EXEGESIS AND EXPOSITION OF FIRST JOHN 1:5-6

Pastor William E. Wenstrom Jr. WENSTROM BIBLE MINISTRIES Marion, Iowa 2016 William E. Wenstrom, Jr. Bible Ministries

Exegesis and Exposition of First John 1:5-6

First John 1:5

The Message from the Lord

1 John 1:5 This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all. (NASB95) “This is the message we have heard from Him” is composed of the following: (1) conjunction kai (καί), which is not translated (2) third person singular present active indicative form of the verb eimi (εἰμί), “is” (3) nominative feminine singular form of the demonstrative pronoun houtos (οὗτος), “this” (4) articular feminine singular form of the noun angelia (ἀγγελία), “the message” (5) accusative feminine singular form of the relative pronoun hos (ὅς), which is not translated (6) first person plural perfect active indicative form of the verb akouō (ἀκούω), “we have heard” (7) preposition apo (ἀπό), “from” (8) genitive third person masculine singular form of the intensive personal pronoun autos (αὐτός), “Him.” The conjunction kai is marking a transition from the prologue to John’s first new major topic of discussion, which deals with the requirements or conditions that the believer must meet in order to experience and enjoy fellowship with a God who is perfect in character. The demonstrative pronoun houtos means “this” and is kataphoric meaning that it is pointing to the declarative statement which follows it, namely, hoti ho theos phōs estin (ὅτι ὁ θεὸς φῶς ἐστιν), “God is light.” This word functions as the nominative subject here in 1 John 1:5 even though the noun angelia, “the message,” has the definite article which would mark this word as the subject. However, the pronoun has greatest priority. It will be the subject regardless of what grammatical tag the other substantive has. The noun angelia can mean, “message, announcement, report, news, proclamation” and signifies the act of declaring. The content can be good or bad, negative or positive. The force of the word could strengthen and angelia could include the idea of a “command, order,” or “decree.” The classical writers from Homer onwards use it during the eighth century B.C. Curiously, the word angelia was the personified daughter of Hermes who was the messenger of gods and the patron of land travel, heralds, commerce, weights and measures. The noun angelia appears only 13 times in the Septuagint where it is used to translate four different Hebrew terms: (1) Davar, “word” (Prv. 12:25). (2) Ta`am, “judgment” (Prv. 26:16). (3) Shemu`ath, “a report” (1 S. 4:19; Is. 28:9). (4) Shema, “hearing” (Na. 3:19). Of these 4 words, the noun angelia translates shemu`ath

2016 William E. Wenstrom, Jr. Bible Ministries 1 which means “news, report.” This news or report can be bad (1 K. 4:19) or simply a rumor with ill effects (4 K. 19:7) and of course it can be positive (Prov. 12:25; 25:25). The noun angelia appears only twice in the Greek New Testament (1 Jn. 1:5; 3:11). Louw and Nida define word “the content of what has been announced— ‘message, announcement.’1 BDAG lists the following meanings “(1) message (Jos., Ant. 17, 332, Vi. 380; TestNapht 2:1) gener. ἀ. ἀγαθή (Pr 12:25; 25:25) good news Hv 3, 13, 2; of the gospel 1J 1:5, with content indicated by a ὅτι-clause. (2) instruction, directive to love one’s fellow-members in Christ 3:11, w. ἵνα foll.—DELG s.v. ἄγγελος. M-M. TW.2 The noun angelia in the context of 1 John 3:11 refers to the “command” given to all believers to love one another in the manner that God has loved the believer through the Person and Work of Christ. Here in 1 John 1:5 the noun angelia refers to the “the message” that the apostles received from the Lord Jesus Christ regarding the holiness of the Father, which is expressed by the figure of light. It is referring to the declarative statement to follow which asserts that God is light. The word ἀγγελία here is closely equivalent to εὐαγγέλιον (euangelion): (1) it refers to the proclamation of the eyewitness testimony about the life and ministry of Jesus Christ as proclaimed by the author and the rest of the apostolic witnesses (prologue, esp. 1:3–4), and (2) it relates to the salvation of the hearers/readers, since the purpose of this proclamation is to bring them into fellowship with God and with the apostolic witnesses (1:3).3 As we noted earlier, the articular construction of the noun angelia does not mark this word as the nominative subject since the pronoun always takes priority in these constructions. The article is kataphoric meaning that the word points to something in the text that immediately follows. Here it is pointing to the hoti declarative statement which follows, hoti ho theos phōs estin (ὅτι ὁ θεὸς φῶς ἐστιν), “God is light.”

1 Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 409). New York: United Bible Societies. Jos. Jos. = Josephus. This abbr. used when follow by title; I A.D.—Lists 5 TestNapht TestNapht = Testament of Naphthali, s. Test12Patr—List 2 gener. gener. = generally Hv Hv = Visions foll. foll. = followed, following DELG DELG = PChantraine, Dictionnaire étymologique de la langue grecque—List 6 s.v. s.v. = sub voce (under the word, look up the word) M-M M-M = JMoulton/GMilligan, Vocabulary of Greek Testament—Lists 4, 6 TW TW = Theologisches Wörterbuch zum NT; tr. GBromiley, Theological Dictionary of the NT—List 6 2 Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 8). Chicago: University of Chicago Press. 3 Biblical Studies Press. (2005). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.

2016 William E. Wenstrom, Jr. Bible Ministries 2 The article is also indicating that this proclamation that God is light is well- known to John’s readers and all Christians of the first century. The noun angelia is functioning as a predicate nominative meaning it is making an assertion about the subject which is the demonstrative pronoun houtos which as we noted is kataphoric pointing to the declarative hoti statement which follows it, hoti ho theos phōs estin (ὅτι ὁ θεὸς φῶς ἐστιν), “God is light.” Therefore, the noun angelia is making the assertion that this message that God is light was communicated to him and his fellow disciples by the Lord Jesus Christ and was being communicated by him in this epistle to the recipients of this letter. The verb eimi means “to be identical with” and functions as a copula placing the subject houtos, “this” and the predicate angelia, “the message” in predicate relation to each other and is serving to unite these two words. Thus, these two words are referring to the same thing. They both refer to the hoti clause which follows them. Therefore, the verb eimi denotes that the message that God is light which John and his fellow disciples received from the Lord Jesus Christ directly is equivalent or identical to the message he was now communicating in writing to the recipients of this epistle. The present tense of this verb is a customary or stative present which is used to signal an ongoing state. This would indicate that the message that God is light which John and his fellow disciples received from the Lord Jesus Christ directly exists in the state or condition of being equivalent or identical to the message he was now communicating in writing to the recipients of this epistle. The active voice of this verb is a stative active voice which indicates the subject exists in the state indicated by the verb. This would indicate that the message that God is light which John and his fellow disciples received from the Lord Jesus Christ directly exists in the state or condition of being equivalent or identical to the message he was now communicating in writing to the recipients of this epistle. The indicative mood of the verb eimi is declarative presenting this assertion as a non-contingent statement. The relative pronoun hos is anaphoric meaning that it refers back to its antecedent in the sentence, which is the articular nominative predicate nominative hē angelia, “the message” since they agree in number (singular) and gender (feminine). It is in the accusative case rather than the nominative case because it is functioning as the direct object of the verbs akouō, “we have heard” and anangellō, “announce.” As was the case in 1 John 1:1 and 3, the verb akouo here in 1 John 1:5 refers to the act of hearing but here in 1 John 1:5 the apostle John employs the verb in relation to the assertion that God is light.

2016 William E. Wenstrom, Jr. Bible Ministries 3 The first person plural form of the verb refers to John and the surviving disciples of Jesus Christ living at the time John wrote this epistle in the final decade of the first century. The perfect tense of the verb akouō is a consummative perfect tense which is used to emphasize the completed action of a past action or process from which a present state emerges. Here it emphasizes the completed process of John hearing enough of this message from the Lord that God is light [completed action] to make a reliable report to the recipients of this letter. The active voice of this verb akouō is a simple active voice indicating that John and the other witnesses experienced the action of hearing from the Lord this message that God is light. The indicative mood of this verb is declarative presenting John’s assertion that he and others heard from the Lord this message that God is light as a non- contingent statement. The intensive personal pronoun autos means “Him” and refers to the Lord Jesus Christ since the last third person pronoun reference prior to this one is found at the end of 1 John 1:3 in the prepositional phrase meta tou huiou autou Iēsou Christou (μετὰ τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ), “with His Son, who is Jesus who is the Christ.” The intensive personal pronoun autos is used here to emphasize the identity of the Lord Jesus Christ as being the source of this message that God is light. It was through the Lord Jesus’ revelation of Himself to the disciples, who revealed what God Himself is like (John 1:18). This fits perfectly with the content of the “gospel” given in the following hoti-clause, that God is light, when we recall that Jesus proclaimed himself to be the light of the world (John 8:12). The intensive personal pronoun autos is the object of the preposition apo which functions as a marker of source indicating that Jesus Christ is the source of the message that God is light which John was communicating in writing to the recipients of this epistle.

The Communication of the Message in Writing

1 John 1:5 This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all. (NASB95) “And announce to you” is composed of the following: (1) conjunction kai (καί), “and” (2) first person plural present active indicative form of the verb anangellō (ἀναγγέλλω), “announce” (3) dative second person plural form of the personal pronoun su (σύ), “to you.” The conjunction kai is a marker of result meaning it is introducing the assertion anangellomen humin (ἀναγγέλλομεν ὑμῖν), “we announce to you,” which presents

2016 William E. Wenstrom, Jr. Bible Ministries 4 the result of the previous assertion that the message God is light was communicated to John and others by the Lord. Therefore, this word is expressing the fact that as a result of hearing from the Lord the message that God is light, John was announcing this message to the recipients of this epistle. The verb anangellō is a compound word composed of the following of the adverb ana, “up, back again, step by step” and the verb angello, “to announce, proclaim.” It belongs to the angellō word group, which has more of the character of an offer of information or encouragement. The members of the angellō word group are for the most part interchangeable words in the Greek with slightly different emphasis upon the activity or message itself. The principal sense of this word group: “to bring tidings, notify, proclaim publicly.” In classical Greek, anangellō means, “to bring news of what has been observed, convey tidings of another party” or “to impart information, to share information.” The essential meaning is the communication of facts or greetings. The verb anangello is frequently used in a secular sense. With the meaning of “proclamation” it is used of the proclamation or declaration of a king or the reports of envoys, of an unconcealed message of sorrow, of communications. It is often used in a weaker sense in letters meaning, “to tell.” The verb was used of sacral proclamations and was used in connection with Hellenistic divine festivals in Asia Minor. The fact that it was used in sacral proclamations is an important parallel to the Greek New Testament usage of the term. The verb anangellō appears approximately 230 times in the Septuagint (LXX) mirroring the classical use of the word and is often used to translate the Hebrew .(נָגַד) nagad The verb anangellō appears 14 times in the Greek New Testament. As in classical usage, anangellō can lose its full meaning and signify simply relate or speak (e.g. Mt. 2:8; 28:11; Lk. 8:20; Acts 16:38). Usually the words of the angellō word group in the Greek New Testament mean proclamation in a special technical sense: the making known of God’s activity and His will to save. This proclamation, the authority of which is derived from its ultimate source, enters deeply into the life of the messenger and makes total demands upon him. When used in this manner, these terms can scarcely be distinguished in meaning from that word euangelion, “proclamation of the good news.” A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) to carry back information, to report of persons returning from a place (2) generally, to provide information, disclose, announce, proclaim, teach.4

4 Page 59

2016 William E. Wenstrom, Jr. Bible Ministries 5 Greek-English Lexicon of the New Testament Based on Semantic Domains, “to announce or inform, with possible focus upon the source of information – ‘to tell, inform’.”5 In 1 John 1:5, the verb anangellō means, “to impart” since John is talking about imparting information or sharing information with the recipients of this epistle, which was communicated to him and the other disciples by the Lord Jesus Christ that God is light. Therefore, the word does not mean “to proclaim,” or “to announce.” So here this word literally means, “to bring up to or back information to him who receives.” The prefix ana emphasizes the sharing of information or the imparting information that you have received from another. To impart something is to grant a part of something or share information with somebody that you yourself have learned from another. Here the apostle John is sharing information with the recipients of this epistle that he received from the Lord Jesus Christ. To impart denotes giving to a person or thing a part or share of something usually immaterial such as knowledge, thoughts, hopes, qualities or properties. Here the apostle John is giving his readers information regarding the nature of God that he received from the Lord Jesus Christ. He is sharing this knowledge of the perfect character of God with his readers and this knowledge he received from the Lord Jesus Christ. To impart implies directness of action whereas to communicate implies often an indirect or gradual transmission. Here John is being direct with his readers and is imparting to his readers the proclamation that he received from the Lord Jesus Christ and which proclamation states that God is light. The present tense of the verb anangellō is a descriptive present used to indicate that which is now going on or taking place, thus it emphasizes the time of writing. Therefore, the present tense is expressing that the idea that John is “now” imparting to his readers the message that he received from the Lord Jesus Christ regarding the fact that God is light. The active voice is a simple active voice indicating that John and the other surviving disciples of Jesus Christ are producing the action of the verb indicating that they are imparting to the recipients of the letter the message from the Lord that God is light. The indicative mood is declarative presenting John’s assertion as a non- contingent statement that he is imparting at the time of writing the message that they received from the Lord Jesus Christ regarding the fact that God is light. The plural form of the personal pronoun su means “all of you” referring to the recipients of this epistle as a corporate unit and is used in a distributive sense

5 33.197

2016 William E. Wenstrom, Jr. Bible Ministries 6 emphasizing no exceptions. Specifically, it is referring to each and every member of the Christian community in the Roman province of Asia. The personal pronoun su functions as a dative object meaning it is receiving the action of the verb anangellō indicating that the recipients of this epistle are receiving from John the message which they received from Jesus, that God is light. The apostle John puts the word in the dative rather than accusative case since he wants to emphasize the personal relationship he possesses with the recipients of this epistle.

God is Light

1 John 1:5 This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all. (NASB95) “That God is Light” is composed of the following: (1) conjunction hina (ἵνα), “that” (2) articular nominative masculine singular form of the noun theos (θεός), “of God” (3) nominative neuter singular form of the noun phōs (φῶς), “light” (4) third person singular present active indicative form of the verb eimi (εἰμί), “is.” The conjunction hoti is introducing an appositional clause and not a direct object clause since the latter does “not” follow a verb of perception, which is the case here in 1 John 1:5. Not infrequently a hoti clause stands in apposition to a noun, pronoun, or other substantive and when it does so the translation of the hoti as “namely, that” should make good sense although “that” will also work. Another way to test whether a hoti clause is appositional is to try to substitute the clause for its antecedent in which case you translate the hoti simply as “that.” This contrasts with the epexegetical hoti clause, which cannot be substituted for its antecedent. This usage is normally in apposition to the demonstrative touto in such expressions as “I say this to you, namely, that …” and the like. As such, the pronoun is kataphoric or proleptic, in that its content is revealed by what follows rather than by what precedes. Therefore, here in 1 John 1:5, the conjunction hoti is employed with the indicative mood of the verb eimi in order to form an appositional clause. This clause stands in apposition to the demonstrative pronoun houtos, “this” which is referring to the message John received from the Lord and was communicated by him to the recipients of this epistle. This hoti appositional clause identifies for the reader the content of the message which was communicated by the Lord to John and his fellow disciples and was being communicated by John to the recipients of this epistle. The noun theos refers to the Father which is indicated by the word’s articular construction which in the New Testament commonly signifies the first member of the Trinity unless otherwise indicated by the context.

2016 William E. Wenstrom, Jr. Bible Ministries 7 Once again, we have the verb eimi, however, this time the word means “to possess a particular inherent characteristic” indicating that light is an inherent characteristic of God the Father. The present tense of the verb eimi is a gnomic present used to make a statement of a general, timeless fact expressing the idea that light is as an eternal spiritual truth an inherent characteristic of the Father or we could say that God is characterized by light. The active voice of this verb is a stative active voice which indicates the subject exists in the state indicated by the verb expressing the fact that the Father eternally exists in the state of being characterized by light. The noun phōs was originally phaos but later by the tragedians to its Attic form phōs. The word appears as early as the eighth century B.C. in the writings of Homer. Its basic meaning of light, brightness, also covers the following nuances among others: sunlight, daylight, torch, fire, and eyesight. Figuratively in poetic writings phōs means, “the light of life,” i.e. life itself, which is highly valued as something bright, and as being comparable with salvation, happiness or military triumph. The bringer of such salvation can also be referred to as phōs. Light further represents intellectual “illumination,” or it can stand for physical “sight.” Metaphorically, phōs denotes “victory, deliverance,” and thus “happiness.” phōs, “light,” was of course naturally the antithesis to skotos, “darkness.” Relatively early in Greek usage phōs in contrast with skotos, “darkness” came to mean the sphere of ethical good, whereas wrongdoing are said to take place in darkness. Hence, it is the task such as a judge to bring hidden things “to light.” Light is not just a medium of sight according to Plato but also its object.6 This completely distinguishes the Greeks from Orientals. The basic connection between light and vision may be seen in phrases like “light of the eyes”,7 “the eyes”,8 “the bright eyes.”9 To the Greeks, light is the possibility of grasping and hence of mastering the world. Seeing light is life and separation from it is death.10 Plato uses phōs to denote well-being in general. Light is the world of the gods according to Homer.11 The deliverer appears as light.12 Light accompanies the manifestation of the divine.13

6 Resp. VI, 508a 7 Resp. VI, 508a 8 Homer Odyssey 16, 15 9 Homer Odyssey 16, 15 10 Homer Iliad 18, 61, 442; 18, 10 11 Odyssey 6, 43ff. 12 Iliad 17, 615 13 Euripides Ba. 1082f

2016 William E. Wenstrom, Jr. Bible Ministries 8 The terms phōs and skotos were common in the vocabulary of philosophy, religion, ethics and epistemology, which is the investigation into the origin, nature and limits of knowledge. Among the Pythagoreans light and darkness are among the ten antithetical principles. Plato developed a definite metaphysics of light. Light is not just a figure for true being but true being is light, hence it can shine and man maintains illumination by ascent to being. In his work the Republic14he speaks of an ascent of light. Knowledge presupposes that ideas are light and knowledge illumines being. Plato’s comparison of the idea of the good with sunlight15 is deeply significant for the history of ideas. For Aristotle, the nous, “mind” is compared to a light and illumines a thing. By entering the sphere of epistemology, phōs became greatly enriched in its range of connotation. A context such as this can emphasize its illuminating qualities, while another can emphasize its function as a healer, for even in the Greek world there was a connection between the notion of sin and the image of darkness and the notion of a redemption and salvation from evil and the image of light.16 Light possesses powers essential to true life. Hence, “to be in the light” comes to mean, “to live” whereas to be in Hades is to be in darkness. In the Greek as in other religions the metaphor of light has a certain importance. The gods are said to live in a world of brightness. Torch races were held as part of the cultic veneration of the gods, and in certain mystery cults the cleansing and refining effect of fire like that of water played a major part. Light in the cults was said to drive out demons. But Greek religion never became a religion of light in the strict sense of the term. This came about in later Hellenism. Phōs quite naturally denotes good whereas skotos denoted evil. As a figure of life itself, phōs contrasts the darkness of death. In addition, light illuminates, thus it represents knowledge, insight and understanding. According to Bauer, in Gnosticism and in the Qumran community or in later Hellenistic Judaism the duality of light and darkness became even more exploited in an effort to communicate theology.17 Gnosticism marked the climax of this process. It saw a basic, essential difference between light and darkness which stood over against each other as hostile powers, each being sovereign within its own sphere. Man, who by nature is in darkness, needs to liberate the elements of light within his own soul, and free them from earthly matter so that they may be re- united with the supernatural world to which they really belong and so attain to true life. Light and life are inseparably connected. In Gnosticism light and spirit were

14 Book VII, section 517b, 521c 15 Rep. 507e-509b 16 J. Stenzel, Die Antike, I, 1925, 256; cf. R. Bultmann, The Gospel of John, 1971, 42; cited by Hahn in The New International Dictionary of New Testament Theology, page 490 17 Greek-English Lexicon of the New Testament and Other Early Christian Literature-Second Edition, pages 871-872

2016 William E. Wenstrom, Jr. Bible Ministries 9 considered essentially one. Light is the matter of the other world, which flows on him who is willing to receive it and imports divine powers. Light, life, and later knowledge are interchangeable concepts.18 Manichaeism and Mandaeism carried on the Gnostic religion of light. Philo used phōs with reference to knowledge. Under Plato’s influence Philo saw the noetic as playing a part in a man’s appropriation of salvation, but since, like others in the history of religion, he viewed salvation in terms of light, it is easy to see why he used the metaphor of light for epistemological concepts. The logos is light, similarly the human nous or understanding. By describing conscience as phōs, Philo indicates the connection between knowledge and ethical behavior, a connection already assumed as self-evident by Plato.19 He considers God the first light and the archetype of every other light.20 The noun phōs was used to translate the following Hebrew terms in the Septuagint: (1) `or, “light” (Gen. 1:3ff. Job 18:5f. Is. 60:19f.) (2) `ur, “light” (Is. 50:11). (3) `orah, “light, happiness” (Est. 8:16). (4) ma’or, “lamp” (Ex. 27:20; 35:14 [35:16]; 39:37 [39:17]). (5) nevreshah, “lampstand” (Dn. 5:5-Aramaic). (6) noghahh, “something flaming, light” (Is. 4:5; 50:10). (7) nehir, “light” (Dn. 2:22- Aramaic). (8) nir, “fallow ground” (Hos. 10:12). (9) ner “lamp” (Prv. 13:9; 20:27). In the Old Testament, light is often used in the figurative sense to describe the perfect character of God. His garment is said to be light (Ps. 104:2). God’s presence is indicated by light (Ex. 13:21; Neh. 9:12; Dan. 2:22). The Lord is seen often in terms of light and salvation (Ps. 4:6). The Word of God is said to be light (Ps. 119:105; cf. Prov. 6:23), thus wisdom is described as light in the soul of a person because it is God’s viewpoint. Just as the pillar of fire-marked Israel’s route at the time of the Exodus (Ex. 13:21f.), so the law show how a man is to walk in the light, i.e. how a spiritual Israelite ought to live. According to Genesis 1:14-19, the “luminaries or celestial bodies of light” in the stellar universe surrounding the earth were to serve a five-fold purpose: (1) Separate the day from the night on the earth. (2) Signs (3) Seasons (4) Days (5) Years. Light is electromagnetic radiation that can be detected by the human eye. In terms of wavelength, electromagnetic radiation occurs over an extremely wide range, from gamma rays with a wavelength of 3 X 10-14 centimeter to long radio waves measured in millions of kilometers. In that spectrum the wavelengths visible to humans occupy a very narrow band, from about 7 X 10 to the negative 5th power centimeter (red light) down to about 4 X 10-5 (violet). The spectral regions adjacent to the visible band are often referred to as light also, infrared at the one

18 Oepke, Theological Dictionary of the New Testament, volume 4, page 20 19 Deus Imm. 135; Jos. 68 20 Som. 1, 75

2016 William E. Wenstrom, Jr. Bible Ministries 10 end and ultraviolet at the other. The speed of light in a vacuum is a fundamental physical constant, the currently accepted value of which is 299,792,458 meters per second or 186 miles per second. A light-year in astronomy is the distance traveled by light moving in a vacuum in the course of 1 year, at its velocity of 186,282 miles per second. A light-year equals about 5.878 x 10,000,000,000,000 miles, or 63,240 astronomical units. Two properties of light are, perhaps, more basic and fundamental than any others. The first of these is that light is a form of energy conveyed through empty space at high velocity (in contrast, many forms of energy, such as the chemical energy stored in coal or oil, can be transferred from one place to another only by transporting the matter in which the energy is stored). The unique property of light is, thus, that energy in the form of light is always moving, and its movement is only in an indirect way affected by motion of the matter through which it is moving. When light energy ceases to move, because matter has absorbed it, it is no longer light. The second fundamental property is that a beam of light can convey information from one place to another. This information concerns both the source of light and also any objects that have partly absorbed or reflected or refracted the light before it reaches the observer. The sun, planets and their moons or satellites as wells comets, galaxies and quasars are all examples of luminescent light sources. Luminescence is a process by which some materials emit light when they are relatively cool. Familiar examples of luminescence are the light emissions from electronically excited gases in neon lamps, lightning, tiny inorganic crystals used as coatings in luminescent watch dials, television, radar kinescopes, fluorescent lamps, x-ray fluoroscope screens, certain organic materials undergoing oxidation in fireflies and glowworms, aurora borealis. In all these phenomena, light emission does not result from the material being above room temperature, and so luminescence is often called cold light in order to distinguish it from the temperature-dependent light emitted by incandescent sources. When hot materials become luminous and radiate light, a process called incandescence, the atoms of the material are in a high state of agitation. Examples of incandescent sources: burning wood, coal, molten iron, and wire heated by an electric current. The practical value of luminescent materials lies in their capacity to transform invisible forms of energy into visible light. Luminescence is the emission of light not caused by incandescence and occurring at a temperature below that of incandescent bodies. Incandescence is the emission of visible light by a body, caused by its high temperature. An object that is luminous is one that is radiating or reflecting light. A luminary is a celestial body such as the sun or moon.

2016 William E. Wenstrom, Jr. Bible Ministries 11 The noun phōs appears 73 times in the Greek New Testament. A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) light in contrast to darkness, light (a) in the physical realm (b) in a transcendent sense (2) that which gives/bears light, torch, lamp, lantern (3) that which is illuminated by light.21 Greek-English Lexicon of the New Testament Based on Semantic Domains: (1) Light, in contrast with darkness, usually in relationship to some source of light such as the sun, moon, fire, lamp, etc. – ‘lamp’22 (2) A pile or heap of burning material – ‘fire, bonfire’23 (3) A stick or bundle of sticks carried about as a light – ‘torch’24 (4) Pertaining to what is widely known in view of the events in question having taken place in public – ‘in public, publicly’25 (5) Persons to whom the truth of God has been revealed and who are presumably living according to such truth – ‘sons of the light, children of the light, people of God’26. The noun phōs is used to denote for the following in the Greek New Testament: (1) Person of Christ in relation to salvation and His doctrine (Mt. 4:16; Lk. 2:42; Jn. 1:5, 7, 8, 9; 3:19, 20, 21; 8:12; 9:5; 11:9; 12:35, 36; 12:46; 13:47; Acts 26:13; 1 Jn. 2:8). (2) Function of believer’s spiritual life, i.e. applying the doctrines of Christ (Mt. 5:14; Rm. 13:12; 1 Jn. 2:9-10). (3) Soul life (Mt. 6:23; Lk. 8:35; 11:35). (4) Divine viewpoint (Mt. 10:27; Jn. 11:10; 26:18; Eph. 5:13; 1 Jn. 1:7). (5) Translucent nature of Christ’s garment at the transfiguration (Mt. 17:2). (6) Fire (Mk. 14:54; Lk. 22:56). (7) Physical light (Lk. 8:16; 12:3; Acts 9:3; 12:7; 16:29; 26:13; Rev. 18:23; 22:5). (8) Light of Christ’s resurrection body (Acts 22:6, 9). (9) Believer’s relation to a holy God (Lk. 16:8; 2 Co. 6:14; Eph. 5:8; Col. 1:12; 1 Th. 5:5; Jam. 1:17) (10) Eternal life of Christ (Jn. 1:4). (11) John the Baptist message of repentance (Jn. 5:45). (12) Salvation to the Gentiles (Rm. 2:19). (13) Restoration of physical light to the stellar universe signifying the presence of God (2 Co. 4:6). (14) Counterfeit nature of Satan (2 Co. 11:14). (15) Perfect character of the Father (1 Tim. 6:16; 1 John 1:1-5). (16) Presence of God indicating fellowship (1 Pet. 2:9; 1 Jn. 2:9). (17) Presence of Christ in the New Jerusalem (Rev. 21:24). In 1 John 1:5 the noun phōs is used in a figurative sense and means “light” referring to the holiness of the Father, which refers to the absolute perfection of His character. The emphasis with this word is not upon physical light whose source is the manifestation of the glory and presence of God but rather the holiness (i.e.

21 Page 1073 22 14.36 23 2.5 24 6.102 25 28.64 26 11.14

2016 William E. Wenstrom, Jr. Bible Ministries 12 absolute perfect character) of God. God is not physical light but rather He chooses to manifest His glory and presence through physical light (cf. Ps. 104:2).

Absence of Darkness

1 John 1:5 This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all. (NASB95) “And in Him there is no darkness at all” is composed of the following: (1) conjunction kai (καί), which is not translated (2) nominative feminine singular form of the noun skotia (σκοτία), “darkness” (3) preposition en (ἐν), “in” (4) dative third person masculine singular form of the intensive personal pronoun autos (αὐτός), “Him” (5) emphatic negative adverb ou (οὔ), “no at all” (6) third person singular present active indicative form of the verb eimi (εἰμί), “is” (7) nominative feminine singular form of the adjective oudeis (οὐδείς), “no at all.” We have again the conjunction kai and this time it is introducing an assertion which declares that there is absolutely no darkness in the Father whatsoever which not only expresses in a negative sense God’s holiness and makes explicit the previous assertion that God is light. Once again, we have the intensive personal pronoun autos. However, this time the word is referring to God the Father since He is the word’s nearest antecedent. It is the object of the preposition en which is a marker of a state or condition indicating that the Father exists in the state or condition of having absolutely no darkness in Him, none whatsoever. We have again the verb eimi and this time the word means “to exist” in an absolute sense. This verb functions here as a substantive where the subject is not stated but implied, therefore, we should insert the pronoun “there” into the translation. This function of eimi as a substantive indicates that the noun skotia, “darkness” functions as the predicate nominative. The verb eimi is emphatically negated by the emphatic negative adverb ou which emphatically negates the statement that there is darkness in the character of God or in other words, there is absolutely no sin or evil in His character. John emphatically declares that there is absolutely no darkness or imperfection in the character and nature of God. He is making an emphatic denial that there is any imperfection in the character and nature of God. The emphatic negative cardinal number adjective oudeis is employed here in 1 John 1:5 in order to strongly affirm the statement that there is no darkness in the (Triune) God, i.e. no imperfection in His character. It expresses in unequivocal terms that there is absolutely no darkness or imperfection in the character of the (Triune) God. By using this word with the emphatic negative adverb ou, John is stating in the strongest terms possible the perfection of God’s character.

2016 William E. Wenstrom, Jr. Bible Ministries 13 The gnomic present of the verb eimi which is again used for a general, timeless fact or specifically, a spiritual axiom or an eternal spiritual truth. Here it is used to express an absolute statement that is true all the time, namely that there is emphatically no darkness, i.e. sin or evil in God’s nature or character. The active voice of this verb is a stative active voice which indicates that the subject exists in the state indicated by the verb. Here it expresses the idea that darkness emphatically never exists in the state or condition of being a part of God’s character. The indicative mood of the verb eimi which is used to present John’s assertion that there is absolutely no darkness in the Father, none whatsoever as a non- contingent (or unqualified) statement. It is expressing a dogmatic statement of fact regarding the character or holiness of God that is an eternal spiritual truth. The noun skotia is related to the noun skotos and denotes “darkness, gloom.” In classical Greek, the word was used both literally and figuratively. It was used especially as a symbol of death. The noun skotos, “darkness” appears in classical from the writings of Homer onward.27 The feminine form of skotos, which is skotia has the same meaning as skotos and is of Hellenistic origin.28 In classical Greek darkness implies primarily to the state characterized by the absence of light (phos) without any metaphysical overtones. The thought is chiefly of the effect of darkness upon man. In the dark man gropes around uncertainly29, since his ability to see is severely limited. Thus, man who can see may become blind in the darkness and no longer know which way to turn. Hence, darkness appears as the “sphere of objective peril and of subjective anxiety.”30 The skotos word group is also employed in secular Greek in a metaphorical sense and is used to describe human life and conduct. The word can describe a man’s seclusion and obscurity or indicate secrecy, deceitfulness of his actions, the abstruseness of his words as well as lack of enlightment, insight and knowledge. Skotos “does not attain to high conceptual rank in philosophy…Mention of darkness serves to set off light; it has no philosophical content of its own”.31 This is not the case in Gnosticism where the concept of darkness goes beyond the purely relative, to become an independent force, seen as the unlimited ruler of the earthly world. This world is permeated with darkness that even its luminaries are but skoteinon phos, “dark light.” In a complete and drastic contrast to the cosmos of darkness shines the transcendent cosmos, the priority of which is emphasized in Gnostic literature

27 Iliad, 5, 47; Odyssey 19, 389 28 Apoll. Rhod. 4, 1698 29 Plato, Phaedo, 99b 30 Theological Dictionary of the New Testament, volume 7, page 424 31 Theological Dictionary of the New Testament, volume 7, page 425f.

