybe it will not. With the
subjunctive e)an introduces a protasis of a 3rd class condition, a more probably future condition. The protasis is the premise, a supposition from the viewpoint of probability. The protasis or premise cannot exist unless the believer resides and functions inside the divine dynasphere. With this is the present active subjunctive of the verb a)gapaw, the verb used for impersonal love. This is translated “we love.” The progressive present signifies action in progress or state of persistence, therefore linear aktionsart. The active voice: the believer produces the action of the verb only when inside the divine dynasphere, the only place where this virtue can be perpetuated, and with that perpetuation is perfect happiness. The subjunctive mood is potential, implying a future reference qualified by the element of contingency. The contingency depends on whether the believer resides in the divine dynasphere or whether he lives out his life in great misery in the cosmic system. Then we have a direct object in the accusative plural, the reciprocal pronoun a)llhlwn—“each other.”
The apodasis or conclusion follows: the nominative singular subject o( qeoj, which is translated with or without the definite article—“the God” here because it refers to God the Holy Spirit. The present active indicative of the verb menw follows, which means to reside or abide. It means here to reside “in us,” the preposition e)n plus the locative plural of e)gw. The static present represents a condition perpetually existing. God the Holy Spirit will indwell the believer as long as he lives on this earth. If the believer is inside the divine dynasphere he will be filled with the Spirit as well as indwelt. “Keeps residing” is the static present tense. The active voice: God the Holy Spirit produces the action of the verb through indwelling all believers and providing the power for both perception and application of doctrine inside the divine dynasphere. The indicative mood is declarative for the reality of the indwelling of the Holy Spirit.
“and” – the connective conjunction kai continues the apodasis, followed by the nominative singular subject of a)gaph, plus the possessive genitive from the intensive pronoun a)utoj used as the third person pronoun and translated “his,” and “perfected” – fulfilled or accomplished, the perfect passive participle of the verb teleiow. This is also a periphrastic because it has with it the present active indicative of the verb e)imi—“and his love has been accomplished [fulfilled] in us.” The perfect tense of teleiow is the intensive perfect, it places emphasis on the existing results of a finished product. When special attention is directed to the results of the action emphasis on the existing fact is intensified and therefore the perfect of existing state, but only inside of the divine dynasphere. The passive voice: divine impersonal love receives the action of the verb. We translate God’s love into action inside the divine dynasphere. So the divine dynasphere can be regarded as a converter, converting what God has provided into function, action and happiness in the Christian life. The participle is a complimentary participle completing the idea expressed in the main verb, e)imi in the periphrastic. The present tense of e)imi is retroactive progressive present, it denotes that has begun in the past inside of the divine dynasphere and continues into the present. The active voice: divine impersonal love, the highest of all virtues in the Christian life, produces the action of the verb. The declarative indicative is for the reality of impersonal love produced in the life of the Christian who is consistent in living and functioning inside of the divine dynasphere.
Translation: “About God, no one has ever seen God. If we love each other, God [the Holy Spirit] resides in us, and his love [divine impersonal love] has been fulfilled in us.”
1. You cannot see God but you can see His influence in that believer who lives inside the divine dynasphere and functions under impersonal love.
2. In other words, divine influence is manifest through the function of impersonal love inside the divine dynasphere.
3. The function of impersonal love requires both maximum perception of doctrine inside the divine dynasphere and maximum application of doctrine, also inside the divine dynasphere.
4. God’s impersonal love has been accomplished in us through the residence and function inside the divine dynasphere.
5. Specifically the interlock of the first four gates is necessary for the fulfilment of the royal family honour code in the function of impersonal love, and as a visible manifestation of virtue.
6. Impersonal love is the highest Christian virtue from which all other virtues originate, and on which all honourable modus operandi depends.
7. Invisible God has provided a divine influence, a power system, a modus vivendi for the believer who is visible. That divine influence is manifest through the function of impersonal love directed toward all humanity and personal love directed toward God. That personal love directed toward God is social life with God.
8. The function of impersonal love inside the divine dynasphere is the fulfilment of the royal family honour code, the ultimate in Christian virtue.
9. There is no function of impersonal love outside the divine dynasphere, which means the execution of the royal family honour code through impersonal love is only possible inside the divine dynasphere.
Principle: Invisible God has visible influence through the divine dynasphere
1. Doctrine perceived and applied from gate four motivates impersonal love, which is the toleration and thoughtfulness of Christian imbeciles only exceeded by altruism toward one’s enemy.
2. Apart from the existence of impersonal love inside the divine dynasphere hypocrisy infiltrates so that the integrity and honour of the believer is neutralised toward all.
3. The power system of the divine dynasphere produces dynamic results in the function of impersonal love with the result that invisible influence becomes visible impact.
4. Therefore the fulfilment of impersonal love is a testimony to our social life with God, our worship, inside the divine dynasphere.
5. This anticipates the next verse in which reference is made to God the Holy Spirit as the power system for the divine dynasphere.
Principle: The visible manifests the influence of the invisible
1. Behind every visible human face is the invisible influence of a thought.
2. What you think is invisible, but the impact of that thought content on the soul’s frontal lobes is the overt personality which impresses, or in some cases depresses, the peripheral environment of the individual.
3. Invisible thought residing in the soul establishes priorities and determines motivation for both decisions and actions of the visible personality.
4. Just as thought is invisible and personality is visible, so the power system of the divine dynasphere is invisible. But the invisible influence of God the Holy Spirit can be seen from the function of impersonal love, the greatest virtue directed toward mankind in the Christian way of life. “The fruit of the Spirit is love,” says Galatians 5:22.
5. Without the ministry of God the Holy Spirit at gate one of the divine dynasphere there is neither perception of doctrine nor its dynamic manifestation in the function of impersonal love, i.e. the practical outreach of the honour code.
6. The visible personality of the believer in Christ is the sum total, then, of the invisible components of the divine dynasphere.
7. Those invisible components are the eight gates of the divine dynasphere or the interlocking systems of love and their visible functions with visible impact—walking in the Spirit, Galatians 5:16.
8. All the complexities of human personality are the sum total of its invisible components.
Verse 13 – begins with a prepositional phrase, e)n plus the instrumental from the demonstrative pronoun o(utoj—“By this,” by all that we have seen in the last paragraph, God’s game plan, the invisibility of divine power but it’s manifestation and impact through the various categories of virtue. Then the present active indicative of the verb ginwskw—“we have come to know.” Knowledge of doctrine is the basis for understanding, for fulfilling, for executing, for advancing in the spiritual life. The retroactive present tense or the present of duration denotes what has begun in the past and continues into the present time through perception of Bible doctrine at gate four of the divine dynasphere. The active voice: the believer who continues momentum through perception of Bible doctrine through function at gate four produces the action of the verb. He is the one who has impact on history. The greatest impact on history since the day of Pentecost has been the believer who resides inside the divine dynasphere, and through his function at gate four advances to maturity. The indicative mood is declarative for the reality of the momentum of the Christian life through perception of doctrine inside the divine dynasphere.
