This is a test. We've had four classes on 1 John and this is a test. Who wrote 1 John? John did. John who? John the Apostle. John the Apostle. Alright. What is the purpose of this letter? What is he telling us? Why did John write this letter? He wrote this letter against Gnosticism. The main subject here is against Gnosticism. Gnosticism what? What does Gnosticism teach? Today, Gnosticism is Jehovah Witnesses. And so, he would actually be writing this letter to Jehovah Witnesses today, a message to Jehovah Witnesses today, that Jehovah is the Son of God. Jehovah means what? He who shall become. Page 218 of Brown, Driver and Briggs. It comes from hayah. A little Hebrew verb. Sit there like that. It means to become. And Jehovah means the one who shall become. The becoming one. John uses a Hebraism for the name of Jehovah, doesn't he? What is that Hebraism? In Hebrew, it is this word. Havavar. Havavar means the word. The word. And in John 1 and 1 it says, In arke ein ho logos. In beginning kept on being the ho logos. And the way we translate hologos is not really the word, even though that's a direct translation. But what is a Hebraism? The Jehovah. In beginning kept on being Jehovah. The Jehovah kept on being in several parts of the Godhead because, that last chi there, because Theos ain hologos. Because God kept on being the word. And that last little part of that verse there, the last little part of it that says, and, or because, not God, kept on being the Word. It's got a whole logos there at the end of that whole is a definite article. There are no indefinite articles of Greek. And I have one of them up there. In the Infernalinear that the Jehovah's Witnesses put out, it says, and the Word was a God. or a God was a word. That is absolutely grammatically does violence to it, theologically it does violence, and it is heresy and it is blasphemy. All of that. In Genesis 1.26 it says, God said let us make man. Let's look at that for just a moment, 1.26 again. We can't go over this enough because this is a great dramatic standpoint today. Who is God? 126. It says, וַיָּ֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖֖ It says, Hear, O Israel, our God is one. And so we have here a third person, Michael, and singular, Cal, while consecutive and perfect. And he said, Elohim. Now Elohim is a plural word. It's not singular, it's not plural, but it's plural, three or more. And he said, Elohim, God, and this is in the plural. We shall make of our own volition. We. We. That's first person plural. I, you, he, she or it. He or we up there. Ye and they. And then the infinitive. We shall. We here is plural. It agrees with Elohim. And Elohim is three or more. So here we have we shall make We shall make Adam, Adam. And it says, B'TZI-MA-NU. That word there. In our shadow casting likeness. Here we have the Trinity. We have the triune God, because the triune God is making man in his triune image. In his shadow casting spiritual likeness. And then it says, KIT-MA-TIN-NU. Kedmatinu there means it comes, the root of that word is dom. Daleth and mem. And dom means red or blood. In our blood flowing likeness, so here we have in his spiritual likeness, we are spirit, we have spirit. A man is made up of spirit and soul and flesh. Okay? Person. Triune God, Father, Son, and Holy Spirit. our blood flowing likeness, according to our blood flowing likeness, and then we yet do in our sovereign likeness, the Father, Father, Son, and Holy Spirit. Actually it starts out here, Spirit, Son, and Father. Make God in our image of Spirit, Son, and Father. And then it said, let him have dominion over, or sovereignty over, all of the fish, bigot, the hayam, over the fish of the sea, and over all the domesticated animals here, the yuvihimah, and then yuvichal, and over all ha'aris, over all the earth. So there we have the definition of God, If you want to see God, look at Jesus. That's God. That's the God you're going to see in eternity, in the future. God stood as the Son of God for eternity past for millennia. How many we do not even know. How far in millennium, way back yonder, did God decide to make man before he ever did it? We know that he made angels and spirits and then he made the physical universe. This is all back in eternity past. The earth was not created in space and time. It's an eternity past. Theologically, people get that messed up and that's now the young earth theory and all this theories, all the theories to try to prove the Bible, but they're disproving of not proving the Bible. They're disproving the Bible because the earth was not made in space and time. It was made in eternity past. And this map up here, this dispensational map that I have behind me, starts off in eternity and ends in eternity. Now, we're going to the Gospel of John, or not the Gospel of John, but the man that wrote the Gospel of John. And I'm going to read this to you, up to where we are right now. we are in the first chapter. Let s read the whole first chapter here in the New American Standard. What was from the beginning, what we have heard, what we have seen with our eyes, and what we have beheld with our hands and handled concerning, it says, the Word of Life. The Word of Life. The Word of Life there is Jehovah the originator of life, the creator of life. And the life was manifested and we have seen and bear witness and claim to you the eternal life which was with the Father and which manifested to us. And this covers, it goes right back to John 1 and 1, John 1, 14, and it goes back to John 1, 18. John 1 and 1, Again, is it in beginning? Kept on being the Jehovah. Jehovah kept on being the separate part of Godhead because Jehovah kept on being God or God kept on being Jehovah. John 1.14 says, And the Word, the