2016 William E. Wenstrom, Jr. Bible Ministries 14 where is said to be endowed with a soul coming from a spark of light. It is man’s task by means of gnosis, “knowledge” to attain enlightment. Therefore, in direct antithesis with gnosis darkness has the character of agnoia, the sphere of ignorance, which keeps man from his salvation. The very fact of possessing a body involves the natural man in this sphere. The contrast between the cosmos of light and the cosmos of darkness results in a demand to metanoia, “change one’s mind.” The decision to turn from darkness of the earth-bound and bodily to the light and life. This dualism that demands for a decision between the light, which contains salvation and darkness, which means death, is developed to its most consistent conclusion in the metaphysical systems of the Mandaeans and of Manichaeism. The noun skotia appears only three times in the Septuagint where it is used in both a literal and figurative sense. It is used of literal darkness meaning the absence of physical light. The word is used figuratively of evil, sin and the absence of divine viewpoint and the presence of God. The noun skotia appears 16 times in the Greek New Testament and is used predominately by the apostle John where 14 of the 16 occurrences of the word in the Greek New Testament appear in Johannine literature. The other two occurrences of the word are found in Luke 12:3 and Matthew 10:27. As in the Hebrew Old Testament Scriptures, darkness has both a literal and figurative usage in the Greek New Testament. The word is used of literal darkness meaning the absence of sunlight in John 6:17 and 20:1 and is used of figurative for the spiritual darkness of the unbeliever (Mt. 4:16; Jn. 12:35, 46). It is used of secrecy in Matthew 10:27 and Luke 12:3 and is used of Satan and the fallen angels in John 1:5 and 1 John 2:8. The word is used to describe the believer who is out of fellowship with God (1 Jn. 2:9, 11). It is used to indicate that there is no moral imperfection in the character of God (1 Jn. 1:5). BDAG list the following meanings for skotia: (1) state of being devoid of light, darkness, gloom. J 6:17. σκοτίας ἔτι οὔσης while it was still dark 20:1. Perh. 12:35b (s. 2). Metaph. ἐν τῇ σκ. λέγειν (εἰπεῖν) τι say someth. in the dark, i.e. in secret (opp. ἐν τῷ φωτί) Mt 10:27; Lk 12:3 (s. HGrimme, BZ 23, ’35, 258–60). (2) darkening of the mind or spirit, darkness, fig. ext. of 1, of ignorance in moral and relig. matters Mt 4:16 v. l. (s. Is 9:1). Esp. in Johannine usage as a category including everything that is at enmity w. God, earthly and demonic J 1:5ab; 8:12;

someth. someth. = something i.e. i.e. = id est (that is) I.-E. Indo-European opp. opp. = opposed to, opposite BZ BZ = Biblische Zeitschrift—List 6 ext. ext. = extension relig. relig. = religious

2016 William E. Wenstrom, Jr. Bible Ministries 15 12:35a; perh. also 35b (s. 1), 46; 1J 1:5; 2:8f, 11abc.—HBakotin, De Notione Lucis et Tenebrarum in Ev. Jo. ’43.—DELG s.v. σκότος A 1. M-M. TW.32 Louw and Nida list the following meanings for skotia: (1) A condition resulting from the partial or complete absence of light – ‘darkness’.33 (2) The realm of sin and evil – ‘evil world, realm of evil, darkness’.34 Pertaining to not being able to known by the public but known by some in-group or by those immediately involved – ‘in secret, in private, secretly, privately’.35 In 1 John 1:5, the noun skotia is employed in a figurative or metaphorical sense referring to sin and evil in contrast to the figure of light which speaks of God’s holiness or the absolute perfection of God’s character. The word is used to express in emphatic terms that the character of God is devoid of any imperfections. The noun is employed with a double negative here in 1 John 1:5 to express emphatically that God the Father has absolutely no character imperfections and this is true of the Son and the Spirit as well since they are both deity as well. The noun skotia along with the double negative affirms in emphatic terms the absolute perfection of God the Father, which is totally untouched by any sin or evil. As light is the antithesis to darkness, so God’s character and nature is the direct antithesis to sin and evil. The noun scotia functions as predicate nominative in this emphatic declarative statement regarding the absolute perfection of God’s character. This is clearly indicated since the pronoun “there,” which is implicit in the verb eimi, has greatest priority over a noun. Therefore, the noun skotia functions as the predicate is making an emphatic assertion that there is absolutely no darkness in God, none whatsoever.

Translation of First John 1:5

First John 1:5 Now, this is the message, which we have heard from Him so that we are now imparting to each of you, namely that God (the Father) is light. Indeed, in Him, there is absolutely no darkness, none whatsoever. (Author’s translation)

Exposition of First John 1:5 perh. perh. = perhaps DELG DELG = PChantraine, Dictionnaire étymologique de la langue grecque—List 6 s.v. s.v. = sub voce (under the word, look up the word) M-M M-M = JMoulton/GMilligan, Vocabulary of Greek Testament—Lists 4, 6 TW TW = Theologisches Wörterbuch zum NT; tr. GBromiley, Theological Dictionary of the NT—List 6 32 Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., pp. 931–932). Chicago: University of Chicago Press. 33 14.53 34 88.125 35 28.71

2016 William E. Wenstrom, Jr. Bible Ministries 16

1 John 1:5 marks a transition from the prologue to John’s first new major topic of discussion which ends in 1 John 2:2 and deals with the requirements or conditions that the believer must meet in order to experience and enjoy fellowship with a God who is perfect in character. Here in verse 5, the apostle John informs the recipients of this epistle that he and his fellow disciples of Jesus Christ received a message from the Lord Jesus Christ and were now communicating it in writing to them. The content of this message is that God the Father is, an eternal spiritual truth existing eternally in the state of being light. This precise statement regarding the fact that God is light is not found in the recorded words of the Lord Jesus Christ in the Gospels, but the author was an apostle who heard much more than was “written down” (cf. Jn. 21:25). There is no reason to think that John did not mean just what he said. This is an eternal truth that he learned from the Lord Himself. John is stating here that he heard the Lord teach the fact that God is light. This assertion indicates that the Lord Jesus Christ had firsthand knowledge of God since He is the Son of God. He has experienced perfect intimate fellowship with God for all of eternity. The apostles and disciples of the Lord Jesus Christ were therefore, getting first-hand information and not from a second party. It clearly implies that Jesus Christ considered Himself equal with God since He made this claim regarding the perfect character of God. It also clearly indicates that the Lord Jesus Christ communicated His first-hand experiential knowledge of God to the apostles. This message therefore did not originate with the apostles but issued forth from the Lord Jesus Christ Himself. “Light” is used in a figurative sense referring to the holiness of the Father, which refers to the absolute perfection of His character. The emphasis with this word is not upon physical light whose source is the manifestation of the glory and presence of God but rather the holiness (i.e. absolute perfect character) of God. God is not physical light but rather He chooses to manifest His glory and presence through physical light (cf. Ps. 104:2). Light has two categorical usages in the Scriptures: (1) Literal (2) Figurative or metaphorical. It is associated with the following: (1) Heavenly bodies (Ps. 136:7; Jer. 4:23). (2) Lightning (Ps. 77:18). (3) Dawn (1 S. 14:36). (4) A lamp (Ex. 27:20). (5) Pillar of Fire (Ex. 13:21). In Scripture, light has two usages when used in relation to God: (1) Physical light as related to the manifestation of God’s glory and presence. (2) Spiritual light as related to His perfect holiness or character. The Lord Jesus Christ created out of nothing the stellar universe and planet earth (Gen. 1:1; Jn.1: 3; Col. 1:16-17; Heb. 1:3). God the Holy Spirit restored it on the fourth day (Gen. 1:2, 14-19). Light was not created since physical light is a manifestation of the glory of God and His presence. Darkness on the other hand

2016 William E. Wenstrom, Jr. Bible Ministries 17 was created and this is indicated in Isaiah 45:7 where the verb yatsar, “to make something out of existing material,” rather than bara, “to create out of non-existing material.” Isaiah 45:7 “The One Who forms (yatsar, “to create out of existing material” and not bara) light and the Creator (bara) of darkness, the Maker of prosperity and the Creator of misfortune, I, the Lord, the One who performs all these things.” (My translation) Nowhere is Scripture is light said to be bara, “created out of nothing,” but it is said to be yatsar, “to restored.” The glory of God manifested or in other words, His presence manifested is the source of light, both physical and spiritual light. This also clearly indicated in the New Heavens and New Earth and New Jerusalem (Revelation 21:22-27; 22:5). God’s manifested glory or in other words, His presence manifested will be the source of light in the New Heavens and New Earth and New Jerusalem. That God Himself would be the Light of the city is entirely fitting with the rest of Scripture (John 1:7-9; 3:19; 8:12; 12:35; 1 John 1:5; Rom. 13:12; Heb. 1:3). This refers to both physical and spiritual light. Remember that in the earthly tabernacle and temple there was artificial lighting in the holy place, the seven-branched lampstand, which spoke of Christ as the Light of the world. Yet, even in the Holy of Holies, there was no such lighting because the Shekinah glory of God gave it its light, the light of God’s own presence. In the eternal city, the entire city will be the temple, the dwelling place of God with the radiance of God’s glory radiating throughout the city in all its transparent beauty. Light is eternal and existed before the creation of the stellar universe since God’s manifested glory and presence is the source of light in the creation (1 John 5:7). In fact, the Lord Jesus Christ states emphatically that He is the Light of the cosmos meaning the stellar universe, which includes the earth (John 8:12). Everything in the universe exists because of the Lord Jesus Christ (John 1:4-5). The account in Genesis 1:3-4 was a restoration of light by God to the universe since light was removed from the universe by God as a result of His judgment for the Satanic rebellion but then God restored it and this account of its restoration appears in Genesis 1:3-2:3. The fact that physical light was absent signifies God refusing to manifest His glory and His presence in creation as a result of Satan’s rebellion. Therefore, the restoration of physical light signified the restoration of God’s manifested presence and glory. The original language of Genesis 1:1-2 along with a comparison of Scripture with Scripture (cf. Isa. 45:18; Jer. 4:23-25; Ezek. 28:12-18; Isa. 14:12-14) clearly indicates between Genesis 1:1 and 1:2 the earth and the stellar universe along with the angels were judged for the Satanic rebellion. The Lord Jesus Christ did not

2016 William E. Wenstrom, Jr. Bible Ministries 18 create the earth and the stellar universe to be an empty desolation and enveloped with darkness but rather He created it to have light and life. The absence of light signifies disaster (Jer. 4:23; Ezek. 32:7f.) and darkness is the abode of the wicked who operate at night (Jb. 24:14-17). It signifies the absence of the presence of God and the ocean signifies judgment (cf. Gen. 6-9; Ex. 14-15). Therefore, the earth and all of creation have undergone three phases: (1) Creation: Inhabited solely by the angels (Gen. 1:1) (2) Chaos: The result of God’s judgment of the Satanic rebellion in eternity past (Between Gen. 1:1 and 1:2; cf. Isa. 14:12-14; 45:18; Ezek. 28:12-18; Job 4:18) (3) Restoration: The result of God granting Satan’s appeal and the creation of mankind to resolve the conflict between God and Satan (Gen. 1:2b-2:4). The Lord Jesus Christ formed light out of existing material as indicated by the verb yatsar in Isaiah 45:7, which means, “to create out of existing material.” The verb bara, “to create something out of non-existing material,” which appears in Genesis 1:1 but does not appear in Genesis 1:3-4. Of course, the Old Testament constantly associates light with God. It is said to be in an anthropopathic sense His garment (Ps. 104:2) and it lives with Him (Dn. 2:22). His brightness is like light (Hab. 3:4). The Psalmist says, “the Lord is my light” (Ps. 27:1; cf. 2 S. 22:29). Darkness is said to not triumph over light (Job 38:19, 24). In creation, the Lord is said to do the following in Jeremiah 31:35, “Thus says the LORD, who gives the sun for light by day and the fixed order of the moon and the stars for light by night, who stirs up the sea so that its waves roar; The LORD of hosts is His name.” Serving God is described as walking in His light (Is. 2:5). His servant is a “light” to others (Is. 42:6; 49:6; 60:3; cf. 51:4). Light is often used as a symbol of divine favor, goodness, uprightness and blessing (Ps. 97:11). The path of the righteous is “like the light of the dawn” that continually grows brighter (Prov. 4:18). The failure to recognize the light is the most serious perversion. Those who do so “call evil good and good evil” and “put darkness for light and light for darkness” (Is. 5:20). A light was kept burning continually at night before the veil in the wilderness Tabernacle (Ex. 27:20-21; Lev. 24:2). It was a symbol of the presence of the Shekinah Glory, the Lord Jesus Christ. God is the sovereign Lord of light and darkness. The noun phōs, “light” is constantly associated with God and with His servants in the Greek New Testament. The apostle John employs phos to describe the perfect character of the Trinity (1 Jn. 1:5). Light represents the kingdom of God, led by the Lord Jesus Christ and darkness represents the kingdom led by Satan (Jn. 1:4-5; 3:18-21; 12:35-36). Light is also the symbol of ultimate victory since it cannot co-exist or yield to darkness (Jn. 1:4-5).

2016 William E. Wenstrom, Jr. Bible Ministries 19 In respect to God, light will signify source rather than emanation of rays but even so radiance is inseparable from its source (Heb. 1:3). Light is employed in the Greek New Testament in a figurative sense for the spiritual life of the believer (Mt. 5:16; Rm. 13:12; 1 Jn. 1:7) and signifies fellowship with God. Light is also used figuratively for salvation for the unbelievers who are living in the darkness of Satan’s cosmic system (Mt. 4:16; Acts 13:47; 26:17-18; Eph. 5:8; 1 Pet. 2:9). The light of the Gospel penetrates our hearts and grants us insight and knowledge (2 Cor. 4:4, 6). Light is synonymous with revelation and the enlightened man becomes light (Ps. 34:5; Mt. 5:14). What God has said supports what He has already accomplished. Agents of revelation become light. The Scriptures also characterize the Word of God as a light to the soul of the believer (Job 24:13; Ps. 119:105; Prov. 6:23; Mt. 5:14-16; Jn. 8:12; 2 Co. 4:5-7; Eph. 5:7- 14). Bible doctrine is divine viewpoint and God’s objective is that the believer possess divine viewpoint in his soul (Mt. 6:19-24). Light enables us to see where we are going. In the same way that the pillar of fire provided light and guided the Exodus generation through the darkness of the desert so the Spirit provides light for the church age believer’s soul in order to guide him through the darkness of the cosmic system. When we sin, we are extinguishing the light that the Spirit provides in our soul when we are in fellowship (cf. Job 29:3; Ps. 27:1; 1 Thess. 5:5). Not only are we depriving ourselves the guidance and direction of the Spirit when we sin but we are also hindering the Spirit’s work of manifesting the light of Christ in our physical bodies while we live in the midst of the darkness of the cosmic system of Satan. The light of Christ is the Person of Christ or more accurately, the life and character of Christ. When we are out of fellowship, the light of Christ, which refers to the life and character of the Person of Christ, cannot be manifested in our physical bodies. The Spirit’s job during the church age is always to mediate and manifest the light of Christ through the body of Christ. The responsibility of us as members of the body of Christ is to manifest the Person of Christ. The Spirit enables us to, but this is hindered and brought to a complete stop when we sin and are out of fellowship. When we are filled or influenced by means of the Spirit, we can discern the lies from the cosmic system of Satan (Ephesians 5:13). So the church’s function as the body of Christ is to manifest, and reflect the Person of Christ or in other words, the Light of Christ. Light also emphasizes the glory and magnificence of God as well as His veracity and purity. It also stresses the self-communicative nature of God where it is His nature to impart Himself without limit. As we noted the unique property of light is that energy in the form of light is always moving, and its movement is only in an indirect way affected by motion of the matter through which it is moving,

2016 William E. Wenstrom, Jr. Bible Ministries 20 thus, light emphasizes the action of God for man and for his salvation. Furthermore, light stresses God’s activity in empowering. Light not only emphasizes the action of God for man’s salvation but also enables him to perform the will of God. It also reveals the presence of God. In Genesis 1:2 we noted that the earth was covered with darkness, which signifies the absence of the presence of God. So, light always signifies the presence of God whether in the world or in the believer who is experiencing fellowship with God. Light has the character of a demand meaning man must adjust to the character of God and this is accomplished by the unbeliever expressing faith alone in Christ alone and by the believer by experiencing fellowship with God. In 1 John 1:5, John ascribes the figure of light to God because light reveals. This verse begins a section that deals with maintaining fellowship with God and is concluded in 1 John 2:2. As physical light reveals so the absolute perfection of God’s character reveals the imperfections of men, i.e. sin. In the context of 1 John 1:5 John employs this figure of light in order to convey to his readers that the absolute perfection of God’s character reveals sin in the lives of believers. As physical light reveals what is in the darkness so the absolute perfection of God’s character reveals sin the life of the believer. John is saying here that because of the absolute perfection of God’s character, He won’t tolerate sin in the life of the believer meaning that He will not have fellowship with the believer who is harboring any known sin in his stream of consciousness. The “Holy” Spirit is the member of the Trinity who convicts or convinces the believer of sin in His life (cf. John 16:7-11). Although this passage speaks of the relationship between the Holy Spirit and the unbeliever the principle of convicting of sin has application for the believer (cf. Phil. 3:15-16). Thus, John employs the figure of light to communicate to his readers that you cannot hide sin because God’s holiness, i.e. His absolute perfection of character will reveal it. The absolute perfection of God’s character will not tolerate sin in the life of the believer, therefore the believer as we will note in 1 John 1:9 must confess sin to the Father in order to be restored to fellowship with the Father. Zane Hodges writes “In describing God as Light, which John frequently did (John 1:4–5, 7–9; 3:19–21; 8:12; 9:5; 12:35–36, 46; Rev. 21:23), he was no doubt thinking of God as the Revealer of His holiness. Both aspects of the divine nature figure in the discussion of sin and fellowship in 1 John 1:6–10. As Light, God both exposes man’s sin and condemns it. If anyone walks in darkness, he is hiding from the truth which the Light reveals (cf. John 3:19–20). Thus revelatory terms such as ‘the truth’ and ‘His Word’ are prominent in 1 John 1:6, 8, 10.”36

36 Walvoord, J. F., & Zuck, R. B., Dallas Theological Seminary. (1985). The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 884). Wheaton, IL: Victor Books.

2016 William E. Wenstrom, Jr. Bible Ministries 21 Matthew Henry writes “This report asserts the excellency of the divine nature. He is all that beauty and perfection that can be represented to us by light. He is a self-active uncompounded spirituality, purity, wisdom, holiness, and glory. And then the absoluteness and fulness of that excellency and perfection. There is no defect or imperfection, no mixture of any thing alien or contrary to absolute excellency, no mutability nor capacity of any decay in him.”37 So, in 1 John 1:5, the apostle John employs the figurative usage of light to describe the holiness of the Father. The term “holiness” has become an obscure term. Webster’s New Universal Unabridged Dictionary defines holiness, “the quality or state of being holy; sanctity.” They define sanctity, “sacred or hallowed character.” One of the definitions that Webster’s New Universal Unabridged Dictionary gives for the adjective holy is, “entitled to worship or profound religious reverence because of divine character or origin or connection with God or divinity.” Therefore, holiness pertains to the absolute perfection of the divine character. John employs light in the figurative sense for the absolute eternal perfection of character of the Triune God. One of the definitions for the noun character that Webster’s New Universal Unabridged Dictionary provides that applies to the context of our passage is the following: “the aggregate of features and traits that form the apparent individual nature of some person or thing.” If we paraphrase this definition, and give it a spiritual application we would say that “light” here in 1 John 1:5 emphasizes “the aggregate of perfect features and traits that form the nature of God the Father, God the Son and God the Holy Spirit.” Webster’s states that character “refers especially to moral qualities, ethical standards, principles and the like.” If we paraphrase this too and give this a spiritual application, we would say that ascribing light to God emphasizes His “perfect moral qualities, ethical standards and principles.” Therefore, the holiness of God is a term which refers to the aggregate of perfect features or attributes and traits that form the nature of God the Father, God the Son and God the Holy Spirit. Thus, God’s holiness is related to all of His divine attributes. Therefore, the term “holiness” refers to the absolute perfection of the character of God, expressing His purity of character or moral perfection and excellence, thus making God totally separate from sin and sinners. He is totally separate from sin

37 Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 2443). Peabody: Hendrickson.

2016 William E. Wenstrom, Jr. Bible Ministries 22 and sinners unless a way can be found to constitute them holy and that way has been provided based upon the merits of the impeccable Person and Finished Work of the Lord Jesus Christ on the Cross. The presence of evil, sin and injustice is totally absent in the character of God, thus God does not tolerate evil or sin because it is contrary to His character, i.e. His inherent moral qualities, ethical standards and principles. Holiness is used often to describe the Person of God. Leviticus 22:2 “Tell Aaron and his sons to be careful with the holy gifts of the sons of Israel, which they dedicate to Me, so as not to profane My holy name; I am the LORD.” (NASB95) 1 Peter 1:14 As obedient children, do not be conformed to the former lusts which were yours in your ignorance, 15 but like the Holy One who called you, be holy yourselves also in all your behavior; 16 because it is written, “YOU SHALL BE HOLY, FOR I AM HOLY.” (NASB95) 1 Chronicles 16:10 “Glory in His holy name; Let the heart of those who seek the LORD be glad.” (NASB95) Psalm 30:4 Sing praise to the LORD, you His godly ones, and give thanks to His holy name. (NASB95) Psalm 97:12 Be glad in the LORD, you righteous ones, and give thanks to His holy name. (NASB95) This absolute perfection of God’s character is celebrated throughout the Scriptures. Isaiah 6:3 And one called out to another and said, “Holy, Holy, Holy, is the LORD of hosts, The whole earth is full of His glory.” (NASB95) Revelation 4:8 And the four living creatures, each one of them having six wings, are full of eyes around and within; and day and night they do not cease to say, “HOLY, HOLY, HOLY IS THE LORD GOD, THE ALMIGHTY, WHO WAS AND WHO IS AND WHO IS TO COME.” (NASB95) The title “His Holy Name” refers to the perfect character of the Person of God. The Lord Jesus Christ revealed the holiness or character of God during His 1st Advent. John 1:18 No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him.” (NASB95) Therefore, holiness pertains to the sum total of God’s invisible attributes, which compose the absolute perfection of His character. Holiness for the believer is Christ-likeness, which is the reproduction of Christ- like character in the believer, i.e. spiritual maturity. It is the reproduction of the character and life of Christ in the believer, which is accomplished by the Holy Spirit in the believer who obeys the Spirit’s voice, which is heard through the communication of the Word of God.

2016 William E. Wenstrom, Jr. Bible Ministries 23 Being holy is being like Christ who is holy. We are holy when we are thinking, speaking and acting like Christ and this all begins with adopting the mind of Christ in your thinking. The more the believer matures, the more he will experience the holiness of God in his life. The believer who obeys the voice of the Spirit, which is heard through the Word of God will reflect the holiness of God. The more the believer reflects the holiness of God by being obedient to the Spirit, the more he will reflect the holiness of God thereby glorify Him. The more he reflects the holiness of God, the more intimate the believer’s fellowship with God will be. The believer’s intimacy with God will grow in direct proportion to his reflecting the holiness of God. The believer who is obedient to the Spirit’s voice, which is heard through the communication of the Word of God enables the Spirit to reproduce the life and character of Christ in him and to empower and guide him in doing the will of the Father, which is to be conformed to the image of Christ. The will of the Father from eternity past is that the believer be conformed to the image of Christ (Rm. 8:28-29; 12:1-2; Phlp. 3:2-21; Eph. 4:12-24). Thus, the will of the Father from eternity past is that the believer be perfectly holy as the Lord Jesus Christ is. Therefore, the responsibility of us as members of the body of Christ is to manifest the Person of Christ. The Spirit enables us to, but this is hindered and brought to a complete stop when we sin and are out of fellowship. So, the church’s function as the body of Christ is to manifest the Person of Christ or in other words, the Light of Christ and this is why Paul desired that Christ would be manifested in his physical body in Philippians 1:21. This is why Paul exhorts the Philippians in Philippians 2:14-16 to exhibit the Word of life. When we sin and get out of fellowship we are in effect hindering the Spirit’s work of manifesting the Light or the perfect character of Christ in our physical bodies! Holiness for the believer is not morality although morality will be the result of experiencing the holiness of God in one’s life. Morality is not the basis for experiencing the holiness of God in one’s life but rather it is the result of fellowship with God that is the result of obeying the Spirit’s voice in the Word of God. The apostle John employs the figure that God is light in order to remind his readers that God does not tolerate sin because He holy or has perfect character and therefore, the believer in order to maintain fellowship with God must not tolerate sin in his own life and conduct. This figure implies that the believer must be transparent before God or in other words he must be totally open and honest with God in order to maintain fellowship with Him. The believer must constantly be examining himself regarding sin in his life. Paul reminds the Corinthians of this principle in 1 Corinthians 11:27-32.

2016 William E. Wenstrom, Jr. Bible Ministries 24 Therefore, when the believer sins, they must confess their sins to the Father to be restored to fellowship and they maintain this fellowship through obedience to His commands and prohibitions which reflects His holiness or perfect character. Therefore, His holiness is active since in order to maintain fellowship with God the believer must confess any known sin to the Father. Restoration to fellowship demands that the believer immediately apply the Word of God to his thoughts, words and actions. This will enable the believer to experience the holiness or perfect character of God in his life and thus to continue to experience and enjoy fellowship with God. The holiness or perfect character of God is thus always interacting with believers since fellowship with God demands holiness on the part of the believer. The perfect character of God is intrinsic, uncreated, and untarnishable and is observable in every divine attitude and action. Holiness expresses God’s attitude toward sin and evil as well as His inherent devotion to what is good, right and just, thus, there is in divine holiness the capacity for response towards others, which is both positive and negative. The perfect character or holiness of God is the excellence of the divine nature. It is the very antithesis to sin, evil, moral blemish or defilement. Elwell writes “If light represents goodness in antithesis to the evil associated with darkness, it is a natural step for the biblical authors to understand God, the ultimate good, as light. Light symbolizes the holy God. Light signifies God’s presence and favor (Ps. 27:1; Isa. 9:2; 2 Cor. 4:6) in contrast to God’s judgment (Amos 5:18). Throughout the Old Testament light is regularly associated with God and his word, with salvation, with goodness, with truth, with life. The New Testament resonates with these themes, so that the holiness of God is presented in such a way that it is said that God “lives in unapproachable light” (1 Tim. 6:16). God is light (1 John 1:5) and the Father of lights (James 1:17) who dispels darkness. The Johannine writings gather up the Old Testament understanding of light and show its summation in Jesus Christ (thirty-three of the seventy-two occurrences of phōs in the New Testament are found in the Johannine literature). Light is the revelation of God’s love in Jesus Christ and the penetration of that love into lives darkened by sin (1 John 1:5–7). Jesus declares that he is ‘the light of the world’ (John 8:12; 9:5). Jesus is the incarnate Word of God, who has come as the light that enlightens all people (John 1:4–14), so that those believing in him will no longer be in darkness (12:46). Paul concurs as he harks back to the creation account: ‘For God, who said, ‘Let light shine out of darkness,’ make his light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Christ’ (2 Cor. 4:6). Through the Word of God light came into existence (Gen.

2016 William E. Wenstrom, Jr. Bible Ministries 25 1:1–3), and through the revelation of God in Jesus Christ the Word brought light to humanity.”38 Ryrie writes “Usually defined negatively and in relation to a relative, not absolute, standard, holiness in the Bible means separation from all that is common or unclean. In respect to God, holiness means not only that He is separate from all that is unclean and evil but also that He is positively pure and thus distinct from all others. An analogy may help in understanding this concept. What does it mean to be healthy? It is the absence of illness, but also a positive infusion of energy. Holiness is the absence of evil and the presence of positive right. In God, His holiness is a purity of being and nature as well as of will and act. Holiness is the attribute by which God wanted to be especially known in Old Testament times (Lev. 11:44; Josh. 24:19; Ps. 99:3, 5, 9; Isa. 40:25; Hab. 1:12). In the New Testament it appears in direct statements (John 17:11; 1 Pet. 1:15), in ascriptions of praise (Rev. 4:8), and in the figure of God being light (1 John 1:5). The absolute, innate holiness of God means that sinners have to be separated from Him unless a way can be found to constitute them holy. And that way has been provided in the merits of Jesus Christ. A proper view of the holiness of God should make the believer sensitive to his own sin (Isa. 6:3, 5; Luke 5:8). The holiness of God becomes the standard for the believer’s life and conduct (1 John 1:7). This should put to an end the often useless discussions over what is permitted and what is not in the Christian life. Proper conduct can be tested by the simple question, Is it holy? This is the believer’s standard. Although he does not always measure up to it, he must never compromise it.”39 The apostle John’s teaching in 1 John 1:5 regarding the absolute perfection of the Father’s character or holiness along with his statements in 1 John 1:6-2:2 are directly related to the sanctification of the Christian community in the Roman province of Asia. Specifically, his teaching in these verses is addressing the subject of experiential sanctification. He wants them to continue to experience their sanctification. In fact, all of 1 John is addressing the subject of fellowship with God and believers and thus experiential sanctification. The term “experiential sanctification” speaks of the Christian’s fellowship with God but from the perspective that it is the experience of being set apart to serve God exclusively or we can say that is living according to God’s holy standards so as to experience His holiness. Sanctification deals with conforming the believer to the holiness of God and reproducing it in the believer. At the moment the believer was declared justified through faith in Jesus Christ, the omnipotence of God the Holy Spirit caused the believer to become identical and united with the Lord Jesus Christ in His

38 Elwell, W. A., & Elwell, W. A. (1996). In Evangelical dictionary of biblical theology (electronic ed.). Grand Rapids: Baker Book House. 39 Ryrie, C. C. (1999). Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (pp. 42–43). Chicago, IL: Moody Press.

2016 William E. Wenstrom, Jr. Bible Ministries 26 crucifixion, His spiritual and physical death, His burial, resurrection and session. It also ascribes to the believer the qualities and characteristics of the Lord Jesus Christ. The baptism of the Spirit results in positional sanctification and the potential to experience sanctification in time and the guarantee of perfective sanctification at the resurrection of the church. By positional, I mean that God views the believer as crucified, died, buried, raised and seated with Christ since at the moment of conversion, the Holy Spirit placed the believer in union with Christ, identifying him with Christ’s crucifixion (Romans 6:6; Galatians 2:20), His death (Romans 6:2, 7-8; Colossians 2:20; 3:3), His burial (Romans 6:4; Colossians 2:12), His resurrection (Romans 6:5; Ephesians 2:6; Philippians 3:10-11; Colossians 2:12; 3:1) and His session (Ephesians 2:6; Colossians 3:1). “Positional sanctification” is the believer’s “entrance” into the plan of God for the church age resulting in eternal security as well as two categories of positional truth (1 Corinthians 1:2, 30; 1 Peter 1:2; 1 Thessalonians 5:23; Ephesians 5:26-27; Hebrews 2:11; 10:10; Acts 20:32; 26:18; Romans 6:3, 8; 2 Thessalonians 2:13). “Retroactive” positional truth is the church age believer’s identification with Christ in His death and burial (Romans 6:3-11; Colossians 2:12). In other words, when Christ, died God considers the believer to have died with Him. Romans 6:4 Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. (NASB95) 1 Corinthians 1:30 But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption. (NASB95) Colossians 2:12 having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead. (NASB95) “Current” positional truth is the church age believer’s identification with Christ in His resurrection, ascension and session (See Ephesians 2:4-6; Colossians 3:1-4). In other words, when Christ was raised and seated at the right hand of the Father, the Father considers the believer to have been raised and seated with Christ as well. “Positional sanctification”: (1) What God has done for the church age believer. (2) His viewpoint of the church age believer. (3) Sets up the potential to experience sanctification in time. (4) Provides the believer with the guarantee of receiving a resurrection body. “Experiential sanctification” is the function of the church age believer’s spiritual life in time through obedience to the Father’s will, which is revealed by

2016 William E. Wenstrom, Jr. Bible Ministries 27 the Spirit through the communication of the Word of God (John 17:17; Romans 6:19, 22; 2 Timothy 2:21; 1 Peter 3:15; 1 Thessalonians 4:3-4, 7; 1 Timothy 2:15). The will of the Father is for the believer to obey the Spirit’s teaching in the Word of God that he has been crucified, died, buried, raised and seated with Christ, which constitutes experiencing sanctification. 2 Thessalonians 2:13 But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth. (NASB95) “Experiential sanctification” is the post-conversion experience of the believer who is in fellowship with God by confessing any known sin to the Father when necessary followed by obedience to the Father’s will, which is revealed by the Spirit through the Word of God. Experiential sanctification is only a potential since it is contingent upon the church age believer responding to what God has done for him at the moment of conversion, therefore, only believers who are obedient to the Word of God will experience sanctification in time. The believer who experiences sanctification is walking in “newness of life” and he does this by obeying the teaching of the Word of God, which states that the believer has been crucified, died, buried, raised and seated with Christ and which teaching is inspired by the Holy Spirit (See Romans 6). The believer can experience this victory and deliverance by appropriating by faith the teaching of the Word of God that he has been crucified, died, buried, raised and seated with Christ (Romans 6:11-23; 8:1-17; Galatians 2:20; Colossians 3:5-17). This is what Paul did. The believer’s faith in the teaching of the Word of God that he has been crucified, died, buried, raised and seated with Christ will express itself in obedience, which results in the believer experiencing sanctification. The believer who appropriates by faith the teaching of the Word of God that he has been crucified, died and buried with Christ will experience deliverance from the lust patterns of the old sin nature. Galatians 5:24 Now those who belong to Christ Jesus have crucified the flesh with its passions and desires. (NASB95) The believer is to consider the members of his body to be dead to these lust patterns of the old sin nature since they were crucified at the cross and he has died with Christ. Colossians 3:5 Therefore consider the members of your earthly body as dead to immorality, impurity, passion, evil desire, and greed, which amounts to idolatry. (NASB95)

2016 William E. Wenstrom, Jr. Bible Ministries 28 The Lord Jesus Christ was crucified so that the believer might not live for the lusts of the old sin nature but for the will of God (See 1 Peter 4:1-3). Prior to salvation, the believer was enslaved to the lust patterns of the old Adamic sin nature since he was under real spiritual death meaning he had no capacity to experience fellowship with God (See Ephesians 2:1-3). At the moment of conversion, through the baptism of the Spirit, the omnipotence of the Spirit identified the believer with Christ in His crucifixion, death, burial, resurrection and session (See Romans 6:4-7; Ephesians 2:4-6). Also, at the moment of conversion, God gave the believer a new divine nature that gives him the capacity to experience deliverance from the lust patterns of the old Adamic sin nature (See 2 Peter 1:4). Galatians 3:27 For all of you who were identified with Christ have clothed yourselves with the nature of Christ. (Author’s translation) 1 Corinthians 15:45 So also it is written, “‘The first MAN, Adam, BECAME A LIVING SOUL.” The last Adam became a life-giving spirit. (NASB95) 2 Corinthians 5:17 Therefore if anyone is in Christ, he is a new spiritual species; the old things passed away; behold, new things have come. (NASB95) 2 Peter 1:4 For by these He has granted to us His precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust. (NASB95) 1 John 3:9 No one who is born of God practices sin, because His seed abides in him; and he cannot sin, because he is born of God. (NASB95) The new Christ nature that indwells every believer is the holiness of God and is perfectly holy just as Christ is and thus cannot sin. Believers sin because they choose to obey the temptations of the old sin nature and the lies of Satan’s cosmic system. The new Christ nature provides the believer the capacity to experience the holiness of God in his life and Christ-likeness is the production or the result of having a lifestyle of living in the new Christ nature. The new Christ nature functions when the believer is obedient to the voice of the Spirit, which is heard through the communication of the Word of God and constitutes putting on the new man or the new self or new nature. Ephesians 4:24 and put on the new self, which in the likeness of God has been created in righteousness and holiness of the truth. (NASB95) Fruit bearing, i.e. Christ-like character is the result of experiencing the holiness of God, which is synonymous with “experiential sanctification” since the believer cannot experience fellowship with a holy God unless he himself is holy. Sanctification is experiencing the holiness of God or in other words manifesting the character of God through one’s thoughts, words and actions. Since the believer

2016 William E. Wenstrom, Jr. Bible Ministries 29 has been crucified with Christ and has died with Him, he is commanded to consider himself dead to the sin nature. Romans 6:11 Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus. (NASB95) Therefore, since the believer has been crucified, died and buried with Christ and has been raised and seated with Him and has been given a new divine nature, he is commanded to abstain from the various lust patterns of the old sin nature, which wage war against the believer’s soul and is to flee them. 1 Peter 2:11 Beloved, I urge you as aliens and strangers to abstain from fleshly lusts which wage war against the soul. (NASB95) 2 Timothy 2:22 Now flee from youthful lusts and pursue righteousness, faith, love and peace, with those who call on the Lord from a pure heart. (NASB95) The believer is prohibited from obeying the lust patterns of the old Adamic sin nature and is commanded to put on the nature of Christ, which is accomplished by obeying the Word of Christ and this constitutes walking by means of the Spirit (See Romans 6:12-13; 13:14; Galatians 5:16; Ephesians 4:17-24). The believer sins because he chooses to disobey the teaching of the Word of God that his sin nature was crucified with Christ at the Cross and thus allows the sin nature to control and influence his soul so that he produces mental, verbal and overt acts of sin (See James 1:13-15). The believer’s sin nature will not be totally eradicated until he physically dies or when the rapture of the church takes place when the believer will receive a resurrection body to replace the body he now has, which contains the old sin nature (See 1 Corinthians 15:51-57; Philippians 3:20-21). In the meantime, the believer has a battle raging within him since he has two natures, which are diametrically opposed to one another and he must choose between the two since the old sin nature wars against the Spirit. Galatians 5:17 For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please. (NASB95) Having died with Christ and being raised with Christ and possessing the new Christ-nature sets the Christian free from the old Adamic nature. We utilize the new Christ-nature by obeying the Word of God, which constitutes experiencing fellowship with God (1 John 2:3-5) and walking by means of the Spirit since the Spirit speaks to the believer through the Word of God. Galatians 5:16 But I say, walk by the Spirit, and you will not carry out the desire of the flesh. (NASB95) The believer loses fellowship through obeying the sin nature and committing personal sins. However, he is restored through the confession of sin (1 John 1:9).