Next is the conjunction o(ti which follows a verb of perception, and it introduces the content of the perception—“that.” The present active indicative of the verb menw follows. It means to abide or reside—“that we are residing.” The progressive present tense signifies action in progress or state of persistence, present linear aktionsart. The active voice: the believer who has impact on history, the believer whose life counts from the time of salvation to the time of his departure, produces the action of the verb. He produces overtly the manifestation of divine power in the divine dynasphere. People cannot see your thoughts, they cannot see God, but they can see the result in the production of virtue. Next, the preposition e)n plus the locative neuter singular of a)utoj, used for the third person personal pronoun in the Koine Greek. The neuter gender here doesn not mean “in him,” but it is correctly translated “in it,” referring to the divine dynasphere. The function of impersonal love is an overt manifestation of the unseen, residence in the divine dynasphere. Then comes the connective use of the conjunction kai, followed again by the intensive pronoun a)utoj which is practically always used as a personal pronoun. This time it is in the nominative singular masculine and it is the subject of the next phrase—“and he,” reference to God the Holy Spirit. Then the prepositional phrase again, e)n plus the locative plural of the personal pronoun e)gw—“in us.” “By this [the function of impersonal love and all other virtue] we have come to know [realise] that we are residing in it [the divine dynasphere], and he [God the Holy Spirit] resides in us [indwelling of God the Holy Spirit].” God the Holy Spirit indwells every believer, but every believer does not know it, does not realise it, and has no awareness of it at all. Our Lord prophesied about this in John 14:17.
Next, a second use of the causal conjunction o(ti. This time, instead of following a verb of perception whjere it is translated “that,” it is used in a causal sense and translated “because.” It is followed by the perfect active indicative of the verb didomi which means to give. But it is the perfect tense so we translate “because he has given.” The perfect tense is an intensive perfect which means the perfect of existing state, a past completed action at salvation with the result that we are indwelt by God the Holy Spirit forever. The active voice: God the Father as the author of the divine plan produced the action of the verb. It is also true that the Lord Jesus Christ was involved in sending the Holy Spirit to His own royal family, the believers of this dispensation. The indicative mood is declarative for a dogmatic statement of Bible doctrine. A prepositional phrase follows, e)k plus the ablative of pneuma, and also the possessive genitive of a)utoj, translated “his”— “by means of his Spirit.” Ordinarily we would have the instrumental case expressing means, but the ablative expresses means when the means is the origin or source, and God the Holy Spirit is the source of power in the divine dynasphere; “to us” – dative plural of advantage from e)gw.
Translation: “By this [function of impersonal love as a virtue] we have come to know that we are residing in it [the divine dynasphere], and he [God the Holy Spirit] resides in us, because by means of his Spirit he has given it [the divine dynasphere] to us.”
1. God the Father has given the divine dynasphere to the royal family of God or the Church Age believer only. It is because we are royal family; it is because the Church Age is unique, and because this is the intensified stage of the angelic conflict. The divine dynasphere, like God, is invisible. The visible manifestation is virtue developed insidethe divine dynasphere.
2. Since God the Holy Spirit is the power system there are four mandates regarding this power system, indicating the status quo of the believer. These four mandates are related to the indwelling presence of God the Holy Spirit. The divine dynasphere, gate one, is entered at salvation; we are indwelt by God the Holy Spirit. Gtate one adds to it the Holy Spirit controlling the soul—the filling of the Holy Spirit. The filling of the Holy Spirit is indicative of residence in the divine dynasphere. As we function at the various gates, this is called “walking by means of the Spirit.” So the first mandate: Ephesians 5:18. The second mandate is found in Galatians 5:16, “Be walking by means of the Spirit.” In both cases we are indwelt by the Spirit. When we fail and enter into cosmic one we are still indwelt by the Holy Spirit, but now we are said to be grieving the Spirit, and the mandate is found in Ephesians 4:30, “Grieve not the Spirit.” When we are in cosmic two we are still indwelt by the Holy Spirit, but now we are said to be quenching the Spirit, and the mandate of 1 Thessalonians 5:19, “Quench not the Spirit.”
So the four mandates are defined as follows: When the power system functions—“Be filled with the Spirit”—Ephesans 5:18, which is residence in the divine dynasphere. Secondly, “Keep walking in the Spirit”—Galatians 5:16, which is function inside the divine dynasphere. This emphasises the power system that advances us to maturity and also produces virtue, the overt manifestation of inner power. When the power system does not function: “Grieve not the Spirit”—Ephesians 4:30, which is residence and function in cosmic one, the interlocking of 26 gates of arrogance. “Quench not the Spirit”—1 Thessalonians 5:19, which is residence and function in cosmic two, the 9 gates of interlocking systems of hatred.
3. Where the power system does not function there is no Christian way of life, and when Christians are involved in the cosmic system—they are born again, they have eternal life, they cannot lose their salvation—they are definitely not living the Christian way of life. Hence, there is no Christian way of life inside the cosmic system
4. This does not change our status of being indwelt by the Holy Spirit, which the believer cannot lose. Even the believer residing in the cosmic system is still indwelt by God the Holy Spirit.
5. However, the ministry of the Holy Spirit or the function of the power system only works inside the divine dynasphere. Residence in the cosmic system pulls the plug out of the wall—turns off the power.
6. This also emphasises the importance of the rebound technique as the only means of getting out of the cosmic system and back into the divine dynasphere.
7. Involvement in the cosmic system turns the power switch to “off,” while residence in the divine dynasphere turns the power switch to “on.”
8. Sin in the life turns the switch from “on” to “off,” while rebound turns the switch from “off” to “on.” The switch must be on for the power of the Spirit to function in the life of the believer.
9. One of the most obvious signs that the switch is on comes from the function of impersonal love, and the other virtues in the divine dynasphere. In these the believer generates the honour, the integrity and virtue toward all, which glorifies the Lord in his daily life.
Verse 14 – we go back to the initial entrance into the divine dynasphere. This is where the Christian life begins, the beginning of anything that deals with the power
of God in our lives.
The verse begins with the emphatic use of the conjunction kai, which can be translated “Truly” or “Indeed.” With it is the nominative plural subject from the
personal pronoun e)gw, and it refers to the apostles—“we.” Then the perfect middle indicative of the verb qeaomai, which means to be seen, to behold, to perceive, to see with the mind. It also means to watch a drama in a theatre, and from this also comes our word “theatre.” “Indeed we have perceived.” This is a perfect tense, and the perfect of existing state for a past completed action of learning the doctrine but emphasising the existing state of perception of that doctrine as e)pignwsij. Therefore it can be applied to experience. Also known as the intensive perfect it presents an existing fact or state with greater force. The middle voice: this is a deponent verb, middle in form but active in meaning, and the subject produces the action of the verb. The subject: John and the other apostles produce the action in their perception and communication of doctrine pertinent to the divine dynasphere, the function in the canon of Scripture as it is presented to the Christianity in the time in which we live. The indicative mood is declarative for the reality of the perception of this doctrine.
The connective conjunction kai follows, translated “and,” and with it is the present active indicative of the verb marturew, which means to be a witness in court, to present the facts so that the court possesses the true facts of the case. It always deals with what is true or factual so that people have information on which to make a decision. We translate this “confirming.” The progressive present tense signifies the action in a state of progress or in a state of persistence—present linear aktionsart. The active voice: John as the pastor of a large number of churches produces the action of the verb—teaching this doctrine. The indicative mood is declarative for the teaching of this doctrine, but first perceived and then taught. So John is now confirming because he has all the facts. The principle: the pastor cannot teach without the facts of doctrine.
