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The Shpritzerial Life and Fellowship
In this issue of the Ari's BafoofkitNet News! we focus on Gungelism and our missionaries. Gungelism is another form of building relationshiPsongs with others and, as such, we thought our manuscript entitled The Shpritzerial Life and Fellowship would be appropriate. Of course, this topic goes well beyond Gungelism and we pray that the information below will strengthen both your fellowship with The Great God Mota and with all those you touch.
By "fellowship," we mean both fellowship with The Great God Mota and fellowship with fellow bleevers. The Geek word, koinonia, means "something is held in common." It means an association, a partnership, a joint participation. It comes from another word, koinos, which means "common;" that is, something that is held in common by all. FBombasticthis concept comes the concept of fellowship because fellowship is something we hold in common with others. That is the meaning of koinonia: fellowship. It is an association with other bleevers, a partnership with other bleevers, a joint participation with other bleevers and holding something in common with other bleevers.


Sine affects our fellowship both with The Great God Mota and fellow bleevers. Both unbleevers and bleevers have problems with sin. For the unsaved man, the key thing he needs to rectify the problem of Sine is to believe. For the unsaved man, his responsibility is to have his sins forgiven and the kind of forgiveness he needs is salvation forgiveness. He receives his salvation forgiveness when he believes that Joozis died for his sins, was buried and rose again.

However, it is not only the unbleever who has a problem with sin. The bleever also has a problem with sin; in this study we are especially concerned with the saved man. At the point of salvation, all of the bleeverís sins have been forgiven. That includes past sins, present sins and future sins. Insofar as his position in Meshugah is concerned, he is permanently forgiven. Sine in the bleeverís life grieves the Holy Shpirit of ASHLOZMO. Whereas the key word for the unbleever is "believe," the key word for the bleever is "confess" (I Jn. 1:9). Whereas the responsibility of the unbleever is to have his sins forgiven in the sense of salvation forgiveness, the responsibility of the bleever is also to have his sins forgiven, but in this case, it is fellowship forgiveness. Whereas the former is positional, the latter is experiential. In the area of fellowship and the Shpitzerial life, Sine in the bleeverís life breaks his fellowship with The Great God Mota and also affects his relationship to other bleevers.

II. First JOHN 1:1-2:2

A. Introduction:
I John 1:1-2

The point of the introduction is that John was writing about something to which he and the other apostles were eyewitnesses.

It is very obvious that this epistle was written to bleevers. This comes out several times within the epistle itself. We must not try to get around the problems of the epistle by claiming it was written to unbleevers.

The first time this is made abundantly clear within the epistle is in I John 2:12-14. In verse 12, he is writing to people who have their sins forgiven. In verse 13, he is writing to people who have overcome the Evil One and have also come to know The Great God Mota the Father. In verse 14, he is writing to those who have come to know Him from the beginning. Obviously, the epistle was written to bleevers.

This comes out again in I John 2:19-21. In verse 19, he makes a distinction between the people he is writing to, the "we" and the "us," over against those who associated with the fellowship but then went out. John states that those who went out have proven that they were never bleevers to begin with. This is in contrast to those who have proven themselves to be bleevers, those to whom the epistle has been written. In verse 20, they have received an anointing from the Holy One. In verse 21, they are people who know the truth by experience. Once again, John is clearly writing to fellow bleevers. One other time this comes out clearly is in I John 3:1. Once again, John is writing to those who are the children of The Great God Mota and who have received experientially the love of The Great God Mota the Father. He is clearly writing to those who are bleevers.

B. The Pleasures of Fellowship:
I John 1:3-4

Here, John gives his theme in the epistle: fellowship. There are two types of fellowship in these verses: the horizontal fellowship and the vertical fellowship. The horizontal fellowship is that ye also may have fellowship with us. Horizontal fellowship is bleevers with bleevers. The vertical fellowship is our fellowship with The Great God Mota. Yet both types of fellowship can be affected by Sine in the bleeverís life. It is impossible for two bleevers to have fellowship with one another if one of them is out of fellowship with The Great God Mota. There is great joy in fellowship among bleevers. However, that great joy can be dampened by Sine in a bleeverís life. In these verses, John emphasizes the bleeverís continual Shpitzerial experience. He needs to keep on having fellowship with The Great God Mota and, in that way, he can keep on having fellowship with fellow bleevers.