2016 William E. Wenstrom, Jr. Bible Ministries 30 1 John 1:9 If any of us does at any time confess our sins, then, He (God the Father) is faithful and just with the result that He forgives us our sins and purifies us from each and every wrongdoing. (Author’s translation) This fellowship is maintained by bringing one’s thoughts into obedience to the teaching of Jesus Christ, which constitutes obeying the commands of Ephesians 5:18 to be influenced by means of the Spirit and Colossians 3:16 to let the Word of Christ richly dwell in your soul since both produce the same results. Ephesians 5:18 And do not permit yourselves to get into the habit of being drunk with wine because that is non-sensical behavior, but rather permit yourselves on a habitual basis to be influenced by means of the Spirit. (Author’s translation) Colossians 3:16 Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God. (NASB95) Therefore, obedience to the Word of God will enable the believer to experience fellowship with God, which is synonymous with experiencing sanctification. 1 John 2:5 But, whoever, at any time does observe conscientiously His Word, indeed, in this one, the love for the one and only God is accomplished. By means of this we can confirm that we are at this particular moment in fellowship with Him. (Author’s translation) This obedience constitutes loving the Lord. John 14:15 If you love Me, you will observe conscientiously My commandments. (Author’s translation) So this battle rages between the flesh, the sin nature and the Spirit. The believer’s soul is a battleground. The battle in the soul is related to whether they will live for self in the old sin nature or live for God in the new nature. Paul relates this battle in his own life as a believer in Romans 7:14-25. “Experiential” sanctification is experiencing the holiness or in other words manifesting the character of God through one’s thoughts, words and actions (1 Peter 1:14-16). “Perfective sanctification” is the perfection of the church age believer’s spiritual life at the rapture, i.e. resurrection of the church, which is the completion of the plan of God for the church age believer (1 Corinthians 15:53-54; Galatians 6:8; 1 Peter 5:10; John 6:40). It is the guarantee of a resurrection body and will be experienced by every believer regardless of their response in time to what God has done for them at salvation. All three stages of sanctification refer to the process of conforming the believer into the image of Jesus Christ, which is the Father’s plan from eternity past (Romans 8:28-30).

2016 William E. Wenstrom, Jr. Bible Ministries 31 After this assertion that God is light in 1 John 1:5, the apostle John emphatically declares that there is absolutely no darkness in the Father whatsoever. He is emphatically declaring that there is absolutely no darkness or imperfection in the character and nature of God. He is making an emphatic denial that there is any imperfection in the character and nature of God. John is expressing emphatically that God the Father has absolutely no character imperfections and this is true of the Son and the Spirit as well since they are all deity as well. He is asserting in emphatic terms that God the Father is totally untouched by any sin or evil. As light is the antithesis to darkness, so God’s character and nature is the direct antithesis to sin and evil. Light and darkness are often employed as metaphors in Scripture to describe two opposing armies in the angelic conflict. Light represents the kingdom of God, led by the Lord Jesus Christ. Darkness represents the kingdom led by Satan (cf. John 1:4-5; 3:18-21; 12:35-36). In Scripture, darkness often relates to the absence of divine viewpoint and thus the absence of the presence of God (cf. Acts 26:18; Eph. 5:8; 6:12; Col. 1:13; 1 Thess. 5:4-5; 2 Pet. 2:4; 1 John 1:5; 2:10-11; Jude 6; Jam. 1:17; Rev. 21:22-25). A comparison of Scripture clearly indicates that darkness came into the universe for the first time as a result of God judging Satan for his rebellion in eternity past. This is indicated by the Genesis 1:1-2 and a comparison of Scripture with Scripture. Genesis 1:1 In eternity past, God created out of nothing the heavens (first heaven: earth’s atmosphere; second heaven: stellar universe; third heaven: abode of God) and the earth. 2 However the earth became an empty desolation, and darkness was over the surface of the deep. Now, the Spirit of God was hovering over the surface of the waters. (Author’s translation) A, a catastrophe took place upon the earth between Genesis 1:1 and 1:2. This catastrophe was the result of God’s judgment for the rebellion of the angels in eternity past. Isaiah 45:18 “For thus says the Lord, who (the Lord Jesus Christ) who created the heavens (He is the God who formed the earth and made it, He established it and did not create it a waste place (tohu), but formed it to be inhabited), I am the Lord, and there is no one else.” (NASB95) In Genesis 1:2, the “darkness” that the universe was engulfed in refers to the absence of the presence of God as a result of His judgment upon the earth. Darkness in the Bible is associated with evil and the kingdom of darkness. Darkness is symbolic of evil. The description of earth as an empty desolation and having darkness over the surface of the ocean depths paints a very negative picture. This picture is not one of blessing, but of cursing instead. We would expect that when God creates there would be light and life but this is not described here in

2016 William E. Wenstrom, Jr. Bible Ministries 32 verse 2. God did not create the earth to be an empty desolation but it became that because of God’s judgment of the angels in eternity past before mankind was created. A survey of some of the uses of darkness in the Bible will make this point clear. Light and darkness are often employed as metaphors in Scripture to describe two opposing armies in the angelic conflict. As we noted light represents the kingdom of God, led by the Lord Jesus Christ. Darkness represents the kingdom led by Satan. Darkness in Scripture often relates to the absence of divine viewpoint and thus the absence of the presence of God. Furthermore, a comparison of Scripture clearly indicates that God as the result of Satan’s rebellion judged the initial creation in eternity past. God has passed down a judgment and imprisoned the angels in darkness. Job 4:17 Can mankind be just before God? Can a man be pure before his Maker? 18 He puts no trust even in His servants; And against His angels He charges error.” (NASB95) Matt 25:40 “The King will answer and say to them, ‘Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me.’ Then He will also say to those on His left, ‘Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels.’” (NASB95) Angels like human beings need light to function but all light in the universe was turned off as part of God’s judgment of the angels (Psa. 148:3; 2 Cor. 11:14). As a result of the Supreme Court of Heaven granting the appeal of Satan and the fallen angels, God restored the universe from chaos to cosmos, order. The earth was initially created for the angels exclusively but they rebelled and God judged them and the earth, which was their habitation. The darkness in Genesis 1:2 is symbolic of God’s judgment. The earth received judgment because of the angels and not mankind since the latter was not created. A special category in the biblical use of darkness is the literal blotting out of light that attends divine judgment. This category of usage is particularly important to our discussion because it is exactly this sort of darkness which we are considering in Genesis 1:2. As a result of Satan's activities on the original earth, God judged that the original created world and the earth was cursed by association with Satan's sin (just as the restored earth would later be cursed for its association with Adam's sin: Gen.3:17-19; Rom.8:19-22). One of the results of that judgment was that God plunged the original earth (and universe, for that matter) into darkness. In this and other instances, we may say that in addition to being symbolic of evil, the darkness is also very real, inflicted in literal fashion as part of the judgment of God (cf. Is.5:30; 8:22; Ezek.32:7-8; Acts 13:11):

2016 William E. Wenstrom, Jr. Bible Ministries 33 Darkness was one of the ten plagues upon Egypt, which demonstrated God's power over Pharaoh (Ex.10:21-29; cf. Ps.105:28). The darkness was apparently horrible, a palpable curse which constituted the worst of all the plagues, to be followed by the death of the Egyptian first-born (Ex.11). A similar divine blotting out of all light occurs at Exodus 14:20. Here the cloud of God’s presence creates a supernatural darkness for the purpose of restraining the Egyptian army, yet at the same time it provides light to the Israelites (cf. Josh.24:7). In Scripture, Egypt is a picture of the cosmic system of Satan. Just as the Passover lamb, which portrayed the Lamb of God, Jesus Christ dying as a Substitute for all of us, was commanded to be slaughtered “between the evenings [pl.]”, (i.e., twilight: Ex.12:6; 29:39-41), so Christ’s death on behalf of all mankind was destined to be accompanied by an analogous, yet supernatural darkness. The three synoptic gospel writers all record this darkness (lasting approximately three summertime hours: Matt.27:45-54; Mk.15:33-39; Lk.23:44-49), with Luke adding the important detail that “the sun gave out” (literally “eclipsed”). Immediately following this period of unprecedented darkness, the veil of the temple is split miraculously in two, and our Lord breathes His last until His resurrection. Thus, the supernatural darkness of the cross is likewise a sign of divine judgment - our Lord Jesus Christ on our behalf submitting to the Father's judgment upon all our sins and dying in our place. He endured this terrible darkness and all that it entailed that we might forever live in the light with Him (cf. Matt. 27:45- 54). Prior to the return of our Lord (the second advent), earth will undergo the most terrible period of her history, the Great Tribulation (Dan.12:1; Matt.24:21 and 29; Mk.13:19 and 24; Rev.7:14). A period of supernatural darkness is prophesied as one of the final events immediately preceding Christ's return at the Second Advent, where there is a judgment from God upon antichrist and his kingdom (Is.13:9-13; 34:4; 60:1-2; Ezek.32:7-10; Joel 2:2, 2:10, 2:31; 3:15; Zeph.1:15-18; Zech.14:6-7; Matt.24:29; Mk.13:24-25; Acts 2:17-21; Rev.6:12-13; 16:10). There is also the supernatural darkness of the Lake of Fire (Is.66:15-16 and 24; Dan.7:9-11; Matt.3:11-12; 5:22; 18:8-9; 25:41; Mk.9:43 and 48; Jas.3:6; Rev.19:20; 20:10, 14-15; 21:8). Just as the darkness of the Exodus plague (Ex.10:21) and the bowl judgment of Revelation (Rev.16:10-11) are tangible, this too will be a palpable, painful darkness (Matt.8:12; 22:13; 25:30). Even now, this particular type of supernatural darkness and fire exists in Torments (for unbelieving humans: Lk.16:24; 2 Pet.2:17; Jude 13) and Tartarus (for certain of the fallen angels: 2 Pet.2:4; Jude 6), although the ultimate “lake of fire” has yet to receive its first inhabitants (Rev.19:20; 20:10).

2016 William E. Wenstrom, Jr. Bible Ministries 34 Now, in 1 John 1:5, John is refuting in emphatic terms the Gnostic teachers by employing the emphatic negative adverb ou since they taught that out of the pleroma, “fulness” of the deity, imperfections and evil have their origin. The Gnostics stated that God as to His essence is the unfathomable abyss. Gnosticism stated that the manifestation of God is possible only through self- limitation on His part and from this self-limitation evolved the divine attributes, which were previously hidden in the abyss. These divine powers, the pleroma became the principles of all further developments of life, which continues to unfold in such a way that its successive grades deteriorate more and more from the purity of God The Gnostics failed to acknowledge the freedom of choice that human beings possess to either act in dependence upon God or act independently from Him. They failed to acknowledge the volitional responsibility and accountability that all moral rational creatures, i.e. human beings have toward God as His creatures. As a result of this particular attitude, the Gnostics either limit the holiness of God or they find the cause of evil in God Himself, thus failing to make the distinction between holiness and evil, which is monism or they limit the power of God by granting the existence of an eternal evil power that is beyond the control of God, which is dualism. Gnostic teaching entangled itself in this self-contradiction because it ascribed evil to an eternal self-subsistent nature, namely, deity. Thus, the eternally subsistent evil of dualism must be God, which it cannot possibly be because if God is inherently evil in His nature, then He no longer is holy and ceases to be God.

First John 1:6

Fellowship with God

1 John 1:6 If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth. (NASB5) “If we say that we have fellowship with Him” is composed of the following: (1) conditional particle ean (ἐάν), “if” (2) first person plural aorist active subjunctive form of the verb eipon (εἶπον), “we say” (3) conjunction hoti (ὅτι), “that” (4) accusative feminine singular form of the noun koinōnia (κοινωνία), “fellowship” (5) first person plural present active indicative form of the verb echō (ἒχω), “we have” (6) preposition meta (μετά), “with” (7) genitive third person masculine singular form of the intensive personal pronoun autos (αὐτός), “Him.” The apostle John employs the figure of asyndeton in 1 John 1:6 in order to mark a transition from his assertion in 1 John 1:5 that God is light and in Him there is absolutely no darkness, none whatsoever to six fifth class conditional statements

2016 William E. Wenstrom, Jr. Bible Ministries 35 which appear in 1 John 1:6-2:1. He employs this figure not only for rhetorical effect but also to emphasize the solemn nature of each of these fifth class conditional statements. He is being solemn because the content of each of these six fifth class conditional statements will ensure the fact that the recipients of this epistle will continue to experience fellowship with God. The conditional particle ean is derived from ei an, which indicates that something may take place, e.g. “if.” The form eian appeared after 400 B.C. along with other contractions such as kan, which is composed of kai plus ean. This word appears over approximately 350 times in the Greek New Testament. The predominant use of the word parallels its use in the Septuagint where it translates the Hebrew im, “if.” The word is employed in third and fifth class conditional clauses. It is used with a relative pronoun such as hos ean, which literally means, “who if,” but is translated “whoever.” This word is also employed with other particles including ean de kai, “even if,” ean kai, “if also,” ean men, “if not” or “unless,” eanper, “if only,” and ean te, “whether or.” The use of ean in the contracted form an seems to have led the Biblical writers to connect ean with the relative pronoun “whosoever.” This use of ean for an appears over sixty times in the Greek New Testament. It doesn’t appear that often in the papyri except during the period from 100 B.C. to A.D. 200. Deissmann lists nearly fifty uses of ean in a great variety of documents while counting only eight uses of an.40 The papyri evidence supporting the use ean as opposed to an as a relative pronoun during the limited time period from 100 B.C. to A.D. 200 provides philological evidence for the dating of the Greek New Testament. BDAG-Third Edition lists the following usages of the word: ① as conj., marker of condition, with probability of activity expressed in the verb left open and thereby suited esp. for generalized statements, if (only rarely [1 Cor 6:4; 11:14, as e.g. Lucian, Vit. Auct. 11 καὶ ἰδιώτης γὰρ ἐὰν ᾖς] anywhere else than at the beg. of the subordinate clause). ⓐ used w. subjunctive to denote what is expected to occur, under certain circumstances, from a given standpoint in the present, either general or specific (B-D-F. §371, 4; Mlt-Turner 114f) α. w. pres. subj., and pres. in apodosis: ἐὰν θέλῃς δύνασαί με καθαρίσαι Mt 8:2; Mk 1:40; Lk 5:12. ἐὰν ἀγαθοποιῆτε, ποία ὑμῖν χάρις ἐστίν; 6:33. ἐὰν μαρτυρῶ, ἡ μαρτυρία μου

40 Bible Studies, page 203 ., conj. conj. = conjunction . for generalized statements, esp. esp. = especially . Lucia e.g. e.g. = exempli gratia (for example) n, Vit. Auct. 11 Lucian Lucian , II A.D.—List 5 . beg. beg. = beginning F. B-D-F B-D-F = FBlass, ADebrunner, RFunk, A Greek Grammar of the New Testament and Other Early Christian Literature—List 6 r 114f) Mlt-Turner Mlt-Turner = JMoulton/NTurner, A Grammar of NT Greek III: Syntax; IV: Style, by Turner—List 6 . subj pres. pres. = present ., and pres subj. subj. = subjunctive; subject . in apodosis: pres. pres. = present

2016 William E. Wenstrom, Jr. Bible Ministries 36 οὐκ ἔστιν ἀληθής J 5:31 (but s. bβ below) cp. 8:16; 15:14. περιτομὴ ὠφελεῖ ἐὰν νόμον πράσσῃς Ro 2:25; cp. 13:4; 14:8; 1 Cor 13:1ff al. W. pres. subj., and aorist in apodosis: ἐὰν ὁ ποῦς σου σκανδαλίζῃ σε, ἀπόκοψον Mk 9:45; cp. vs. 47; w. fut. in apod.: ἐὰν ᾖ … , ἐπαναπαήσεται Lk 10:6; ἐὰν ὁδηγῇ, πεσοῦνται Mt 15:14. β. mostly w. aor. subj., and pres. in apodosis: ἐὰν ἀγαπήσητε, τίνα μισθὸν ἔχετε; Mt 5:46, cp. 47; 18:15ff. ἐὰν μερισθῇ, οὐ δύναται σταθῆναι Mk 3:24. ἐὰν γαμήσῃ, μοιχᾶται 10:12. ἐὰν ἀπολέσῃ, οὐχὶ ἅπτει; Lk 15:8. ἐὰν μείνητε, μαθηταί μού ἐστε J 8:31; cp. 19:12. ἐὰν χωρισθῇ, μενέτω 1 Cor 7:11; cp. vs. 39. ἐὰν φάγωμεν, περισσεύομεν 8:8. W. aor. subj., and aor. in apodosis ἐὰν εἴπωσιν, μὴ ἐξέλθητε Mt 24:26. ἐὰν ἁμάρτῃ, ἐπιτίμησον … ἐὰν μετανοήσῃ, ἄφες Lk 17:3; ἐὰν εἴπω, οὐ μὴ πιστεύσητε 22:67; cp. vs. 68. W. aor. subj., and fut. in apod. (cp. Aesop, Fab. 408b H.//250 I, H-H.): ἐὰν ἀφῆτε, ἀφήσει καὶ ὑμῖν Mt 6:14. ἐὰν ἅψωμαι, σωθήσομαι 9:21. ἐὰν ἐμπέσῃ, οὐχὶ κρατήσει; 12:11; cp. 24:48, 50; 28:14; Mk 8:3; Lk 4:7; 14:34; J 15:10 al. (w. aor. opt. in apodosis Just., A II, 15, 2). γ. w. pres. and aor. subj. at the same time: ἐὰν δὲ καὶ ἀθλῇ τις (is an athlete by profession), οὐ στεφανοῦται, ἐὰν μὴ νομίμως ἀθλήσῃ (competes acc. to the rules single or repeated action) 2 Ti 2:5.—1 Cor 14:23: ἐὰν συνέλθῃ (antecedent action) καὶ λαλῶσιν (repeated and lasting), εἰσέλθωσιν δέ (once); cp. vs. 24. ἐὰν ἔχητε πίστιν

. cp. cp. = compare, freq. in ref. to citation fr. ancient texts . cp. cp. = compare, freq. in ref. to citation fr. ancient texts . W. pres al. al. =alibi (elsewhere), aliter (otherwise), alii (others) . subj pres. pres. = present ., and aorist in apodosis: subj. subj. = subjunctive; subject . vs. cp. cp. = compare, freq. in ref. to citation fr. ancient texts . in fut. fut. = fut. . subj aor. aor. = aorist ., and pres subj. subj. = subjunctive; subject . in apodosis: pres. pres. = present . cp. cp. = compare, freq. in ref. to citation fr. ancient texts . cp. cp. = compare, freq. in ref. to citation fr. ancient texts . vs. cp. cp. = compare, freq. in ref. to citation fr. ancient texts . subj aor. aor. = aorist ., and aor subj. subj. = subjunctive; subject . in apodosis aor. aor. = aorist . cp. cp. = compare, freq. in ref. to citation fr. ancient texts . subj aor. aor. = aorist ., and fut subj. subj. = subjunctive; subject . in fut. fut. = fut. . Aeso cp. cp. = compare, freq. in ref. to citation fr. ancient texts p, Fab. 408b H Aesop Aesop = a calque for a variety of lit. associated with the name of Aesop—List 5 .//250 I, H. H. = FHort, s. W-H.—List 1, beg. H-H H H = Hermas; cited, unless otherwise noted, according to MWhittaker; II A.D.—List 1 .): H. H. = FHort, s. W-H.—List 1, beg. . cp. cp. = compare, freq. in ref. to citation fr. ancient texts . (w. aor al. al. =alibi (elsewhere), aliter (otherwise), alii (others) . opt aor. aor. = aorist . in apodosis Jus opt. opt. = optative t., A II, 15, 2). Just Just , II A.D.—List 5 . and aor pres. pres. = present . subj aor. aor. = aorist . at the same time: subj. subj. = subjunctive; subject o the rules acc. to acc. to = according to . vs. 24. cp. cp. = compare, freq. in ref. to citation fr. ancient texts

2016 William E. Wenstrom, Jr. Bible Ministries 37 καὶ μὴ διακριθῆτε Mt 21:21. ⓑ used w. the indic. (exx. in Dssm., NB 29f [BS 201f]; B-D-F §372, 1a; Mlt. 168; Mlt-Turner 115f; Rdm.2 200; Rob. 1009f). α. w. fut. ind., in the same mng. (CIG II, 2485 ἐὰν θελήσει; pap; TestReub 4:11; TestJob 4:4 ἐὰν ἐπιχειρήσεις; B-D-F §373, 2): ἐὰν οὗτοι σιωπήσουσιν, οἱ λίθοι κράξουσιν Lk 19:40 (vv.ll. σιγήσουσιν, σιωπήσωσιν). ἐὰν μή τις ὁδηγήσει με Ac 8:31 (v.l. ὁδηγήσῃ). ἐὰν ἡμᾶς μιμήσεται … , οὐκ ἔτι ἐσμέν IMg 10:1; ἐὰν μετανοήσουσιν Hv 1, 3, 2; ἐὰν προσθήσω m 4, 3, 7; ἐὰν ἔσῃ m 5, 1, 2. β. w. pres. ind. (Ocellus [II B.C.] 5; Cyril of Scyth. p. 145, 5 ἐὰν ἔστιν; CIG II, 2485 ἐὰν βούλονται; TestJud 15:2 v.l.; Just., D. 47, 1 and 3; 67, 2) ἐὰν στήκετε ἐν κυρίῳ 1 Th 3:8 (v.l. στήκητε); IMg 5:2; Hv 3, 12, 3; ἐὰν οἴδαμεν 1J 5:15 (on this and J 5:31 [s. aα above] s. B-D- F §372, 1=B-D-R §373, 3n. 12) ἐὰν πάσχομεν Pol. 8:2. γ. w. aor. ind. In Mt 15:5=Mk 7:11, N24 accents ὠφελήθης instead of ὠφεληθῇς (N.), giving us an example of ἐάν w. aor. ind., strongly supported by B-D-F §360, 1. This constr. is

. ( indic. indic. = indicative . in exx. exx. = examples ., NB 29f [B Dssm. Dssm. = ADeissmann, various works—List 6 S 201f]; B-D- BS BS , s. Dssm., BS—List 6 F B-D-F B-D-F = FBlass, ADebrunner, RFunk, A Greek Grammar of the New Testament and Other Early Christian Literature—List 6 . 168; Mlt. Mlt. = JMoulton; with page number alone specified, this abbr. refers to A Grammar of NT Greek I: Prolegomena—List 6 r 115f; Rdm Mlt-Turner Mlt-Turner = JMoulton/NTurner, A Grammar of NT Greek III: Syntax; IV: Style, by Turner—List 6 . Rdm. Rdm. = LRadermacher, Neutestamentliche Grammatik—List 6 . 1009f). Rob. Rob. = ATRobertson, A Grammar of the Greek NT in the Light of Historical Research—List 6 . fut. fut. = fut. . ind. ind. = index . (CI mng. mng. = meaning(s) G II, 2485 CIG CIG = Corpus Inscriptionum Graecarum—List 3 p; pap pap = papyrus, -yri b TestReub TestReub = Testament of Reuben, s. Test12Patr—List 2 b TestJob TestJob = Testament of Job—List 2 F B-D-F B-D-F = FBlass, ADebrunner, RFunk, A Greek Grammar of the New Testament and Other Early Christian Literature—List 6 . vv.ll. vv.ll. = variae lectiones (variant readings) . v.l. v.l. = varia lectio (variant reading) g IMg IMg = Ignatius to the Magnesians—List 1 v Hv Hv = Visions m 4, 3, 7; m m = Mandates m 5, 1, 2. m m = Mandates . pres. pres. = present . ind. ind. = index G II, 2485 CIG CIG = Corpus Inscriptionum Graecarum—List 3 d TestJud TestJud = Testament of Judah, s. Test12Patr—List 2 .; Jus v.l. v.l. = varia lectio (variant reading) t., Just Just , II A.D.—List 5 D. 47, 1 and 3; 67, 2) D D = Didache, except that in a list of manuscripts or as textual variant D refers to Codex Bezae—List 1 . v.l. v.l. = varia lectio (variant reading) g IMg IMg = Ignatius to the Magnesians—List 1 v Hv Hv = Visions F B-D-F B-D-F = FBlass, ADebrunner, RFunk, A Greek Grammar of the New Testament and Other Early Christian Literature—List 6 R B-D-R B-D-R = FBlass, ADebrunner, FRehkopf, Grammatik des neutestamentlichen Griechisch—List 6 l. 8:2. Pol Pol = Polycarp to the Philippians—List 1 . aor. aor. = aorist . ind. ind. = index .), giving us an example of N. N. = Nestle/Aland, Novum Testamentum Graece, 27th ed. Other editions are indicated by a superscript—List 1, beg. n. = neuter; note (in bibliographical references) . aor. aor. = aorist . ind. ind. = index F B-D-F B-D-F = FBlass, ADebrunner, RFunk, A Greek Grammar of the New Testament and Other Early Christian Literature—List 6

2016 William E. Wenstrom, Jr. Bible Ministries 38 rare but occasionally found in the late κοινή (Rob. 1009). ⓒ w. other particles α. ἐὰν καί even if Gal 6:1; likew. ἐὰν δὲ καί (POxy 472 II, 7) but if 1 Cor 7:11, 28; 2 Ti 2:5. ἐὰν δὲ καὶ παρακούσῃ but if the pers. refuses to listen Mt 18:17. β. ἐὰν μή if not, unless w. pres. subj. ἐὰν δὲ μὴ ᾖ ἀξία Mt 10:13; cp. Lk 13:3; J 3:2f, 5, 27. Mostly w. aor. subj. ἐὰν μὴ περισσεύσῃ Mt 5:20; 6:15; 12:29; 18:3; 21:21; Mk 3:27; 4:22 (s. KBeyer, Semitische Syntax im NT, ’62, 131); J 4:48; 6:44; 7:51; Ro 10:15; 1 Cor 9:16; 14:6; unless, without ἐὰν μὴ αὐτὸ πίω Mt 26:42. W. fut. ἐὰν μὴ μετανοήσουσιν Rv 2:22. γ. ἐάνπερ if indeed, if only, supposing that ‘referring to still another condition (fact)’ (B-D-F §454, 2) w. pres. subj. (Pla., Ap. 12, 25b; X., Cyr. 4, 6, 8; PFay 124, 9) Hb 6:3; IRo 1:1 and aor. (Plut., Lyc. 40 [3, 2]; BGU 1141, 30) 1:2; IPol 7:1; Hb 3:6, 14 (v.l. ἐάν). δ. ἐάν τε … ἐάν τε whether … or whether (X., Cyr. 3, 3, 17, Mem. 2, 4, 6; Ael. Aristid. 53 p. 622 D.; Maximus Tyr. 1, 9a) Ro 14:8. (On the single occurrence ἐάν τε 2 Cor 10:8 s. Rad2 5.) ε. ἐὰν οὖν s. οὖν 2d. Also s. κἄν. ② as conj., marker of the prospect of an action in a point of time coordinated with another point of time. Thus at times the mng. of ἐάν approaches closely that of ὅταν whenever, when (Is 24:13; Am 7:2; Tob 6:17 BA ἐὰν εἰσέλθῃς, cp. S ὅταν εἰσ.; 4:3 BA, cp. vs. 4) 1J 2:28 (v.l. ὅταν); J 12:32 (v.l. ὅταν) 14:3; Hb 3:7 (Ps 94:7). ③ marker of the possibility of any number

. is rare but occasionally found in the late constr. constr. = construction . 1009). Rob. Rob. = ATRobertson, A Grammar of the Greek NT in the Light of Historical Research—List 6 . likew. likew. = likewise y POxy POxy = Oxyrhynchus Papyri—List 4 . pers. pers. = person(s) . subj pres. pres. = present . subj. subj. = subjunctive; subject . cp. cp. = compare, freq. in ref. to citation fr. ancient texts . subj aor. aor. = aorist . subj. subj. = subjunctive; subject T, NT NT = New Testament . fut. fut. = fut. F B-D-F B-D-F = FBlass, ADebrunner, RFunk, A Greek Grammar of the New Testament and Other Early Christian Literature—List 6 . subj pres. pres. = present . ( subj. subj. = subjunctive; subject a Pla Pla , V–IV B.C.; s. also Ps.-Plato—List 5 ., X. X. = Xenophon, V–IV B.C.—List 5 y PFay PFay = Fayûm Towns and Their Papyri—List 4 o IRo IRo = Ignatius to the Romans—List 1 . ( aor. aor. = aorist t Plut Plut , I–II A.D.—List 5 . 40 [3, 2]; BG Lyc. Lyc. = Lycian U 1141, 30) 1:2; BGU BGU = Aegyptische Urkunden aus den Museen zu Berlin: Griechische Urkunden—List 4 l IPol IPol = Ignatius to Polycarp—List 1 . v.l. v.l. = varia lectio (variant reading) ., Cyr. 3, 3, 17, Mem. 2, 4, 6; X. X. = Xenophon, V–IV B.C.—List 5 . 53 p. 622 Ael. Aristid. Ael. Aristid. = Aelius Aristides, II A.D.—List 5 D.; Maximus Ty D D = Didache, except that in a list of manuscripts or as textual variant D refers to Codex Bezae—List 1 r. 1, 9a) Maximus Tyr Maximus Tyr , II A.D.—List 5 ., conj. conj. = conjunction . mng. mng. = meaning(s) A BA BA = Biblical Archaeologist—List 6 . S cp. cp. = compare, freq. in ref. to citation fr. ancient texts A, cp BA BA = Biblical Archaeologist—List 6 . vs. 4) cp. cp. = compare, freq. in ref. to citation fr. ancient texts . v.l. v.l. = varia lectio (variant reading) . v.l. v.l. = varia lectio (variant reading)

2016 William E. Wenstrom, Jr. Bible Ministries 39 of occurrences of the same event, ever freq. in place of ἄν (q.v.) after relatives (so Lysias 24, 18 Thalh. v.l. acc. to mss.; pap since 246 B.C. [Mayser 152f]; LXX [Thackeray 67]; Mel., P. 35, 236 [B] πάντα ὅσα ἐὰν γείνηται.—Dssm., NB 29f [BS 201f]; Mlt. 42f; B-D-F §107; Rdm.2 203f; Crönert 130f; Rob. 190f; acc. to Rydbeck most freq. in I–II A.D., esp. in vernacular texts) ὃς ἐάν = ὃς ἄν (PTebt107, 8 [II B.C.]; Gen 15:14) Mt 5:19, 32; 1 Cl 32:1. ὅπου ἐάν = ὅπου ἄν Mt 8:19. ὁσάκις ἐάν = ὁσάκις ἄν Rv 11:6. οὗ ἐάν = οὗ ἄν 1 Cor 16:6.—Rydbeck 119–44. DELG. M-M.41 In 1 John 1:6, the apostle John employs the conditional particle ean to introduce the protasis of a third class condition which offers a condition, the fulfillment of which is realized in the present time which is also called a fifth class condition. The protasis contains the conditional particle ean (ἐάν), “if” with the subjunctive mood of the verb eipon (εἶπον), “we say.” The apodosis contains the present indicative form of the verb pseudomai (ψεύδομαι), “we lie.” The protasis is “If we say that we have fellowship with Him and yet walk in the darkness” and the apodosis is “we lie and do not practice the truth.” John is offering no indication about the likelihood of the protasis being fulfilled and there is no hint of uncertainty about this event not occurring nor some eventuality being presented. Rather, the fifth class condition is expressing an eternal spiritual principle or spiritual axiom with regards to fellowship with God. The subjunctive mood is employed because the subject is undefined and not because the time is future. It is undefined because this spiritual principle who is

. in place of freq. freq. = frequent(ly) .) after relatives (so Lysia q.v. q.v. = quod vide (which see, see that which has just been mentioned) s 24, 18 Lysias Lysias , V–IV B.C.—List 5 . acc. t v.l. v.l. = varia lectio (variant reading) o acc. to acc. to = according to p since 246 pap pap = papyrus, -yri r Mayser Mayser = EM., Grammatik der griechischen Papyri aus der Ptolemäerzeit—Lists 4, 6 X [Thackera LXX LXX = Septuaginta, ed. ARahlfs, unless otherwise specified—Lists 2, beg. y 67]; Mel Thackeray Thackeray = HT., A Grammar of the OT in Greek according to the Septuagint—List 6 ., P. 35, 236 [ Mel. Mel. = Melito of Sardis, II A.D.—List 5 B] B B = Barnabas (the Letter of), II A.D., except in series of uncial witnesses, in which case B refers to Codex Vaticanus (s. also Vat.). When the abbrv. B would ambiguous, Vat. is used for the codex.—List 1 ., NB 29f [B Dssm. Dssm. = ADeissmann, various works—List 6 S 201f]; BS BS , s. Dssm., BS—List 6 . 42f; B-D- Mlt. Mlt. = JMoulton; with page number alone specified, this abbr. refers to A Grammar of NT Greek I: Prolegomena—List 6 F B-D-F B-D-F = FBlass, ADebrunner, RFunk, A Greek Grammar of the New Testament and Other Early Christian Literature—List 6 . Rdm. Rdm. = LRadermacher, Neutestamentliche Grammatik—List 6 . 190f; acc. t Rob. Rob. = ATRobertson, A Grammar of the Greek NT in the Light of Historical Research—List 6 o acc. to acc. to = according to k Rydbeck Rydbeck = LR., Fachprosa, vermeintliche Volkssprache und Neues Testament—List 6 . in I freq. freq. = frequent(ly) . in vernacular texts) esp. esp. = especially l 32:1. 1 Cl 1 Cl = 1 Clement—List 1 k Rydbeck Rydbeck = LR., Fachprosa, vermeintliche Volkssprache und Neues Testament—List 6 G. M- DELG DELG = PChantraine, Dictionnaire étymologique de la langue grecque—List 6 M. M-M M-M = JMoulton/GMilligan, Vocabulary of Greek Testament—Lists 4, 6 41 Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., pp. 267–268). Chicago: University of Chicago Press.