1. The pastor must understand doctrine before he tries to teach it. He must have the facts before he testifies or gives his deposition.
2. The pastor cannot teach what he does not know.
3. Perception of doctrine must precede the communication of doctrine.
4. Therefore the major function of the pastor-teacher is studying. Without study and perception of doctrine the gift of pastor-teacher is neutralised or distorted into a form of demagoguery.
5. In other words, the leadership pastor studies and teaches inside the divine dynasphere, but the demagogic pastor communicates and influences from involvement in the cosmic system.
6. No pastor can be effective in the fulfilment of his ministry while living inside the cosmic system. The cosmic dynaspheres are designed by Satan to destroy the effective ministry of the pastor-teacher.
“that” – the causal use of the conjunction o(ti can be translated “because” or “that.” Here is the basic testimony of the pastor. The niminative singular subject
introduces God the Father—o( Pathr. We begin with God the Father because He is the author of the divine plan for us. The definite article is used to denote an individual. This is the basic function of the definite article, to focus attention on God the Father as the author of the divine plan. Therefore the basic function of the definite article in the Greek is to point out individual identity—“the Father.” Then the perfect active indicative of the verb a)postellw, which means to send—“that the Father has sent.” The perfect tense is a reference to a past completed action with emphasis on its eternal results, i.e. the eternal salvation through faith in Jesus Christ. This is called a consummative perfect tense in which the writer, the apostle John, has in mind both the past act and the present result. The active voice: God the Father produces the action. The indicative mood is declarative for the reality of the incarnation as the result of the Father’s plan. With this is a double accusative called a direct and predicate object. The direct object is the noun u(ioj—“Son.” It is “his Son” because we have the definite article used as a possessive pronoun. Then the predicate object in the accusative case, the noun swthr, which means “saviour.” The word “world” follows, the objective genitive singular from kosmoj. Generally kosmoj is used for Satan’s cosmic system, his organised system for the rulership of the world. Occasionally it is a synonym for the Greek noun gh, which means planet earth. Kosmoj means the system Satan has organised to rule and control the world, to capture the population of the world into huis administration. Sometimes, however, kosmoj means the world of mankind, and that is how it is used here.
Translation: “Indeed we have perceived and keep confirming [bearing witness or teaching] that the Father has sent his Son to be the Saviour of the world [of mankind].”
Verse 15 –
Verse 16 – “And” is the connective conjunction kai, used to provide information, and it means “Furthermore.” With it is the nominative plural subject of the pronoun e)gw—“we,” followed by the perfect active indicative of the verb ginwskw, which means to know: “Furthermore we have come to know.” The perfect tense is the completed action of perception with the result that continually in the understanding of God’s love. This is the consummative perfect which denotes a completed action, not just the existing state of knowing the doctrine, but it emphasises a consummate process: the daily function of GAP at gaste four of the divine dynasphere. The active voice: the believer who resides and functions inside of the divine dynasphere, i.e. perception of doctrine. The indicative mood is declarative for the reality of understanding doctrine pertaining to divine love. Then the connective conjunction kai, translated “and,” and the perfect active indicative of the verb pisteuw—“we have believed.” The consummated perfect denotes the completed action of perception as a process and emphasises the application of doctrine in meeting the various momentum tests, and overcoming them. The active voice: the believer who resides and functions inside the divine dynasphere produces the action of the verb, using the faith-rest drill, one of three systems for overcoming all of the momentum tests. The accusative singular from the definite article thn is used as a demonstrative pronoun, translated “this.” Then the accusative singular direct object from the noun a)gaph, used here for divine love—“we have believed this love.” That is the application of doctrine at gate four of the divine dynasphere. The accusative feminine singular of the relative pronoun, whose antecedent is love, o(j—“which,” and the subject qeoj, nominative singular, “God.” Then the present active indicative of the verb e)xw, to have. This is the prefective present tense for a fact which has come to be in the past but is emnphasised as a present reality. In other words, we have come to understand God’s divine impersonal love directed toward us in eternity past and at the moment we believed in Christ. The active voice: God produced the action of the verb in the function of impersonal love toward all believers and divine personal love toward the mature believer. The indicative mod is declarative for a dogmatic statement of doctrine. All believers are the objects of divine impersonal love, whereas mature believers are the objects of divine personal love. Then a prepositional phrase, e)n plus the dative of reference and the dative of advantage of e)gw—“with reference to us.”
“God is love,” and then we move on to the emphatic use of the conjunction kai which is translated “in fact,” followed by the articular present active participle of the verb menw which means to reside—“in fact the one who resides.” The definite article is used as an indefinite pronoun to represent the category of believers who reside and function inside the divine dynasphere. The ones who are living the Christian life as believers are those who are in God’s game plan. The big problem is the believer who fails to pass the momentum tests and to spin off and crash and burn into cosmic one with its 26 gates of interlocking systems of arrogance, and cosmic two with its 9 gates of interlocking systems of hatred. The present tense of menw is a progressive present for a state of persistence—living inside the divine dynasphere. The active voice: the believer who consistently lives inside the divine dynasphere produces the action of the verb. The circumstantial participle plus the action of the present participle is coterminous with the action of the main verb. Then we have the reference to the divine dynasphere in the prepositional phrase e)n plus the locative singular of a)gaph. It is translated “in the sphere of love,” or “in the love complex.”
Next is the present active indicative of the verb menw again, this time as the main verb, and here it is translated “continues” or “remains.” The progressive present is for a state of persistence. The active voice: the believer who consistantly resides in the divine dynasphere produces the action. The indicative mood is declarative, plus used to indicate the main verb for simultaeous action with the participle. This time we have the preposition e)n plus the locative of qeoj, “in God,” which is an idiom and should be translated “in the plan of God.”
Then the final phrase, kai o( qeoj, “and the God,” a reference to God the Holy Spirit. Since this is the generic use of the definite article it does not have to be translated. With this is the present active indicative of menw again—the key to everything: residing, continuing, persisting, momentum, staying inside the plan of God—“and God [the Holy Spirit] stands fast.” The customary present tense denotes what habitually occurs when the believer stays in the divine dynasphere or recovers as quickly as possible from carnality and re-enters the divine dynasphere. The active voice: God the Holy Spirit produces the action. The indicative mood is declarative for a statement of doctrine. The filling of the Spirit can only exist inside the divine dynasphere. Then we have the preposition e)n plus the locative of a)utoj, the intensive pronoun used as the personal pronoun, translated “in him.” This is a reference to the believer living inside the divine dynasphere or the love complex.
Translation: “Furthermore we have come to know [perception of doctrine at gate four], and we have believed [use of the faith-rest drill] this [divine] love which God keeps having toward us. God is love; in fact the one who resides in the love complex [divine dynasphere] remains in the plan of God [the Father], and God [the Holy Spirit] stands fast in him [synonymous with the filling of the Spirit].”
1. Note the emphasis on momentum gates in this verse. Momentum is the key.
2. There is no momentum in Christian service. Christian service is the result of spiritual growth but never the means. Momentum is perception and application of doctrine.
3. Note that impersonal love is both developed and activated at gate four of the divine dynasphere. That means learning doctrine.
