Welcome to this session of More Painless Greek, walking through the Greek text of 1 John. And today we're looking at 1 John 4, verses 7 through 12. In this section of text, we have 117 words, and of those, 113 are already in the glossary. There's four new words, three of which are unique. And you may notice that we're seeing a pattern where there's very few new words. We have very nearly mastered the vocabulary of 1 John. So in this session, we're going to walk through the text in three sections, which are the three sections that I will use in organizing my sermon. We'll learn the new words that are in each section and then work through the Greek text in each one. We'll also have a brief review of liquid verbs. What in the world are those? And as always, we'll walk through the entire text at the end. So as we consider the first section, love reflects God's character. 1 John 4, verses 7 and 8. In this section, we find that there are no new vocabulary words, so we can just jump right in to 1 John 4, verse 7, the first part. And notice John begins with agapetoi. Agapetoi is a vocative form of address And you notice with the oy-endi, this is a plural form, but it is an endearing way of addressing beloved. And you know that he often uses children in his addressing. So here, beloved, agaplomen alelus. Agaplomen, I'm sure you recognize from the verb agapao, I love, And normally, the first person plural would be amen. Here we have agapomen. So why is that? Well, it's because this is a subjunctive form, not an indicative form. It's a first person plural subjunctive, and it has a special name, this form, it's called a or to Tory subjunctive. You may recall that the commanding, the imperative forms in Greek do not have first person singular or first person plural forms. So in order to say, we must do something, the Greek authors must use a subjunctive form in the first person plural, we must, instead of we may indicating some uncertainty about it. And again, this hortatory subjunctive comes from the idea of an exhortation. Exhortation is the source of that word hortatory for hortatory subjunctive. So John is saying, beloved, We must love alleluce one another. Beloved, let us love one another. And then his rationale begins in the second line here. Hati he agape ectutheo estine. Hati, because he agape, love, ectutheo, from God, esteem it is, love is from God. And then he continues in the second part of verse seven. Kai, and pas ha-agapon ek-tu-the-u-ge-gen-ne-tai. All, that's the pas, all or each, ha-agapon, each one loving. And this is our very expected nominative, singular, masculine, present active, participle form that occurs very often in First John. Each one or everyone loving ectotheco from God, gegennetai, has been born. This is a perfect form. Notice the reduplication. We don't see a kappa in this form, but we definitely see the reduplication. And that genetai comes from gena'o, which has to do with being born. And here, the one who loves, John is saying, they're showing evidence that they have been born of God. And notice in the second line, genoske and nos ton the'on, this person who loves, shows that they've been born of God and they know God. They're in a relationship with God, which is clear because they're loving, they're expressing the love of God, which they have already experienced. And moving on to verse eight, in contrast, notice Hameh Agaporn, Uc egno tantheon, so just the opposite. Ha me agapon, the one not loving. And notice here we have the negation with me, agapon, same, present active participle, nominative singular, masculine form. The one not loving. Uc egno, not he knows God, tantheon. And then notice his rationale, his explanation for this position as well, in the second line, hati hatheas agape estin, because hatheas, God, agape, love, estin, is, because God is love. And I've noted before that saying God is love does not exhaust all the aspects of God's character and be God is light. That's in 1 John also. God is holy, God is righteous. In fact, his holiness is the one attribute that is repeated three times. We see that in Isaiah chapter six with the angels crying out, holy, holy, holy. So God is love certainly portrays a particular aspect of his character. And if someone is not loving, then they give evidence that they've never been born of God. They don't know God. They're not in a relationship with God. So in this first section, John is simply exhorting us. We ought to be loving one another because love reflects God's character in his being. And lest we simply be sentimental about the character of God's love, in this second section, we see that God demonstrated the extent and also the nature of his love in loving the unlovely, which is us. So first, let's learn a new vocabulary word. This is an adjective, monogamnase. Monogamnase, one and only, unique, and you may know that this is translated particularly in older Bibles as only begot. Now that language certainly reflects Old English and the King James Version, but that idea of begotten is somewhat foreign to modern ears and people who don't have a Bible background. And recent research into the origins of this word have suggested that it really focuses on the uniqueness of the thing or the person being described, one and only. And I became fascinated as a child with the monorail, the one rail system that was in use at Disneyland. And that embedded this mono prefix in my mind from a very young age, monogenes, one and only. Only nine times in the New Testament, so you won't see it very often. And here's a verb occurs quite a bit more, appostello, appostello. And notice it has a prepositional prefix, appa, out, from. And so this idea is sending out or sending away, even sending something to be done. Like I appostello the brochures to be printed. I sent them out. to be printed, I commanded or ordered, requested that something be done. But in this, the requesting was in the form of sending out, apostello. And you notice it occurs predominantly in the indicative mood and somewhat less as a participle. But apostello is one type of verb that we call liquid verbs. And that's a confusing name, much like contract verbs, which aren't describing