2016 William E. Wenstrom, Jr. Bible Ministries 40 applicable for each and every believer including himself. Thus, he is not speaking of any one individual in particular. This is because John and all his readers, as well as all believers have an indwelling sin nature (cf. 1 Jn. 1:8; Rm. 6:6; Rm. 7:24). Thus, an unidentified hypothetical individual in the Christian community is being referred to in the protasis since John is not speaking of a specific individual but rather he is communicating an eternal spiritual principle with regards to fellowship with God. The relationship between the protasis and the apodosis is “cause-effect.” The cause: “If we say that we have fellowship with Him and yet walk in the darkness.” The effect: “we lie and do not practice the truth.” The verb eipon is used from Homer onwards and is the second aorist of the obsolete verb epo. It is regularly used as the second aorist of lego, “to utter words, speak, say, tell.” At times the word is used for phemi, “to say, assert, affirm,” and agoreuo, “to speak, address, proclaim.” The word is translated with a wide variety of English words depending upon the context such as “speak, say, recite, address, call, tell, proclaim, command,” and “order.” The verb eipon appears 4,157 times in the Septuagint where it is employed to translate 27 Hebrew words or one of its grammatical forms. The most common word translated as eipon is the word ‘amar, “say, speak, tell, proclaim.” The verb eipon appears approximately 1,024 times in the Greek New Testament. The wide range of classical and LXX meanings appear in the Greek New Testament. Louw and Nida define the word “to speak or talk, with apparent focus upon the content of what is said-‘to say, to talk, to tell, to speak.’”42 BDAG list the following meanings: ① to express a thought, opinion, or idea, say, tell ⓐ w. direct or indirect obj. or equivalent τὸν λόγον Mt 26:44. ὅσα Lk 12:3. τί vs. 11; a parable tell (Artem. 4, 80 Μενεκράτης εἶπεν ὄνειρον) 19:11; the truth 2 Cor 12:6 and oft. τοῦτο ἀληθές this as someth. true=this truly J 4:18. τί εἴπω; what shall I say? J 12:27. As a rhetor. transition formula (s. also 3 below) τί ἐροῦμεν; what shall we say or conclude? what then? Ro 3:5; 6:1; 7:7; 9:14, 30. λόγον εἴς τινα say someth. against someone Lk 12:10; also κατά τινος Mt 5:11; 12:32. τί τινι say someth. to someone Gal 3:16. ἔχω σοί τι εἰπεῖν I have someth. to say to you (cp. Lucian, Tim. 20) Lk 7:40. τί εἴπω ὑμῖν; what shall I say to you? 1

42 33.69 obj. obj. = object, objective Artem Artem , onir., II A.D.—List 5 oft. oft. = often someth. someth. = something someth. someth. = something someth. someth. = something someth. someth. = something cp. cp. = compare, freq. in ref. to citation fr. ancient texts Lucian Lucian , II A.D.—List 5

2016 William E. Wenstrom, Jr. Bible Ministries 41 Cor 11:22. τὶ πρός τινα say someth. to someone (Pla., Prot. 345c; Herodas 2, 84; Philostrat., Vi. Apoll. 6, 20, 6; Ex 23:13; Jos., Vi. 205) a parable Lk 12:16; speak w. reference to someone Mk 12:12; Lk 20:19. Also πρὸς ταῦτα to this Ro 8:31. τὶ περί τινος say someth. about someone or someth. (X., Vect. 4, 13) J 7:39; 10:41. εἰρήκει περὶ τοῦ θανάτου he had referred to death 11:13. ὑπὲρ (περὶ v.l.) οὗ ἐγὼ εἶπον of whom I spoke J 1:30 (introducing dir. speech). W. acc. of pers. ὃν εἶπον of whom I said vs. 15; cp. ὁ ῥηθείς the one who was mentioned Mt 3:3. εἰπεῖν τινα καλῶς speak well of someone Lk 6:26. κακῶς speak ill of someone Ac 23:5 (Ex 22:27). W. omission of the nearer obj., which is supplied fr. the context Lk 22:67; J 9:27 al. As an answer σὺ εἶπας sc. αὐτό you have said it is evasive or even a denial (as schol. on Pla. 112e Socrates says: σὺ ταῦτα εἶπες, οὐκ ἐγώ. S. also the refusal to give a clearly affirmative answer in Const. Apost. 15, 14, 4 οὐκ εἶπεν ὁ κύριος ‘ναί’, ἀλλʼ ὅτι ‘σὺ εἶπας’.—λέγω 2e end) Mt 26:25, 64.—W. indication of the pers., to whom someth. is said: in the dat. Mt 5:22; 8:10, 13, 19, 21 and oft. τινὶ περί τινος tell someone about someth. 17:13; J 18:34. Also πρός τινα for the dat. (Lucian, Dial. Mort. 1; Jos., Ant. 11, 210) Mk 12:7; Lk 1:13, 34, 61 and very oft. (w. acc. εἶπον τὸν ἄγγελον GrBar 6:3; 10:7). ⓑ w. direct discourse foll.: Mt 2:8; 9:22; 12:24, 49; 14:29; 15:16, 32; 17:17 and very oft. οὐδὲ ἐροῦσιν=nor will they be able to say Lk 17:21 (cp. Herodas 4, 73 οὐδʼ ἐρεῖς, with direct discourse someth. someth. = something Pla Pla , V–IV B.C.; s. also Ps.-Plato—List 5 Herodas Herodas , a.k.a. Herondas, III B.C.—List 5 Philostrat Philostrat = Flavius Philostratus, the Sophist II–III A.D.—List 5 Vi. Vi. = Vita, Vitae Jos. Jos. = Josephus. This abbr. used when follow by title; I A.D.—Lists 5 someth. someth. = something someth. someth. = something X. X. = Xenophon, V–IV B.C.—List 5 v.l. v.l. = varia lectio (variant reading) dir. dir. = direct acc. acc. = accusative pers. pers. = person(s) cp. cp. = compare, freq. in ref. to citation fr. ancient texts obj. obj. = object, objective fr. fr. = from al. al. =alibi (elsewhere), aliter (otherwise), alii (others) sc. sc. = scilicet (one may understand, supply) schol. schol. = scholion, scholia, scholiast Pla Pla , V–IV B.C.; s. also Ps.-Plato—List 5 pers. pers. = person(s) someth. someth. = something dat. dat. = dative oft. oft. = often someth. someth. = something dat. dat. = dative Lucian Lucian , II A.D.—List 5 Jos. Jos. = Josephus. This abbr. used when follow by title; I A.D.—Lists 5 oft. oft. = often acc. acc. = accusative GrBar GrBar = Greek Baruch (Apocalypsis Baruchi Graece)—List 2 foll. foll. = followed, following oft. oft. = often cp. cp. = compare, freq. in ref. to citation fr. ancient texts Herodas Herodas , a.k.a. Herondas, III B.C.—List 5

2016 William E. Wenstrom, Jr. Bible Ministries 42 foll. as in Lk); of someth. said in the past J 14:28.—As a formula introducing an objection (Diod S 13, 21, 5 ἐροῦσί τινες ἴσως; Dio Chrys. 14 [31], 47 ἴσως οὖν ἐρεῖ τις) ἀλλὰ ἐρεῖ τις (X., Cyr. 4, 3, 10; Appian, Bell. Civ. 3, 16 §59 ἀλλὰ … ἐρεῖ τις; Ps.-Clem., Hom. 9, 16 p. 98, 1; 5 Lag.) 1 Cor 15:35; Js 2:18 (on various views, DVerseput, NTS 43, ’97, 108 n. 22). ἐρεῖς οὖν Ro 11:19; w. μοι added 9:19. πρὸς ἡμᾶς Ac 21:13 D. Inserted τίς οὖν αὐτῶν, εἰπέ, πλεῖον ἀγαπήσει αὐτόν; which one, tell me, will love him more? Lk 7:42 v.l. ⓒ w. ὅτι foll. (Diod S 12, 16, 5; 12, 74, 3; Jos., Vi. 205) Mt 28:7, 13; J 7:42; 8:55; 16:15; 1J 1:6, 8, 10; 1 Cor 1:15; 14:23 al. ⓓ w. acc. and inf. foll. Ro 4:1 (text uncertain). ⓔ regularly used w. quotations: Tit 1:12; usually fr. the OT ἐρρέθη Ro 9:12; καθὼς εἴρηκεν Hb 4:3. τὸ ῥηθὲν ὑπὸ κυρίου διὰ τοῦ προφήτου Mt 1:22. ὑπὸ τ. θεοῦ 22:31. διὰ τοῦ προφήτου Ac 2:16; cp. Mt 2:17, 23; 4:14; 8:17; 12:17; 13:35; 24:15 (Just., D. 27, 1 διὰ … Ἠσαίου οὕτως εἴρηται) al. τὸ εἰρημένον what is written Lk 2:24; Ac 13:40; Ro 4:18.— EHowind, De ratione citandi in Ciceronis Plutarchi Senecae Novi Testamenti scriptis obvia, diss. Marburg 1921. ⓕ with questions w. direct discourse foll. (Epict. 3, 23, 18a=ask; Zech 1:9a) Mt 9:4; 17:19, 24; 18:21; 20:32; 26:15 al. W. dat. of pers. Mt 13:10, 27. ⓖ w. adv. modifier ὁμοίως Mt 26:35. ὡσαύτως 21:30; or an adv. expr. ἐν παραβολαῖς in parables=parabolically 22:1. διὰ παραβολῆς using a parable Lk 8:4. W. καθὼς of someth. said in the past (Jos., Ant. 8, 273 foll. foll. = followed, following someth. someth. = something Diod S Diod S , I B.C.—List 5 Dio Chrys Dio Chrys , I–II A.D.—List 5 X. X. = Xenophon, V–IV B.C.—List 5 Appian Appian , I–II A.D.—List 5 Ps. Ps. = pseudo, pseudonymous Hom Hom , VIII B.C.—List 5 NTS NTS = New Testament Studies—List 6 D D = Didache, except that in a list of manuscripts or as textual variant D refers to Codex Bezae—List 1 v.l. v.l. = varia lectio (variant reading) foll. foll. = followed, following Diod S Diod S , I B.C.—List 5 Jos. Jos. = Josephus. This abbr. used when follow by title; I A.D.—Lists 5 al. al. =alibi (elsewhere), aliter (otherwise), alii (others) acc. acc. = accusative inf. inf. = infinitive foll. foll. = followed, following fr. fr. = from OT OT = Old Testament cp. cp. = compare, freq. in ref. to citation fr. ancient texts Just Just , II A.D.—List 5 D D = Didache, except that in a list of manuscripts or as textual variant D refers to Codex Bezae—List 1 al. al. =alibi (elsewhere), aliter (otherwise), alii (others) diss. diss. = dissertation foll. foll. = followed, following Epict Epict , various works, I–II A.D.—List 5 al. al. =alibi (elsewhere), aliter (otherwise), alii (others) dat. dat. = dative pers. pers. = person(s) adv. adv. = adverb, adverbially adv. adv. = adverb, adverbially expr. expr. = expression someth. someth. = something

2016 William E. Wenstrom, Jr. Bible Ministries 43 καθὼς εἶπεν ὁ προφήτης; cp. Dt 1:21; 19:8; Is 41:22 τὰ ἐπερχόμενα εἴπατε ἡμῖν) Mt 28:6; Mk 14:16; Lk 22:13; cp. J 16:4. εἰπὲ λόγῳ say the word Lk 7:7; Mt 8:8. διὰ φωνῆς πνεύματος ἁγίου through the voice of the Holy Spirit AcPl Ha 11, 5. ② to answer a question, answer, reply (Ps.-Pla., De Virt. 2, 376d οὐκ ἔχω εἰπεῖν=I cannot answer that; Ps.-Pla., Eryx. 21 p. 401D ἔχειν εἰπεῖν=be able to answer) Mt 15:34; 16:14; 26:18 al. On its use w. ἀποκρίνεσθαι, freq. in narrative to denote transition, s. ἀποκρ. 2. Also without a preceding question in conversation Mt 14:18; 15:27; Mk 9:39; Lk 1:38 and oft. ③ to reach a conclusion by reasoning, conclude, as in the transitional formula τί ἐροῦμεν; what conclusion are we to draw? Ro 3:5; 6:1; 9:14, 30; on Ro 4:1 s. FDanker, in Gingrich Festschr. ’72, 103f. S. also 1a. ④ to apply a name or term to someone, call w. double acc. (Maximus Tyr. 14, 5c κόλακα τὸν Ὀδυσσέα; Diog. L. 6, 40 Diogenes the Cynic is called a ‘dog’; SibOr 4, 140) ἐκείνους εἶπεν θεούς J 10:35. ὑμᾶς εἴρηκα φίλους 15:15 (cp. Od. 19, 334; X., Apol. 15; Lucian, Tim. 20). ⑤ to give instructions or orders, tell, order (Ex 19:8b; 2 Ch 24:8; w. inf. foll.: Ex 35:1b; Wsd 9:8; Epict. 1, 14, 3 ὅταν [ὁ θεὸς] εἴπῃ τοῖς φυτοῖς ἀνθεῖν, ἀνθεῖ; Aberciusins. 17) εἶπεν δοθῆναι αὐτῇ φαγεῖν he ordered that she be given someth. to eat Mk 5:43. εἶπεν καὶ ταῦτα παρατιθέναι he told them to place this also before (the people) 8:7. W. ἵνα foll. Mt the אָמַ רבְּ לִבֹו Mk 9:18; Lk 4:3. ⑥ to tell oneself someth., think. Corresp. to ;4:3 expr. εἰπεῖν ἐν ἑαυτῷ (Esth 6:6; Tob 4:2 BA; S has ἐν τῇ καρδίᾳ αὐτοῦ) means say to oneself or quietly, think (to oneself) Mt 9:3; Lk 7:39; 16:3; 18:4; also ἐν τῃ καρδίᾳ αὐτοῦ (Dt 8:17; 9:4; Ps 9:27; 13:1; s. above) Lk 12:45; Ro 10:6.—In mss.

Jos. Jos. = Josephus. This abbr. used when follow by title; I A.D.—Lists 5 cp. cp. = compare, freq. in ref. to citation fr. ancient texts cp. cp. = compare, freq. in ref. to citation fr. ancient texts AcPl Ha AcPl Ha = Acts of Paul, PHamb—List 1 Ps. Ps. = pseudo, pseudonymous Pla Pla , V–IV B.C.; s. also Ps.-Plato—List 5 Ps. Ps. = pseudo, pseudonymous Pla Pla , V–IV B.C.; s. also Ps.-Plato—List 5 al. al. =alibi (elsewhere), aliter (otherwise), alii (others) freq. freq. = frequent(ly) oft. oft. = often Gingrich Festschr. Gingrich Festschr. = Festschrift to Honor F. Wilbur Gingrich—List 6 acc. acc. = accusative Maximus Tyr Maximus Tyr , II A.D.—List 5 Diog. L. Diog. L. = Diogenes Laertius, III A.D.—List 5 Diogenes Diogenes = letters attributed to the philosopher D. of Sinope; date uncertain—List 5 SibOr SibOr = Oracula Sibyllina, II–III A.D.—List 5 cp. cp. = compare, freq. in ref. to citation fr. ancient texts Od Od , s. Hom.; VIII? B.C.—List 5 X. X. = Xenophon, V–IV B.C.—List 5 Lucian Lucian , II A.D.—List 5 inf. inf. = infinitive foll. foll. = followed, following Epict Epict , various works, I–II A.D.—List 5 Aberciusins. Aberciusins. = Aberciusinschrift—List 3 someth. someth. = something foll. foll. = followed, following someth. someth. = something expr. expr. = expression BA BA = Biblical Archaeologist—List 6

2016 William E. Wenstrom, Jr. Bible Ministries 44 and edd. εἶπον freq. interchanges w. λαλέω, λέγω, φημί, and is v.l. in Mt 19:18; Mk 6:16; Lk 19:30; J 7:45, 50; 9:10; 13:24; Ac 23:7.—B. 1253f. DELG s.v. ἔπος 43 2. Frisk s.v. εἶπον and ἔπος. M-M. TW. Also s. λέγω. In 1 John 1:6, the verb eipon means, “to claim.” It appears that we could translate this word in the present context with either one of three English words: (1) Maintain (2) Assert (3) Claim. However, only one is accurate since John had a particular meaning in mind when the Holy Spirit inspired him to record the word. As always context determines what word we should employ in the translation. “Maintain” and “assert,” mean to uphold as true, right, just or reasonable but each have their own particular emphasis. “Maintain” stresses firmness of conviction whereas assert suggests determination to make others accept one’s claim. “Claim” means, “to maintain or assert as a fact.” In 1 John 1:6, the first person plural form of the verb eipon in 1 John 1:6, 8 and 10 is distributive, meaning, “any of us.” As we noted in the above sections, eipon is used in the protasis of a fifth class conditional statement, which expresses a present general condition that indicates that the subject is distributive in meaning. The aorist tense of this verb is an ingressive aorist denoting entrance into a state or condition emphasizing the beginning of an action. As we noted John is presenting a hypothetical situation in order to teach spiritual principle that will protect their fellowship with God and maintain it. John is not saying that his readers have been claiming that they have been experiencing fellowship with God and yet have been living in the darkness. Rather, he is emphasizing that this could potentially take place among them if they adhere to the claim of the false teachers that they were being exposed to and which prompted John to write them in the first place as we noted in the prologue. Therefore, the ingressive aorist of eipon in the protasis of this fifth class condition presents a hypothetical situation that John’s readers “could potentially” enter into if they adhere to this claim of the false teachers. It says that if John or his readers “begin” to make the claim that they have been experiencing fellowship with God and yet have been living in the darkness of the cosmic system, they are lying to themselves.

edd. edd. = editions, editors freq. freq. = frequent(ly) v.l. v.l. = varia lectio (variant reading) B. B. = CDBuck, A Dictionary of Selected Synonyms—List 6 DELG DELG = PChantraine, Dictionnaire étymologique de la langue grecque—List 6 s.v. s.v. = sub voce (under the word, look up the word) Frisk Frisk = HF., Griechisches etymologisches Wörterbuch—List 6 s.v. s.v. = sub voce (under the word, look up the word) M-M M-M = JMoulton/GMilligan, Vocabulary of Greek Testament—Lists 4, 6 TW TW = Theologisches Wörterbuch zum NT; tr. GBromiley, Theological Dictionary of the NT—List 6 43 Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., pp. 286–287). Chicago: University of Chicago Press.

2016 William E. Wenstrom, Jr. Bible Ministries 45 As we noted, the subjunctive mood of this verb is employed with the conditional particle ean, “if” in a third class conditional statement, which semantically expresses a present general condition, called the fifth class condition. The conditional element is made explicit by the presence of the conditional particle ean. The fifth class condition requires a present indicative in the apodosis, while the third class can take virtually any mood-tense combination, including the present indicative. The fifth class offers a condition the fulfillment of which is realized in the present time. This condition is known as the present general condition. John under the inspiration of God the Holy Spirit employs a third class conditional statement, which semantically presents a logical connection (if A, then B) in the present time that is sometimes called present general condition and that indicates nothing as to the fulfillment of the protasis. In the apodosis we have a present indicative, thus this particular type of construction is known as a present general condition and is called a fifth class condition. The apostle John employs the conditional particle ean in order to introduce the protasis, which presents the cause for the effect mentioned in the apodosis. This fifth class conditional clause has the subjunctive mood of the verb eipon in the protasis and the present indicative pseudomai in the apodosis. Here in 1 John 1:6 we have an example of the present general condition. There is no hint of uncertainty about this event occurring, nor is it something presented as an eventuality because John is simply presenting a spiritual principle with the fifth class condition. The subjunctive is used because the subject is undefined, not because the time is future but rather it is undefined because John is directing this spiritual principle at all of his readers including himself. He is not speaking of any one individual in particular but is writing to all of them without exception including himself. He is presenting a hypothetical situation that could potentially take place among his readers if they begin to adhere to this claim of the false teachers. The active voice of the verb eipon is a simple active voice meaning that John and his readers are hypothetically producing the action of the verb. The conjunction hoti is introducing direct object clause that is used in a specialized way to express indirect discourse. This hoti clause is used as a direct object for the verb eipon, “any of us enters into making the claim.” This is also a specialized use of the substantival direct object clause after a verb of perception in that it expresses indirect discourse. This is a specialized use of the direct object clause after a verb of perception. The hoti clause contains reported speech or thought. This contrasts with hoti recitativum, which involves direct speech. It is a very common use of the hoti clause.

2016 William E. Wenstrom, Jr. Bible Ministries 46 The conjunction hoti here in 1 John 1:6 summarizes the content of one of the claims of the false teachers. It introduces the content of one of the hypothetical arguments of these teachers that John is attempting to protect his readers from. The verb echō means “I have, to have, hold, or possess.” In classical Greek, however, there are so many shades of meaning that the context must be the determining factor. In the aorist tense, it means, “to take into possession.” Intransitively, the verb means, “to keep, hold oneself.” The connection between the subject and the object of echo can denote a similar wide range of personal, material and metaphorical meanings. The word can denote entry into any one of these conditions: (1) “To attain to” (2) “To get hold of” (3) “Come by.” The word’s wide variety of usages made it possible for Aristotle to incorporate the word into his teachings regarding categories. It was one of his ten categories and he thus examined the word thoroughly in Metaph. IV, 23, p. 1023a, 8 ff., and listed the various meanings. He did not arrange the material logically, but simply gave a list. Hebrew, like other Semitic languages, has no word for “to have.” Other words and expressions are available to denote possession and temporal connection, but there is no equivalent for the Greek echō. This is evident in the Septuagint (LXX). As compared with non-biblical literature, or even with the New Testament, echō is comparatively rare in the LXX. In sum, it occurs 468 times. In these instances it is independently suggested by feeling for the Greek language and is not consistently used for any particular Hebrew word. Indeed, in most cases there either is no original or the Hebrew has no expression of which echō is the translation. Hatch-Redpath find Hebrew equivalents in only 164 instances, and they need no less than 78 sigla to discuss these. The senses in which echō is employed cover the whole range of meanings found in classical and Hellenistic Greek. Many uses of the term and its combinations, which are common in the New Testament, are also prominent in the LXX, e.g., exousian, pneuma, elpida, chreian, echein. Particularly common is the possession of gifts of the Spirit, of virtues, of spiritual infusions. But echō is also used quite often of fellowship with persons, and in the later sections of fellowship with God. In the Greek New Testament, the verb echō has a broad range of meanings as in classical and Hellenistic Greek as well as in the LXX. BDAG lists the following meanings for the verb: ① to possess or contain, have, own (Hom.+) ⓐ to possess someth. that is under one’s control α. own, possess (s. esp. TestJob 9f) κτήματα πολλά own much property Mt 19:22; Mk

Hom Hom , VIII B.C.—List 5 someth. someth. = something esp. esp. = especially TestJob TestJob = Testament of Job—List 2

2016 William E. Wenstrom, Jr. Bible Ministries 47 10:22. πρόβατα Lk 15:4; J 10:16. θησαυρόν Mt 19:21; Mk 10:21b. βίον living Lk 21:4; 1J 3:17. δραχμὰς δέκα Lk 15:8. πλοῖα Rv 18:19. κληρονομίαν Eph 5:5. θυσιαστήριον Hb 13:10a; μέρος ἔ. ἔν τινι have a share in someth. Rv 20:6. Gener. μηδὲν ἔ. own nothing (SibOr 3, 244) 2 Cor 6:10. ὅσα ἔχεις Mk 10:21; cp. 12:44; Mt 13:44, 46; 18:25. τί ἔχεις ὃ οὐκ ἔλαβες; what do you have that you have not been given? 1 Cor 4:7. The obj. acc. is often used w. an adj. or ptc.: ἔ. ἅπαντα κοινά have everything in common Ac 2:44 (cp. Jos., Ant. 15, 18). ἔ. πολλὰ ἀγαθὰ κείμενα have many good things stored up Lk 12:19.—Hb 12:1. Abs. ἔ. have (anything) (Soph.et al.; Sir 13:5; 14:11) Mt 13:12a; Mk 4:25a; Lk 8:18a. ἐκ τοῦ ἔχειν in accordance w. what you have 2 Cor 8:11. ἔ. εἰς ἀπαρτισμόν have (enough) to complete Lk 14:28. W. neg. ἔ. have nothing Mt 13:12b; Mk 4:25b; Lk 8:18b.—ὁ ἔχων the one who has, who is well off (Soph., Aj. 157; Eur., Alc. 57; X., An. 7, 3, 28; Ar. 15:7). πᾶς ὁ ἔχων everyone who has (anything) Mt 25:29a; Lk 19:26a. ὁ μὴ ἔχων the one who has nothing (X., An. 7, 3, 28; 1 Esdr 9:51, 54; 2 Esdr 18:10) Mt 25:29b; Lk 19:26b; 1 Cor 11:22. β. have = hold in one’s charge or keeping ἔ. τὰς κλεῖς hold the keys Rv 1:18; cp. 3:7. τὸ γλωσσόκομον the money- box J 12:6; 13:29. ⓑ to contain someth. have, possess, of the whole in relation to its parts α. of living beings, of parts of the body in men and animals μέλη Ro 12:4a; cp. 1 Cor 12:12. σάρκα καὶ ὀστέα Lk 24:39 (Just., A I, 66, 2 καὶ σάρκα καὶ αἷμα) ἀκροβυστίαν Ac 11:3. οὖς Rv 2:7, 11. ὦτα Mt 11:15; Mk 7:16; Lk 8:8. χεῖρας, πόδας, ὀφθαλμούς Mt 18:8f; Mk 9:43, 45, 47. Of animals and animal-like beings ἔ. πρόσωπον Rv 4:7. πτέρυγας vs. 8. κέρατα 5:6. ψυχάς 8:9. τρίχας 9:8. κεφαλάς 12:3 (TestAbr B 14 p. 118, 19 [Stone p. 84]) al. ἔχοντες ὑγιῆ τὴν σάρκα AcPlCor 2:32 (Just., D. 48, 3 σάρκα ἔχων). Of plants (TestAbr B 3 p. 107, 6 [Stone someth. someth. = something SibOr SibOr = Oracula Sibyllina, II–III A.D.—List 5 cp. cp. = compare, freq. in ref. to citation fr. ancient texts obj. obj. = object, objective acc. acc. = accusative adj. adj. = adjective ptc. ptc. = participle cp. cp. = compare, freq. in ref. to citation fr. ancient texts Jos. Jos. = Josephus. This abbr. used when follow by title; I A.D.—Lists 5 Soph Soph , V B.C.—List 5 et al. et al. = et alii (and others) neg. neg. = negative Soph Soph , V B.C.—List 5 Eur Eur , V B.C.—List 5 X. X. = Xenophon, V–IV B.C.—List 5 Ar. Ar. = Aristides, apologist, II A.D.—List 5 X. X. = Xenophon, V–IV B.C.—List 5 cp. cp. = compare, freq. in ref. to citation fr. ancient texts someth. someth. = something cp. cp. = compare, freq. in ref. to citation fr. ancient texts Just Just , II A.D.—List 5 TestAbr TestAbr = Testament of Abraham, with some interpolations; I B.C./I A.D.—Lists 2, 5 al. al. =alibi (elsewhere), aliter (otherwise), alii (others) AcPlCor AcPlCor = Acts of Paul: correspondence with Corinthians (a.k.a. Third Corinthians), text according to PBodmer X—List 1 Just Just , II A.D.—List 5 D D = Didache, except that in a list of manuscripts or as textual variant D refers to Codex Bezae—List 1

2016 William E. Wenstrom, Jr. Bible Ministries 48 p. 62] εὗρον δένδρον … ἔχον κλάδους) ῥίζαν ἔ. Mt 13:6; Mk 4:6. β. of inanimate things: of cities τ. θεμελίους ἔ. Hb 11:10; cp. Rv 21:14. Of a head-covering χαρακτῆρα ἔχει βασιλικόν has a royal emblem GJs 2:2. ⓒ to have at hand, have at one’s disposal have ἄρτους Mt 14:17; cp. 15:34; J 21:5, where the sense is prob. ‘Did you catch any fish for breakfast?’. οὐκ ἔχω ὃ παραθήσω αὐτῷ I have nothing to set before him Lk 11:6. μὴ ἐχόντων τί φάγωσι since they had nothing to eat Mk 8:1; cp. Mt 15:32 (Soph., Oed. Col. 316 οὐκ ἔχω τί φῶ). οὐκ ἔχω ποῦ συνάξω I have no place to store Lk 12:17. ἄντλημα a bucket J 4:11a. οἰκίας ἔ. have houses (at one’s disposal) 1 Cor 11:22. Of pers.: have (at one’s disposal) (PAmh 92, 18 οὐχ ἕξω κοινωνόν and oft. in pap) Moses and the prophets Lk 16:29. παράκλητον an advocate, a helper 1J 2:1. οὐδένα ἔ. ἰσόψυχον Phil 2:20. ἄνθρωπον οὐκ ἔ. J 5:7. ⓓ to have within oneself have σύλλημα ἔχει ἐκ πνεύματος ἁγίου she has something conceived through the Holy Spirit GJs 18:1. Var. constr. w. ἐν: of women ἐν γαστρὶ ἔ. be pregnant (γαστήρ 2) Mt 1:18, 23 (Is 7:14); 24:19; Mk 13:17; Lk 21:23; 1 Th 5:3; Rv 12:2. ἔ. τινὰ ἐν τῇ καρδίᾳ have someone in one’s heart Phil 1:7 (Ovid, Metam. 2, 641 aliquem clausum pectore habere). ἔ. τι ἐν ἑαυτῷ (Jos., Ant. 8, 171; cp. TestAbr A 3 p. 80, 14 [Stone p. 8] ἔκρυψεν τὸ μυστήριον, μόνος ἔχων ἐν τῇ καρδίᾳ αὐτοῦ): ζωήν J 5:26. τὴν μαρτυρίαν 1J 5:10; τὸ ἀπόκριμα τοῦ θανάτου have a sentence of death within oneself 2 Cor 1:9. ⓔ to have with oneself or in one’s company have μεθʼ ἑαυτοῦ (X., Cyr. 1, 4, 17) τινά someone Mt 15:30; 26:11; Mk 2:19; 14:7; J 12:8; AcPl Ha 8, 35; σὺν αὐτῷ 4:18.—The ptc. w. acc. = with (Diod S 12, 78, 1 ἔχων δύναμιν with a [military] force; 18, 61, 1 ὁ θρόνος ἔχων τὸ διάδημα the throne with the diadem; JosAs 27:8 ἔχοντες ἐσπασμένας τὰς ῥομφαίας ‘with their swords drawn’) ἀνέβησαν ἔχοντες αὐτόν they went up with him Lk 2:42 D. ② to stand in a close relationship to

TestAbr TestAbr = Testament of Abraham, with some interpolations; I B.C./I A.D.—Lists 2, 5 cp. cp. = compare, freq. in ref. to citation fr. ancient texts GJs GJs = Gospel of James (Protevangelium Jacobi), II A.D.—List 1 cp. cp. = compare, freq. in ref. to citation fr. ancient texts prob. prob. = probable, probably cp. cp. = compare, freq. in ref. to citation fr. ancient texts Soph Soph , V B.C.—List 5 pers. pers. = person(s) PAmh PAmh = The Amherst Papyri I–II—List 4 oft. oft. = often pap pap = papyrus, -yri GJs GJs = Gospel of James (Protevangelium Jacobi), II A.D.—List 1 constr. constr. = construction Jos. Jos. = Josephus. This abbr. used when follow by title; I A.D.—Lists 5 cp. cp. = compare, freq. in ref. to citation fr. ancient texts TestAbr TestAbr = Testament of Abraham, with some interpolations; I B.C./I A.D.—Lists 2, 5 X. X. = Xenophon, V–IV B.C.—List 5 AcPl Ha AcPl Ha = Acts of Paul, PHamb—List 1 ptc. ptc. = participle acc. acc. = accusative Diod S Diod S , I B.C.—List 5 JosAs JosAs = Joseph and Aseneth—Lists 2, 5 D D = Didache, except that in a list of manuscripts or as textual variant D refers to Codex Bezae—List 1