Jehovah, flesh he became, dwelt among us, and we beheld the glory, the glory of the only begotten of the Father, full of grace and truth. And then 1.18 says, No one has seen God at any time, but the only begotten God, God became flesh, The only begotten God that became flesh, that One has revealed Him. The One being in the bosom of the Father, that One has led Himself out. Jesus led Himself out of eternity into space and time in the person of Jesus. And what we have seen, what we have heard, we plain to you also, that you may also have fellowship with us and indeed our fellowship is with the Father and with His Son Jesus Christ. And these things I write to you that our joy may be made complete. And this is the message you have heard from Him, announced to you, God is light. John 3, John the 3rd chapter, John the 1st chapter, John the 3rd. John here is repeating what he wrote in the Gospel of John. The Gospel of John was to prove to you that Jehovah became flesh. It takes into absolute fact that Jesus is God. He is deity. But He became flesh. God became flesh to redeem us. And that's what it says, for God so loved the world that He gave His only begotten Son that whosoever believes in Him shall not perish but have eternal life. God is light and in Him there is no darkness. John the third chapter. Go back to John the third chapter real quick. He's repeating all of this over and over again. He wants you to get it. I repeat myself many times in my messages because I want you to get it. John wanted you to get it. Let's go look at John the third chapter here real quick. I read a book this morning before nine o'clock, I think. I went through John A. Broadus, The Preparation to Deliver Your Sermons. And I read that whole book and he said, preach things according to context. So many preachers preach out of context with the topical messages and nobody knows what the Bible teaches. You have to preach the Bible in context to know what the Bible teaches. Let's start back to verse number 3 and 12. If I told you earthly things and you do not believe, how shall I Shall you believe if I tell you heavenly things? And no one is ascended into heaven, but he who came down descended from heaven, even the Son of Man. And that Moses lifted up the serpent in the wilderness, even so the Son of Man must be lifted up. That whosoever believeth in them may in him have eternal life. For God so loved the world that He gave His only begotten Son, that whosoever believes in Him should not perish but have eternal life. For God did not send His Son into the world to judge the world, but that the world through Him should be saved. He who believes in Him is not judged, but he does not believe has been judged already, because he has not believed in the name of the only begotten Son of God. And this is the judgment, that light has come into the world. And men love darkness rather than light, for their deeds were evil. For everyone who does evil hates the light, and does not come to light, lest his deeds should be exposed. But he who practices the truth comes to light, that his deeds may be manifested as having been wrought in God. Meditate is what it says in Greek. And after these things, Jesus and his disciples came into the land of Judea, and he was spending time with them and baptizing them. This statement that he makes here in the first three chapters of the Gospel of John is monumental in the Bible. If you theologically teach anything contrary to that, you are blaspheming the person of God. Now let's go on John 1 and 9 now. In homologomen tas hamartias. Amen. If, third class conditional particle by the way, unconditioned but with prospect of determination, third class conditional, little eon there, if we confess If we may confess with our mouth, first person plural, present subjunctive active. What does subjunctive active mean there? That means that we have volition. The Bible says no man comes unto me except my Father draw him. The Holy Spirit draws all of us to God. Every person sometime in their life the Holy Spirit has has convicted them. When you're born into this world, you're born a believer. If you become an atheist or an agnostic, it's because you chose to do that. That's the subjunctive mode. First person plural present, subjunctive active comes from homo leo, homo logeo. That means to say the same thing. When we confess our sins, all we're doing is saying the same thing God already knows. Why? We don't hide our sins from God. God knows where our sins are. But when we say the same thing and agree with Him that we are sinners, He listens to us. It said, if we may say of our own volition there, the sins, confess the sins belonging to us. Our sins belong to us until we come to God and say, Lord, please forgive me of my sins because of what Jesus did. The whole religious world and the human nature of man, we think that we have to pay for everything we do wrong. That's what man thinks. You think, well, if I'll do good and if I don't cheat anybody, if I make everything right, if I wrong a person or whatever, then I'm going to be alright. But that's not what the Bible teaches. Even with our best efforts to try to do and follow the law of the land, we still fall short. We still fall short. We confess our sins to the Lord. It says here, the sins belonging to us and when we confess our sins, the sins no longer belong to us. You think about again, I've studied the Shroud of Turin a lot lately and I have been for 50 years or more. I have a book on it, A Doctor at Calvary. And they've done a lot of scientific testing on the shroud of Shurim right now. It's the cloth that basically, it was a long cloth, I think it says 14 feet long, and it wraps and goes over the head. They put it over the back of