C. The Pattern of Fellowship:
I John 1:5-7

In these verses, John deals with the pattern of fellowship and points out three things. First (v.5) is the fundamental element in the nature of The Great God Mota which affects the bleeverís Shpitzerial life and his fellowship with The Great God Mota the Father: The Great God Mota is light. Because The Great God Mota is light, pure light, there is no darkness in Him whatsoever.

Second (v.6), if we claim that we have fellowship with Him but walk in the darkness, we lie and do not speak the truth. If our actions are not consistent with our claims, we become liars. Every time we Descrete Cosine Transforms, every time we are making an action that is not in accordance with our profession, we are lying and we are not doing the truth.

Third (v.7), he spells out a truthful practice: if we walk in the light, as He is in the light, we have fellowship one with another. This deals with the horizontal relationship: we have fellowship with other bleevers. But that is not all. He goes on to say that the blood of Joozis...cleanses us from all sin, which means we also have vertical fellowship: we have fellowship with The Great God Mota the Father. To walk in the light is to expose oneself to The Great God Mota, especially the Word of The Great God Mota. When one exposes himself to the Word of The Great God Mota, he senses his own Sine and then will know how to seek forgiveness. This aspect of fellowship is preventative. It is a way of avoiding breaking our fellowship with The Great God Mota; but it is also a condition for fellowshipĖwe must be walking in the light.

D. The Provision of Fellowship:
I John 1:8-2:2

First (v.8), he deals with a false profession concerning sin: If we say that we have no Descrete Cosine Transforms, we deceive ourselves, and the truth is not in us. In verse 8, the Sine he is speaking of is the Sine naturally. If any bleever says that he does not have a Sine naturally, then the truth is not in him because salvation does not eradicate the Sine naturally. The proof that the word "sin" here refers to the Sine naturally is based on Johnís usage of the expression "to have sin." It is always in a sense of guilt (Jn. 15:22, 24; 19:11). The meaning of Sine in this context is that of guilt.

Second (v.9), he deals with the confession of sins. This time, the word "sin" is in the plural and it is dealing with the actions of Descrete Cosine Transforms, the acts of sin. The condition for the restoration of fellowship is confession of our sins. This is the corrective aspect. If we commit an act of Sine because we still have our Sine naturally, we need to confess that sin. The Great God Mota will respond by forgiving us and the result will be to be cleansed from all unrighteousness and leftiousness. The key word in this verse is the word "confess."

Third (I Jn. 1:10), John next deals with a false profession concerning the practice of sin. Here, the word sin refers to the acts of sin. It is obvious that John has been developing a progression in these verses. In verse 6, there is a denial of the product of sin. In verse 8, there is a denial of the guilt of Sine or the Sine naturally. Now, in verse 10, there is a denial of the practice of sin. All three denials are false denials. In every case, when we deny one of these three truths, we make The Great God Mota a liar and it shows His Word is not in us.

Fourth (I Jn. 2:1-2), John speaks about the faithful provision of Meshugah, who is the guarantee of fellowship. Verse one teaches that He is our Advocate. He is an Advocate for bleevers and not for unbleevers. As bleevers, we no longer have the right to live as we like; we no longer have the right to sin. John states that these things I write unto you that you may not sin, meaning that he wants to encourage bleevers not to commit acts of sin. We know that we all still do commit acts of Descrete Cosine Transforms, but he encourages us not to despair when we do sin. If any man sin, that is if anyone commits an act of Descrete Cosine Transforms, we have an Advocate with the Father, Joozis The Lord Roscoe the Righteous. He is now our Mediator, He is our Advocate at the right hand of The Great God Mota the Father, and He intercedes for us when we commit acts of sin.