legal instruments, nor are they really describing something that scrunches itself. Contract verbs are those whose stem ends in one of several vowels, and they interact with other vowels in endings. And so that interaction we call contracting, which in my mind is not particularly helpful. In a similar way, liquid verbs don't have anything to do with water or any other physical liquid. They are verbs whose stem ends in lambda, mu, nu, or ro. And that includes verbs that have a double consonant the most common of which is the Lambda, like we see in Apostello. Now, those four consonants, Lambda, Mu, Nu, and Rho, there's a couple of little memory tricks to remember what those are. If you rearrange them slightly, not in alphabetical order, Mu, Nu, Rho, Lambda, then you get the consonants for what in English we would call mineral, like mineral water. So Mu Nu Rho Lambda is one way to remember that. The other is a little acronym, Learn More Nonsense Rules, which is a sarcastic way of referring to these various exceptions in the Greek language. But again, when a verb ends, when its stem ends in one of these particular consonants, it's referred to as a liquid verb. And outside of the present tense, usually one of the double characters is lost. Now, another way of thinking of that is in the present tense, we add an extra character. So you could look at it either way, but there's something different outside the present tense with these particular words that have a double, character at the end. So when we move from present to aorist and future, as you recall, a sigma is part of the suffix that's added to the end of the word. When it comes against one of these particular consonants, the lambda mu nu rho, that sigma is rejected. It's not a prejudicial thing, it's because it's hard to pronounce those two characters together. So the sigma drops out and often the vowel that is next to that final consonant is lengthened. And that is called compensatory lengthening. And it's as though, well, if you reject the sigma, you got to do something else. And that ends up being a lengthening of the vowel that is next to the last consonant. So if we look at our word apostello and we move into the aorist, notice the aorist active indicative first person singular form is apostella. Now in the aorist, we expect to see an augment, an epsilon, and notice it comes essentially replacing the omicron in that prepositional And that's the place where we would normally expect to see an augment in a compound verb. Then, notice at the end, we don't see sa. Remember our aorist ending, sa, sa, sen, saman, sate, sa. We don't see the sigma. The sigma has been rejected. One of the lambdas went away. compensatory lengthening has occurred. So the Epsilon next to the Lambda has lengthened from E to A, Epsilon to Epsilon Iota. So Apestela, Aristactive Indicative First Person Singular. In the perfect, some other changes occur. Apestalka. Now, as you recall, one of the ways to recognize the perfect is with reduplication. But another way to recognize the perfect is with the presence of a kappa. And one of the little memory tricks for that was 24 karat gold kappa perfect gold. So here we see the kappa alpha ending, which is one of the standard perfect tense endings, ka, kas, ken, kaman, kate, kasin. So we see that perfect ending coming in, but instead of reduplication, which would be difficult in a verb that begins with a vowel, we see the epsilon coming in, much like an augment. So we know something has happened at the prefix of the word. And then of course, we have that perfect ending at the end, apestelka. So now let's look at our text in this middle section, beginning in verse nine. And tuto afanarofe he agape tuteu en amin. And tuto, in this. And of course, with the preposition and we would expect to see a dative pronoun. This is a demonstrative pronoun in this. Ephanerothae, do you recognize that? What's the lemma form of ephanerothae? It's phanerao. So here we have an augment. This is an aorist, but it's an aorist passive. And we notice a theta has been added, which is one of those indicators of the passive voice. So in this, it has been revealed. It didn't reveal itself, it has been revealed. And often it's a divine passive, that means it's something that God has brought about. So let's move forward in the verse. In this, it has been revealed, what has been revealed? Ha agape, to the love of God. The love of God has been revealed and how or in what way The end of that first line, and heimim, in us. And remember, who is you, he is we, so in us. In this, the love of God has been revealed in us. And it's interesting that the effect of God's love is a change. Actually, deep inside us, that's one of the promises of the new covenant. God will write his laws and his ways on our heart and on our mind. Now, John continues and explains his thinking. Notice in the second line, hati tan huyan autu, tan managane apestalken apeas. Now, this one, we have two new vocabulary words, And the word order is not helpful at all. So we need to rearrange things in order to make sense of what's going on here. So John is saying hati, because, since, tan huyan, al to, the son of him, that's pretty straightforward, we understand, tan managane, so this is another way of explaining or further defining his son, his son, the one and only, and then the verb here, apestalken. You may recall, this is our perfect form. Notice the kappa ending, third singular, he sent, he having sent, and having sent in a way that has a permanent long lasting impact and relevance. So who sent? Well, finally, we get our subject at the very end of the line, atheos. So to make sense of this in English, remember, we typically would translate subject, verb, object to make sense in English. So our subject is atheos, God, and then our verb is apestalken, he sent, having sent in a permanent, long-lasting way. He having sent, who or what did he send? Well, he sent his one and only son. And then we find out in the third part of verse nine, where did he send him? Eistan-kazman, into the world, into this place of sinners and men who reject God and follow their own way. astan qasman into the world, hina, so that, and now