2016 William E. Wenstrom, Jr. Bible Ministries 49 someone, have, have as ⓐ of relatives πατέρα ἔ. J 8:41. ἀδελφούς Lk 16:28. ἄνδρα (Aristot., Cat. 15b, 27f λεγόμεθα δὲ καὶ γυναῖκα ἔχειν καὶ ἡ γυνὴ ἄνδρα; Tob 3:8 BA) be married (of the woman) J 4:17f; 1 Cor 7:2b, 13; Gal 4:27 (Is 54:1). γυναῖκα of the man (cp. Lucian, Tox. 45; SIG 1160 γυναικὸς Αἴ., τῆς νῦν ἔχει; PGM 13, 320; 1 Esdr 9:12, 18; Just., D. 141, 4 πολλὰς ἔσχον γυναίκας. As early as Od. 11, 603 Heracles ἔχει Ἥβην) 1 Cor 7:2a, 12, 29 (for the wordplay cp. Heliod. 1, 18, 4 in connection w. the handing over of a virgin: σὺ ἔχων οὐκ ἕξεις; Crates, 7th Ep. [p. 58, 8 Malherbe] πάντʼ ἔχοντες οὐδὲν ἔχετε). τέκνα Mt 21:28; 22:24; 1 Ti 3:4; 5:4; Tit 1:6. υἱούς (Artem. 5, 42 τὶς τρεῖς ἔχων υἱούς; cp. θυγατέρα TestAbr B 10 p. 114, 17 [Stone p.76]) Lk 15:11; Gal 4:22. σπέρμα have children Mt 22:25. W. acc. as obj. and in predicate (Ar. 8, 4 τούτους συνηγόρους ἔχοντες τῆς κακίας; 11, 3 ἔσχε μοιχὸν τὸν Ἄρην; Ath. 7, 2 ἔχομεν προφήτας μάρτυρας) ἔ. τινὰ πατέρα have someone as father Mt 3:9. ἔ. τινὰ γυναῖκα (w. γυναῖκα to be understood fr. the context) 14:4; cp. Mk 6:18; ὥστε γυναῖκά τινα τοῦ πατρὸς ἔ. that someone has taken his father’s wife (as his own wife: the simple ἔχειν in this sense as Plut., Cato Min. 21, 3; Appian, Bell. Civ. 3, 10 §34; Jos., C. Ap. 1, 147. Perh. an illicit relationship is meant, as Longus 4, 17; Hesychius Miles. [VI A.D.], Viri Ill. 4 JFlach [1880] ἔχω Λαΐδα) 1 Cor 5:1 (Diod S 20, 33, 5 of a man who had illicit relations with his stepmother: ἔχειν λάθρᾳ τοῦ πατρὸς τὴν Ἀλκίαν). ⓑ more gener. φίλον have a friend Lk 11:5. ἀσθενοῦντας have sick people Lk 4:40 and χήρας widows 1 Ti 5:16 to care for; παιδαγωγοὺς ἔ. 1 Cor

Aristot Aristot , various works, IV B.C.—List 5 BA BA = Biblical Archaeologist—List 6 cp. cp. = compare, freq. in ref. to citation fr. ancient texts Lucian Lucian , II A.D.—List 5 SIG SIG = Sylloge Inscriptionum Graecarum3; superscript omitted in text—List 3 PGM PGM = Papyri Graecae Magicae—List 4 Just Just , II A.D.—List 5 D D = Didache, except that in a list of manuscripts or as textual variant D refers to Codex Bezae—List 1 Od Od , s. Hom.; VIII? B.C.—List 5 cp. cp. = compare, freq. in ref. to citation fr. ancient texts Heliod Heliod , III? A.D.—List 5 Crates Crates , letters attributed to the poet-philosopher C.; date uncertain—List 5 Ep. Ep. = Epistola/Epistula, when applied to letters mostly pseudonymous; various dates—List 5 ep. = epistle Malherbe Malherbe = AM., various works Artem Artem , onir., II A.D.—List 5 cp. cp. = compare, freq. in ref. to citation fr. ancient texts TestAbr TestAbr = Testament of Abraham, with some interpolations; I B.C./I A.D.—Lists 2, 5 acc. acc. = accusative obj. obj. = object, objective Ar. Ar. = Aristides, apologist, II A.D.—List 5 Ath. Ath. = Athenagoras, II A.D.—List 5 fr. fr. = from cp. cp. = compare, freq. in ref. to citation fr. ancient texts Plut Plut , I–II A.D.—List 5 Appian Appian , I–II A.D.—List 5 Jos. Jos. = Josephus. This abbr. used when follow by title; I A.D.—Lists 5 Longus Longus , II ?A.D.—List 5 Diod S Diod S , I B.C.—List 5 gener. gener. = generally

2016 William E. Wenstrom, Jr. Bible Ministries 50 4:15. δοῦλον Lk 17:7. οἰκονόμον 16:1; κύριον ἔ. have a master, i.e. be under a master’s control Col 4:1; δεσπότην ἔ. 1 Ti 6:2; βασιλέα J 19:15. ἀρχιερέα Hb 4:14; 8:1. ποιμένα Mt 9:36. ἔχων ὑπʼ ἐμαυτὸν στρατιώτας I have soldiers under me Lk 7:8. W. direct obj. and predicate acc. ἔ. τινὰ ὑπηρέτην have someone as an assistant Ac 13:5 (Just., A I, 14, 1) ἔ. τινὰ τύπον have someone as an example Phil 3:17.—Of the relation of Christians to God and to Jesus ἔ. θεόν, τὸν πατέρα, τὸν υἱόν have God, the Father, the Son, i.e. be in communion w. them 1J 2:23; 2J 9; AcPl Ha 4, 7.—HHanse, at end of this entry. ③ to take a hold on someth., have, hold (to), grip ⓐ of holding someth. in one’s hand ἔ. τι ἐν τῇ χειρί have someth. in one’s hand (since Il. 18, 505) Rv 1:16; 6:5; 10:2; 17:4. Of holding in the hand without ἐν τῇ χειρί (Josh 6:8; JosAs 5:7) ἔ. κιθάραν 5:8. λιβανωτὸν χρυσοῦν 8:3, cp. vs. 6; 14:17 and s. ἀλάβαστρον Mt 26:7 and Mk 14:3. ⓑ of keeping someth. safe, a mina (a laborer’s wages for about three months) in a handkerchief keep safe Lk 19:20. ⓒ of holding fast to matters of transcendent importance, fig. τὴν μαρτυρίαν Rv 6:9; 12:17; 19:10; the secret of Christian piety 1 Ti 3:9; an example of sound teaching 2 Ti 1:13; keep (Diod S 17, 93, 1 τὴν βασιλείαν ἔχειν=keep control) Mk 6:18. ⓓ of states of being hold, hold in its grip, seize (Hom. et al.; PGiss 65a, 4 παρακαλῶ σε κύριέ μου, εἰδότα τὴν ἔχουσάν με συμφορὰν ἀπολῦσαί μοι; Job 21:6; Is 13:8; Jos., Ant. 3, 95 δέος εἶχε τοὺς Ἑβρ.; 5, 63; Just., D. 19, 3) εἶχεν αὐτὰς τρόμος καὶ ἔκστασις trembling and amazement had seized them Mk 16:8. ④ to carry/bear as accessory or part of a whole, have on, wear, of clothing, weapons, etc. (Hom. et al.; LXX; TestAbr B p. 114, 22 [Stone p. 76]) τὸ ἔνδυμα Mt 3:4; 22:12 (cp. ἔνδυσιν TestJob 25:7). κατὰ κεφαλῆς ἔχων w. τὶ to be i.e. i.e. = id est (that is) I.-E. Indo-European obj. obj. = object, objective acc. acc. = accusative Just Just , II A.D.—List 5 i.e. i.e. = id est (that is) I.-E. Indo-European AcPl Ha AcPl Ha = Acts of Paul, PHamb—List 1 someth. someth. = something someth. someth. = something someth. someth. = something Il. Il. = Iliad, s. Hom.—List 5 JosAs JosAs = Joseph and Aseneth—Lists 2, 5 cp. cp. = compare, freq. in ref. to citation fr. ancient texts someth. someth. = something Diod S Diod S , I B.C.—List 5 Hom Hom , VIII B.C.—List 5 et al. et al. = et alii (and others) PGiss PGiss = Griechische Papyri . . . zu Giessen—List 4 Jos. Jos. = Josephus. This abbr. used when follow by title; I A.D.—Lists 5 Just Just , II A.D.—List 5 D D = Didache, except that in a list of manuscripts or as textual variant D refers to Codex Bezae—List 1 Hom Hom , VIII B.C.—List 5 et al. et al. = et alii (and others) LXX LXX = Septuaginta, ed. ARahlfs, unless otherwise specified—Lists 2, beg. TestAbr TestAbr = Testament of Abraham, with some interpolations; I B.C./I A.D.—Lists 2, 5 cp. cp. = compare, freq. in ref. to citation fr. ancient texts

2016 William E. Wenstrom, Jr. Bible Ministries 51 supplied while he wears (a covering) on his head 1 Cor 11:4. ἔ. θώρακας Rv 9:9, 17. ἔ. μάχαιραν wear a sword (Jos., Ant. 6, 190) J 18:10. Sim. of trees ἔ. φύλλα have leaves Mk 11:13 (ApcSed. 8:8). ⑤ be in a position to do someth., can, be able, ἔ. w. inf. foll. (Hom. et al.; cp. Eur., Hec. 761; Hdt. 1, 49; Pla., Phd. p. 76d; Demosth., Ep. 2, 22; Theocr. 10, 37 τὸν τρόπον οὐκ ἔχω εἰπεῖν=I cannot specify the manner; Lucian, Dial. Mort. 21, 2, Hermot. 55; Epict. 1, 9, 32; 2, 2, 24 al.; Ael. Aristid. 51, 50 K.=27 p. 546 D.: οὐκ ἔχω λέγειν; PPetr II, 12, 1, 16; PAmh 131, 15; Pr 3:27; ApcEsdr 2:24; 3:7; 6:5; TestAbr A 8, p. 86, 13 [Stone p. 20]; Jos., Ant. 1, 338; 2, 58; Just., A I, 19, 5, D. 4, 6 οὐκ ἔχω εἰπεῖν) ἔ. ἀποδοῦναι be able to pay Mt 18:25a; Lk 7:42; 14:14. μὴ ἔ. περισσότερον τι ποιῆσαι be in a position to do nothing more 12:4. οὐδὲν ἔ. ἀντειπεῖν be able to make a reply Ac 4:14; cp. Tit 2:8. ἔ. κατηγορεῖν αὐτοῦ J 8:6 (cp. 9a below, end). ἀσφαλές τι γράψαι οὐκ ἔχω I have nothing definite to write Ac 25:26a; cp. 26b. ἔ. μεταδιδόναι Eph 4:28a. ἔ. τὴν τούτων μνήμην ποιεῖσθαι be able to recall these things to mind 2 Pt 1:15. κατʼ οὐδενὸς εἶχεν μείζονος ὀμόσαι he could swear by no one greater Hb 6:13. In the same sense without the actual addition of the inf., which is automatically supplied fr. context (X., An. 2, 1, 9) ὃ ἔσχεν (i.e. ποιῆσαι) ἐποίησεν she has done what she could Mk 14:8. ⑥ to have an opinion about someth., consider, look upon, view

TestJob TestJob = Testament of Job—List 2 Jos. Jos. = Josephus. This abbr. used when follow by title; I A.D.—Lists 5 ApcSed ApcSed = Apocalypse of Sedrach—List 2 someth. someth. = something inf. inf. = infinitive foll. foll. = followed, following Hom Hom , VIII B.C.—List 5 et al. et al. = et alii (and others) cp. cp. = compare, freq. in ref. to citation fr. ancient texts Eur Eur , V B.C.—List 5 Hdt. Hdt. = Herodotus, V B.C.—List 5 Pla Pla , V–IV B.C.; s. also Ps.-Plato—List 5 Demosth Demosth , IV B.C.—List 5 Ep. Ep. = Epistola/Epistula, when applied to letters mostly pseudonymous; various dates—List 5 ep. = epistle Theocr Theocr , IV–III B.C.—List 5 Lucian Lucian , II A.D.—List 5 Epict Epict , various works, I–II A.D.—List 5 al. al. =alibi (elsewhere), aliter (otherwise), alii (others) Ael. Aristid. Ael. Aristid. = Aelius Aristides, II A.D.—List 5 D D = Didache, except that in a list of manuscripts or as textual variant D refers to Codex Bezae—List 1 PPetr PPetr = The Flinders Petrie Papyri—List 4 PAmh PAmh = The Amherst Papyri I–II—List 4 ApcEsdr ApcEsdr = Apocalypse of Esdras—List 2 TestAbr TestAbr = Testament of Abraham, with some interpolations; I B.C./I A.D.—Lists 2, 5 Jos. Jos. = Josephus. This abbr. used when follow by title; I A.D.—Lists 5 Just Just , II A.D.—List 5 D D = Didache, except that in a list of manuscripts or as textual variant D refers to Codex Bezae—List 1 cp. cp. = compare, freq. in ref. to citation fr. ancient texts cp. cp. = compare, freq. in ref. to citation fr. ancient texts cp. cp. = compare, freq. in ref. to citation fr. ancient texts inf. inf. = infinitive fr. fr. = from X. X. = Xenophon, V–IV B.C.—List 5 i.e. i.e. = id est (that is) I.-E. Indo-European someth. someth. = something

2016 William E. Wenstrom, Jr. Bible Ministries 52 w. acc. as obj. and predicate acc. (POxy 292, 6 [c. 25 A.D.] ἔχειν αὐτὸν συνεσταμένον=look upon him as recommended; 787 [16 A.D.]; PGiss 71, 4; Job 30:9; Ps.-Clem., Hom. 16, 19; Ath. 32, 3 τοὺς μὲν υἱοὺς … νοοῦμεν, τοὺς δὲ ἀδελφούς ἔχομεν) ἔχε με παρῃτημένον consider me excused (= don’t expect me to come) Lk 14:18b, 19 (cp. Martial 2, 79 excusatum habeas me). τινὰ ἔντιμον ἔ. hold someone in honor Phil 2:29. ἔ. τινὰ ὡς προφήτην consider someone a prophet Mt 14:5; 21:26, 46 v.l. (cp. GNicod 5 [=Acta Pilati B 5 p. 297 Tdf.] ἔχειν [Jannes and Jambres] ὡς θεούς; Just., D. 47, 5 τὸν μετανοοῦντα … ὡς δίκαιον καὶ ἀναμάρτητον ἔχει). ἔ. τινὰ εἰς προφήτην consider someone a prophet Mt 21:46 (cp. Duris [III B.C.]: 76 Fgm. 21 Jac. ὃν εἰς θεοὺς ἔχουσιν). εἶχον τ. Ἰωάννην ὄντως ὅτι προφήτης ἦν they thought that John was really a prophet Mk 11:32. ⑦ to experience someth., have (freq. in auxiliary capacity CTurner, JTS 28, 1927, 357– 60) ⓐ of all conditions of body and soul (Hom. et al.; LXX) α. of illness, et al. (ApcMos 6 νόσον καὶ πόνον ἔχω; Jos., C. Ap. 1, 305) ἀσθενείας have sicknesses/diseases Ac 28:9. μάστιγας physical troubles Mk 3:10. πληγὴν τῆς μαχαίρης Rv 13:14. θλῖψιν J 16:33b; 1 Cor 7:28; Rv 2:10. Esp. of possession by hostile spirits: δαιμόνιον ἔ. be possessed by an evil spirit Mt 11:18; Lk 7:33; 8:27; J 7:20; 8:48f, 52; 10:20. Βεελζεβούλ Mk 3:22. πνεῦμα ἀκάθαρτον vs. 30; 7:25; Ac 8:7. πνεῦμα δαιμονίου ἀκαθάρτου Lk 4:33. πνεῦμα πονηρόν Ac 19:13. πνεῦμα ἄλαλον Mk 9:17. πνεῦμα ἀσθενείας spirit of sickness Lk 13:11. τὸν λεγιῶνα (the evil spirit called) Legion Mk 5:15. β. gener. of conditions, characteristics, capabilities, emotions, inner possession: ἀγάπην ἔ. have love (cp. Diod S 3, 58, 3 acc. acc. = accusative obj. obj. = object, objective acc. acc. = accusative POxy POxy = Oxyrhynchus Papyri—List 4 PGiss PGiss = Griechische Papyri . . . zu Giessen—List 4 Ps. Ps. = pseudo, pseudonymous Hom Hom , VIII B.C.—List 5 Ath. Ath. = Athenagoras, II A.D.—List 5 cp. cp. = compare, freq. in ref. to citation fr. ancient texts v.l. v.l. = varia lectio (variant reading) cp. cp. = compare, freq. in ref. to citation fr. ancient texts GNicod GNicod , s. Acta Pilati, Tdf.—List 5 Acta Pilati Acta Pilati —List 5 Tdf. Tdf. = CvTischendorf—List 1, beg. Just Just , II A.D.—List 5 D D = Didache, except that in a list of manuscripts or as textual variant D refers to Codex Bezae—List 1 cp. cp. = compare, freq. in ref. to citation fr. ancient texts Fgm. Fgm. = fragment, fragmentary Jac. Jac. = Die Fragmente der griechischen Historiker, ed. FJacoby—Lists 5, 6 someth. someth. = something freq. freq. = frequent(ly) JTS JTS = Journal of Theological Studies—List 6 Hom Hom , VIII B.C.—List 5 et al. et al. = et alii (and others) LXX LXX = Septuaginta, ed. ARahlfs, unless otherwise specified—Lists 2, beg. et al. et al. = et alii (and others) ApcMos ApcMos = Apocalypse of Moses—List 2 Jos. Jos. = Josephus. This abbr. used when follow by title; I A.D.—Lists 5 gener. gener. = generally cp. cp. = compare, freq. in ref. to citation fr. ancient texts

2016 William E. Wenstrom, Jr. Bible Ministries 53 φιλίαν ἔχειν; Just., D. 93, 4 φιλίαν ἢ ἀγάπην ἔχοντε) J 5:42; 13:35; 15:13; 1J 4:16; 1 Cor 13:1ff; 2 Cor 2:4; Phil 2:2; 1 Pt 4:8. ἀγνωσίαν θεοῦ fail to know God 1 Cor 15:34. ἁμαρτίαν J 9:41; 15:22a. ἀσθένειαν Hb 7:28. γνῶσιν 1 Cor 8:1, 10 (Just., A II, 13, 1; D. 28, 4). ἐλπίδα Ac 24:15; Ro 15:4; 2 Cor 3:12; 10:15; Eph 2:12; 1J 3:3 (Ath. 33, 1). ἐπιθυμίαν Phil 1:23. ἐπιποθίαν Ro 15:23b; ζῆλον ἔ. have zeal Ro 10:2. Have jealousy Js 3:14. θυμόν Rv 12:12. λύπην (ApcMos 3 p. 2, 16 Tdf.) J 16:21f; 2 Cor 2:3; Phil 2:27; μνείαν τινὸς ἔ. remember someone 1 Th 3:6. παρρησίαν Phlm 8; Hb 10:19; 1J 2:28; 3:21; 4:17; 5:14. πεποίθησιν 2 Cor 3:4; Phil 3:4. πίστιν Mt 17:20; 21:21; Mk 4:40; Ac 14:9; Ro 14:22; 1 Cor 13:2; 1 Ti 1:19 al. (Just., A I, 52, 1). προφητείαν have the gift of prophecy 1 Cor 13:2. σοφίαν (X., Mem. 2, 3, 10) Rv 17:9. συνείδησιν ἁμαρτιῶν Hb 10:2. καλὴν συνείδησιν 13:18; ἀγαθὴν σ. 1 Ti 1:19; 1 Pt 3:16; ἀπρόσκοπον σ. Ac 24:16; ὑπομονήν Rv 2:3. φόβον 1 Ti 5:20. χαράν Phlm 7. χάριν ἔ. τινί be grateful to someone Lk 17:9; 1 Ti 1:12; 2 Ti 1:3; σιγὴν ἔ. be silent Hs 9, 11, 5. ἀνάγκην ἔσχον I felt it necessary Jd 3 (HKoskenniemi, Studien zur Idee und Phraseologie des Griechischen Briefes bis 400 n. Chr. ’56, 78–87). γ. of advantages, benefits, or comforts that one enjoys: ἔ. τὰ αἰτήματα to have been granted the requests 1J 5:15; ἀνάπαυσιν ἔ. have rest Rv 4:8; 14:11; ἀπόλαυσιν τινος ἔ. enjoy someth. Hb 11:25. βάθος γῆς Mt 13:5b; Mk 4:5b; γῆν πολλήν Mt 13:5a; Mk 4:5a. τὴν προσέλευσιν τὴν πρὸς τὸν κύριον AcPl Ha 8, 22f; εἰρήνην Ro 5:1. ἐλευθερίαν Gal 2:4. S. ἐξουσία, ἐπαγγελία, ἔπαινος, ζωή, ἰκμάς, καιρός, καρπός, καύχημα, καύχησις, λόγος, μισθός, νοῦς, πνεῦμα, προσαγωγή, πρόφασις, τιμή, χάρις (=favor), χάρισμα. δ. of a sense of obligation in regard to someth.—W. dir. object have = have someth. over one, be under someth.: ἀνάγκην ἔχειν be under necessity 1 Cor 7:37a; w. inf. foll. have a need (ἀνάγκη 1) Lk 14:18; 23:16 v.l.; Hb 7:27; χρείαν ἔ. be in need abs. Eph 4:28b; τινός need someth. (Aeschyl. et al.; SIG 333,

Diod S Diod S , I B.C.—List 5 Just Just , II A.D.—List 5 D D = Didache, except that in a list of manuscripts or as textual variant D refers to Codex Bezae—List 1 Just Just , II A.D.—List 5 D D = Didache, except that in a list of manuscripts or as textual variant D refers to Codex Bezae—List 1 Ath. Ath. = Athenagoras, II A.D.—List 5 ApcMos ApcMos = Apocalypse of Moses—List 2 Tdf. Tdf. = CvTischendorf—List 1, beg. al. al. =alibi (elsewhere), aliter (otherwise), alii (others) Just Just , II A.D.—List 5 X. X. = Xenophon, V–IV B.C.—List 5 Hs Hs = Similitudes someth. someth. = something AcPl Ha AcPl Ha = Acts of Paul, PHamb—List 1 someth. someth. = something dir. dir. = direct someth. someth. = something someth. someth. = something inf. inf. = infinitive foll. foll. = followed, following v.l. v.l. = varia lectio (variant reading) abs. abs. = absolute someth. someth. = something

2016 William E. Wenstrom, Jr. Bible Ministries 54 20; 421, 35 al.; PPetr III, 42 G 9, 7 [III B.C.] ἐάν τινος χρείαν ἔχῃς; Ath. 13, 2 ποίας ἔτι χρείαν ἑκατόμβης ἔχει;) Mt 6:8; 9:12a; Mk 11:3; Lk 19:31, 34; J 13:29; 1 Cor 12:21; Hb 10:36 al.; w. inf. foll. (TestSol 13:2) Mt 3:14; 14:16; J 13:10; 1 Th 1:8; 4:9; 5:1. νόμον J 19:7. ἐπιταγήν 1 Cor 7:25. ἐντολήν (SIG 559, 9 ἔ. τὰς ἰντολάς; 1 Esdr 4:52; 2 Macc 3:13; Jos., Bell. 1, 261) Hb 7:5; 1J 2:7; 4:21; 2J 5; cp. J 14:21. διακονίαν 2 Cor 4:1. ἀγῶνα Phil 1:30; Col 2:1. πρᾶξιν Ro 12:4b. ἔγκλημα Ac 23:29. κόλασιν ApcPt Bodl. (ApcEsdr 1:22 p. 25, 17 Tdf.). ε. of a sense of inevitability in respect to some action.—W. inf. foll. one must (Ps.- Callisth. 2, 1, 3 καθαιρεθῆναι ἔχεις=you must be deposed; Porphyr., Against the Christians 63 Harnack [ABA 1916] παθεῖν; Gen 18:31; Jos., Ant. 19, 348 τοῦ τεθνάναι; TestSol 5:12 σίδηρα ἔχεις φορέσαι; TestAbr A 18 p. 100, 22 [Stone p. 48] τοῦ βίου τοῦτου ἀπαλλάξαι εἶχες; Just., D. 51, 2 ἔργῳ πεισθήναι ὑμῶν ἐχόντων) βάπτισμα ἔχω βαπτισθῆναι I must undergo a baptism Lk 12:50. ἔχω σοί τι εἰπεῖν I have someth. to say to you (Lucian, Philops. 1 ἔχεις μοι εἰπεῖν. Without dat. Aelian, VH 2, 23; Jos., Ant. 16, 312) 7:40. καινόν σοι θέαμα ἔχω ἐξηγήσασθαι I have a wonderful new thing to tell you=‘I must tell you about something wonderful that I’ve just seen’ GJs 19:3. ἀπαγγεῖλαι Ac 23:17, 19; cp. vs. 18. πολλὰ γράφειν 2J 12; 3J 13. ⓑ of temporal circumstances w. indications of time and age: πεντήκοντα ἔτη οὔπω ἔχεις you are not yet fifty years old J 8:57 (cp. Jos., Ant. 1, 198). τριάκοντα κ. ὀκτὼ ἔτη ἔχων ἐν τῇ ἀσθενείᾳ αὐτοῦ who had been sick for 38

Aeschyl Aeschyl , V B.C.—List 5 et al. et al. = et alii (and others) SIG SIG = Sylloge Inscriptionum Graecarum3; superscript omitted in text—List 3 al. al. =alibi (elsewhere), aliter (otherwise), alii (others) PPetr PPetr = The Flinders Petrie Papyri—List 4 Ath. Ath. = Athenagoras, II A.D.—List 5 al. al. =alibi (elsewhere), aliter (otherwise), alii (others) inf. inf. = infinitive foll. foll. = followed, following TestSol TestSol = Testament of Solomon, I–III A.D.—List 2 SIG SIG = Sylloge Inscriptionum Graecarum3; superscript omitted in text—List 3 Jos. Jos. = Josephus. This abbr. used when follow by title; I A.D.—Lists 5 cp. cp. = compare, freq. in ref. to citation fr. ancient texts ApcPt Bodl. ApcPt Bodl. = Apocalypse of Peter, Bodleian—List 1 ApcEsdr ApcEsdr = Apocalypse of Esdras—List 2 Tdf. Tdf. = CvTischendorf—List 1, beg. inf. inf. = infinitive foll. foll. = followed, following Ps.-Callisth Ps.-Callisth , Historia Alexandri Magni, II–III? A.D.—Lists 5 Jos. Jos. = Josephus. This abbr. used when follow by title; I A.D.—Lists 5 TestSol TestSol = Testament of Solomon, I–III A.D.—List 2 TestAbr TestAbr = Testament of Abraham, with some interpolations; I B.C./I A.D.—Lists 2, 5 Just Just , II A.D.—List 5 D D = Didache, except that in a list of manuscripts or as textual variant D refers to Codex Bezae—List 1 someth. someth. = something Lucian Lucian , II A.D.—List 5 dat. dat. = dative Aelian Aelian , II A.D.—List 5 Jos. Jos. = Josephus. This abbr. used when follow by title; I A.D.—Lists 5 GJs GJs = Gospel of James (Protevangelium Jacobi), II A.D.—List 1 cp. cp. = compare, freq. in ref. to citation fr. ancient texts cp. cp. = compare, freq. in ref. to citation fr. ancient texts Jos. Jos. = Josephus. This abbr. used when follow by title; I A.D.—Lists 5

2016 William E. Wenstrom, Jr. Bible Ministries 55 years 5:5 (Cyranides p. 63, 25 πολὺν χρόνον ἔχων ἐν τῇ ἀρρωστίᾳ. W. cardinal numeral TestJob 26:1 δέκα ἑπτὰ ἔτη ἔχω ἐν ταῖς πληγαῖς; POxy 1862, 17 τέσσαρες μῆνας ἔχει. Mirac. S. Georgii 44, 7 [JAufhauser 1913] ἔσχεν … ἔτη ἑπτά); cp. Mt 9:20 v.l. τέσσαρας ἡμέρας ἔ. ἐν τῷ μνημείῳ have lain in the grave for four days J 11:17 (Jos., Ant. 7, 1 αὐτοῦ δύο ἡμέρας ἔχοντος ἐν τῇ Σεκέλλᾳ). πολὺν χρόνον ἔ. be (somewhere or in a certain condition) for a long time 5:6. ἡλικίαν ἔχειν be of age (Pla., Euthyd. 32, 306d; Plut., Mor. 547a; BGU 168 τοῖς ἀτελέσι ἔχουσι τὴν ἡλικίαν) 9:21, 23. τέλος ἔχειν have an end, be at an end (Lucian, Charon 17; UPZ 81 III, 20 [II A.D.] τέλος ἔχει πάντα; Ar. 4:2 ἀρχὴν καὶ τέλος) Mk 3:26; Lk 22:37 (on the latter pass. s. τέλος 2); cp. Hb 7:3. ⑧ as connective marker, to have or include in itself, bring about, cause w. acc. (Hom. et al.; Wsd 8:16) of ὑπομονή: ἔργον τέλειον Js 1:4. Of πίστις: ἔργα 2:17. Of φόβος: κόλασιν 1J 4:18. Of παρρησία: μεγάλην μισθαποδοσίαν Hb 10:35. Of πολυτέλεια: λύπην, χαράν Hs 1, 10. ἐσχάτην εὐλογίαν, ἥτις διαδοχὴν οὐκ ἔχει ultimate blessing, which has no successor GJs 6:2. ⑨ special combinations ⓐ w. prep. ἐν: τὸν θεὸν ἔ. ἐν ἐπιγνώσει acknowledge God Ro 1:28 (cp. ἐν ὀργῇ ἔ. τινά=‘be angry at someone’, Thu. 2, 18, 5; 2, 21, 3; ἐν ὀρρωδίᾳ ἔ. τ. 2, 89, 1; ἐν ἡδονῇ ἔ. τ.=‘be glad to see someone’ 3, 9, 1; ἐν εὐνοίᾳ ἔ. Demosth. 18, 167). ἐν ἑτοίμῳ ἔ. 2 Cor 10:6 (ἕτοιμος b). ἐν ἐμοὶ οὐκ ἔχει οὐδέν he has no hold on me J 14:30 (Appian, Bell. Civ. 3, 32 §125 ἔχειν τι ἔν τινι=have someth. [hope of safety] in someone). κατά τινος: on 1 Cor 11:4 s. above 4. ἔ. τι κατά τινος have someth. against someone Mt 5:23; Mk 11:25; w. ὅτι foll. Rv 2:14. ἔ. κατά τινος w. sim. mng. Hm 2:2; Hs 9, 23, 2; w. ὅτι

Cyranides Cyranides , a compilation relating to magical properties of stones, plants, and animals; perh. antedating I/II A.D.—List 5 TestJob TestJob = Testament of Job—List 2 POxy POxy = Oxyrhynchus Papyri—List 4 cp. cp. = compare, freq. in ref. to citation fr. ancient texts v.l. v.l. = varia lectio (variant reading) Jos. Jos. = Josephus. This abbr. used when follow by title; I A.D.—Lists 5 Pla Pla , V–IV B.C.; s. also Ps.-Plato—List 5 Plut Plut , I–II A.D.—List 5 BGU BGU = Aegyptische Urkunden aus den Museen zu Berlin: Griechische Urkunden—List 4 Lucian Lucian , II A.D.—List 5 Charon Charon , after IV B.C.? B.C.—List 5 UPZ UPZ = Urkunden der Ptolemäerzeit—Lists 4, 6 Ar. Ar. = Aristides, apologist, II A.D.—List 5 pass. pass. = passive (either of grammatical form or of passive experience); also used in reference to literary portion=passage cp. cp. = compare, freq. in ref. to citation fr. ancient texts acc. acc. = accusative Hom Hom , VIII B.C.—List 5 et al. et al. = et alii (and others) Hs Hs = Similitudes GJs GJs = Gospel of James (Protevangelium Jacobi), II A.D.—List 1 prep. prep. = preposition(al) cp. cp. = compare, freq. in ref. to citation fr. ancient texts Thu Thu , V B.C.—List 5 Demosth Demosth , IV B.C.—List 5 Appian Appian , I–II A.D.—List 5 someth. someth. = something someth. someth. = something foll. foll. = followed, following sim. sim. = similarly mng. mng. = meaning(s)

2016 William E. Wenstrom, Jr. Bible Ministries 56 foll. Rv 2:4, 20. ἔ. τινὰ κατὰ πρόσωπον meet someone face to face Ac 25:16. μετά: ἔ. τι μετά τινος have someth. w. someone κρίματα lawsuits 1 Cor 6:7. περί: ἔ. περί τινος have (a word, a reference, an explanation) about someth. B 12:1; with adv. τελείως 10:10. πρός τινα have someth. against someone (Ps.-Callisth. 2, 21, 21 ὅσον τις ὑμῶν ἔχει πρὸς ἕτερον) Ac 24:19. ζητήματα ἔ. πρός τινα have differences w. someone (on points in question) 25:19. λόγον ἔ. πρός τινα 19:38. πρᾶγμα (=Lat. causa, ‘lawsuit’: BGU 19 I, 5; 361 II, 4) ἔ. πρός τινα (POxy 743, 19 [2 B.C.] εἰ πρὸς ἄλλους εἶχον πρᾶγμα; BGU 22:8) 1 Cor 6:1. ἵνα ἔχωσιν κατηγορίαν αὐτοῦ J 8:4 D (cp. 5 above). πρός τινα ἔ. μομφήν have a complaint against someone Col 3:13. ⓑ τοῦτο ἔχεις ὅτι you have this (in your favor), that Rv 2:6. ἔ. ὁδόν be situated (a certain distance) away (cp. Peripl. Eryth. 37: Ὡραία ἔχουσα ὁδὸν ἡμερῶν ἑπτὰ ἀπὸ θαλάσσης) of the Mt. of Olives ὅ ἐστιν ἐγγὺς Ἰερουσαλὴμ σαββάτου ἔχον ὁδόν Ac 1:12.—ἴδε ἔχεις τὸ σόν here you have what is yours Mt 25:25. ἔχετε κουστωδίαν there you have a guard (=you can have a guard) 27:65 (cp. POxy 33 III, 4). ⑩ to be in some state or condition, act. intr. (spatially: Ath. 25, 1 οἱ ἄγγελοι … περὶ τόν ἀέρα ἔχοντες καὶ τὴν γῆν) w. adv. (Hom. et al.; ins, pap, LXX). ⓐ impers. it is, the situation is (Himerius, Or. 48 [=Or. 14], 10 πῶς ὑμῖν ἔχειν ταῦτα δοκεῖ; =how does this situation seem to you? Just., D. 3, 5 τὸ … ὡσαύτως ἀεὶ ἔχων) ἄλλως 1 Ti 5:25. οὕτως (Antig. Car. 20; Cebes 4, 1; POxy 294, 11 [22 A.D.] εἰ

Hm Hm = Mandates Hs Hs = Similitudes foll. foll. = followed, following someth. someth. = something someth. someth. = something B B = Barnabas (the Letter of), II A.D., except in series of uncial witnesses, in which case B refers to Codex Vaticanus (s. also Vat.). When the abbrv. B would ambiguous, Vat. is used for the codex.—List 1 adv. adv. = adverb, adverbially someth. someth. = something Ps.-Callisth Ps.-Callisth , Historia Alexandri Magni, II–III? A.D.—Lists 5 Lat. Lat. = Latin BGU BGU = Aegyptische Urkunden aus den Museen zu Berlin: Griechische Urkunden—List 4 POxy POxy = Oxyrhynchus Papyri—List 4 BGU BGU = Aegyptische Urkunden aus den Museen zu Berlin: Griechische Urkunden—List 4 D D = Didache, except that in a list of manuscripts or as textual variant D refers to Codex Bezae—List 1 cp. cp. = compare, freq. in ref. to citation fr. ancient texts cp. cp. = compare, freq. in ref. to citation fr. ancient texts cp. cp. = compare, freq. in ref. to citation fr. ancient texts POxy POxy = Oxyrhynchus Papyri—List 4 act. act. = active intr. intr. = intransitive Ath. Ath. = Athenagoras, II A.D.—List 5 adv. adv. = adverb, adverbially Hom Hom , VIII B.C.—List 5 et al. et al. = et alii (and others) ins Ins, ins = Inscription, Inschrift, inscription(s). Without a period, esp. in lists, as at the beginning of entries; the capitalized form is used in titles. In conjunction with literary works this abbr. refers to the title or description of contents. pap pap = papyrus, -yri LXX LXX = Septuaginta, ed. ARahlfs, unless otherwise specified—Lists 2, beg. impers. impers. = impersonal(ly) Himerius Himerius , IV A.D.—List 5 Just Just , II A.D.—List 5 D D = Didache, except that in a list of manuscripts or as textual variant D refers to Codex Bezae—List 1 Cebes Cebes , prominent in Platonic dialogues; ref. is to a dialogue associated with his name, I A.D.—List 5 POxy POxy = Oxyrhynchus Papyri—List 4

2016 William E. Wenstrom, Jr. Bible Ministries 57 ταῦτα οὕτως ἔχει; TestSol 20:8; Jos., Ant. 15, 261; Just., D. 3:5 οὐχ οὕτως ἔχει) Ac 7:1; 12:15; 17:11; 24:9. τὸ καλῶς ἔχον what is right 1 Cl 14:2 (Michel 543, 12 [c. 200 B.C.] καλῶς ἔχον ἐστὶ τιμᾶσθαι τοὺς εὔνους ἄνδρας). τὸ νῦν ἔχον for the present Ac 24:25 (cp. Plut., Mor. 749a; Lucian, Anachars. 40, Catapl. 13 τὸ δὲ νῦν ἔχον μὴ διάτριβε; Tob 7:11). ⓑ pers. be (in a certain way) πῶς ἔχουσιν how they are Ac 15:36 (cp. Gen 43:27; Jos., Ant. 4, 112). ἑτοίμως ἔ. be ready, hold oneself in readiness w. inf. foll. (BGU 80, 17 [II A.D.] ἡ Σωτηρία ἑτοίμως ἔχουσα καταγράψαι; Da 3:15 LXX; Jos., Ant. 13, 6; Just., D. 50, 1) 21:13; 2 Cor 12:14; 1 Pt 4:5. Also ἐν ἑτοίμῳ ἔ. 2 Cor 10:6 (s. ἕτοιμος b end). εὖ ἔ. be well-disposed πρός τινα toward someone Hs 9, 10, 7 (cp. Demosth. 9, 63 ἥδιον ἔχειν πρός τινα; SIG 1094, 4 φιλανθρώπως ἔχει πρὸς πάντας). κακῶς ἔ. be sick (Aristoph. et al.; POxy 935, 15; Ezk 34:4) Mt 4:24; 8:16; 9:12b; 17:15 v.l. (see πάσχω 2). καλῶς ἔ. be well, healthy (Epict. 1, 11, 4; PGen 54, 8; PFlor 230, 24) Mk 16:18; ἐσχάτως ἔ. (s. ἐσχάτως) 5:23; κομψότερον ἔ. feel better (κομψῶς ἔ.: Epict. 2, 18, 14; 3, 10, 13; PParis 18; PTebt 414, 10 ἐὰν κομψῶς σχῶ) J 4:52. ⑪ to be closely associated, in a variety of renderings, hold fast, be next to, be next, mid. (Hom. et al.) in NT only ptc. ⓐ of proper situation or placement, esp. of inner belonging hold fast, cling to.