4. The integrity of impersonal love comes from the perception of doctrine, and the function of impersonal love is the application of Bible doctrine.
5. Impersonal love, then, is the motivation of the royal family honour code. This simply means integrity toward all.
6. Lack of impersonal love (residence in the cosmic system) means wealth without honour. It is also wealth without happiness.
7. Therefore the principle: Personal love is optional; impersonal love is imperative.
8. Personal love is for a few people with whom you have rapport; impersonal love is for the entire human race, and rapport and attraction is not the issue.
9. Impersonal love, the highest Christian virtue, only functions inside the divine dynasphere.
10. The power system of the divine dynasphere is God the Holy Spirit, and the believer is only under His control when living inside the divine dynasphere.
Verse 17 – the temporal and eternal results from living inside the divine dynasphere. In the first part of the verse we have the temporal result of residence in the
divine dynasphere. It begins with the prepositional phrase, e)n plus the instrumental from the demonstrative pronoun o(utoj—“By this [the divine dynasphere].” The subject is the nominative singular h( a)gaph—“the love.” The generic use of the definite article must be translated because it is talking about a specific category of love: impersonal love. The verb is the perfect passive indicative of the verb teleiow which means to accomplish, to complete, to finish, to bring to an end. The verb is derived from an Attic Greek noun, teloj. The noun means achievement. Therefore when the verb was developed it meant to accomplish. “By this [living in the divine dynasphere] this [impersonal] love has been accomplished/achieved.” The perfect tense is a consummative perfect, it does not emphasise the existing state but the process by which the existing state was developed—a process of devloping impersonal love as a virtue by residence and function inside the divine dynasphere.
Then comes a prepositional phrase, the preposition meta plus the ablative plural from the personal pronoun e)gw, translated “by us.” Ordinarily means is expressed by the Greek instrumental case, but when the expression of means is accompanied by the implication of origin or source the ablative is used. The origin or source of all virtue, including impersonal love, is the divine dynasphere.
1. Impersonal love is the highest virtue of the Christian way of life, the most obvious manifestation of life inside the divine dynasphere.
2. Personal love is optional; impersonal love is imperative.
3. Impersonal love is the existence and function of honour, integrity, virtue toward all mankind.
4. Coping with life demands both the function of impersonal love and the application of doctrinal rationales to the problems and pressures of life. So to cope with life the believer must function from impersonal love, as well as the other virtues, and at the same time he must be able to use the doctrinal rationales.
5. Add to this a strong social life with God. This is known as spiritual life, worship, occupation with Christ, and the believer possesses all of the ingredients for being spiritually self-sustaining.
6. The believer can live a normal life without personal love, but he cannot live a normal life without impersonal love.
1. It is possible to obtain wealth without honour inside the cosmic system. It is possible to obtain success without integrity, promotion without ability or achievement, sex without personal love, fame without virtue, authority without leadership, life without happiness, approbation without happiness. In other words, Satan in the cosmic system has developed a tremendous system of giving wealth—especially to believers who come into the system, success, promotion, approbation, sex, all of the things that people associate with happiness but are not happiness at all. Happiness is only developed from virtue. Virtue is developed inside the divine dynasphere and virtue is happiness. There is no happiness without virtue. So Satan had to develop some form of duplication, counterfeits, some system to misdirect people from true happiness and capacity for life and give them the accourterments without the happiness. Satan who is the ruler of this world does have a system for promoting believers.
2. Impersonal love is the sum total of all Bible doctrine related to personal and human relationship, the full impact of virtue, honour and integrity toward the entire human race, including all believers.
3. Again the principle: Personal love is optional; impersonal love is imperative. Personal love is for a few; impersonal love is for the entire human race.
4. Personal love is a matter of attraction and rapport; impersonal love is a matter of honour and integrity.
5. Personal love is the option of the believer toward a few, while impersonal love is the mandate of God toward all.
6. Apart from the honour and integrity of impersonal love personal love cannot be perpetuated in the human race.
7. The increasing capacity for impersonal love through perception of doctrine also advances the believer to spiritual maturity and the fulfilment of God’s game plan for the Church Age.
8. Personal love is a blessing, and sometimes a luxury, but never the means of solving the problems of life.
9. Both personal love and animosity create problems in life which only the function of impersonal love can resolve. Impersonal love generates confidence toward God while personal love, at best, can generate confidence regarding a few human beings. Confidence before man is a matter of personality, but confidence before God is a matter of spirituality—perception and application of Bible doctrine.
“that” is the conjunction i(na, and it introduces a sub-final purpose clause, also called a semi-final purpose clause which denotes the direction of the action of the
main verb toward a given result, a result which is sought or anticipated. It is translated “that” or “in order that.” Next is the present active subjunctive of the verb e)xw, which means to have—“that we might have.” The customary present tense is for what may be reasonably expected to occur when the believer resides and functions inside the divine dynasphere, especially the momentum of gate four. The active voice: the believer produces the action of the verb when he attains maturity at gate eight of the divine dynasphere. The subjunctive mood is the potential subjunctive, it implies a future reference and is qualified by the element of contingency. The contingency is residence and function inside the divine dynasphere. With this is a direct object, the accusative singular from parrhsia. It means plainness of speech, boldness, courage, but here it means confidence. Then the direction of the confidence. The confidence has to do with a future event, the event that begins the final stage of eternity for the Church Age believer. We have a prepositional phrase, e)n plus the locative of the noun h(mera—“in the day.” This is followed by the descriptive genitive of the noun krisij—“judgment.” It refers to the judgment seat of Christ and it can also be translated “in the day of evaluation.” Confidence in the day of evaluation means advancing in the plan of God. Cf. 1 John 2:28.
The judgment seat of Christ is the evaluation of every believer of the Church Age. What is evaluated is what occurs in your life between your salvation and departure from this life. Impersonal love achieved is a sign of maturity, and maturity means the imputation of blessing and reward both in time and in eternity. The function of impersonal love inside the divine dynasphere gives the believer confidence regarding the judgment seat of Christ.
1. Apart from residence and function inside the divine dynasphere there is neither confidence nor blessing for the believer in phase two, and no reward for the believer in phase three. Everything comes down to how much time the believer logged inside the divine dynasphere.
2. All virtue, honour and integrity is located in the divine dynasphere. That means also that virtue is manufactured only inside the divine dynasphere. There is no virtue, honour and integrity outside the divine dynasphere. It cannot be manufactured, duplicated or counterfeited.
3. This means that morality in the cosmic system is distorted into self-righteousness, arrogance and legalism.
4. There is no love in the cosmic system—no true love of any kind. All love, both persnal and impersonal, is related to the divine dynasphere only.
5. Both capacity for love and the function of love—personal and impersonal—can only exist inside the interlocking systems of love and/or the divine dynasphere.
6. Love in the cosmic system is always distorted into some form of sin, human good or evil; sometimes a combination.
7. Psychology belongs to the cosmic system, but psychology can neither define nor produce love in mankind. The same thing is true of sociolology; it, too, is a false system of interaction in the human race.