we expect a subjunctive to follow, so that zesomen di autu. Now, it may take a bit of a stretch to recognize the lemma form of zesomen. This is a subjunctive, as we expect, following hina, it's from the verb za-o, I live. So what he's saying is in order that we may live through him. Remember the preposition dia can mean through or because of the au-tu being genitive cues us that we want to choose the genitive meaning of dia preposition. that we may live through him. And notice that final alpha of dia has dropped off because the next word begins an alpha with a vowel. Then in verse 10, the first part, John further explains the nature of God's love and what it is, how different it is from the love we even have for one another in families. So notice he says, entuto, we've seen this already, in this, esteem, it is, he agape. In this is love. So here's what it is. And he starts with a negative example. In the second line, notice, uc chati he meis, ega he kamen tan tea. So it is uc, not, Here's what it is not. It is not that, hati, we, emes, agapekamen. It's not that we have loved God. Notice this is also a perfect form. It isn't that we have loved God in some final, perfect, long-lasting, permanent way. No, that's not it. It is not that we have loved on God, The next part of verse 10, but notice the Allah has been reduced to all because of the next word beginning with a vowel, but hati that autos agapasen hamas. Sorry for stumbling over that. It is, but because autos he agapasen. loved a mas, us. It wasn't that we loved God, that we took initiative, but he loved us. And then the second line, and apesteler, so this is our verb, apestelo, again, this is the aorist form with the compensatory lengthening, the rejected sigma, and he sent, Tang huian au tu, he sent his son. Hilasma. Now, this word we've seen before, the lemma form is hilasmas, propitiation or satisfaction, not a concept that we understand readily in English. but it is appeasing the righteous wrath of God. In this case, God loved us. He took the initiative to love us and he sent his son as propitiation. And then the third line, periton hamartion haemon, for the sins of us. He sent his son to be the satisfaction of the righteous wrath of God for our sins. That's remarkable. He didn't owe us that. It is undeserved favor, it is grace. And so then we turn to the final section here, our proper responses to love one another. In 1 John 4, verses 11 and 12, we have, one new vocabulary word, this adverb, popater, popater. And this has to do with an indefinite point in time, ever, at any time. And this only occurs six times, so it's not one that you will see often. It is interesting that some of the time words begin with the letter P. Here's another example, popate. So let's look at verse 11. And here, John addresses us, his readers, again, agapetoi, beloved ones, vocative form, nominative, plural, e hutos atheos agampesen hemas, so beloved. And if, gutos, you remember that one, thus in this way, if in this way, hathe as God, agapesen, loved, emas, us. If God loved us in this way, how must we respond? Then notice in the second line, Hi, and I'm going to set that aside just for a moment. Hey Mace, we affelame, affelame. Do you recognize that? It's the word for obligation or something that ought to be. And notice it's first person plural. We ought, what we, what ought we to do? Alleluse, one another, agapan tula. Again, the word order here is a little confusing. We still have our hanging chi at the end. So in response to the way that God has loved us, we also, so we'll bring the chi over, not as and, but as also, we also ought to love one another. So that Agapan at the end is actually in an infinitive form. It doesn't look like an infinitive. Remember they're usually ein or I, but in this case, some combinations have occurred marked with the circumflex. So it really is an infinitive to love, an aorist infinitive. We ought to love one another in response to the way that God has loved us. And then in verse 12, John makes this interesting statement. Notice, theon, oudes, popate, tethetai. So here, John is making this simple statement. God, theon, oudes, no one. And then we look at the end, tefeatai, has seen, hopate, never. At any time, no one has seen, no one ever has seen God. Simple statement, very true. And it almost seems like John just mentions that and moves on. But I think his meaning is implied in the rest of verse 12. that although no one has seen God in the flesh, what do they see? They see us. They see how we treat, how we love one another. And of course, you remember that our Lord Jesus said, by this, all men will know that you are my disciples if you have love for one another. And perhaps John was reflecting on that as the Holy Spirit led him to Write this. So again, no one has seen God at any time. And then in the middle line, et an, if, and again, we expect a subjunctive to follow. Agapomen, if we may love, that's a little over-translated. If we love, alelus, one another. Atheos, God, en. Amin mene, in us abides. If we love one another, God abides in us. And perhaps we could say, if we're loving one another, it becomes clear that God genuinely is abiding in us. And notice then the bottom line, kai he agape autu, and his love, Enhemen in us, teteleomen ne estin. God's love is perfected. Notice the reduplication there. This is a perfect participle for completion, bringing to perfection. God's love is completed or perfected in us. So, taking the entire passage altogether, beloved, let us love one another because love is from God and all or each one loving has been born of God and knows God. The one not loving does not know God because God is love. In this, it has been, the love of God has been revealed in us because God sent his one and only son into the world so that we may live through him. And this is love. Not that we have loved God, but that he loved us and sent his son as a propitiation for our sins. Beloved, if God has loved us in this way, we also ought to love one another. No one has seen God at any time. If we love one another, God abides in us and his love is perfected in us. Praise God for that encouragement and exhortation from the apostle