TestSol TestSol = Testament of Solomon, I–III A.D.—List 2 Jos. Jos. = Josephus. This abbr. used when follow by title; I A.D.—Lists 5 Just Just , II A.D.—List 5 D D = Didache, except that in a list of manuscripts or as textual variant D refers to Codex Bezae—List 1 1 Cl 1 Cl = 1 Clement—List 1 Michel Michel = CM., Recueil d’inscriptions grecques—List 3 cp. cp. = compare, freq. in ref. to citation fr. ancient texts Plut Plut , I–II A.D.—List 5 Lucian Lucian , II A.D.—List 5 pers. pers. = person(s) cp. cp. = compare, freq. in ref. to citation fr. ancient texts Jos. Jos. = Josephus. This abbr. used when follow by title; I A.D.—Lists 5 inf. inf. = infinitive foll. foll. = followed, following BGU BGU = Aegyptische Urkunden aus den Museen zu Berlin: Griechische Urkunden—List 4 LXX LXX = Septuaginta, ed. ARahlfs, unless otherwise specified—Lists 2, beg. Jos. Jos. = Josephus. This abbr. used when follow by title; I A.D.—Lists 5 Just Just , II A.D.—List 5 D D = Didache, except that in a list of manuscripts or as textual variant D refers to Codex Bezae—List 1 Hs Hs = Similitudes cp. cp. = compare, freq. in ref. to citation fr. ancient texts Demosth Demosth , IV B.C.—List 5 SIG SIG = Sylloge Inscriptionum Graecarum3; superscript omitted in text—List 3 Aristoph Aristoph , V–IV B.C.—List 5 et al. et al. = et alii (and others) POxy POxy = Oxyrhynchus Papyri—List 4 v.l. v.l. = varia lectio (variant reading) Epict Epict , various works, I–II A.D.—List 5 PGen PGen = Les Papyrus de Genève—List 4 PFlor PFlor = Papiri Fiorentini—List 4 Epict Epict , various works, I–II A.D.—List 5 PParis PParis = Notices et textes des papyrus (Paris)—List 4 PTebt PTebt = The Tebtunis Papyri—List 4 Hom Hom , VIII B.C.—List 5 et al. et al. = et alii (and others) NT NT = New Testament ptc. ptc. = participle esp. esp. = especially

2016 William E. Wenstrom, Jr. Bible Ministries 58 The ‘to’ of belonging and the ‘with’ of association are expressed by the gen. (Theognis 1, 32 ἀεὶ τῶν ἀγαθῶν ἔχεο=ever hold fast to the good people; X., Oec. 6, 1; Pla., Leg. 7, 811d; Lucian, Hermot. 69 ἐλπίδος οὐ μικρᾶς ἐχόμενα λέγεις; Sallust. 14 p. 26, 24 τ. θεῶν; Philo, Agr. 101 τὰ ἀρετῆς ἐχόμενα; Jos., Ant. 10, 204 οὐδὲν ἀνθρωπίνης σοφίας ἐχόμενον, C. Ap. 1, 83 παλαιᾶς ἱστορίας ἐχόμενον; Just., A I, 68, 1 λόγου καὶ ἀληθείας ἔχεσθαι; Tat. 33, 1 μανίας ἔχεται πολλῆς; Ath., R. 48, 3 λόγῳ … ἀληθείας ἐχομένῳ) τὰ ἐχόμενα σωτηρίας things that belong to salvation Hb 6:9. ⓑ of proximity α. spatial, to be next to someth: ἐχόμενος neighboring (Isocr. 4, 96 νῆσος; Hdt. 1, 134 al. οἱ ἐχόμενοι=‘the neighbors’; Diod S 5, 15, 1; Appian, Bell. Civ. 2, 71 §294; Arrian, Peripl. 7, 2; PParis 51, 5 and oft. in pap; 1 Esdr 4:42; Jos., Ant. 6, 6 πρὸς τὰς ἐχομένας πόλεις; 11, 340) κωμοπόλεις Mk 1:38. β. temporal, to be next, immediately following (Thu. 6, 3, 2 τ. ἐχομένου ἔτους al.; SIG 800, 15; PRev 34, 20; PAmh 49, 4; PTebt 124, 43; LXX) τῇ ἐχομένῃ (sc. ἡμέρᾳ, as Polyb. 3, 112, 1; 5, 13, 9; 2 Macc 12:39; Jos., Ant. 6, 235; 7, 18 al.; cp. εἰς τὴν ἐχομένην [i.e. ἡμέραν] PMich 173, 16 [III B.C.]) on the next day Lk 13:33 (v.l. ἐρχομένῃ); Ac 20:15; w. ἡμέρᾳ added (PAmh 50, 17) 21:26. τῷ

gen. gen. = genitive Theognis Theognis , VI B.C.—List 5 X. X. = Xenophon, V–IV B.C.—List 5 Pla Pla , V–IV B.C.; s. also Ps.-Plato—List 5 Lucian Lucian , II A.D.—List 5 Sallust Sallust , IV A.D.—List 5 Philo Philo = P. of Alexandria, I B.C.–I A.D.—List 5 Agr Agr = Agraphon (non-canonical sayings of Jesus)—List 1 Jos. Jos. = Josephus. This abbr. used when follow by title; I A.D.—Lists 5 Just Just , II A.D.—List 5 Tat Tat , II A.D.—List 5 Ath. Ath. = Athenagoras, II A.D.—List 5 Isocr Isocr , IV B.C.—List 5 Hdt. Hdt. = Herodotus, V B.C.—List 5 al. al. =alibi (elsewhere), aliter (otherwise), alii (others) Diod S Diod S , I B.C.—List 5 Appian Appian , I–II A.D.—List 5 Arrian Arrian = Flavius Arrianus, I–II A.D.—List 5 PParis PParis = Notices et textes des papyrus (Paris)—List 4 oft. oft. = often pap pap = papyrus, -yri Jos. Jos. = Josephus. This abbr. used when follow by title; I A.D.—Lists 5 Thu Thu , V B.C.—List 5 al. al. =alibi (elsewhere), aliter (otherwise), alii (others) SIG SIG = Sylloge Inscriptionum Graecarum3; superscript omitted in text—List 3 PRev PRev = Revenue Laws of Ptolemy Philadelphus—List 4 PAmh PAmh = The Amherst Papyri I–II—List 4 PTebt PTebt = The Tebtunis Papyri—List 4 LXX LXX = Septuaginta, ed. ARahlfs, unless otherwise specified—Lists 2, beg. sc. sc. = scilicet (one may understand, supply) Polyb Polyb , III–II B.C.—List 5 Jos. Jos. = Josephus. This abbr. used when follow by title; I A.D.—Lists 5 al. al. =alibi (elsewhere), aliter (otherwise), alii (others) cp. cp. = compare, freq. in ref. to citation fr. ancient texts i.e. i.e. = id est (that is) I.-E. Indo-European PMich PMich = Michigan Papyri—List 4 v.l. v.l. = varia lectio (variant reading) PAmh PAmh = The Amherst Papyri I–II—List 4

2016 William E. Wenstrom, Jr. Bible Ministries 59 ἐχομένῳ σαββάτῳ 13:44 v.l. (for ἐρχομένῳ; cp. 1 Macc 4:28, where the witnesses are similarly divided).—On the whole word HHanse, ‘Gott Haben’ in d. Antike u. im frühen Christentum ’39.—B. 641; 740. EDNT. M-M. TW. Sv.44 Louw and Nida’s Greek-English Lexicon of the New Testament Based on Semantic Domains divides echō into nine categorical usages in the NT: (1) To have or possess objects or property (in the technical sense of having control over the use of such objects): “to have, to own, to possess, to belong to.” (2) To hold on to an object: “to hold on to, to retain in the hand, to seize.” (3) To hold a view or have an opinion with regard to something: “to hold a view, to have an opinion, to consider, to regard.” (4) To wear clothes: “to wear.” (5) To possess the capacity to do something: “to be able to, to have the capacity to.” (6) To experience a state or condition, generally involving duration: “to experience, to have.” (7) To be in a particular state or condition: “to be, to bear.” (8) Markers of a causative relation, with otherwise almost empty semantic content: “to cause, to bring about, to produce.” (9) Markers of designations of content: “to have, to contain.” The verb echō is used as an expression of possession and relationship in the New Testament. It is used of sexual intercourse (Mt. 14:4). The word is used quite often of fellowship with believers and God and it is used with reference to one of the many spiritual benefits that the believer possesses at the moment of salvation such as eternal life. The verb echō in 1 John 1:6 is used transitively with the accusative feminine singular noun koinōnia, “fellowship” as its direct object. In context, the word means, “to experience the state or condition of being in.” Therefore, it speaks of experiencing fellowship with God. The first person plural form of this verb is referring to John and the recipients of this epistle as well as all Christians. The present tense of this verb is a present tense retained in indirect discourse. As we have noted the conjunction hoti here in 1 John 1:6 is introducing a direct object clause that is used in a specialized way to express indirect discourse and is used after a verb of saying, which is eipon, “enters into making the claim.” The hoti clause introduces a clause that summarizes the content of one of the claims of the false teachers which the recipients of this epistle were being exposed to. Generally speaking, the tense of the Greek verb in indirect discourse is retained from the direct discourse. This is unlike English: in indirect discourse we usually v.l. v.l. = varia lectio (variant reading) cp. cp. = compare, freq. in ref. to citation fr. ancient texts B. B. = CDBuck, A Dictionary of Selected Synonyms—List 6 EDNT EDNT = Exegetical Dictionary of the NT—List 6 M-M M-M = JMoulton/GMilligan, Vocabulary of Greek Testament—Lists 4, 6 TW TW = Theologisches Wörterbuch zum NT; tr. GBromiley, Theological Dictionary of the NT—List 6 Sv Sv (at the end of entries)=HSieben, Voces—List 6 44 Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., pp. 420–422). Chicago: University of Chicago Press.

2016 William E. Wenstrom, Jr. Bible Ministries 60 push the tense back “one slot” from what it would have been in the direct discourse (especially if the introductory verb is past tense)-that is, we render a simple past as a past perfect, a present as a past tense, etc. Therefore, the present tense of the verb echō that is contained in this indirect discourse would normally be translated “we are experiencing,” or “we are habitually or continually experiencing” but because of the indirect discourse it should be translated into the English as a past action, “have been experiencing.” The active voice of this verb is a stative active voice indicating that the subject (any believer) exists in the state indicated by the verb. Thus, the stative active voice indicates that any believer as the subject exists in the state of experiencing fellowship with God. The indicative mood of this verb is a declarative use of the indicative with the conjunction hoti in indirect discourse, which is a specialized use of the direct object clause after the verb of perception eipon. The noun koinōnia means “fellowship” and refers to the vertical aspect of Christian fellowship, namely communion with the Father. This word functions as an accusative direct object meaning that it is receiving the action of the verb echō indicating that this fellowship is receiving the action of being experienced by a hypothetical believer. The intensive personal pronoun autos means “Him” and refers to the Father since the last time this word appeared in 1 John 1:5, it was used with reference to the first person of the Trinity. The word is the object of the preposition meta which means “with” since it is functioning as a marker of the experiencer of an event, with the added implication of association. Therefore, this prepositional phrase expresses the concept of fellowship or communion with God the Father.

Walking in the Darkness

1 John 1:6 If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth. (NASB5) “And yet walk in the darkness” is composed of the following: (1) conjunction kai (καί), “and” (2) preposition en (ἐν), “in” (3) articular dative neuter singular form of the noun skotos (σκότος), “the darkness” (4) first person plural present active subjunctive form of the verb peripateō (περιπατέω), “walk.” The conjunction kai means “but” since this time the word functions as a marker of contrast presenting a contrast between a hypothetical believer experiencing fellowship with God and walking in the darkness. Therefore, this word indicates a contradiction between a hypothetical believer claiming they have been experiencing fellowship with the Father and their walking in the darkness.

2016 William E. Wenstrom, Jr. Bible Ministries 61 The verb peripateō is a compound word composed of the preposition peri, “around” and the verb pateo, “to walk,” thus the word literally means, “to walk around.” It is one of many pateo compounds. Pateo and its compounds denote in Greek a stepping movement of the feet and was not used before Pindar. Peripateō is found in classical Greek from Aristophanes onwards. It is found only with the literal meaning of strolling, stopping (e.g. while one walks here and there in the market, Demosthones Orations 54, 7). The figurative meaning of walking, with reference to conduct, is lacking. Only in Philodemus (first century B.C.) does one find the meaning to live.45 The word became particularly associated with “walking and talking” or “walking and teaching.” This happened to such an extent that Peripatetics were recognized as a unique philosophical group. Specifically the Peripatetics were associated with Aristotle, who delivered his lectures (“walkings,” he called them) as he walked. He probably got the idea from Plato, his teacher. Gradually, however, the term lost its specificity and became linked to philosophers in general. The metaphoric sense, “to live, to conduct one’s life,” did not truly become common until the Septuagint. Liddell and Scott list the following meanings: (1) Walk up and down; walk about (2) Walk about while teaching, discourse (3) Metaphorically, walk, i.e. live.46 Peripateō appears only 31 times in the Septuagint (LXX), of which more than half come from Wisdom literature. It stands for halakh (mostly hithpael) and means initially simply to go or to walk about (1 Sm. 17:39), generally with an indication of place (e.g. Ex. 21:11) or some other more precise information (e.g. Sus. 13 according to custom). In Judges 21:24 it means go away. Several times it is used anthropomorphically of God walking or moving about (Gen. 3:8, 10; Ps. 103 [104]:3), and also of Satan (Jb. 1:7; 2:2). Only occasionally does peripateō denote in the figurative sense way of life (2 K. 20:3; Ecc. 11:9). This verb is used to translate the following Hebrew terms: (1) Darakh, “tread” (Job 9:8). (2) Halakh, Qal: “go” (Is. 8:7); Piel: “walk” (Ps. 104:3 [103:3], Prov. 8:20, Is. 59:9); Hithpael: “walk, walk around” (Gen. 3:8 [3:9], 2 Sm. 11:2); “go down” (Prov. 23:31). (3) Halakh, “go, walk”; Haphel: “go down” (Dn. 3:25- Aramaic). The Septuagint prefers to use poreuomai, “to go,” in combination with hodos, “way,” because this can better express that one should conduct one’s way of life in the paths indicated by God. The compound verb peripateō appears 95 times in the Greek New Testament and has two basic senses: (1) Literal (2) Figurative. Peripateō occurs in every New Testament book except the Pastoral Epistles, James, Philemon and 2 Peter. Such a

45 De Libertate 23,3 46 Greek-English Lexicon, page 1382

2016 William E. Wenstrom, Jr. Bible Ministries 62 wide usage suggests its theological value and import to the writers. It occurs predominately in the Gospels, Acts and Revelation. Louw and Nida list the following New Testament meanings for the verb peripateō: (1) To walk along or around – ‘to walk, to go’.47 (2) To live or behave in a customary manner, with possible focus upon continuity of action – ‘to live, to behave, to go about doing.’48 A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) to go here and there in walking, go about, walk around (2) to conduct one’s life, comport oneself, behave, live as habit of conduct.49 Literal walking is depicted by peripateō for the most part in the Gospels and Acts (Mt. 4:18; 9:5; Lk. 7:22; Jn. 6:19; 10:23; throughout Acts). In the fourth Gospel, however, peripateō assumes theological significance, as it becomes one of the many terms for describing the spiritual lifestyle of the individual believer. Paul employed the peripateō to describe the Christian lifestyle meaning, “to conduct oneself, live.” It is used to denote fellowship with God through the Word (2 Cor. 5:7; 1 Jn. 1:6, 7; 2:11; 2 Jn. 4, 6; 3 Jn. 3, 4) and the Spirit (Rom. 8:1, 4; Gal. 5:16). A believer can walk in either of one of two ways: (1) According to the old Adamic-nature (Rom. 8:4; cf. 1 Cor. 3:3; 2 Cor. 10:3). (2) By means of the Spirit or the new Christ-nature (Gal. 5:16). Paul admonishes believers “to walk (peripateō) worthy of the Lord” (Col. 1:10; 1 Thess. 2:12; cf. Eph. 4:1), not “according to the course of this world” (Eph. 2:2). Believers are to “walk in newness of life” (Rom. 6:4), “by means of divine-love” and “as children of light” (Eph. 5:2, 8). Paul’s own lifestyle stands as a model for believers (Phlp. 3:17; cf. 1 Thess. 4:1). There is another word in the Greek New Testament that is used of walking, stoicheo. There is a distinction between peripateō and stoicheo that the English translators failed to recognize. Since the time of Jerome, many New Testament translators have considered stoicheo to be a synonym of peripateō or poreuomai, “to walk.” This is emphatically not the case because if this were the case the New Testament would be alone in this use of stoicheo. The verb peripateō is related to self, whereas the stoicheo is related to others. Stoicheo is a verb related to the concept of unity in the body of Christ. Peripateō emphasizes the spiritual life of the individual believer, whereas stoicheo is related to individual believer’s relationship and interaction with the Trinity and the other members of the Body of Christ.

47 Greek-English Lexicon of the New Testament Based on Semantic Domains volume 2, page 209 48 Greek-English Lexicon of the New Testament Based on Semantic Domains volume 2, page 505 49 Page 803

2016 William E. Wenstrom, Jr. Bible Ministries 63 Galatians 5:25 If we live by the Spirit, let us also walk in agreement (stoicheo) by the Spirit. (NASB95) Galatians 6:15 For neither is circumcision anything, nor uncircumcision, but a new creation. 16 And those who will walk in agreement (stoicheo) by this rule, peace and mercy be upon them, and upon the Israel of God. (NASB95) Ephesians 5:8 for you were formerly darkness, but now you are Light in the Lord; 9 walk (peripateō) as children of Light (for the fruit of the Light consists in all goodness and righteousness and truth). (NASB95) 1 John 1:6 If, any of us enters into making the claim that we have been experiencing fellowship with Him and yet we have been living (peripateō) in the darkness (of the cosmic system of Satan), then we do lie to ourselves and furthermore, we unequivocally do not obey the truth. 7 On the other hand, if any of us does at any time live (peripateō) in the light (in the presence of the Father by living according to the standards of His holiness) just as He Himself is in essence that light (holy), then, we do experience fellowship with one another (with the Father) and furthermore, the blood of Jesus, His Son does cause us to be purified from each and every sin. (Author’s translation) 1 John 2:6 The one who at any time does say, “I am abiding in Him,” in the same manner He (the Lord Jesus Christ) lived (peripateō), likewise, he himself must live (peripateō). (Author’s translation) The verb peripateō appears in Romans 6:4 where it was used in the figurative sense with reference to the conduct or lifestyle of the believer who is a sinner that has been declared justified by the Father through faith alone in Christ alone. Romans 6:4 Therefore, we have been buried with Him through baptism with respect to His physical death in order that just as Christ was raised from the dead ones through the glory of the Father, in the same way, we, ourselves will also walk in the realm of an extraordinary life. (Author’s translation) In Romans 8:4, the verb peripateō is also used in a figurative sense for the believer’s conduct or the manner in which he or she lives their life. It is used in relation to both the sin nature and the Spirit in order to contrast the Christian conducting his life according to the sin nature with that of the Spirit. Romans 8:1 Therefore, there is now, as an eternal spiritual truth, never any condemnation, none whatsoever for the benefit of those in union with Christ who is Jesus. 2 Because, the life-giving Spirit’s authoritative power, by means of (the death and resurrection of) Christ, who is Jesus, has set you free from the sin nature’s authoritative power as well as spiritual death’s. 3 Because with reference to the Law’s inability in which it was always powerless through the flesh, God the Father accomplished by sending His own Son in the likeness of sinful flesh. 4 In fact, with regards to the sin nature, He (the Father) executed the sin nature by means of His (Son’s) human nature in

2016 William E. Wenstrom, Jr. Bible Ministries 64 order that the Law’s righteous requirement would be fulfilled in us, those of us who are not, as an eternal spiritual truth, conducting our lives in submission to the flesh but rather in submission to the Spirit. (Author’s translation) In Romans 13:13, the verb peripateō means “to conduct our lives” and is used in a figurative sense with reference to the lifestyle of Paul and his Christian readers in Rome. Romans 13:13 Let us for the duration continue to conduct our lives properly as those who, as an eternal spiritual truth, exist in the state of being in the day, not by means of drunken parties, not by means of licentious promiscuity, not by means of jealous contention. (Author’s translation) In Colossians 2:6, the verb peripateō means “to live, to conduct one’s life” and is used in a figurative sense with reference to the lifestyle of these faithful believers in Colossae. Therefore Paul is commanding these faithful Christians in Colossae “to live their lives” or “to conduct their lives” in fellowship with Jesus Christ. Colossians 2:6 Therefore, just as all of you accepted the teaching concerning your union and identification with the Christ, who is Jesus, who is the Lord, so all of you continue to make it your habit of living your lives in fellowship with Him. (Author’s translation) In 1 John 1:6, the verb peripateō means “to live, to conduct one’s life” and is used in a figurative sense. The first person plural form of this verb refers to the believers in the Roman province of Asia who received this epistle from the apostle John. Therefore, this verb refers to the lifestyle of these Christians. The present tense of this verb is a present retained in indirect discourse. As we have noted the conjunction hoti here in 1 John 1:6 is introducing a direct object clause that is used in a specialized way to express indirect discourse and is used after a verb of saying, which is eipon, “enters into making the claim.” The hoti clause introduces a clause that summarizes the content of one of the claims of the false teachers. Therefore, the present tense of the verb peripateō that is contained in this indirect discourse should be translated into the English as a past action, which extends into the present, therefore, it should be translated, and “we have been living.” The active voice of this verb is a stative active voice indicating that the subject (any believer) exists in the state indicated by the verb. This indicates that any believer, as the subject, exists in the state of living in the darkness. The subjunctive mood of the verb peripateō in this fifth class conditional clause expresses a hypothetical situation that could potentially take place among the recipients of this letter if they begin to adhere to this claim of the false teachers.

2016 William E. Wenstrom, Jr. Bible Ministries 65 The noun skotos is the Hellenistic form of the noun skotia, which is identical in meaning. This word denotes the absence of light in the strictest sense. In classical literature darkness typically implied the inability to see and thus the inability to know how to walk. From this, darkness implied a sense of anxiety or apprehension of what the future may bring. Therefore, darkness had an ominous character because it was linked to the ultimate anxiety, namely physical death. Darkness also became synonymous with Hades, the place of the dead. Metaphorically, it denotes “ignorance” or “obscurity” and came to describe the human condition or behavior. The Gnostics gave darkness a specialized character in that it was equivalent to the earthly realm and only light could enable one to escape it, which was acquired by gnosis, “knowledge.” Skotos appears 116 times in the Septuagint where it translates nine Hebrew words as well as other related forms. The most frequent of these terms is choshekh, “darkness.” The noun skotos appears 31 times in the Greek New Testament. Louw and Nida list the following meanings for the verb in the New Testament: (1) a condition resulting from the partial or complete absence of light – ‘darkness’ (2) the realm of sin and evil – ‘evil world, realm of evil, darkness’.50 A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) literal, darkness, gloom (2) figurative, the state of being unknown, darkness (3) the state of spiritual or moral darkness, darkness (4) bearer/victim, instrument of darkness.51 Darkness in Scripture often relates to the absence of divine viewpoint and thus the absence of the presence of God. In the Bible, it is also associated with evil and the kingdom of darkness. The noun skotos is used figuratively for the evil of Satan’s cosmic system or the cosmic system of Satan itself (Matthew 4:16; Luke 1:79; 22:53; John 3:19; Acts 26:18; Romans 2:19; 13:12; 1 Corinthians 4:5; 2 Corinthians 6:14; Ephesians 5:11; Colossians 1:13; 1 Thessalonians 5:4-5; 1 John 1:6). It is used in a literal sense for the supernatural darkness that enshrouded the earth while Christ was experiencing spiritual death (Matthew 27:45; Mark 15:33; Luke 23:44). The word is used of literal darkness (Acts 2:20; 2 Corinthians 4:6) and for loss of one’s eyesight (Acts 13:11). Skotos is used for the unregenerate state of men (Ephesians 5:8; 1 Peter 2:9). It is used to describe eternal condemnation in the eternal lake of fire in 2 Peter 2:17 and Jude 13.

50 Page 370 51 Page 932

2016 William E. Wenstrom, Jr. Bible Ministries 66 In 1 John 1:6, the noun skotos means “darkness” but is used figuratively for not experiencing fellowship with God as a result of living according to the sin nature and the lies of Satan’s cosmic system which is characterized by evil. The articular construction of the noun skotos is monadic meaning it identifies this noun to the reader as one-of-a-kind. Therefore, the article indicates that this darkness is in a class by itself since experiencing fellowship with God is an absolute in that one is either doing so or not. The noun skotos, “the darkness” is a locative of sphere and it is employed with the preposition en and refers to the sphere in which one lives or exists. Therefore, this prepositional phrase speaks of a hypothetical believer living their lives in the sphere of darkness.

Liars

1 John 1:6 If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth. (NASB5) “We lie” is the first person plural present middle indicative form of the verb pseudomai (ψεύδομαι) whose etymology and cognates is uncertain. These words do appear from Homer onward. The primary meaning is “false” in the broad sense52, breach of an agreement53, false assertion54, error55, and a deliberately false statement.56 The meaning of pseud- conveys two themes: (1) Determining of what is true and false in logic (2) Determining of what is: (a) Truth and falsehood (b) Truthfulness and falsehood in ethics. The active verb means, “to deceive” with accusative and with the genitive about something. Passively it means, “to be deceived, to deceive oneself.” While the literal translation of pseudomai in classical Greek is usually the same as Biblical Greek, there is a difference in the implications and in how lying was regarded. While there were popular reasons for not lying such as one’s credibility was at stake, deception was permissible among the Greeks for business or political gain. In plays, deception was thought of as bringing about justice.57 The verb pseudomai had the following meanings, “err, break a treaty, feign, pretend, falsify, be false, to be cheated, be deceived.” It was used with the negative particle me, “not” in oaths to declare the reliability of the testimony or historical

52 Homer Iliad 2, 349 53 4, 235 54 5, 635 55 10, 534 56 23, 576 57 Theological Dictionary of the New Testament, volume 9, page 596

2016 William E. Wenstrom, Jr. Bible Ministries 67 account. The Sophists justify lying theoretically. Deception is allowed in art. In Greek tragedy deceit and cunning are a way of effecting just punishment. Liddell and Scott: (1) Lie, speak false, play false (2) Say falsely, pretend (3) Say that which is untrue (4) To be false or faithless, to be perjured or forsworn (5) Belie, falsify (6) Deceive by lies, cheat (7) Make a false statement.58 The classical meanings of the verb pseudomai appear in the Septuagint but with additional meanings of “to deny, disclaim.” The verb is used to translate the following Hebrew terms: (1) Badha, “invent” (Neh. 6:8). (2) Kazav, Piel: “lie” (Job 6:28; Prv. 14:5; Is. 57:11). (3) Kachadh, Piel: “conceal” (Job. 27:11). (4) Kachash, Niphil: “cower” (Dt. 33:29); Piel: “lie” (Lev. 19:11); “cringe” (Ps. 66:3 [65:3]; “fail” (Hb. 3:17); Hithpael: “cringe” (2 S. 22:45). In legal statements the citizens of Israel were forbidden to commit perjury (Ex. 20:16). The one who bears false witness against a fellow citizen is bearing false witness to God. Proverbs 6:16-19 indicates that lying is one of things that the Lord hates. God as to His nature is truth and cannot commit a lie whereas man has not only fallen prey to the lies of Satan but also has become a liar himself. By lying he disassociates himself with God since lying is a sin. Israel was unfaithful to God many times throughout her history (Am. 2:4; Ps. 40:3). The prophets often complain that lies are spoken about God (Hos. 7:13). Many times Israel listen to false prophets who would flatter them and give them false prophesies of deliverance from enemies. The prophets of God called idolatry a lie. They considered lying a basic moral attitude, which turns its back on God. The believer who puts his trust in a lie rather than God has lost his fellowship with God whereas the unbeliever will face eternal condemnation. Leviticus 19:11 commands the Israelites to not lie to each other. The verb pseudomai appears only 12 times in the Greek New Testament. Greek-English Lexicon of the New Testament Based on Semantic Domains, “to communicate what is false, with the evident purpose of misleading – ‘to lie, to tell falsehoods’.”59 A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) to tell a falsehood, lie abs. (X., Mem. 2, 6, 36; Aristot., EN 2, 7; 4, 7 et al.; Pr 14:5; TestAbr B 13 p. 118, 3 [Stone p. 84]; TestJos 13:9; ApcSed 7:8; Philo, Leg. All. 3, 124; Just., D. 117, 4; Tat. 32, 1) Mt 5:11; Hb 6:18 (θεόν is subj. acc.); 1J 1:6; Rv 3:9; 1 Cl 27:2abc (Artem. 2, 69 p. 161, 15 ἀλλότριον θεῶν τὸ ψεύδεσθαι); Hm 3:2. As a formula of affirmation οὐ ψεύδομαι (Jos., Vi. 296; cp. Plut., Mor. 1059a) Ro 9:1; 2 Cor 11:31; Gal 1:20; 1 Ti 2:7. εἴς τινα tell lies against someone, i.e. to that person’s detriment (Sus 55 LXX) Col 3:9.

