O Lord, whom thou grant unto us that we never be conscious of the gravity of all sent and we now forbid that we should ever be complacent toward it. May we ever fail to be allowed to indignation and holy one against sin in our souls and sin in every manifestation of it, that we may have that likeness unto thee and thy holiness, and without less to us our studies to this end grant that we may not only be taught the works of darkness but that we may also put on the arm and of light, that we may love righteousness and truth, and that we may may hold upon all the resources that are in Christ Jesus and the attainment of that perfection, to which thou hast appointed all those who have their hope in Jesus' name, for his name's sake, amen. I have been dealing with the teaching of Paul Peter in connection with this definitive sanctification and the teaching of Paul and Peter are both to the same test that this definitive sanctification consists in a definitive breach of ruling our sin, and that is expressed by saying that we died and that we dead sin relived unto righteousness. Now, second, I want to deal with the teaching of John, on this same subject, the largely of course in his first epistle, which is very much exclusively in the first epistle of John and we find this particular emphasis, well, as you know, John is very decisive and in-fighted in this teaching, and on this particular question, the authority-fighted and in-fighted in emphasizing the change that takes place in regeneration, that we might readily interpret his teaching, to involve in-fighted perfection, that is sinless perfection for the believer in this life, and particularly in-fighted, in this respect, is first John 3, 6 through 9, first John 3, 6 through 9, and first John 5, 18, you remember first John 3, 9, I don't need to read the preceding verses, or first John 3, 9, points up the teaching very clearly, everyone who has begotten of God does not do sin because he is seeded by it's in him, and he cannot sin because he has begotten of God. The tense is there to be noted, of course, the perfect passive participle and the perfect person. He can amen us and take it again in time. Everyone who has begotten of God does not do sin, if raising everyone who is in the condition of having begotten of God does not do sin because he seeded the names in him or by it's in him, and he cannot sin because he has begotten of God, that he will be in the condition of having begotten of God. And first John 5, 18, is very similar, as you probably remember, we know that everyone who is begotten or begotten in menos again has begotten passive participle. We know that everyone who is begotten of God does not sin but he who has been begotten of God keeps him, and the evil one does not touch him, very much to the same effect, although there is slight variation in the actual terms. Now these texts have troubled a lot of people, especially those who are defensive to the fact that they cannot claim sinless perfection in this way, but the teaching of John himself in this very personal clearly indicates that he did not mean sinless perfection in these passages, he did not have in view sinless perfection.
If it is necessary for us, however, to examine this question because his or the examination of John's meaning that we discover the angle from which he teaches this saving fact of this very sanctification.
Well, the following considerations militate against the notion of sinless perfection. If John meant sinless perfection then he would prove too much in terms of his own teaching. If John means sinless perfection then every regenerate person would be sinlessly perfect, and only sinlessly perfect persons would be regenerated. That of course is indiscapable because he says everyone who is begotten of God does not do sin. In our language every regenerate person, every born again person does not do sin, but on John's own assumption that is not his conception. Of the believer's condition, he first gone to one, first gone to one. He makes very clear that a believer may sin, and that provision is made for the sins of the believer.
And he writes, if anyone sings, we have an advocate with the father of Jesus Christ the rightyness. And we have an advocate that the father of Jesus Christ the rightyness, and John of course, is not speaking to one believer, is speaking to the believer. And he says in the preceeding part of the verse, these things which I am to you, that he said not, that is not in these things which I am to you, that he says not. In the first chapter. It is difficult if not impossible to suppress the idea of the continuously cleansing efficacy of the blood of Christ, the continuously cleansing efficacy. When John say, he is in verse 7, the blood of Jesus Christ, the blood of Jesus, his son, plans for us from all sins, plans for us, he is cleansing us from all sins.
No, I am not saying that you have a pleasant hand.
With that some you can express it here, and go on to the progressive nets of what the cleansing gets you referred. The father is the natural interpretation that it is continuous, this progressive continues to cleanse us from all sins. Then fact of the fact of we choose why, we must conclude that John does not mean endless confection, is that he says expressly in first John 1.8, if we say that we have no sin, we receive ourselves and the truth is not in us, if we say that we have no sin, we receive ourselves from the truth is not in us. How is his majesty and John were thinking simply of past sin?
We would have to wonder why he uses the present pen, particularly when in this pen, he uses the perfect pen. In any case, his son meant endless perfection in first John we die, it would be inappropriate, and misleading for him to have used the present pen in first John 1.8, in chapter 1.8. And that consideration derived from the present pen, in first in 1.8, explained in root by the use of the present pen in verse 7, 1.7, the pleasure of Jesus Christ, the pleasure of Jesus is some cleanse of us from all sins.