8. Personal and impersonal love are invented by God to be associated with the spiritual life. Personal and impersonal love could only exist whether one or more categories of truth have been accepted into the soul for both priority and norms. That means category #1 truth, the laws of divine stablishment, produce enforced and genuine humility as the basis for capacity for true love, both in believers and unbelievers. So the devlopment of impersonal love from doctrine provides confidence for the judgment seat of Christ.
Confidence and eternal security
Confidence is a virtue directed toward God; confidence in man is a disaster. The counterpart of virtue is courage directed toward man. When you have courage directed toward God you have arrogance and presumption; when you have confidence directed toward man you are divorced from reality and great disaster results. Confidence toward God is manufactured only inside the divine dynasphere, and this confidence toward God moves into eternity—the judgment seat of Christ. We will distinguish between eternal security and confidence:
1. Eternal security is a divine gift at salvation, something the believer possesses forever regardless of spiritual status. In othere words, eternal security guarantees that all believers will appear at the judgment seat of Christ.
2. Confidence is a virtue directed toward God, something the believer can only possess through residence and function inside the divine dynasphere.
3. Eternal security is inherited at salvation; confidence is acquired through living inside the divine dynasphere. So one is inherited; the other is acquired.
4. Eternal security is permanent and cannot be destroyed through failure in the Christian life; confidence in God is temporary, a virtue which can be destroyed by residence in the cosmic system or misdirected through dependence on man rather than God.
5. Consequently, confidence toward God is a virtue which can be gained or lost, while eternal security is a permanent state which cannot be lost, therefore cannot be gained or regained.
6. Eternal security depends on the faithfulness of God, while confidence toward God depends on the daily function of GAP—gate four of the divine dynasphere.
7. Eternal security is a guarantee never to be lost. Confidence toward God is a virtue to be manufactured inside the divine dynasphere. Eternal security cannot be improved or changed, therefore the permanent status quo of the believer in Christ. The believer fluctuates spiritually but from the standpoint of eternal security he is in permanent status quo.
8. All believers possess eternal security; some believers possess confidence toward God. Confidence toward God as a virtue fluctuates according to the status quo of the believer.
9. Since all virtue is manufactured inside the divine dynasphere confidence toward God exists to the extent of the believer’s residence and function in the divine dynasphere, or completely vanishes to the extent of the believer’s residence and function inside the cosmic system.
The precedence for residence in the divine dynasphere begins with the causal use of the conjunction o(ti—“because,” and the adverb of comparison, kaqwj—“just as.” Then the nominative singular from the remote demonstrative pronoun e)kainoj which can be translated “that” or “that one,” but the demonstrative pronoun is also used for the third person pronoun, Instead of using a)utoj, this puts more emphasis on it. This emphasises the seven spirits of God in Revelation 1:4; 3:1. The seven spirits of God refer to the Lord Jesus Christ in His humanity functioning inside of the divine dynasphere. Here we have e)kainoj used in the same concept: “because just as he,” a reference to the incarnate persson of Christ. Finally, the present active indicative of the verb e)imi, the verb to be, “is.” The static present is for the perpetual existence of virtue and the impeccability of Christ inside the divine dynasphere. Our Lord functioned inside the prototype divine dynasphere. Ours is given to us at the cross because we are a part of the forming of the royal family. At the same time we are entered into union with the Lord Jesus Chrost and are given simultaneously the divine dynasphere. But it was at the virgin birth, the fulfilment of prophecy, that our Lord received the proprotype divine dynasphere. The prototype divine dynasphere resulted in His impeccability. In His humanity our Lord set a precedent, He functioned inside the divine dynasphere. He also established a principle: it is impossible to sin inside the divine dynasphere. The active voice: the humanity of Christ produces the action of the verb [incarnation, first Advent]. The indicative mood is declarative for a dogmatic statement of doctrine.
1. Inside the divine dynasphere our Lord was not only impeccable but He produced perfect human virtue, honour and integrity.
2. Therefore our Lord Jesus Christ living in the divine dynasphere set the precedent for the Christian way of life, and manufactured virtue in the divine dynasphere.
3. This establishes the precedent for the Church Age. Only inside the divine dynasphere is there honour, virtue, integrity in the modus operandi of the human race.
Next comes the adjunctive use of the conjunction kai, it completes the comparison or analogy—“so also.” Then the nominative plural subject from the personal
pronoun e)gw—“we.” It refers to all believers in the royal family of God in the Church Age. The present active indicative of e)imi—“are.” The present tense is a descriptive present for what is now occurring, and will occur throughout the entire Church Age. The active voice: the believer produces the action of the verb as royal family of God living inside the divine dynasphere. The indicative mood is declarative for a dogmatic statement of doctrine pertinent to God’s plan for the dispensation of the Church.
The final prepositional phrase is e)n plus the near demonstrative, o(utoj, plus kosmoj. Generally, kosmoj refers to Satan’s cosmic system of administration as ruler of this world—cosmic one and cosmic two. Occasionally, kosmoj is used as a synonym to the Greek noun gh—“earth.” And occasionally, when the people of planet earth under the rulership of Satan are introduced then we have kosmoj. But generally it refers to the administrative system rather than to planet earth. But here it is correctly translated “are in this world [the world of humanity].”
Verse 17, translation: “By this [living in the divine dynasphere] love [impersonal love as a virtue toward man] has been accomplished [achieved] by us, that we might have confidence in the day of evaluation [Judgement Seat of Christ]: because just as he is [the incarnate Christ is the prototype divine dynasphere], so also we are in this world [living in the divine dynasphere in time].”
1. This is the doctrinal principle of precedence, therefore it does not apply to the believer who resides in the cosmic system, as per 1 John 1:6; 2:11 where believers residing in the cosmic system are said to be walking in darkness.
2. Impersonal love is achieved or accomplished through the momentum of gate four—perception and application of doctrine under the ministry of God the Holy Spirit.
3. This same momentum which results in the achievement of impersonal love also results in confidence regarding the judgment seat of Christ. Confidence in God is one of the virtues directed toward God.
4. Our Lord accomplishes His mission inside the divine dynasphere, and that is the only place we as His ambassadors, can accomplish our mission. Therefore the Christian way of life is living inside of the divine dynasphere.
5. Only those believers who reside and function in the divine dynasphere attain the maturity of gate eight, the function from power, honour, integrity in that dynasphere. The challenge of the cosmos or the world of mankind under the control of Satan, and the dominance of the cosmic system, is a constant distraction that requires us to make decisions every day, pro or con—pro-God’s plan or against it. If you make decisions against it you are in residence in the cosmic system.
6. The only counter to cosmic involvement in human history is the divine dynasphere, which is available to both believer and unbeliever: believer through gate one; unbeliever through gate three. The unbeliever who is positive toward category #1 truth, the laws of divine establishment, enters through gate three—enforced and genuine humility. The believer who is positive toward category #3 truth, Bible doctrine, enters through gate one and re-enters through the rebound technique.