58 Greek-English Lexicon, New Edition, page 2021 59 33.253

2016 William E. Wenstrom, Jr. Bible Ministries 68 κατά τινος against someth. κατὰ τῆς ἀληθείας against the truth Js 3:14 (cp. Bel 11 Theod.). The pers. who is harmed by the lie can be added in the dat. (Ps 17:45; 88:36; Josh 24:27; Jer 5:12; JosAs 24:6) οὐκ ἀνθρώποις ἀλλὰ τῷ θεῷ Ac 5:4. πάντα in every particular 14:19 v.l. (Tat. 22, 2). τὶ in any point Papias (2:15). (2) to attempt to deceive by lying, tell lies to, impose upon τινὰ someone (Eur., X. et al.; Plut., Alcib. 206 [26, 8], Marcell. 314 [27, 7]; Jos., Ant. 3, 273; 13, 25; PSI 232, 10) Ac 5:3 (Appian, Liby. 27 §113 τίς σε δαίμων ἔβλαψε … ψεύσασθαι θεοὺς οὓς ὤμοσας;=‘what evil spirit beguiled you … to lie to the gods by whom you swore?’; Tat. 19, 3 ἑαυτόν); 1 Cl 15:4 (Ps 77:36, but w. αὐτῷ).—DELG. M-M. TW.”60 The Lord Jesus Christ used the word in Matthew 5:11 where He states that His disciples are blessed when their enemies speak lies about them because of their identification with Him. The word is used in Acts 5:4-5 of Ananias who lied to the Holy Spirit. He issues the command to the Colossian churches to not lie to one another (Col. 3:9). Hebrews 6:18 teaches that God as to His nature cannot lie. James commands his readers to not lie against the truth by getting involved in jealousy and inordinate ambition. The Lord Jesus Christ uses the word to condemn those who called themselves Jews but were in fact lying (Rev. 3:9). The verb pseudomai is also negated as a formula of asseveration underscoring the truthfulness of a statement (Rm. 9:1; 2 Cor. 11:31; Gal. 1:20; 1 Tim. 2:7). In 1 John 1:6, the verb pseudomai is in the middle voice and means “to lie to oneself” since it pertains to lying to oneself so as to deceive oneself. The first person plural form of this verb is a reference to John and the recipients of this epistle and is used in a distributive sense to emphasize no exceptions. Therefore, this verb refers to John and these believers in the Christian community in the Roman province of Asia hypothetically lying to themselves as a result of adhering to the claim of the false teachers that one can experience fellowship with God and yet live one’s life in the darkness. The present tense of the verb pseudomai is a gnomic present used to make a statement of a general, timeless fact. Therefore, it expresses the spiritual principle that the believer who claims that they have been experiencing fellowship with God and yet have been living in the darkness, “is as an eternal spiritual truth” lying to themselves. The middle voice of this verb is a direct middle, which refers the results of the action directly to the agent, with a reflexive force. This is semantically equivalent to an active verb with a reflexive pronoun as object: simply add himself, herself, etc. as direct object to the verb. Here in 1 John 1:6 the verb pseudomai means, “to

60 Pages 1096-1097

2016 William E. Wenstrom, Jr. Bible Ministries 69 lie,” and the context clearly indicates that the direct middle denotes the fact that the subject is lying to himself or herself, which is self-deception. John in 1 John 1:8 employs the verb planaomai to express the concept self-deception. The indicative mood of the verb pseudomai is a declarative indicative presenting as a non-contingent statement this assertion.

Failure to Practice the Truth

1 John 1:6 If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth. (NASB5) “And do not practice the truth” is composed of the following: (1) conjunction kai (καί), “and” (2) emphatic negative adverb ou (οὔ), “not” (3) first person plural present active indicative form of the verb poieō (ποιέω), “do practice” (4) articular accusative feminine singular form of the noun alētheia (ἀλήθεια), “the truth.” The conjunction kai means “consequently” since the word is functioning as a marker of result meaning it is introducing an assertion which presents the result of the previous assertion. The latter states that if any believer enters into making the claim that they have been experiencing fellowship with the Father yet have been living in the darkness, then they are as an eternal spiritual truth lying to themselves. The conjunction introduces an assertion which states that the believer is not practicing the truth. Therefore, this conjunction indicates that the believer is not practicing the truth as a result of lying to themselves that they have been experiencing fellowship with God and yet have been living in the darkness. The verb poieō is found as early as Homer and is generally used transitively meaning “to do, to make.” It is the basic term for all activity. The subjects belonging to the verb include both the gods and men. Sometimes the subject for the verb is inanimate such as the soil or the produce from a tree. In Greek mythology poieo describes the creative activity of the gods. The word takes on the meaning of to create, generate, and give shape to in relation to the activities of the gods. Human doing and making can refer to any kind of activity. Used intransitively poieo has the meaning of to act. Platonic texts use the verb in the sense of making every effort. In the Septuagint, poieō occurs 3199 times and translates a variety of Hebrew words. It often translates `asah, “to make, do,” and less frequently bara’, “to create out of nothing.” This verb refers quite often to the activity of Yahweh. The word denotes Yahweh’s involvement in the creation of: (1) Heaven and earth (Gen. 1:7, 16, 21, 25, 31). (2) Man (Gen. 1:26-27). It refers to His action in bringing help and salvation to His people (Ex. 13:8; 14:13), and in working miracles (Ex. 15:11; Deut. 11:3).

2016 William E. Wenstrom, Jr. Bible Ministries 70 The word is used of His intervention into human history and is used in relation to the execution of His: (1) Judgments (2) Plans. It is used in reference to logistical grace provisions and also refers to human work where man: (1) Prepares cakes (Gen. 18:6). (2) Makes feasts (Gen. 21:8). (3) Makes war (Gen. 14:2). (4) Builds altars (Ex. 20:24-25). The Lord commanded Israel to cease from all labor during the Sabbath and Passover (Ex. 12:16; 20:9-10). The verb poieō appears approximately 568 times in the Greek New Testament and has a wide range of meanings in the New Testament depending upon on its object. A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) to produce something, material, make, manufacture, produce (2) to undertake or do something that brings about an event, state or condition, do, cause, bring about, accomplish, prepare (3) to carry out an obligation of a moral or social nature, do, keep, carry out, practice, commit (4) to do something to others or something, do something to/with (5) do, make (6) to be active in some way, work, be active (7) make/do something, for oneself or of oneself.61 The following meanings for the word under the first category are as follows: (1) To produce, construct, form, fashion, create (2) To be the author of, to cause (3) Joined to nouns involving the idea of action or of something which is accomplished by action, so as to form a periphrasis for the verb cognate to the substantive and thus to express the idea of the verb forcibly. (4) To make ready, to prepare (5) To produce, bear, shoot forth: of trees, vines, grass, etc. (6) To acquire, to provide a thing for one’s self, to gain (7) To make a thing out of something (8) To render one anything (9) To constitute or appoint one anything (10) To declare one anything (12) To put one forth, to lead him out (13) To make one do a thing (14) To cause one to (15) To be the author of a thing, to cause, to bring about. The following meanings for poieō fall under the second category: (1) With adverbs describing a mode of action (2) To carry out, to execute (3) To perform, to accomplish (4) To commit (5) To pass, spend (of time) (6) To celebrate, keep. The following meanings under listed under the second category: (1) Universally with adverbs describing the mode of action (2) With nouns which denote a command, or some rule of action, to carry out, to execute (3) With nouns describing a plan or course of action, to perform, accomplish. Greek-English of the New Testament Based on Semantic Domains: (1) A marker of an agent relation with a numerable event - ‘to do, to perform, to practice, to make’.62 (2) To do or perform (highly generic for almost any type of activity) -

61 Pages 839-842 62 90.45

2016 William E. Wenstrom, Jr. Bible Ministries 71 ‘to do, to act, to carry out, to accomplish, to perform, doing, performance’.63 (3) To cause a state to be - ‘to cause to be, to make to be, to make, to result in, to bring upon, to bring about’.64 (4) To engage in an activity involving considerable expenditure of effort - ‘to work, to labor’.65 (5) To produce something new, with the implication of using materials already in existence.66 (6) To behave or act in a particular way with respect to someone - ‘to behave toward, to deal with, to do to, to act’.67 (7) To cause someone to assume a particular type of function - ‘to assign to a task, to cause people to assume responsibilities for a task’.68 (8) To gain by means of one’s activity or investment - ‘to earn, to gain, to make a profit’.69 (9) (An idiom, literally ‘to do what is enough’) to cause someone to be pleased by doing what will satisfy - ‘to act in a pleasing manner, to please’.70 (10) To produce fruit or seed (of plants) - ‘to bear fruit, to produce fruit, to produce seed, to yield’.71 (11) (An idiom, literally ‘to make fruit’) to cause results to exist - ‘to produce results, to cause results’.72 (12) (An idiom, literally ‘to make straight wheel tracks for the feet’) to live or behave in strict conformance to a predetermined model for behavior - ‘to live, to behave, to conduct oneself correctly’.73 (13) (An idiom, probably an adage or traditional saying, literally ‘do not let your left hand know what your right hand is doing’) an admonition to do something without letting people know about it - ‘to do something secretly, to do something without letting the public know’.74 In 1 John 1:6, the verb poieō is transitive and means, “to practice” in the sense of living one’s life according to the truth of God’s Word. The word’s meaning is emphatically negated by the emphatic negative adverb ou which should be translated “unequivocally not.” The adjective “unequivocal,” which the adverb “unequivocally” is derived from, refers to that which is absolute, not subject to conditions or exceptions. It refers to something that is not subject to dispute or challenge. Therefore, these two words are expressing the idea that the believer who claims that they have been experiencing fellowship with God and yet have been living in the darkness is as an eternal spiritual lying to themselves and consequently, they

63 42.7 64 13.9 65 42.41 66 42.29 67 41.7 68 37.106 69 57.189 70 25.96 71 23.199 72 13.86 73 41.30 74 28.74

2016 William E. Wenstrom, Jr. Bible Ministries 72 are “unequivocally not practicing” the truth of the Word of God. John is making an absolute statement that applies to every believer without exception and that is not subject to challenge, or dispute, not subject to conditions or exceptions because it is an eternal spiritual truth. The present tense of the verb poieō is a gnomic present used to make a statement of a general, timeless fact. Here it expresses the spiritual principle that the believer who claims that they have been experiencing fellowship with God and yet have been living in the darkness are lying to themselves so that they are “as an eternal spiritual truth” unequivocally not obeying the truth. The active voice of this verb is a simple active voice where the subject indicating a hypothetical believer performing the action of unequivocally not practicing the truth. The indicative mood of this verb is a declarative indicative which presents this assertion as a non-contingent statement. The noun alētheia is composed of the alpha prefix and the verb lanthano, “to escape notice, to be unknown, unseen, hidden, concealed.” The Greek idea of truth is therefore, that which is unconcealed, unhidden, that which will bear scrutiny and investigation, that which is open to the light of day. The living Word of God, the Lord Jesus Christ revealed a holy God to sinners (Jn. 1:18) and the New Testament doctrines reveal Christ who Himself reveals God to men. The word indicates “a matter or state to the extent that it is seen, indicated or expressed, and that in such seeing, indication or expression it is disclosed, or discloses itself, as it really is, with the implication, of course, that it might be concealed, falsified, truncated, or suppressed. It therefore, denotes the ‘full or real state of affairs”.75 The Greek philosophers used the word in the sense of that which really exists, or the reality behind all apparent reality. In classical Greek, aletheia stands opposite to that which is only apparent or perceived to be real. It was also used of course as a legal term characterizing an accurate assessment of a fact, in contrast to an incorrect observation or assertion. Alētheia was used in judicial terminology for the “actual state of affairs to be maintained against different statements.” In Homer alētheia was used in contrast to the telling of a lie or to withholding of information (Iliad, 24, 407; Odyssey 11, 507). The word in the Iliad (12, 433) refers to a woman who is careful, honest, accurate, or even perhaps reliable. Herodotus, Thucydides and Xenophon used alētheia in opposition to falsehood meaning “truth, actual truth”.76 These historians used alētheia to denote real events

75 Theological Dictionary of the New Testament, volume 1, page 238

76 Herodotus 1, 116; Thucydides 2, 41, 2

2016 William E. Wenstrom, Jr. Bible Ministries 73 as distinct from myths. Josephus used alētheia as that which corresponds to the facts of the matter.77 Truth is demonstrated to be such by historical events as in the words of the prophets.78 Alētheia not only stands for irrefutable facts, but it also expresses the truth itself, that which is unattainable to the human mind and which can only be perceived in ecstasy and through divine revelation. The noun appears 179 times in the Septuagint. The nearest Hebrew equivalent to the Greek noun alētheia is `emeth and the LXX often translates `emeth with the noun alētheia. The Hebrew `emeth can have the following meanings depending upon the context: “reliability, truth, faithfulness.” ‘Emeth was used in the Old Testament as the fundamental expression of the character of God and is grounded in the faithfulness of God. The word was used in combination with chesedh, “grace-love” (Ps. 85:10 [LXX 84:10]); 89:14 [LXX 88:14]). These two words together form the background for John’s statement in the prologue of his Gospel, which is “grace and truth came through Jesus Christ” (Jn. 1:17). The faithfulness, which the God of Israel demonstrated to His people and His covenant, is a historical manifestation of the truth of God, His ` emeth. Therefore, the Old Testament concept of truth is inextricably linked to the covenant relationship between the Lord and Israel. God binds Himself to His spoken word and is faithful toward His covenant people. ‘Emeth was also used of truth in an objective sense as a body of knowledge or ethical instruction. The noun alētheia appears approximately 109 times in the Greek New Testament and presents the word as the divine will of God and as the proper response of believers in fellowship with God. Truth is an attribute of God and is the divine will of God. In 1 John 1:6, the noun alētheia means “truth” and refers to John’s apostolic teaching and specifically it refers to his apostolic teaching concerning fellowship with God. Therefore, the word refers to the truth of God in an objective sense as a body of knowledge containing the revelation that a church age believer will receive rewards if they are faithful. The articular construction of the noun alētheia is monadic meaning that this truth is unique to God and specifically unique to the apostolic teaching and distinguishes John’s apostolic teaching from the teaching of the false teachers. This noun functions as an accusative direct object meaning it is receiving the action of the verb poieō indicating that the truth of God’s Word is receiving the

77 Antiquities 6, 225 78 Antiquities 2, 209

2016 William E. Wenstrom, Jr. Bible Ministries 74 action of unequivocally not being practiced by a hypothetical believer living their life in the darkness.

Translation of 1 John 1:6

1 John 1:6 If any of us enters into making the claim that we have been experiencing fellowship with Him yet we have been living in the darkness, then, we are lying to ourselves. Consequently, we are unequivocally not practicing the truth. (Author’s translation)

Exposition of 1 John 1:6

In 1 John 1:5, the apostle John taught the recipients of this epistle that God is, as an eternal spiritual truth existing in the state of being light. Then, he states in emphatic terms that there is absolutely no darkness in His nature, none whatsoever. Now, in 1 John 1:6-2:2, he presents the implications of these assertions in verse 5. These verses are an inference from verse 5 and communicate spiritual principles with regards to fellowship with God. Specifically, they present spiritual principles which the recipients of this epistle can employ for themselves in order to determine if they are in fact experiencing fellowship with God or not. These principles are designed to protect the recipients of this epistle from the false teaching which was being propagated where they lived. 1 John 1:6 contains the first in a series of six fifth class conditional statements which communicate spiritual principles pertaining to experiencing fellowship with God (1 Jn. 1:6, 7, 8, 9, 10; 2:1). Each of these fifth class conditional clauses consist of three pairs that can be divided into two: (1) Negative statement in the apodosis (1 Jn. 1:6, 8, 10). (2) Positive statement in the apodosis (1 Jn. 1:7, 9; 2:1). The negative statements 1 John 1:6, 8 and 10 reflect the claims of the false teachers located in geographical region of the recipients of this epistle whereas the positive statements in 1 John 1:7, 9 and 2:1 reflect the apostolic teaching with regards to fellowship with God. The recipients of this epistle were located in the Roman province of Asia. The occasion of the epistle itself and the context of the entire book clearly indicates that the recipients of 1 John were already believers who were experiencing fellowship with God and each other. However, they were now being exposed to Docetic and Cerinthian Gnostic teaching that denied the human nature of the Lord Jesus Christ. John emphatically refutes this teaching in the prologue of the epistle. If they believed this false teaching, it would prevent them from continuing to have fellowship with God since fellowship with God is based upon the Person, Work and Life of the Lord Jesus Christ.

2016 William E. Wenstrom, Jr. Bible Ministries 75 This false teaching the apostle John was seeking to protect the recipients of this epistle from, was an “incipient” form of Gnosticism since it was not a full blown threat to orthodox Christianity in the mid to late part of the first century as it did become in the middle of the second century. Gnosticism is a system of false teachings that existed during the early centuries of Christianity. Its name came from the Greek word for knowledge, gnosis. The Gnostics believed that knowledge was the way to salvation. For this reason, several writers of the New Testament condemned this incipient form of Gnosticism as false and heretical. Gnosticism was the product of the combination of Greek philosophy and Christianity. Its central teaching was that spirit is entirely good and matter is entirely evil. From this unbiblical dualism emerged five important errors: (1) Man’s body, which is matter, is therefore evil. It is to be contrasted with God, who is spirit and therefore good. (2) Salvation is the escape from the body, achieved not by faith alone in Christ alone but by special knowledge (the Greek word gnosis, “knowledge,” hence Gnosticism). (3) Christ’s true humanity was denied in two ways: (a) Some taught that Christ only appeared to have a body, a view called Docetism, from the Greek dokeo, “to seem,” and (b) Others taught that the deity of Christ joined the man Jesus at His baptism and left Him before He died, a view called Cerinthianism, after its most prominent spokesman, Cerinthus. This view is the background of much of 1 John (see 1:1; 2:22; 4:2-3). (4) Since the body was considered evil, it was to be treated harshly. This ascetic form of Gnosticism is the background of part of the letter to the Colossians (2:21-23). (5) Paradoxically, this dualism also led to licentiousness. The reasoning was that, since matter-and not the breaking of God’s law (1 Jn. 3:4)-was considered evil, breaking this law is of no moral consequence. There were at least two types of Gnostic thought: (1) Iranian: This branch developed in Mesopotamia and reflects a horizontal dualism associated with Zorastrian worship and is epitomized in its later Gnostic form of Manichaeism. In this pattern light and darkness, the two primal principles or deities, are locked in a decisive struggle. (2) Syrian: This type arose in the area of Syria, Palestine and Egypt and reflects a much more complex vertical dualism. In this system the ultimate principle is good and the task of the Gnostic thinkers is to explain how evil emerged from the singular principle of good. The method employed is the identification of some deficiency or error in the good. The Gnostics accepted the Greek idea of a radical dualism between God (spirit) and the world (matter). According to their worldview, the created order was evil, inferior, and opposed to the good. God may have created the first order, but each

2016 William E. Wenstrom, Jr. Bible Ministries 76 successive order was the work of anti-gods, archons, or a demiurge (a subordinate deity). The Gnostics believed that the earth is surrounded by a number of cosmic spheres (usually seven), which separate man from God. These spheres are ruled by archons (spiritual principalities and powers) that guard their spheres by barring the souls who are seeking to ascend from the realm of darkness and captivity, which is below to the realm of light, which is above. Gnosticism denied Christ’s true humanity in two ways: (1) Some taught that Christ only appeared to have a body, a view called Docetism, from the Greek dokeo, “to seem,” and (2) Others taught that the deity of Christ joined the man Jesus at His baptism and left Him before He died. In contrast to these Gnostic claims, John demonstrates in 1 John that he, the other apostles and disciples were eyewitnesses to the fact that Jesus of Nazareth was indeed the incarnate Son of God or in other words, that He was God in the flesh. John reveals that he and the other apostles knew the incarnate Word of life through experience. They heard Him speak, they saw Him and touched His human body. Thus their testimony concerning the historicity of the incarnate Word of God refutes the Gnostic heresy. The earliest of the Gnostics known to us by name is Cerinthus, the antagonist of the apostle John. It seems to be beyond reasonable doubt that these two encountered each other at Ephesus. Irenaeus relates on the authority of those who heard the story from Polycarp how the apostle and Cerinthus met in the public baths in that city. When John discovered that Cerinthus was in the same building with him, he instantly left, exclaiming that he could not remain while Cerinthus, the enemy of God and of man, was there. From the accounts, which have been preserved of Cerinthus and of his teaching, it can be gathered that he taught that the world was created not by the Supreme God, but by an inferior power, and that he also taught a Docetic theory of the Incarnation. Caius of Rome, a disciple of Irenaeus, records that Cerinthus held that there would be a millennium of unrestrained sensuality. John’s teaching in the prologue and throughout the book concerning the person of Christ is designed to protect his readers from these heretical teachings and to ensure that their fellowship with God and other believers might continue or be maintained. That John’s readers were already experiencing fellowship with the Father and the Son and that this letter is a protection from the false teaching concerning the person of Jesus Christ is indicated in several places in this epistle. 1 John 2:13 I am writing to you, fathers, because you know Him who has been from the beginning. I am writing to you, young men, because you have overcome the evil one. 14 I have written to you, children, because you know the Father. I have written to you, fathers, because you know Him who has

2016 William E. Wenstrom, Jr. Bible Ministries 77 been from the beginning. I have written to you, young men, because you are strong, and the word of God abides in you, and you have overcome the evil one. (NASB95) In these verses, John is clearly affirming the faithfulness of his readers to his apostolic testimony concerning the gospel of Jesus Christ. 1 John 2:21 I have not written to you because you do not know the truth, but because you do know it, and because no lie is of the truth. (NASB95) In this verse, John is affirming that his readers do know the truth. 1 John 2:26 These things I have written to you concerning those who are trying to deceive you. 27 As for you, the anointing which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, you abide in Him. 28 Now, little children, abide in Him, so that when He appears, we may have confidence and not shrink away from Him in shame at His coming. 29 If you know that He is righteous, you know that everyone also who practices righteousness is born of Him. (NASB95) In these verses, John is warning his readers about the false teachers so that their fellowship with God might not be hindered or interrupted. 1 John 3:7 Little children, make sure no one deceives you; the one who practices righteousness is righteous, just as He is righteous; 8 the one who practices sin is of the devil; for the devil has sinned from the beginning. The Son of God appeared for this purpose, to destroy the works of the devil. 9 No one who is born of God practices sin, because His seed abides in him; and he cannot sin, because he is born of God. (NASB95) Again, John is warning his readers about false teachers who would seek to deceive them. 1 John 4:1 Beloved, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world. 2 By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God; 3 and every spirit that does not confess Jesus is not from God; this is the spirit of the antichrist, of which you have heard that it is coming, and now it is already in the world. (NASB95) In these verses, John is warning his reader about the false teachers and exhorting them to be discerning with regards to their teaching. He identifies for them how they can know if this teaching is false by asserting that if these teachers den Jesus is a human being, then they can know that these teachers are from the devil who are seeking to deceive them. 1 John 5:9 If we receive the testimony of men, the testimony of God is greater; for the testimony of God is this, that He has testified concerning His

2016 William E. Wenstrom, Jr. Bible Ministries 78 Son. 10 The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made Him a liar, because he has not believed in the testimony that God has given concerning His Son. 11 And the testimony is this, that God has given us eternal life, and this life is in His Son. 12 He who has the Son has the life; he who does not have the Son of God does not have the life. (NASB95) In these verses, John is again is providing for his readers ways in which they can discern false teaching. If someone confronts them with a teaching which is not in accordance with his apostolic teaching concerning the person of Jesus Christ, then, they are a false teacher from the devil. 1 John 5:13 affirms that the recipients of this epistle were already believers in Jesus Christ. 1 John 5:13 These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life. (NASB95) Therefore, John’s teaching in 1 John 1:6-2:2 is designed to protect the recipients of this epistle from these false teachers. Now, in 1 John 1:6-2:1, the clauses that have a negative statement in the apodosis have in the protasis the conditional particle ean, “if” and the first person plural aorist active subjunctive form of the verb eipon, “we say.” The protasis is hypothetical in force in each of these clauses that have a negative statement in the apodosis. They reflect the concern that John has for his readers who were being exposed to the antinomian proto-Gnostic teaching. The three positive statements in the apodosis of each of these clauses that are preceded by ean, “if” only, reflect the implication of following John’s apostolic teaching. The three negative statements following ean eipomen, “if any of us enters into making the claim” are intended to bring out the implications of following this proto-Gnostic teaching. The clauses that have a positive statement in the apodosis have in the protasis the conditional particle ean, “if,” but a different verb is employed with it in each protasis: (1) 1 John 1:7: first person plural (gnomic) present active subjunctive form of the verb peripateō, “walk.” (2) 1 John 1:9: first person plural (gnomic) present active subjunctive form of the verb homologeō, “we confess.” (3) 1 John 2:1: first person plural (ingressive) aorist active subjunctive form of the verb hamartanō, “sins.” 1 John 1:6 contains a fifth class conditional statement which contains a protasis and an apodosis as well as a result clause. The relationship between the protasis and apodosis is “cause-effect.” The cause: “If any of us enters into making the claim that we have been experiencing fellowship with Him yet we have been living in the darkness.” The effect: “then, we are lying to ourselves.” The result clause: “Consequently, we are unequivocally not practicing the truth.”

2016 William E. Wenstrom, Jr. Bible Ministries 79 This fifth class condition is presenting a hypothetical situation which could take place in the Christian community. It expresses the spiritual principle that if any believer enters into making the claim that they have been experiencing fellowship with God and yet have been living in the darkness, then they are lying to themselves. John then asserts that the result is that they are unequivocally not practicing the truth. Walking in the darkness takes place for the believer when they are living out of fellowship with God. It takes place when the believer disobeys the truth of God’s Word. They do this by living their lives according to their old Adamic sin nature and cosmic viewpoint. The believer is lying to himself or herself if they claim that they are experiencing fellowship with God and yet are living according to the old Adamic sin nature and cosmic viewpoint. Walking in the light takes place when the believer experiences fellowship with God. It is accomplished when the believer is living according to divine viewpoint which is the truth of God’s Word. Walking in the light is the result of obeying the apostolic teaching. In this fifth class conditional statement John is presenting a hypothetical situation in order to teach a spiritual principle regarding fellowship with God. 1 John 1:6 reflects the Gnostic teaching. John is not speaking directly to the Gnostic teachers, but rather he is speaking directly to the believers in the Roman province of Asia as a corporate unit in order to protect them from the lies of the proto- Gnostic teachers. John is not stating here in verse 6 that his readers have been adhering to the Gnostic teaching but rather he is presenting a hypothetical situation that could potentially take place among his readers, and which he emphatically does not want to take place. The implication is not that these false teachers were determined to make the recipients of this epistle accept their teaching since as we noted the context of the book does not indicate that this was taking place nor does church history indicate that this took place. John is teaching that it is a contradiction for a believer to claim that they have been experiencing fellowship with the Father and yet are living in the darkness of Satan’s cosmic system. It is a contradiction and cannot take place because spirituality is an absolute and thus fellowship with God is an absolute. You are either in fellowship with Him or you are not. The Gnostics maintained, i.e. they were “firm in their conviction” that they could experience fellowship with God and yet live in the darkness of the cosmic system, which amounted to self-deception since it did not conform to the holiness of God’s character. Adherence to their teaching would produce self-deception. The false teachers were involved in self-deception and were firm in their conviction that they could have fellowship with God and yet live according to their old Adamic sin nature and cosmic viewpoint. The implication of this of course is that

2016 William E. Wenstrom, Jr. Bible Ministries 80 they were teaching lies. The false teachers evidently maintained that one could have fellowship with a holy God even though they live in the darkness of the cosmic system of Satan. John’s response in the apodosis to the assertions is that they are liars. The Gnostics taught that since the body was considered evil, it was to be treated harshly. This ascetic (i.e. moral degeneracy) form of Gnosticism is the background of part of the letter to the Colossians (2:21-23). Paradoxically, this dualism also led to licentiousness or in other words, immoral degeneracy. The reasoning was that, since matter-and not the breaking of God’s law (1 Jn. 3:4)-was considered evil, breaking this law of no moral consequence. John is addressing this particular issue of immoral degeneracy in 1 John 1:6- 2:1. His readers were being exposed to antinomian Gnosticism, which taught immoral degeneracy. This would have appealed to the sin nature trends of John’s readers. Before conversion, they were involved in the Dionysius and Diana cults that were popular in the Western part of Turkey. Both these cults were involved in phallic worship. The background of John’s readers before justification appears to indicate that they were involved in immorality since they lived in the Roman province of Asia, which is now the western part of Turkey where there was the worship of Dionysius and Diana (a.k.a. Artemis). The city of Ephesus as well as all of the other churches in Asia was steeped in paganistic worship as noted by Doctor Luke in Acts 19. This pagan worship entailed alcohol and sex. Paul in Ephesians 4-5 alludes to their former pagan practices. Now, the tradition of the church has maintained throughout the centuries that the apostle John wrote his Gospel and his epistles from Asia and in particular, the city of Ephesus. In fact, 1 John has been considered by many scholars to be a circular letter that was distributed to the churches throughout the Roman province of Asia. Church tradition also maintained that he was writing to the 7 churches of Asia as mentioned in Revelation 2 and 3. Since early church tradition associates John with the Roman province of Asia (in western Turkey), it has often been thought that the readers lived there. This may well be true especially since Revelation 2 and 3 confirm this association. 1 John was written during the last third of John’s life. John made his home in Ephesus after the Jewish War that began in 66 A.D. and ended in 70 A.D., which ended in the destruction of the Jewish Temple. Before this took place, James the Lord’s half-brother and Peter who together with John had formed the leadership of the early church (Gal. 2:9), had both met martyrdom, as also Paul and John was left alone. At that particular time, the church in Ephesus, established by Paul, was being bombarded with false teachings regarding the person and work of Christ. Therefore, to meet the need Paul had put the church in

2016 William E. Wenstrom, Jr. Bible Ministries 81 Ephesus under as F.F. Bruce calls it a “mild martial law” with Timothy, Paul’ protégé being delegated authority over the pastors in this city (1 Ti. 1:3; 4:11; 5:17- 22). But with Paul’s death and Asia the focus of Satanic activity in the form of Emperor worship and Gnosticism, John lived in Ephesus to provide stability to the churches in the region. Ephesus was a strategic city for John since it served as a center of pastoral supervision for the surrounding “seven churches of Asia.” Roman roads joined them all and from a point twenty miles up the hill road from Ephesus, a compass of eighty miles would take all seven and the island of Patmos as well. The Christians of the early church lived in the Roman Empire and spoke Koine or the common Greek and were raised as pagans worshipping the Greek and Roman pantheon of gods. One of these gods was called Dionysus. He was also called Bacchus or in Rome, Liber. Dionysus was the god of fruitfulness and vegetation, especially known as a god of wine and ecstasy. The worship of Dionysus flourished long in Asia Minor. As we have already noted Ephesus was located on the western coast of Asia Minor or what is now Turkey. The worship of Dionysus flourished particularly well in Phrygia and Lydia. The cult of Dionysus was closely associated with that of numerous Asiatic deities. The followers of Dionysus included spirits of fertility, such as the satyrs and in his ritual the male phallus was prominent. As the god of the vine, Dionysus or Bacchus, he was thought to communicate his power to his devotees through the intoxicating influence of wine, stimulating them to orgiastic excesses, wild dancing and music, and sexual promiscuity. They worshipped booze and sex. The Ephesians were very much exposed to this cult and it was apart of their pagan background. The worship of booze and sex is still around here in the twenty- first century. It is a part of our hedonistic western culture. Ephesus contained one of the seven wonders of the ancient world, the temple of Diana, and was a center of mystical cult worship. The temple was 425 feet long, 220 feet wide, and 60 feet high, with great folding doors and 127 marble pillars, some of them covered with gold. The worship of Diana was ‘religious immorality’ at its worst. She was not only the goddess of motherhood but also of fertility. Phallic processions were a part of her worship. The name Diana is the Latinized form of the Greek name Artemis. To the Romans, Diana was a goddess of the moon, of women, children and hunters. She was originally a goddess of the forest. She was associated with light and Artemis, the Greek sister of Apollo. Festivals held in honor of her were Greek in fashion. Just as Artemis had many incarnations-Artemis, Arcadia, Artemis Tauria, Artemis

2016 William E. Wenstrom, Jr. Bible Ministries 82 Ephesia-so did Diana serve as the goddess of a cult in Ephesus. Her statues displayed concern for fertility, with a multitude of carved breasts. Now, there were at least there are types of Gnostic thought: (1) Iranian: This branch developed in Mesopotamia and reflects a horizontal dualism associated with Zoroastrian worship and is epitomized in its later Gnostic form of Manichaeism. In this pattern light and darkness, the two primal principles or deities, are locked in a decisive struggle. (2) Syrian: This type arose in the area of Syria, Palestine and Egypt and reflects a much more complex vertical dualism. In this system the ultimate principle is good and the task of the Gnostic thinkers is to explain how evil emerged from the singular principle of good. The method employed is the identification of some deficiency or error in the good. The statement by John in 1 John 1:5 that “God is light” refutes the Syrian form of Gnosticism that taught that sin or evil originated from the divine essence. Ethical behavior among the Gnostics varied considerably. Some sought to separate themselves from all evil matter in order to avoid contamination. Paul may be opposing such a view in 1 Tim 4:1-5. For other Gnostics, ethical life took the form of libertinism. For them knowledge meant freedom to participate in all sorts of indulgences. Many reasoned that since they had received divine knowledge and were truly informed as to their divine nature, it didn't matter how they lived. Such an attitude is a misunderstanding of the gospel. Paul, on a number of occasions, reminded his readers that they were saved from sin to holiness. They were not to have an attitude of indifference toward the law. They had died to sin in their baptism into Christ (Rom 6:1-11) and so were to walk “in newness of life.” John reminded the Christians that once they had been saved they were not to continue living in sin (1 John 3:4-10). But another and contrary result also followed from the principles of the sinfulness of matter and of redemption as deliverance from the flesh, namely, that there was an easier way of relief, by treating the soul and the body as separate entities which have nothing in common. Let the soul go its way on the wings of spiritual thought, while the body may indulge its fleshly desires. For, so it was held, as body and soul are entirely distinct in their nature, the spiritual cannot be defiled by anything, however carnal and gross, that the body can do. This was the antinomian development of Gnosticism. The antinomian side of Gnosticism is not so directly referred to in 1 John as Docetic Gnosticism is in the prologue. But evidences are manifest that the apostle had it clearly before him (cf. 1 John 3:7-8). The Gnostic teachers who taught antinomianism in the Roman province of Asia alleged that sin was a thing indifferent in itself. It made no difference to the spiritual man whether he sinned with his body or not.