The two repentes, the two present pensions, in immediate sequence, filled up to the conclusion that John restricting of the sin that still in years in an attaches to a believer. But sir, sir, we stay in the sick person,
and in the same chapter where these are the expressions of the person, it has not yet been manifested what we shall be. It has been manifested what we shall be, first John 3.2. And that is defined in the context as likeness to the father, for it to see, why we shall be likened, or we shall see imagine,
done likeness to the father means, who will conformity to his image,
such as will be achieved when this that we shall be will demandeth us,
shall be something that we take no amount, this portion, it has not yet been manifested, but we shall be, but we know that when it shall be manifested, we shall be likened. So see, you must see the sequence clearly that we shall restore, and what we shall be, is this formative to the image of God the Father, as God the Father is the rational view of these transgressions.
Now, in short, if that conformative is not sinless perfection,
for anything that falls short of complete conformity to the image of God, is same with John speaks, is set forth to it as a hope, as a hope, one that has this hope in him, that is in the Father, not within him, but in him that is in the Father. Everyone that has this hope, what are we going to do? People spoken of in the piece of information, this is in context, and we, that which will one may be manifested, and has not yet been lost, so should we restore from the love of a man, and see that why did he yet hope for? And if this were already realized, it would no longer be a hope. Again, that's mostly how truth is evolved, is the next statement of John in that very, in that very past. Everyone that has this hope in him, he will reply us himself, he will not see us here. He will reply us himself. So you see, according to John's teaching, there is a process of self-curification, self-curification, but if endless perfection has already been achieved, endless perfection, what place is there for self-curification? You don't feel the desire for something that is already complicated in him?
Yes, of course. That which we find in 1 John 178 and 1 John 21, that there is sense, which means to be flat, criterion that is being applied in that process of self-curification, that the goal constantly is in that self-curification, conformance to God's desire, to the purpose of God, from that well and well, the intention of his law that he shall be perfect, even if there is no power that he had in his perfectness. Now, according to the teaching, with using this notion of selfless perfection, in 1 John 5-16, on the implies that there is a sin that may be committed by a believing brother that is not unto death, and that may be committed to death is not unto death, what he says, there is a sin not unto death, a sin not unto death, and that sin becomes the occasion of, or possibly the reason, for intercession, for intercession. Which in turn is effectual to the impartation of life, to say there is a sin not unto death, I do not say that he shall be perfect with the imperfection of God. So if all these considerations are carried in this very vessel, there is simply damns, that John's very decisive and insightful teaching in 3-6-9 and in 5-16, must not be interpreted in terms of sinless perfection. We come to the question which is the real question. What does John have in view to answer to that question? Provide us with the perfected conflict with John. Who is this saying, definitive perfection? There is definitely sanctification, this behind, in the other biceps of the New Testament. Every one who has been talking about God has not done sin, or his seed will remain same like the cannot-send, because he has been talking about God, everyone who has been talking about God does not sin, but he has been talking about the evil one does not have. Well, we have in the teaching of our Lord, in the teaching of our Lord Himself, and we fought with by John and indexed to John, and this, I think, is a very interesting usage. He is in line with business. He is practically in the... Because a very interesting usage is in line with business. He is practically in line with business. Because according to John, I may just first of all cite. First, John, line three. No, probably not first John, but John, line three, John, line forty-one, and John fifteen, twenty-two. John, fifteen, twenty-two. All the words of all the world have been followed by John. Now is one line three. Jesus says, with respect to the man who has been born blind, you remember. Neither have this man sinned nor his parents, but in order that to what's God might be made manifest in him. Neither have this man sinned nor his parents. To Jesus means that the parents understand His self, what's an ethnic affect that they were completed, actually, to every other member of the human race, were taken away. But anyway, it is that none of them, neither the parents nor the boy, have committed some specific sin for which the blindness was a keen, ugly flesh. Or they had not committed some specific sin for which the blindness was a flesh. He had functioned in a question as Jesus was that some one of these, either the parents, or the boy or the son, had come to do something. He had sinned, and that this was a visitation for him. Which the question was based. Jesus would use that as well. And establishing this truth, that it wasn't a particular addiction for some particular weakness of parents. No, that's all. For the index to remain, here's some special specific sin. Now again in John 9.41, in chapter Jesus said to the Pharisees, if he was blind, he should not have sinned. But now he say, we see, therefore you're sent with anger. If he was blind, he should have known. Jesus knew that these Pharisees would be completely free of sin if they were blind. Again Jesus is pointing of some particular sin. Family, the great sin, of infatuation, of self-righteousness, of pride, of self-complaceness, which made them immune to the claims of Jesus and to the provisions of His grace. Jesus is saying, in fact, is what Paul sees in another connection, professing to be wise, they were poor, professing to be wise, they were poor, then excluded from the wisdom that is from God. Jesus is laying his finger on the characteristic sin of the Pharisees. He says, if he were blind, you were not impacted with your own wisdom. You were