Verse 18 – “Fear” is the nominative singular subject foboj. It means fear, shock, worry, anxiety. All of these destroy the human ability to think, and especially to reason under pressure. That means inability to apply doctrine, and this results in the emotion taking over in the soul. Fear represents total disorientation, then, to the plan of God and some form of cosmic involvement since fear is emotional subjectivity. With this is the present active indicative of the verb e)imi—“to live, to exist, to reside,” plus the negative o)u—“Fear does not exist.” E)imi is not only the verb to be but also the verb to exist. The present tense is a customary present, it denotes what habitually occurs or may be reasonably expected to occur. The active voice: fear produces the action of the verb. The indicative mood is declarative for a simple statement of fact. Then the prepositional phrase, e)n plus the locative of a)gaph—“in the love complex [divine dynasphere].” Fear of man is used here as one way you can very easily tell that you are not in God’s will and God’s plan. Fear of God is a virtue but fear of man is misdirected and devoid of virtue. Fear of God is used as a synonym for respect for God.
“but” is the adversative conjunction a)lla. The adversative conjunction after a negative clause introduces a contrast. Then the nominative feminine singular from the adjective teleioj, which means “complete” or “perfect.” It also means complete with no part outside, or nothing which belongs is left out. This is the connotation from the Greek. It means, therefore, perfect in the sense of mature, excellence in quality or in its category. Teleioj also means full-grown or mature, and here it means mature—“but mature.” And with this is a)gaph as the noun and subject—“[impersonal] love.” The verb is the present active indicative of ballw, which means to cast out, to put out, to drive out, and with it is the adverb of place e)cw, which means “outside.” Then comes the accusative singular direct object from foboj, meaning “fear,” and with it the definite article ton which is used as a demonstrative pronoun and translated “this fear.” So, “but mature [impersonal] love drives out this fear.” The static present tense is for a condition which is perpetually existing. The active voice: the mature believer with impersonal love of gate seven produces the action of the verb. The indicative mood is declarative for a statement of doctrine.
1. Here is a case where impersonal love functions as the first stage of the faith-rest drill. The first stage of the faith-rest drill is to claim a promise of God, or promises, to start thinking—remove fear. Fear is the enemy of thought. Cowardice in the inability to apply knowledge to a situation.
2. Honour, integrity and virtue from residence in the divine dynasphere cannot co-exist with worry, fear, and anxiety.
3. There is no virtue in fear, therefore the believer must step outside of the divine dynasphere to function under fear.
4. Virtue, honour and integrity produces courage which drives out fear.
5. Virtue eliminates all arrogance at gate one. That includes fear, jealousy, arrogance, bitterness, hatred, vindictiveness, implacability, and self-pity.
6. Virtue directed toward God motivates virtue directed toward mankind.
7. Personal love for God motivates impersonal love for all mankind.
8. Confidence toward God motivates courage toward mankind.
9. Worship directed toward God motivates morality toward man.
Next is a causal clause, the causal conjunction o(ti introducing an explanatory subordinate clause. It is followed by the nominative singular subject from foboj, plus
the definite article used with an abstract noun to denote a category, and we do not translate the definite article—“because fear.” Then the present active indicative of the verb e)xw, which means to have, to include in itself, to bring about, to cause (with the accusative), so we translate: “because fear includes [causes, involves].” Plus the accusative singular direct object from the noun kolasij—“punishment.” Many believers are restrained from doing certain things in their Christian lives because of fear of punishment, fear of the consequences. This means that they live their lives out in great misery and hypocrisy. Sooner or later the believers who advance past a certain point always do so because they switch from the disciplinary end of their spiritual life, the beginning of it, to love for God, to respect for God. Therefore you cannot pass a certain point in the Christian life until you get away from the restraining concept. The restraining concept is the enforced humility part of the spiritual life. That is necessary for new believers and for babies. But sooner or later it is necessary to get to the motivating part of the spiritual life. The present tense of e)xw is a customary present denoting what habitually occurs or what may reasonably be expected to occur when the believer it frightened. The active voice: fear in the believer produces the action of the verb. The indicative mood is declarative representing the verbal idea from the viewpoint of reality.
“because fear includes punishment” – self-induced misery and divine discipline, two sources of punishment from God.
1. Fear indicates that the believer is involved in the cosmic system, especially gate one of cosmic one and gate eight of cosmic two.
2. Fear, like all mental attitude arrogance, is self-punishing and self-destructive. The presence of fear in the soul overflows into the body as well—psychosomatics.
3. Fear is lack of application of Bible doctrine in the second stage of the faith-rest drill. Our timing in disaster absolutely demands and requires that we meet this situation.
The emphatic or intensive use of the postpositive conjunctive particle de is translated “In fact.” Then the articular present middle participle of the verb fobew, the
cognate, which means to fear. The definite article is used as an indefinite pronoun describing a category of believer, and it is translated “the one” or “he.” In this case we translate, “In fact, the believer who is afraid.” The present tense is the present of unity of time which gathers up past and present into one phrase, or retroactive progressive present which denotes what has begun in the past and continues into the present time. This is the intensive middle which emphasises the part taken by the subject in the action of the verb. It is a circumstantial participle.
Then the perfect passive indicative of the verb teleiow, and with it the negative o)u—“has not been perfected” is the literal translation. It means “has not achieved maturity.” The intensive perfect plus the negative means that the action has not been completed inside the divine dynasphere, meaning those believers involved for the reason of fear or something similar are outside the divine dynasphere. The passive voice: the frightened believer receives the action of the verb and the declarative indicative is for an unqualified statement of fact. “In fact, the one who is afraid has not matured.” Then the final phrase, e)n plus the locative of a)gaph again—“in the love complex [divine dynasphere].”
Translation: “Fear does not exist in the love complex [divine dynasphere]; but mature impersonal love drives out [expels, banishes] this fear: because fear involves punishment [self-induced misery, divine discipline]. In fact, the believer who is afraid has not been perfected [not matured] in the love complex.”
1. Note that the love complex/divine dynasphere is not only the place where virtue is manufactured, along with honour and integrity, but the only place where the believer can advance to maturity, the only place where the plan of God can be executed in the Church Age.
2. The divine dynasphere is designed by God to fulfil His plan for each one of us as believers in Christ.
3. Only residence and function inside the divine dynasphere can accomplish the plan of God for the royal family.
4. Therefore the divine dynasphere is the palace of the royal family of God. The royal family is designed to live in the palace.
5. There is a legitimate fear virtue which is simply a part of personal love toward God, fear in the sense of respect for God, but not involved in this passage.
6. Fear toward God is a virtue; fear toward man is cowardice, arrogance, instability, and a sign of cosmic involvement.
Verse 19 – the origin of human impersonal love, the greatest manifest functional virtue of Christianity. The word “him” does not occur in the first part of this verse in the original. The word is a)uton and was an interpretational insertion by a scribe in the middle ages. The first phrase is simply “We love,” and it begins with the person plural nominative subject from the personal pronoun e)gw—“we.” Because it is proleptic we can translate it first in the verse, “We and only we.” It is referring here to believers who reside and function inside the divine dynasphere. Then comes the verb, the present active indicative of a)gapaw, used here for impersonal love directed toward man. The present tense is the aoristic present, punctiliar action in present time. This can also be a descriptive present for what is now going on inside the divine dynasphere. The active voice: the believer produces the action of the verb only when he resides inside the divine dynasphere. The indicative mood is declarative for a simple statement of fact about impersonal love when the believer lives inside the divine dynasphere. This is the function of impersonal love, there is no object stated because the object has been stated throughout the context as all members of the human race. This is love as a virtue, not love as an interaction of the human race.