Jesus, come over his head and then down the front, and then they tied that on him in different places. And it absorbed the blood from his body. His pre-mortem, that means before death blood, before he was beaten, medically say that Jesus lost one third of his blood in the beatings that he took. There were two Roman soldiers beating him. They were using a three-thong whip to flog him with that had metal. They had pieces of metal in all three of those thongs, and they were lashing him everywhere, every part of his body. They say from the Shroud of Turin that it blinded his left eye. His face, his head, his back, his arms, even his private areas, all the way down to his feet he was beaten. There were 700 wounds on his body, 700 wounds on that. And then there were 50 wounds on his head. They didn't put a crown of thorns like this on him, they put a helmet crown of thorns on his head. Crushed it down on his head. He had 50 wounds from the crown on that shroud of turrets. There was post-mortem blood where he was stabbed in the side and the blood came out that was on his body still when they wrapped him. All of this he did for us. That's where our sins were, on him. We deserved all of that beating, not him. But it says, if we may confess with our mouths the sins of us, say the same thing Faithful. Pistos. Pista. It comes from Pista. Pistos. Faithful. That's a little adjective. Knowledge of the singular masculine. Davidson, page 56, if you want to look it up. He is. Faithful he constantly is. Third person singular. Present in dignity. He always is faithful. And, conjunction, page 208. Dikaios. And righteous. Righteous one. A little adjective down in the singular masculine. Righteous. Page 59 in Davidson's lexicon. Dikaios. Faithful and just. Righteous. Because of God's righteousness, His righteousness is imputed to us. To us. In order that, that little hina there, page 201, a little conjunction, afe. Afey, that he may forgive us. Afey means to send away. That he may, third person singular, second aris, subjunctive, active. That he may forgive us. And what is the may there? What is the motive, doubt for affirmation? Whether we confess our sins to him, that's what it means. If we do this, then he will do that. If we confess our sins to Him, He is faithful, always faithful and righteous, in order that He may send away, send away of us the sins. But where do the sins go? When the Lord sends them away, where do they go? They went on Jesus Christ at that cross. They don't want on Jesus Christ Have you ever been insulted? Have you been insulted where someone insulted you and it hurt you? All of those insults were put on Jesus. All of that pain, all the pain in the world was put on Jesus there. And as you look at that Shroud of Turin, it becomes real. 1st John, 2nd John, 3rd John, the book of Revelation, the gospel according to John. All of these, and even 1st Corinthians, the 15th chapter, the whole gospel hinges upon Jesus was born at the right time, at the right place, of the right family. That he lived a perfect life without sin, that he began his ministry, he called out his church, At the seashores of Galilee, he got that church marching around there with him. Thousands of people were following him. They were church members. All those people were saved and added to that little church. They followed him all over. 5,000, 10,000, 15,000 people. There was a big group following Jesus all over the place. And Jesus preached to them. He fed them. The feeding of the 5,000, the feeding of the 7,000, all these people that he fed. He gave them the bread of life. There his little church, the little nucleus of that church, the apostles met with him there in the upper room the night before he died. And he took the wine, the cup of wine, Elijah's cup. He took Elijah's bread and he broke that bread. He said, take eat. This represents my body. As long as you do this, you do it in remembrance of me. We don't get anything from the Lord's Supper. What we do is we worship God and we express our thanks. Do this in remembrance of me. It didn't say do this so you can get a blessing. Do this so it is a vehicle of grace. No, it's not a vehicle of grace. It is a vehicle of thanks for what He did for us. And then this one verse here tells you all that. That He may forgive us. the sins. And then it says here, Hamartius and Hamartia, by the way, that's a first Colocuntian word and it's an accusative plural feminine here. He may forgive the sins of us. The word Hamartia comes from Amaro and it means to go astray. Now I know that Thayer up here Evidently he didn't know Hebrew or something. Something went wrong here when he wrote this book. Hamartia. It means to miss the mark. That's what he said. Hamartia does not mean to miss the mark. The word Astokio, Romans 3.23 and 6.23, the word Astokio, for all have sinned and come short of the glory of God. Those two words are in there, Hamartia and Astokio. for all have gone astray and have missed the mark. Astokio comes from the word Shathah in Hebrew also, the equivalent of it, which means to miss the mark. That is an archery term. That is a marksman term. You missed the target. Amartya means you went astray. Astokio means you missed the mark. Again here, all this is a subjunctive bolt. Katharisai. Third person singular, first person subjunctive active from Katharisai. The name Kathleen and the name Kathy comes from this word. It means to cleanse. That He may cleanse us. There is a stipulation in there. Always. It depends upon you. Whether God can save you or not. He paid the price. But right here, every place you see this, people will say, well, like the primitive Baptists for one thing, they don't send out missionaries. Because they believe that God is going to save