2016 William E. Wenstrom, Jr. Bible Ministries 83 The believer who lives in the darkness is disobedient to the Spirit who speaks to the believer regarding the Father’s will through the communication of the Word of God. Living in the darkness refers to the believer who is disobedient to the truth taught by the Holy Spirit through the communication of the Word of God and has fallen for the lies of Satan’s cosmic system. God has no choice but to deliver the believer over to the lies of Satan’s cosmic system if he rejects the Spirit of truth. This principle is of course applicable to the unbeliever and is taught by Paul in 2 Thessalonians 2:8-12. Living in the darkness refers to the believer who is not living their life in the presence of a Holy God. The believer who is not living their life in the presence of a Holy God is not in fellowship with God since you can’t be in God’s presence and be out of fellowship. If the believer is not living in God’s presence and thus out of fellowship with God, the believer is not executing the command to be holy since you cannot come into the presence of God and have fellowship with Him if you are not as holy as God. Living in the darkness means that the believer is not experiencing eternal life. It also means that they are not experiencing their salvation or in other words, their deliverance from the sin nature and enslavement to Satan and his cosmic system. Living in the darkness also means that the believer is not experiencing their sanctification or in other words, they are not experiencing being set apart to serve God exclusively. As we noted in the exegesis and exposition of 1 John 1:5, the figure of light is ascribed to God to denote His holiness, which is refers to His absolute harmonious perfection of His attributes, which constitute His character and integrity. The perfect character or holiness God is the standard for the believer’s life and conduct. The believer out of fellowship with God is not living according to the holiness of God. God’s holiness expresses His purity of His character or moral perfection and excellence. The application for John’s readers is that the absolute and innate holiness or perfect character of God means that God can have nothing to do with sin or sinners. Living in the darkness here in 1 John 1:6 refers to living in sin meaning not conforming one’s thoughts, words and actions to the perfect holiness of God, which is accomplished by applying God’s Word, which is the equivalent to obeying the Spirit. After conversion, and prior to the death of the believer or the rapture, whichever comes first, the believer can experience the holiness of God by remaining in fellowship, which is accomplished by applying the Word of God and having no unconfessed sin in their stream of consciousness. The believer who sins after conversion must confess this sin to the Father. The Father restores the believer to fellowship with Him because of the merits of His

2016 William E. Wenstrom, Jr. Bible Ministries 84 Son and His Finished Work on the Cross according to 1 John 1:9. Maintaining this fellowship is accomplished by obeying God’s Word. This understanding of God’s perfect character will make the believer sensitive to sin in his thought life, words and actions. Sanctification is all about the believer experiencing the holiness or perfect character of God in his life or manifesting the character of God through his thoughts, words and actions. It thus demands holiness or perfect character of the believer. The believer must acquire this perfect character of God or holiness of God by learning and applying the Word of God. He must imitate the Lord Jesus Christ who manifested perfectly the holiness or perfect character of God throughout His First Advent and particularly at the Cross. Therefore, the apostle John under the inspiration of God the Holy Spirit employs the figure that God is light in order to remind his readers that God does not tolerate sin because He is holy or has perfect character. Therefore, the believer in order to maintain fellowship with God must not tolerate sin in their own life and conduct. This figure implies that the believer must be transparent before God or in other words they must be totally open and honest with God in order to maintain fellowship with Him. The believer must constantly be examining himself regarding sin in their life (cf. 1 Cor. 11:27-32). Therefore, the holiness or perfect character of God is active since in order to maintain fellowship with God the believer must confess any known sin to the Father. Maintaining this fellowship demands that the believer obey the Word of God. This will enable the believer to experience the holiness or perfect character of God in their life and thus to continue to experience and enjoy fellowship with God. The holiness or perfect character of God is thus always interacting with believers since fellowship with God demands holiness on the part of the believer. The perfect character of God is intrinsic, uncreated, and untarnishable and is observable in every divine attitude and action. It expresses God’s attitude toward sin and evil as well as His inherent devotion to what is good, right and just, thus, there is in divine holiness the capacity for response towards others, which is both positive and negative. This response is motivated and directed by the love of God. The believer who obeys the voice of the Spirit, which is heard through the Word of God will reflect the holiness of God. The more the believer reflects the holiness of God by being obedient to the Spirit, the more they will reflect the holiness of God thereby glorify Him. The more they reflect the holiness of God, the more intimate the believer’s fellowship with God will be. The believer’s intimacy with God will grow in direct proportion to their reflection of the holiness of God.

2016 William E. Wenstrom, Jr. Bible Ministries 85 God’s holiness or perfect character demands of the believer the utmost reverence in approaching His fellowship with God. The believer expresses his reverence for God by maintaining his fellowship with God by confessing any known sin to the Father when necessary. Because God is holy or has perfect character, the believer should desire to be conformed to Him. God has the monopoly on holiness or perfect character; therefore, the believer should seek it from God. The believer learns how to be holy through learning and applying the Word of God to their thoughts, words and actions, thus they will experience not only conform to the perfect character of the Person of Christ but also experience fellowship with the Trinity. The believer who is obedient to the Word of God will not only execute the will of God for their life but also experience the holiness or perfect character of God. The believer who experiences the holiness or perfect character of God glorifies God. Glorifying God is manifesting the Person of God by experiencing His holiness and is manifesting the holiness or perfect character of God. The believer is never commanded to be omnipotent or omniscient but they are commanded to be holy. The Lord Jesus Christ revealed the holiness or character of God during His First Advent (Jn. 1:18). The absolute perfection of God’s character was revealed perfectly at the cross when Jesus Christ received the imputation of every sin in human history-past, present and future as a our Substitute and was judged for those sins (Mt. 27:46). The will of the Father in eternity past was that the believer be conformed to the image of His Son Jesus Christ or in other words, to acquire the character of Christ (Rm. 8:28-29). In 1 John 1:6, the apostle John states if the believer claims that they have been experiencing fellowship with God and yet have been living in the darkness of the cosmic system, then they are as an eternal spiritual truth, lying to themselves since their conduct is not consistent with the holiness of God. He is referring to a spiritual code of conduct that has been set by the false teachers, which in reality originates from the kingdom of darkness and is not consistent with the holiness of God. Webster’s New Universal Dictionary defines the noun code, “a system of principles or rules,” and they state that the noun conduct means “a mode or standard of personal behavior especially based on moral principles.” If we were to paraphrase these definitions and apply them to our passage we would say that the John is saying that if the believer claims that they have been experiencing fellowship with God and yet have been living according to a standard or system of behavior based upon principles set by the kingdom of darkness, then they are as an eternal spiritual truth, lying to the Spirit. Consequently, they are unequivocally not obeying the truth.

2016 William E. Wenstrom, Jr. Bible Ministries 86 The recipients of this epistle will be lying to themselves if they adhere to this false teaching, which is based upon lies from the cosmic system of Satan. They will lie to themselves if they claim that they can experience fellowship with God and yet live according to the lies of the cosmic system of Satan. They will be lying to themselves since God is truth and holy and can have not have fellowship with those who don’t conform to His holiness. Lying to oneself is self-deception and self-deception is arrogance. Arrogance is the antithesis to humility and originated with Satan in eternity past. Lying to oneself and self-deception and arrogance all originate with Satan who is the father of lies. Lying to oneself is a distorted view of oneself that is a result of disobedience to the Father’s will. Lying to oneself and its resultant self-deception is the direct result of not conforming one’s attitude and conduct to the holiness of God, which is accomplished by obeying the Father’s will that is communicated to the believer by the Holy Spirit through the communication of the Word of God. The believer who claims that they can experience fellowship with a holy God and at the same living according to the cosmic system of Satan are lying to themselves because Satan and God are at war with each other. Light and darkness are symbolic of this distinction. The kingdom of darkness cannot have fellowship with the kingdom of light. The believer who adheres to the antinomian teachings of the Gnostics, which originate from Satan and his cosmic system, cannot have fellowship with a holy God who as to His nature is absolute truth. The believer is living a lie and is not honest with himself or herself. They are not honest with themselves because they have rejected God’s will for their life. The believer whose conduct does not conform to the will of God who is holy will lie to himself or herself and will become involved in self-deception since they have not conformed to the Word of truth and what is not of the truth is a lie. The believer who is out of fellowship is as an eternal spiritual truth unequivocally not “practicing” the truth that is found in the Word of God. This means that they are not living it out in their lives or in other words, they are not applying what they have learned. They are not conforming their thoughts to the truth which will result in ungodly actions and words. Experiencing fellowship with God, sanctification, the holiness of God, which is equivalent to living in the new Christ nature demands obedience to the Word of Truth. The Father’s will for every believer’s life is conformity to the image of the Lord Jesus Christ (Rm. 8:28-29). This cannot be accomplished experientially in the believer’s life if they are not conformed to the mind of Christ. Faith in God’s Word manifests itself by obedience to the Word of God. Obedience to the Word of God demonstrates the believer’s love for the Lord (John 14:21-23). It demonstrates the believer’s trust in the Lord. Those who are disobedient to the Word of truth are not

2016 William E. Wenstrom, Jr. Bible Ministries 87 operating in faith and do not love the Lord. Obedience to the Word of God is motivated by the believer’s love for the Lord. The believer who accepts by faith Christ’s love and self-sacrifice on the cross for them will be empowered to obey the Lord’s command to love as He loves. Obedience is simply the response of faith by the believer to the love God demonstrated towards the believer through His Son Jesus Christ on the cross and the Holy Spirit raising them up and seating them with Christ at the Father’s right hand. The believer’s obedience to the Word of Truth demonstrates the believer’s respect for the Lord. Obedience to the Word of truth is equivalent to obeying the voice of the Holy Spirit who speaks to the believer concerning the will of the Father through the communication of the mind of Christ, which is the Word of God. Therefore, the apostle John is communicating in 1 John 1:6 the spiritual principle that if the believer who claims after justification that they have been experiencing fellowship with God and yet have been living in the darkness of the cosmic system, then they are as an eternal spiritual lying to themselves. Consequently, they are as an eternal spiritual unequivocally not practicing the truth of the Word of God. The believer who is disobedient to the Word of truth will not experience fellowship with God but on the other hand, the believer who is obedient to the Word of truth will experience fellowship with God. Therefore, spirituality and fellowship with God are an absolute because you are either obeying the Word of truth or you are not. In 1 John 1:6, “the truth” refers to John’s apostolic teaching and specifically it refers to his apostolic teaching concerning fellowship with God which requires obedience to his teaching which is truth and constitutes living one’s life in the light, i.e. according to God’s holy standards. God is “the God of truth” (Isa 65:16). The psalmist declared, “Your law is truth” (119:142), “all Your commandments are truth” (119:151), and “the entirety of Your word is truth” (119:160). God has the monopoly on truth since it is an attribute that helps to compose His divine essence (Psalm 31:5). Those who live according to truth are living in reality whereas those who reject truth are living in unreality and under the lie of Satan. Because of His perfect nature and will, God has to speak and act in truth; He cannot lie (1 Sam 15:29; Heb 6:18; James 1:17- 18). The Lord Jesus Christ is the truth of God since He is the Word of God incarnate (John 1:14). All Jesus said was true, because He told the truth which He heard from God (John 8:40). He promised His disciples that He would send “the Spirit of truth” (John 14:17; 15:26; 16:13)-a Mentor and Teacher who would abide in them forever (John 14:16), testify about Jesus (John 15:26), guide them into all truth (John 16:13), and glorify Jesus (John 16:14).

2016 William E. Wenstrom, Jr. Bible Ministries 88 God is truth. The Spirit is truth and Jesus is truth (John 14:6). Jesus and the revelation, which the Spirit of truth gave through His apostles, are the final, ultimate revelation and definition of truth about God, man, redemption, history, and the world. God and truth tied together just as sinful man is characterized by living a lie (Rm. 3:3-7). This attribute of truth is expressed in the Word of God and is manifested in history through the fulfillment of prophecy both in the Person and Work of Christ and the church and Israel. The unbeliever lives a lie because he is enslaved to the father of lies, Satan. The believer has been delivered from the power of the lie at the moment he exercises faith alone in Christ alone who is the way, the truth and the life (Jn. 14:6). Truth in the New Testament is divine reality or revelation. The practice or application of the absolute truth of the Word of God is a response to God’s revelation of Himself and the Work of Christ at the Cross. Obedience to truth begins with the thought process. The believer must learn and apply truth to his thought process before he can have it manifest itself in words and actions (cf. Rom. 12:1-3). Truth is of course connected to the Holy Spirit and the Lord Jesus calls him “the Spirit of Truth” (Jn. 14:17; 15:26; Jn. 16:7-11). The Holy Spirit supernaturally directed the human authors of Scripture without coercing them, or destroying their literary style, personal vocabulary, or personality, God’s complete and connected thought was recorded in perfect accuracy in the original languages of Scripture, thus the original languages bear the authority of divine authorship as the exact mind and will of God (2 Pet. 1:20-21). The Holy Spirit makes the absolute truth of the Word real and understandable to both the believer and unbeliever (Jn. 16:7-11). At the moment of hearing the Gospel, the Holy Spirit makes the issue of salvation and Christ as Savior real to the unbeliever or understandable in order that he might make a decision to either accept or reject Christ as Savior. After conversion, the Holy Spirit again makes the Word of God understandable to the believer so that he might make the proper application in their own life. God the Holy Spirit reveals the will of the Father to the believer through the communication of the Word of God whether by the believer’s divinely ordained pastor-teacher or other believer’s operating under the royal priesthood. The believer’s responsibility is to exercise faith in the Word of God meaning they must trust or take God at His Word. Faith is characterized by obedience to the Father’s will as reveal by the Holy Spirit through the communication of the Word of truth. It is both assent to truth and dependence upon the truth found in the Word of God and which the Holy Spirit to the believer reveals. God’s truth is found in His revelation of Himself in the Person of Christ and the mind of Christ, which is the Word of God. Truth in man is in response to truth in God, and is to be acquired on the basis of a gift from God. This gift comes by way

2016 William E. Wenstrom, Jr. Bible Ministries 89 of biblical instruction and also by way of the working of the believer’s true Mentor and Teacher, God the Holy Spirit in the life of believer. The believer’s sanctification is accomplished by means of truth (John 17:17). They are to let the Word of Christ, which is truth, richly dwell in their soul (Colossians 3:16). They are therefore to diligently study the Word of truth to enrich their fellowship with the Lord and their worship of Him (2 Timothy 2:15). The believer is also commanded to speak the truth to his fellow believer by means of God’s love (Ephesians 4:15). Truth will set the believer free from sin and Satan (John 8:31). Believers are to love each other according to the Word of truth (1 John 3:18). They are to worship the Father by means of truth (John 4:23-24). The truth of God is revealed to man in three ways: (1) By nature or creation (Psalm 19:1-6; Rom. 1:19-20). (2) The Living Word, i.e., the Lord Jesus Christ (John 1:18; 1 Tim. 3:16). (3) The Bible in its original languages (2 Tim. 3:16; 2 Peter 1:20-21). The terms doctrine and theology in the church today are not very popular in Christian circles and in fact, these terms are often ridiculed. We hear ignorant statements from Christians and I’m sure many of you have too where they say the following: “We don’t need to know all that theological or doctrinal stuff. We just need to know Jesus.” Or you hear something like: “Well, I’m not a theologian, I just love Jesus.” How can you say that you love Jesus when you don’t know anything about Him? The reason they don’t know anything about Him is that they are ignorant of the Bible and they are ignorant because they are arrogant. You see doctrine is simply another name for teaching and theology means “the knowledge of God.” The term doctrine is mentioned many times in Scripture. Matthew 7:28 When Jesus had finished these words, the crowds were amazed at His doctrine; 29 for He was teaching them as one having authority, and not as their scribes. (NASB95) Matthew 22:33 When the crowds heard this, they were astonished at His doctrinal teaching. (NASB95) John 7:16 So Jesus answered them and said, “My teaching is not Mine, but His who sent Me. 17 If anyone is willing to do His will, he will know of the teaching, whether it is of God or whether I speak from Myself.” (NASB95) John 18:19 The high priest then questioned Jesus about His disciples, and about His doctrine. (NASB95) Acts 2:42 They were continually devoting themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer. (NASB95) Acts 5:27 When they had brought them, they stood them before the Council. The high priest questioned them, 28 saying, “We gave you strict orders not to continue teaching in this name, and yet, you have filled

2016 William E. Wenstrom, Jr. Bible Ministries 90 Jerusalem with your teaching and intend to bring this man's blood upon us.” (NASB95) Acts 17:19 And they took him and brought him to the Areopagus, saying, “May we know what this new teaching is which you are proclaiming?” (NASB95) First Timothy 4:1 However, the Spirit explicitly has said and it applies at this present moment that in later times certain individuals will allow themselves to abandon the Christian faith by being occupied with deceitful spirits, specifically, doctrines originating from demons, 2 by means of hypocrisy produced by those who speak falsehood, who have seared their own conscience. 3 Those who forbid marriage. Those who command abstinence from foods, which God the Son created for the purpose of partaking with thanksgiving for the benefit of believers, specifically, for the benefit of those who possess an experiential knowledge of the truth. 4 Because each and every creature produced by God the Son is, as an eternal spiritual truth undefiled. In other words, absolutely nothing is, as an eternal spiritual truth rejected consequently it is always to be received with thanksgiving. 5 For you see, it is, as an eternal spiritual truth sanctified by means of the Word originating from God the Son as well as prayer. 6 By you yourself regularly pointing out these things for the benefit of your spiritual brothers and sisters, you yourself will be excellently serving Christ, who is Jesus. Specifically, by you yourself regularly instructing them by means of these words originating from the Christian faith, in other words, that which is accurate teaching, which for your benefit, you are adhering to. (Author’s translation) 2 Timothy 4:1 I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by His appearing and His kingdom: 2 preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction. 3 For the time will come when they will not endure sound doctrine; 4 but {wanting} to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires. (NASB95) Titus 1:7 For the overseer must be above reproach as God's steward, not self-willed, not quick-tempered, not addicted to wine, not pugnacious, not fond of sordid gain, 8 but hospitable, loving what is good, sensible, just, devout, self-controlled, 9 holding fast the faithful word which is in accordance with the teaching, so that he will be able both to exhort in sound doctrine and to refute those who contradict. (NASB95) Titus 2:1 “But as for you, speak the things which are fitting for sound doctrine.” (NASB95)

2016 William E. Wenstrom, Jr. Bible Ministries 91 Titus 2:7 in all things show yourself to be an example of good deeds, {with} purity in doctrine, dignified. (NASB95) Titus 2:9 Urge bondslaves to be subject to their own masters in everything, to be well-pleasing, not argumentative, 10 not pilfering, but showing all good faith so that they will adorn the doctrine of God our Savior in every respect. (NASB95) Biblical theology is simply truths of God’s Word that give us knowledge of God, man, salvation, sanctification, the church, or life. So when these Christians reject doctrine and theology and say that they just love Jesus what they are saying in effect is that they are relying upon emotional experiences and their own misconceptions that they learned in another denomination. Such an attitude of ignorance from arrogance is the result of ignoring the fact the Bible is God- breathed and is authoritative. 2 Timothy 3:16 All Scripture is God-breathed and is profitable for teaching, for reproof, for correction, for training in righteousness 17 so that the man of God may be adequate, equipped for every good work. (NASB95) Believers are in rebellion when they reject the Word of God. This attitude treats God’s Word as unnecessary and outdated information. Something they say they don’t really need and they elevate the wisdom of men above God’s wisdom when the opposite is really the case. The Scriptures also emphasize the importance of avoiding false doctrine. Matthew 16:12 Then they understood that He did not say to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees. (NASB95) Romans 16:17 Now I urge you, brethren, keep your eye on those who cause dissensions and hindrances contrary to the teaching which you learned, and turn away from them. (NASB95) First Timothy 6:3 If anyone advocates a different doctrine and does not agree with sound words, those of our Lord Jesus Christ, and with the doctrine conforming to godliness, 4 he is conceited {and} understands nothing; but he has a morbid interest in controversial questions and disputes about words, out of which arise envy, strife, abusive language, evil suspicions, 5 and constant friction between men of depraved mind and deprived of the truth, who suppose that godliness is a means of gain. (NASB95) Hebrews 13:9 Do not be carried away by varied and strange teachings; for it is good for the heart to be strengthened by grace, not by foods, through which those who were so occupied were not benefited. (NASB95) 2 John 9 Anyone who goes too far and does not abide in the teaching of Christ, does not have God; the one who abides in the teaching, he has both the Father and the Son. 10 If anyone comes to you and does not bring this

2016 William E. Wenstrom, Jr. Bible Ministries 92 teaching, do not receive him into your house, and do not give him a greeting. (NASB95) Obedience to Bible doctrine is absolutely essential in order to experience fellowship with God. It also serves as a protection for the soul against false doctrine that is propagated by the kingdom of darkness. 2 Corinthians 10:5 We are destroying speculations and every lofty thing raised up against the knowledge of God, 6 and we are taking every thought captive to the obedience of Christ, and we are ready to punish all disobedience, whenever your obedience is complete. (NASB95) Obedience to Bible doctrine purifies the soul. 1 Peter 1:22 Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart, 23 for you have been born again not of seed which is perishable but imperishable, that is, through the living and enduring word of God. (NASB95) Paul thanked God for the positive volition in Thessalonica. 1 Thessalonians 2:13 For this reason we also constantly thank God that when you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe. (NASB95) Paul warned his students to hold fast to the doctrinal instruction that they had received from him. 2 Thessalonians 2:15 So then, brethren, stand firm and hold to the traditions which you were taught, whether by word of mouth or by letter from us. (NASB95) 2 Timothy 1:13 Retain the standard of sound words which you have heard from me, in the faith and love which are in Christ Jesus. 14 Guard, through the Holy Spirit who dwells in us, the treasure which has been entrusted to you. (NASB95) This avoidance of false teachers was practiced by the Lord, His apostles and their disciples. Mark 8:15 And Jesus ordered them, “Watch out! Beware of the yeast of the Pharisees and the yeast of Herod!” (NET Bible) Luke 20:46 Beware of the experts in the law. They like walking around in long robes, and they love elaborate greetings in the marketplaces and the best seats in the synagogues and the places of honor at banquets. (NET Bible) Philippians 3:2 Beware of the dogs, beware of the evil workers, beware of those who mutilate the flesh! (NET Bible) 2 Peter 2:1 But false prophets arose among the people, just as there will be false teachers among you. These false teachers will infiltrate your midst with destructive heresies, even to the point of denying the Master who bought

2016 William E. Wenstrom, Jr. Bible Ministries 93 them. As a result, they will bring swift destruction on themselves. 2 And many will follow their debauched lifestyles. Because of these false teachers, the way of truth will be slandered. 3 And in their greed they will exploit you with deceptive words. Their condemnation pronounced long ago is not sitting idly by; their destruction is not asleep. 4 For if God did not spare the angels who sinned, but threw them into hell and locked them up in chains in utter darkness, to be kept until the judgment, 5 and if he did not spare the ancient world, but did protect Noah, a herald of righteousness, along with seven others, when God brought a flood on an ungodly world, 6 and if he turned to ashes the cities of Sodom and Gomorrah when he condemned them to destruction, having appointed them to serve as an example to future generations of the ungodly, 7 and if he rescued Lot, a righteous man in anguish over the debauched lifestyle of lawless men, 8 (for while he lived among them day after day, that righteous man was tormented in his righteous soul by the lawless deeds he saw and heard) 9 – if so, then the Lord knows how to rescue the godly from their trials, and to reserve the unrighteous for punishment at the day of judgment, 10 especially those who indulge their fleshly desires and who despise authority. Brazen and insolent, they are not afraid to insult the glorious ones, 11 yet even angels, who are much more powerful, do not bring a slanderous judgment against them before the Lord. 12 But these men, like irrational animals – creatures of instinct, born to be caught and destroyed – do not understand whom they are insulting, and consequently in their destruction they will be destroyed, 13 suffering harm as the wages for their harmful ways. By considering it a pleasure to carouse in broad daylight, they are stains and blemishes, indulging in their deceitful pleasures when they feast together with you. 14 Their eyes, full of adultery, never stop sinning; they entice unstable people. They have trained their hearts for greed, these cursed children! 15 By forsaking the right path they have gone astray, because they followed the way of Balaam son of Bosor, who loved the wages of unrighteousness, 16 yet was rebuked for his own transgression (a dumb donkey, speaking with a human voice, restrained the prophet’s madness). 17 These men are waterless springs and mists driven by a storm, for whom the utter depths of darkness have been reserved. 18 For by speaking high-sounding but empty words they are able to entice, with fleshly desires and with debauchery, people who have just escaped from those who reside in error. 19 Although these false teachers promise such people freedom, they themselves are enslaved to immorality. For whatever a person succumbs to, to that he is enslaved. 20 For if after they have escaped the filthy things of the world through the rich knowledge of our Lord and Savior Jesus Christ, they again get entangled in them and succumb to them, their last state has become

2016 William E. Wenstrom, Jr. Bible Ministries 94 worse for them than their first. 21 For it would have been better for them never to have known the way of righteousness than, having known it, to turn back from the holy commandment that had been delivered to them. 22 They are illustrations of this true proverb: “A dog returns to its own vomit,” and “A sow, after washing herself, wallows in the mire.” (NET Bible) The apostle John avoided false teachers, Eusebius writes, “The same Polycarp, coming to Rome under the episcopate of Anicetus, turned many from the aforesaid heretics to the church of God, proclaiming the one and only true faith, that he had received from the apostles, that, viz., which was delivered by the church. And there are those still living who heard him relate, that John the disciple of the Lord went into a bath at Ephesus, and seeing Cerinthus within, ran out without bathing, and exclaimed, “Let us flee lest the bath should fall in, as long as Cerinthus, that enemy of truth, is within.” And the same Polycarp, once coming and meeting Marcion, who said, “acknowledge us,” he replied, “I acknowledge the first born of Satan.” Such caution did the apostles and their disciples use, so as not even to have any communion, even in word with any of those that thus mutilated the truth, according to the declaration of Paul: “An heretical man after the first and second admonition avoid, knowing that such an one is perverse, and that he sins, bringing condemnation upon himself.”79 Irenaeus, a disciple of Polycarp practiced avoiding false teachers, Eusebius writes, “Inasmuch as certain men have set the truth aside, and bring in lying words and vain genealogies, which, as the apostle says, “minister questions rather than godly edifying which is in faith,” and by means of their craftily-constructed plausibilities draw away the minds of the inexperienced and take them captive, [I have felt constrained, my dear friend, to compose the following treatise in order to expose and counteract their machinations.] These men falsify the oracles of God, and prove themselves evil interpreters of the good word of revelation. They also overthrow the faith of many, by drawing them away, under a pretense of [superior] knowledge, from Him who founded and adorned the universe; as if, forsooth, they had something more excellent and sublime to reveal, than that God who created the heaven and the earth, and all things that are therein. By means of specious and plausible words, they cunningly allure the simple-minded to inquire into their system; but they nevertheless clumsily destroy them, while they initiate them into their blasphemous and impious opinions respecting the Demiurge; and these simple ones are unable, even in such a matter, to distinguish falsehood from truth.”80 Satan promotes religion through his false prophets. The Lord warned His disciples of these false teachers (Matthew 7:15-29). Paul warned the pastors in

79 Eusebius Pamphilus, Eusebius’ Ecclesiastical History (reprint, Grand Rapids: Guardian, 1955) 141-42 80 Against Heresies, volume 2 of The Ante-Nicene Fathers, ed. A. Roberts and J. Donaldson (reprint, Grand Rapids: Eerdmans, 1956) 315.

2016 William E. Wenstrom, Jr. Bible Ministries 95 Ephesus in his farewell address to beware of these false teachers that promote religion (Acts 20:28-30). He warned the Galatians of these false teachers that teach a counterfeit gospel (Galatians 1:8-9). Peter warned his readers of being deceived by false teachers (2 Peter 2:1-3). The Holy Spirit working through the Word of God is the divine provision that God has given every believer without exception to protect them from the lies of false teachers who are energized and promoted by the kingdom of darkness. The sword that the Spirit employs in spiritual combat is the Word of God. Ephesians 6:17 And take THE HELMET OF SALVATION, and the sword of the Spirit, which is the word of God. (NASB95) The Holy Spirit is the resident teacher or mentor whom the Father has sent through the Son to indwell every New Testament believer as God’s special anointing to teach and make the truths of the Word understood and real to the heart or mind of believers (John. 14:16-20, 26; 15:26; 16:7-16; 1 Co. 2:10-16; 2 Co. 13:14; Ga. 5:5, 16-25; Eph. 3:16-19; 5:18; 1 Jo. 2:20-27). This anointing, which is the indwelling presence of the Holy Spirit as our true teacher and mentor, protects us from the lies of the cosmic system, which are promoted by Satan’s false teachers. 1 John 2:20 But you have an anointing from the Holy One, and you all know. (NASB95) “Anointing,” in 1 John 2:20, is the noun chrisma and is a synonym for the indwelling of the Spirit, who provides the believer the spiritual capacity or power to understand and apply spiritual phenomena for producing, in the believer, Christ- like character. In its broadest sense, chrisma refers to anything smeared onto something else, such as coatings of plaster applied to a wall. It is used in the anointing of pots, when a glaze is applied to pottery before it is fired to give it color and finish. Chrisma, therefore, denotes a scented ointment, consisting of an oil and herb mixture, used to anoint persons or things. It is used as the “spiced oil of anointing” to consecrate, or set apart for service, the priests of Israel and the tabernacle and its fixtures (Ex 29:7; 30:25). In the Old Testament, kings, priests, and prophets were anointed with oil, symbolizing their empowerment by the Holy Spirit and authority to accomplish the appointed tasks given to them by God. The word chrisma is John’s terminology for what Paul called the indwelling of the Holy Spirit, who serves as the believer’s true teacher and mentor. The Holy Spirit’s purpose during the church age, therefore, is to indwell every believer in order to provide a temple for the indwelling of the Shekinah Glory, the Lord Jesus Christ, which serves as the principle of victory over the indwelling old sin nature. He provides the believer the spiritual capacity to understand the Word

2016 William E. Wenstrom, Jr. Bible Ministries 96 of God, since the Spirit serves as the believer’s true teacher and mentor in place of the absent Christ. 1 John 2:20 All of you without exception possess permanently spiritual power (chrisma) from the Holy One (Lord Jesus Christ) so that all of you comprehend everything (pertaining to the doctrines of Christ). (Author’s translation) The word chrisma is John’s terminology for what Paul calls the indwelling of God the Holy Spirit who serves as the believer’s true teacher and mentor. This anointing, which is the indwelling presence of the Holy Spirit as our true teacher and mentor, protects us from the lies of the cosmic system, which are promoted by Satan’s false teachers. 1 John 2:18 Children, it is the last hour; and just as you heard that antichrist is coming, even now many antichrists have appeared; from this we know that it is the last hour. (NASB95) “The last hour” is a time of great crisis in the world, in which Satan and the fallen angels are waging war against the kingdom of God in order to prevent the millennial reign of Christ. “The last hour” began with death and resurrection of the Lord Jesus Christ and also entails both the church age dispensation and the tribulation period and will terminate with the 2nd Advent of Christ. The phrases ‘the last hour, the last days, last times” do not refer to a “duration” of time but a “kind” of time where false teachers will increase in number and influence to deceive the entire world and disrupt the church’s influence in the world. The church is to wage war against the kingdom of darkness with the Word of truth and Satan’s wages war against the church with lies. Ephesians 6:17 Also, I solemnly charge all of you to take hold of your helmet, which is your salvation as well as your sword that originates from the Spirit, which is, as an eternal spiritual truth, God’s Word. (Author’s translation) 1 John 2:18 Children, it is the last hour; and just as you heard that antichrist is coming, even now many antichrists have appeared; from this we know that it is the last hour. (NASB95) “Antichrists” refers to the false teachers (the Gnostics) from Satan’s cosmic system that teach doctrines that contradict the apostle’s teaching concerning the Person of Christ. Now, it is interesting that John was writing to believers in Ephesus in order to protect them from false teachers and the emergence of false teachers in Ephesus was in fulfillment of the prophesy made by the apostle Paul to the pastors in Ephesus some 25 years earlier.

2016 William E. Wenstrom, Jr. Bible Ministries 97 Paul warned Timothy who was a pastor to guard the teaching that he received that was resident in his soul through indwelling mentorship of the Holy Spirit. 2 Timothy 1:14 Guard, through the Holy Spirit who dwells in us, the treasure which has been entrusted to you. (NASB95) 1 John 2:19 They went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, so that it would be shown that they all are not of us. (NASB95) The antichrists, the false teachers of whom John spoke came from the ranks of believers and in particular pastors. John used a play on words when he pointed out that they went out “from us” but were not really “of us.” The first use refers to their physical location-they had been in the local churches but had left. The second use refers to the source from, which they came-their separation showed that they had never really shared in the same fellowship as the others. These believers that left the fellowship of the church had not lost their salvation but would forfeit their eternal inheritance and lose rewards and will be ashamed and embarrassed before Christ at the Bema Seat Evaluation of the church. The context clearly indicates this. 1 John 2:27-28 As for you, the anointing which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, you abide in Him. Now, little children, abide in Him, so that when He appears, we may have confidence and not shrink away from Him in shame at His coming. (NASB95) John is commanding his readers to remain in fellowship by obeying the apostolic teaching and not to desert it since those who do would be ashamed before Christ at the Bema Seat Evaluation of the church. 1 John 2:20 But you have an anointing from the Holy One, and you all know. (NASB95) “Anointing” is the noun chrisma and is a synonym for the indwelling of the Spirit who provides the believer the spiritual capacity or power to understand the Word of God and apply it for the purpose of producing in the believer Christ-like character. 1 John 2:20 All of you without exception possess permanently spiritual power (chrisma) from the Holy One (Lord Jesus Christ) so that all of you comprehend everything (pertaining to the doctrines of Christ). (Author’s translation) The word chrisma is John’s terminology for what Paul calls the indwelling of God the Holy Spirit who serves as the believer’s true teacher and mentor. 1 Corinthians 3:16 Do you not know that you are a temple of God and that the Spirit of God dwells in you? (NASB95)

2016 William E. Wenstrom, Jr. Bible Ministries 98 2 Corinthians 1:21-22 Now He who establishes us with you in Christ and empowered (chrio) us is God, who also sealed us and gave us the Spirit in our hearts as a pledge. (NASB95)

2016 William E. Wenstrom, Jr. Bible Ministries 99