not so obsessed with your own self-esteem. You should have known sin. That means to say, the beauty of the great sin, of which I keep my good respect to the show, and some of it respect myself, right? So it's the same idea. Again in John 15 for the show, John 1522, Jesus said, in a similar situation to that of John 941, if I had not come and spoken until then, they had not heard sin, but now they have no cloak for their sin. I don't need to elaborate. The same thought applies, speaking of the great sin of rejected, for him and the Father, I had not come and spoken them until then they had not had shown that is this capital sin, rejecting the Father's sins. Hence you see, we have an knowledge. From the very language of John in his gospel, by which to interpret his old statements, he had unfushed his sin, because John 3, 6, 9, unfushed John by 18. Namely, that it is some specific sign, sounds specific, kind, a little more broadly, specific kind of simple complex, specific type of simple complex, idea showed. And John has helped in this epistle, just with a sign of what this specific, or this specific kind, he gives us a sign of it. In 1 John 4 to 1 thing, by theory and of Christian faith, the criterion of Christian faith. And it is the confession that Jesus Christ is coming to the flesh, and the confesses that Jesus Christ is coming to the flesh, is of God. Every spirit of Christ is not Jesus, it is not God. Now John doesn't mean that it is the only person, he's doing the certain heritage. That is his universe of discourse. Then there is a thing which denies that Jesus Christ was coming to the flesh. And on the very end, there is a universe of discourse, a criterion of Christian faith, which looks against the confess, that Jesus Christ is coming to the flesh. The Christian faith, the true Christian, the true Christian, I don't deny, that Jesus Christ is coming to the flesh. And the concept that to some extent becomes a specific complex that John has in view. In 1 John 3, 6 to 9, then the 5.8. It is a certain content, mainly that the denial of Jesus is coming to the flesh, that the denial of Jesus is coming to the flesh, and it's happening to the flesh. And the time, the time, the time, the time, the time, which it is coming to the flesh. And so I don't suppose, that we could find any particular, any particular, that exemplifies the sin John has in view, more than denying Jesus in that identity by which he is to be characterized. I repeat, denying Jesus in that identity, by which he is to be characterized. That sin you can say, everyone who is begotten of God does not do other words. The personal is born of God, kind of a costus type, from the face of Jesus, kind of the costus type, from John, he is of a love. And all of this, John by 16, when he speaks about the sin, that is unto death. This sin is unto death, but it says, I do not say that it would be. There is a sin unto death, and if it goes to be, this idea as to what this particular sin is, it isn't done we sort of know, or if it is with that very telephone, that we find in first year or two or three, it is the sin of denial, and if it is in truth, I'm part of a very close to that situation, which we find in the official to the Hebrews chapter six. Again, chapter six, two, three, six, and chapter 10, and if you know, confling in the footers of God, and counting the blood of the covenant, point with, we were sanctified, and unfolded in Jesus, and during that fight, to the state of Jesus. Master Rio runs out at this point. A loss of possibly one minute in the tape. The tape will run approximately an hour and 45 to an hour and 50 minutes necessitating a 120-minute cassette. We would have to look in a more positive direction than we are with Miragoy to find out that John was named by the Son of Jesus Christ. This is negative, but what does John teach in a positive direction? This will give content on doesn't fail us on this score. We are in a positive direction. Take, for example, first John 5, 4, and 5. First John 5, 4, and 5. The page of Jesus is a page that overcomes the world. It overcomes the world.
Well, we have already discussed this before, because every thing that is the doctrine of God, here it is neutered by the earth, and here it is more intact, expression, under the earth, by using what you might call the abstract, the abstract turn into the heart of God, again and again. Everything that is because of God is pushed, meaning everyone that is because of God, but I think there is no evidence in that. Everything that is because of God overcomes the world, and this is the victory which has overcome the world. I would say this is the son of God, this is the king who watered in blood. Oh, you have here, I have a new element, entering into this confection of Jesus, which John spoke with before chapter 3, 4, 2 and 3. The emphasis fell upon the confession that Jesus was coming flat. No, the emphasis falls upon different elements of the faith of Jesus, that Jesus is the son of God. Jesus is the son of God, and it is that faith that delivers on what infighting thinks of as the dominion of the evil one, the dominion of the evil one, the evil one justness, that which is begotten of God, keeps in the evil one justness to expand that a little further to John's own category, from 2, 13 to 16, which is the faith that delivers on the world the flesh and the devil, the flesh and the devil, and also in that same passage from the lust of the flesh, the lust of the eyes and the pride of life. You can go a good deal further than that in this positive direction, and find that this is characterized, this kind of development, is characterized by the doing of righteousness, first John 2.29, the love and knowledge of God, first John 4.7, the doing of the will of God, first John 2.17, love for those who have begotten of God, first John 4.21, the keeping of the commandments of God, first John 2.306, first John 2.306, first John 5.23, in this that means, 60 pistol of John, tackle of the action for now it is impossible to fall really off the religious location, and it is in these terms that the apostle John will define what we are calling definitive, definitive that, definitive sanctification, and I'll just say a little more few words more about that at the beginning of the next film, culminated quite specifically for the two wooded helmets and podiums, which are categorized, thank you very much, and we thank you very much, thank you very much, thank you very much,