Next is the causal conjunction o(ti which refers to the subordinate clause that follows as a explanation. Then the nominative singular subject a)utoj, the intensive pronoun used as a personal pronoun since there is no third person personal pronoun in the Koine Greek. It refers to God—“because he.” Then the nominative singular from the adjective of time, prwtoj—“first.” The aorist active indicative of a)gapaw again follows—“had loved.” The aorist tense is a culminative aorist, it views God’s love for mankind in its entirety but emphasises it from the viewpoint of existing results, such as salvation, the invention of the divine dynasphere, God’s game plan and God’s will for the believer in this dispensation. The active voice: God produces the action. The indicative mood is declarative for a dogmatic statement of doctrine. “He first loved us” goes back to eternity past and relates to salvation in time. In that we have divine impersonal love directed toward the entire human race—“Christ died for all.”
Verse 20 – “If” is the conjunction e)an and introduces the protasis of a 3rd class condition, plus the conjunction. This, in other words, is a premise which is potential which goes to a potential conclusion, giving us the concept of the first phrase in the verse. Maybe yes, maybe no is connceted to the word “if.” The subject is the nominative singular tij, the indefinite pronoun used to indicate a category. We now have a special category of believers without specifiying them by name, but they all belong to a certain group—“someone” or “some believer [involved in the cosmic system].” Then the aorist active subjunctive of the verb legw, which generally means to speak or to say, but here it means to make an allegation—“If someone [involved in the cosmic system] should allege.” The aorist tense is a constative aorist, contemplating the action of the verb in its entirety. The active voice: the believer involved in the cosmic system produces the action of the verb. The subjunctive mood denotes the 3rd class condition. It is also a potential subjunctive which is qualified by the element of contingency. The contingency is obvious: involvement in the cosmic system.
With this we have the conjunction o(ti, used as quotation marks. It simply means “quote,” and then the allegation is stated. This is followed by the present active indicative of the verb a)gapaw. Here is a believer who claims to have developed virtue. Virtue is only manufactured in the divine dynasphere, but this believer is in cosmic one, the arrogance complex. He also resides in cosmic two, the hatred complex. We have a pictorial present tense which presents to the mind a picture of a hypothetical state in the process of occurrence. The active voice: the believer involved in the cosmic system produces the action, making the allegation. The allegation is that he loves God: the accusative singular direct object from the noun qeoj. Actually, he does not love God, he is in the cosmic system where love of God is impossible.
“and” is the connective use of the conjunction kai. It continues the protasis and we translate it, “and yet.” You are making an allegation and yet there is something in your life that denies the allegation. People can see this in your life and see that you do not speak the truth. The present of the verb misew, which means “hatred”—“and yet he hates.” The person who makes the allegation that he loves God actually hates members of the human race. The descriptive present tense indicates simultaneous action with the allegation. The active voice: the believer in the cosmic system produces the action of the verb. The subjunctive mood is potential because this is a hypothetical case for the purpose of illustration. With this is the ditrect object of the verb, the accusative singular direct object from the noun a)delfoj, plus a)utoj the intensive pronoun in the genitive case, used as a personal pronoun, translated “his fellow believer.”
1. The believer alleges to possess a motivating virtue which is directed toward God—personal love for God.
2. This motivating virtue is the basis for functional virtue—impersonal love directed toward all mankind. In this context, all believers.
3. You cannot have functional virtue without motivating virtue. In other words, if you allege to love people and you do not love God, obviously you have a malfunction. But if you allege to love God and you do not love people, you have a malfunction that is obvious toward all.
4. Motivating virtue precedes functional virtue. Both are developed only, exclusively, inside the divine dynasphere.
5. Motivating virtues are directed toward God; functional virtues are directed toward man. In our hypothetical case the believer alleges a functional virtue toward man.
6. This believer alleges the motivating virtue of personal love toward God, but he obviously does not possess love for God because he has no impersonal love directed toward man. It is personal love for God that motivtes love for man. No believer can exercise virtue toward mankind unless he possesses the functional virtue directed toward God. Your relationship with God determines your relationship with man.
7. Instead, this believer hates certain believers. This indicates not only cosmic involvement but gives a lie to his allegation.
8. You cannot have confidence in God without having courage toward man. And courage is not an emotion. Emotional courage can come from anger or hatred, and people do things that appear to be courageous when they are angry. Confidence in God is a motivating virtue. Because God is your confidence you will not fear what man does to you, therefore you have courage with regard to people, with regard to circumctances and life in general. There is nothing in life that frightens you. This isn’t a bravado or an emotion, it is a virtue.
9. Absense of one category of virtue means absence of all virtue. The believer cannot have personal love for God and at the same time hate his fellow believer.
Next we have a very short apodasis. Two words: the predicate nominative yeusthj, and the present active indicative of the verb e)imi—“he is a liar.” The
present tense is a progressive present for action in a state of progress or persistence. He keeps on being a liar, he is living lies—present linear aktionsart. The active voice: the believer living in the cosmic system alleges to love God, but he hates believers. He is producing the action of the verb. The indicative mood is declarative for the reality of no virtue without motivating virtue.
1. A believer can have virtue inside the divine dynasphere but when he resides and remains in the cosmic system--this means neglect of rebound—he loses virtue and replaces it with a façade of hypocrisy, creating contradictions between allegations and function in life.
2. Furthermore, living in the cosmic system divorces the believer from reality in life.
3. This means unreality, divorcement from reality, and this means self-deceit, hypocrisy, arrogant preoccupation with self, and the destruction of any past virtue in your life.
4. You cannot have functional virtue without motivating virtues.
5. This believer alleges a motivating virtue (personal love for God) but he does not have a functional virtue (impersonal love toward all believers).
6. Therefore, the allegation is both self-deceit and hypocrisy. This results from cosmic involvement.
The second sentence in this verse begins with the explanatory use of the postpositive conjunctive particle gar—“for.” With it is a negative articular present
Active participle from a)gapaw, which means to love, plus the negative mh. The definite article is used as a personal pronoun, the negative mh is used with the participle, and it should be translated, “for he who does not love.” The object is a)delfoj a)utoj—“his fellow believer.” The present tense is progressive, meaning that he is in the cosmic system and he remains there—linear aktionsart. The active voice: the believer in the cosmic system produces the action. The participle is circumstantial.
“whom” is the accusative of the relative pronoun o(j; “he has seen” – perfect active indicative of o(raw. You can see people, and if you hate people whom you can see obviously you hate God whom you cannot see. The perfect tense is a completed action with emphasis on the results of the action, the perfect of existing state in which the past is dropped from the thought and the exiting state is emphasised. This is a Greek idiom used for seeing or knowing a believer whom you hate. The active voice: the believer in the cosmic system produces the action.
We have an interrogative particle pwj, used for direct questions. It is translated “how,” but it is not found here. There is no “how.” In the KJV there is the word “how.” So this changes the sentence from an interrogative sentence to a declarative sentence. So this is not a question. The phrase begins with the negative adverb o)u plus the present active indicative of dunamai—“he is not able.” The progressive present is action in the state of persistence, present linear aktionsart. The active voice: the believer in the cosmic system produces the action. The indicative mood is declarative for the reality of the fact that the believer in the cosmic system is incapable of personal love toward God, impersonal love toward man, and in incapable of having a personal love relationship with anyone in the human race.