somebody, they can't do anything, there's irresistible grace there, that they come to God, there's nothing they can keep, they have to go, it's compelling grace. Well, I can tell you one thing. No saved man ever resisted the grace of God successfully. Let's put it that way. But, we do have a volition. And every time in the Greek language it tells you that. That He may forgive us. That He may cleanse us. That we may confess. May. Subjunctive modal affirmation. In other words, it is up to you whether you surrender or not. I remember when I was a little boy, 1960, 61, that I went to this Pentecostal church. They gave me a Bible. That's about all the Bible I heard or saw. But I loved those people. They were good people. But they didn't know the truth. But they gave me a Bible, and the Bible was truth. And I read it, and I got under conviction. And I went down to the altar when they were preaching, and they weren't concerned with me at all, but my ex-grandmother went down there, Mrs. Brown, and she asked me what I wanted, and I said, I need to be saved, I think I need to be saved. The Spirit of God was really convicting me for weeks when I read the Bible. The world, the Spirit of God was conjecturing me of sin, righteousness, and judgment to come. And I said, I think I need to be saved. And I said, I don't know what it means. I don't know what it is. They didn't preach that to me. And she said, Jimmy, if you know that you're a sinner, ask God to forgive you because of what Jesus did. Do you believe that Jesus Christ came into the world and died for you and was rose and the death, burial, and resurrection? The resurrection is very important. The Jehovah Witnesses don't believe in the resurrection of Jesus Christ. Then what happened to Him? He wasn't resurrected. But the Bible says the Gospel is the death, burial and resurrection of Jesus Christ. And I asked the Lord to save me and I've been saved and the Lord had His hand on me all since that time. That He may cleanse us. May cleanse us, subjunctive mode, us, hamas, accusative, plural, first person pronoun, from Apo, that means away from all unrighteousness. He may cleanse us from all unrighteousness. You know when God looks at us, He doesn't see our sins, He sees Jesus Christ's blood. That's when He sees the blood of Jesus Christ. From all our iniquity, adikios. Here we have adikios over there, page 59 in Davidson. Now we have adikios. Adikios means not righteous. When we come to Jesus Christ, we're not righteous. After we talk to Him, we become righteous because of what He did for us. Verse number 10 now. Ion, Ipomen, Hotei Uk, Hamartei Kamen, Sustei, Poimenen, Auton, Kaihologos, Autu, Uk, Esten, and Himon. If, third class conditional particle again, undetermined but with prospect of determination of why. Why is it in third class conditional? It's because of you. You either will or you won't. You will come to God or you will not. If we may say, if we may say, that's first person plural. present, subjunctive, active, if we may say, again, subjunctive, bold, it's up to you. You are a, God gave you the most dangerous gift in the world. And they said, let's make man in our image, in our spiritual image, in our blood flowing lightness, and in our sovereign image. We are sovereign over our souls. We may say. That, not, little Hoti, not adverb of negation. We have sinned. And a lot of times when you talk to people, this is this group of people we're talking about. You talk to people and say, do you think you're going to go to heaven? Well, I hope so. Well, I haven't been real bad. I haven't been as bad as that guy over there. Why, look, I'm a good guy. I've been alright. I said, why will God let you into heaven? Because I've been okay. I'm alright. What do you mean you're alright? Have you asked the Lord to save your soul and forgive your sins? Well, no. I don't think I need to do that. Do you believe in Jesus Christ, the Son of God? No. I don't think that's important. That's very important. Because if we say that we haven't sinned, that not we have sinned, first person plural, perfect indicative active from harmartion or martano, comes from harmartia. Liar. Sustain. Sustain. Liar. We make him. The Bible says for all have sinned and come short of the glory of God. Now is that a statement of fact or is that a lie? If we say that we haven't sinned, then we make him out a liar. And then it says here, we make a liar, we make him, that's Jesus, and are also the word of him, not it is in us. The word of him, his words, his conviction, his Bible, his edicts, his truths, his doctrines. The doctrines of him, not it remains in us. Not it remains in us. The Word of God should lead us to Jesus Christ. By the preaching of the Word of God, that's how people were saved. By the reading of the Word of God is what read me because I didn't hear any preaching of the Word of God. But I went there to that little church. I saw the love of those people and everything. This just wasn't any gospel preached. But I read the Bible. And the Bible, through the Holy Spirit, is what led me to Him. And I realized that I was a sinner. And I asked Him to forgive me and save my soul. And I have been a sinner ever since. Still a sinner. But I'm a saved sinner. There's two kinds of sinners in the world. Saved ones and lost ones, isn't there? honor and glory. I hope that I preached the gospel that you give to us in purity and clarity where people can be saved, where people know they are saved when they've been saved, that happiness will come into people's hearts, that freedom of joy and truth and the doctrine of salvation they'll know. and the doctrine of who you are and who your son is in the Spirit of God. Please forgive me where I fail you. In Jesus' name I pray.