Then the present active infinitive of a)gapaw—“to love.” This is a perfective present for what has come to be in the past—residence in the cosmic system—but is emphasised as a present reality and manifest through hatred. The active voice: the believer in the cosmic system produces the action of the verb. This is the infinitive of intended result, when the result is portrayed as fulfilling a definite objective. This is the blending of purpose and result. The accusative singular direct object from qeoj follows—“God.” With this is the generic use of the definite article, not translated.
“whom he has not seen” – the accusative singular from the relative pronoun o(j, the perfect active indicative of o(raw, the negative o)u.
Translation: “If someone should allege, I love God, and yet he hates his fellow believer, he is a liar: for he who does not love his fellow believer whom he has seen, he is not able to love God whom he has not seen.”
1. The malfunction of love in one area means the malfunction of love in another area. If the believer has malfunction of personal love toward God as a virtue he has lost motivation for any form of love.
2. No one can love invisible God when he hates visible people. He simply lacks capacity for personal or impersonal love because of residence in the cosmic system.
3. Love, both personal and impersonal, can only exist as virtue inside the divine dynasphere.
4. Furthermore, personal love depends on the function of impersonal love for its capacity and perpetuation.
5. The function of the believer at gate one of cosmic one hinders any virtuous modus operandi.
6. Many believers living inside the cosmic system claim virtue, but their very status quo eliminates the existence of virtue in their lives. Only residence in the divine dynasphere can remove the lie from such an allegation.
7. Attitude toward people manifests attitude toward God—functional virtue in action. Attitude toward God determines attitude toward people—motivating virtue in action.
8. The believer’s attitude it determined by his current status quo: either residence in the divine dynasphere or residence in the cosmic system.
9. True love cannot exist in the cosmic system, therefore another way of emphasising the importance of executing God’s plan for the believer’s life—residence and function inside the divine dynasphere.
1. Love for God can only exist inside the divine dynasphere. It is one thing to allege love for God, it is something else for it to be a reality.
2. This love toward God is manifest in the virtue of confidence toward God. Of the three virtues inside the divine dynasphere directed toward man—morality, courage, impersonal love—only impersonal love is mentioned here. But there is a relationship between personal love for God sand confidence in God.
3. Love is confidence when love is directed toward unseen God; the merging of confidence and personal love.
4. Love as expressed in confidence toward God can only exist where there is a capacity from doctrine resident in the soul, or the function of gate four of the divine dynasphere.
5. The same Bible doctrine which produces love for unseen God also produces confidence in unseen God, so that love and confidence go together.
6. Since doctrrine is the source of impersonal love as a virtue inside the divine dynasphere, malfunction of that love in one direction means malfunction in all directions. Therefore, hatred of people or lack of impersonal love toward people is tantamount to malfunction of love toward God and confidence in God.
Verse 21 – “And” is the connective use of the conjunction kai, emphasising a noteworthy fact. It should be translated “Furthermore.” The present active indicative of the verb e)xw—“have,” “Furthermore we have.” The present tense is a perfectove present referring to a fact or mandate which has come to be in the past but is emphasised as a present reality. The active voice: the believer produces the action of the verb in having the mandate regarding impersonal or unconditional love. The indicative mood is declarative for an unqualified statement of fact or doctrine. With this is the accusative singular direct object made up of the near demonstrative pronoun o(utoj and the noun e)ntolh, which means “mandate.” Then a prespositional phrase, a)po plus the intensive pronoun a)utoj, used as the personal pronoun third masculine singular referring to God—“from him.” Cf. John 15:12.
The mandate begins with the conjunction i(na, which introduces a semi-final purpose clause. The semi-final purpose clause denotes the direction of the action of the main verb toward a given result. The given result is sought or anticipated—translated “that.” With it is the articular present active participle of the verb a)gapaw—“that he who loves.” The definite article is used as a personal pronoun referring to the believer. The present tense is progressive present for the function of love toward God resulting in living inside the divine dynasphere. The active voice: the believer who resides inside the divine dynasphere produces this motivating virtue toward God. The participle is circumstantial. Then the accusative singular direct object from the noun qeoj—“God.”
Next is the adjunctive use of the coonjunction kai, translated “also,” and with it the present active subjunctive of a)gapaw—“ahould also love.” The present tense is a progressive present for the function of impersonal love toward man based on the motivating virtue of personal love toward God. The active voice: the believer residing and functioning inside the divine dynasphere manufactures the virtue of impersonal love directed toward mankind. The subjunxctive mood is potential based on the element of contingency—residence and function inside the divine dynasphere. With this is the accusative singular direct object of a)delfoj, used for the royal family of God, all believers, and the geneitive of relationship from a)utoj the intensive pronoun used as a personal pronoun, translated “his fellow believer.”
Translation: “Furthermore we have this mandate from God, That he who loves God should also love his fellow believer.”
1. Personal love toward God is a motivating virtue. It provides the basis for fulfilling the royal family honour code, or the Christian way of life. Therefore love as a virtue has a spiritual connotation.
2. The same thing is true about morality as a functional virtue directed toward mankind. Worship toward God is a motivating virtue for the functional virtue of morality toward man.
3. Since all virtue is developed inside the divine dynasphere the dynamics of Christianity are found in the filling of the Holy Spirit for residence in the love complex, and walking in the Spirit for function in the love complex.
4. In other words, the power system for Christianity or royal family dynamics is related to the divine dynasphere, the only source for the manufacture of virtue in life.
5. All functional virtues of Christianity are manufactured inside the divine dynasphere. And they depend upon motoivating virtues also manufactured insdie the divine dynasphere.
6. In other words, for the believer in the Lord Jesus Christ morality toward man depends on worship directed toward God.Courage toward man depends upon confidence in God. Impersonal love toward man depends on persona love for God.
7. The question arises: Since virtue is necessary for the orderly function and blessing of the human race under the laws of divine establishment, how can the unbeliever possess virtue? (Remember, 1 John is not dealing with the unbeliever)
The answer to point 7:
1. All virtue is related to truth, both perception and application of truth.
2. There are three categories of truth: a) the laws of divine establishment for the entire human race, believer and unbeliever; b) the gospel of our Lord Jesus Christ for the unbeliever only; c) Bible doctrine for the believer only.
3. All virtue is manufactured inside the divine dynasphere and related to perception of a pertinent truth.
4. The believer develops virtue through entering gate one of the divine dynasphere, the filling of the Spirit, and interlocking with gate four, the perception of doctrine.
5. The unbeliever enters the divine dynasphere at gate three, enforced and genuine humility, producing functional virtue only. He responds to establishment truth and to establishment authority. There is no humility in life apart from recognistion of snd submission to authority.
6. While the believer has the opportunity for functioning at all eight gates of the divine dynasphere the unbeliever has limited functioning—gates 2,3,6,7.
7. By interlocking between gate three [enforced and genuine humility] and gate two [function of impersonal love] the unbeliever can have great capacity for love and happiness, and can have a wonderful marriage and business life—Ecclesiastes 9:9.
8. For the unbeliever to possess happiness in marriage there must be those functional virtues manufactured by limited operation of the divine dynasphere.
9. For the unbeliever to possess happiness in his business, occupation or profession there must be functional virtue from his limited operation in the divine dynasphere.