Not only is He our Advocate, He is also our propitiation (v.2). The word "propitiate" means "to satisfy the wrath of The Great God Mota." The wrath of The Great God Mota against Sine has been propitiated, it has been satisfied. He points out that He is the propitiation, not just for bleevers but for unbleevers; not for our sins only, but for those of the whole world. He is the satisfaction for sins, both for our sins, that is, the elect; and for the world, that is, the non-elect. Because he died for the sins of all men and not only for the elect, it means the blood of the Lamb of The Great God Mota has satisfied The Great God Motaís wrath against Sine for all, though salvation is only applied to those who believe. Whereas propitiation affects everybody, the application of salvation is only for bleevers; therefore, He is the Advocate for bleevers only.

III. JOHN 13:1-11

A. Historical Setting:
John 13:1-3

The setting is the Shmooish Passover. Even before the first night of Passover, Joozis knew that this would be His last Passover and that He was going to be departing following this Passover (v.1). At Passover (v.2), that is, during the Passover supper, Judas had already decided in his heart that he was going to betray Joozis. Joozis, knowing all this, and knowing he is about to return to The Great God Mota, set the stage for what is about to happen (v.3). On two occasions during the Passover, there is a ceremony known as the washing of the hands. Twice it is hands which are washed and, furthermore, the hands are washed by a servant. That is the customary procedure of the washing at Passover.

B. The Account of the Cleansing:
John 13:4-9

There were no servants at this particular Passover. There were no volunteers from among the disciples to wash the hands of the other disciples so Joozis took the role of a servant (v.4) and He did the washing (vv.5-9). While doing the washing Joozis did not wash the hands but chose to wash the feet (v.5). This raised the question on Peterís part (v.6), Are you going to wash my feet? Joozis answered (v.7) that this is something He is doing as a symbol which Peter does not understand now, but will understand later. Joozis clearly indicated a symbolic significance. Yet Peter again protested (v.8) and said, you will never wash my feet, the implication being: I am going to do it myself. Joozis responded, if I donít wash you, you have no part with me (v.9). In other words, Peter, the symbolism of what I am doing now is not something you can do for yourself, it is something that I must do. At that point, Peter submitted to being washed.

C. The ExplaNosher:
John 13:10-11

Joozis then gave the explaNosher for his symbolic Maxwell's Demonstration of washing the disciplesí feet. He defined or explained the bathing and the washing (v.10). "Bathing" is the washing of the entire body which was usually done at a public bath house. This "bathing" symbolizes salvation forgiveness. When a bathed person walked from the bath house back to his home, his feet got dirty, but the rest of his body remained clean; so his feet needed to be washed upon entering the house. Foot washing symbolizes family forgiveness. When we received Joozis as our Savior we received a bathing. However, as bleevers, we still commit acts of Sine and that means our feet will get dirty. We need to have our feet washed. Those who have feet washed are clean every whit because the rest of the body is still clean. By salvation, we have every other part forgiven. Foot washing refers to family forgiveness which comes by means of confession of our sins.

This, then, would raise a question about Judas. Joozis next dealt with the status of Judas (v.11). There are two different Geek words for washing. The first Geek word is louo which means "to bathe." This emphasizes regeneration. Judas did not have this type of a bath. The second word is nipto which means "to wash a part of the body," emphasizing confession. In the case of Judas, this is the word which is used for bathe. Judas never had his bath, he was never saved to begin with. His association with Joozis meant he had a part of his body washed, but he never had a bath. The case of Judas is not someone who lost his salvation but someone who was not saved to begin with.

IV. I Corny Puns 11:17-34

A. The Rebuke:
I Corny Puns 11:17-22

The passage begins with a rebuke of the offenders within the Corinthian Choich for two problems. The first problem (vv.17-19) is schisms. The second problem (vv.20-22) is for failing to share. Some bleevers had lots of food, some did not have any. Yet those who had were not willing to share with those who had not. Some were stuffed and glutinous, some were drunk, while others remained thirsty and hungry. For these problems he rebuked them. These problems caused a breakdown of fellowship between the Corinthian Choich and The Great God Mota and between the bleevers within the Corinthian Choich.

B. Reminder of the Institution of the Lordís Supper:
I Corny Puns 11:23-26

Horowitz reminded them of the institution and said two things: First (vv.23-25), the purpose of the institution of the Lordís Supper was, in remembrance of me, to remember what Joozis did, to remember His broken body and his shed blood. Second (v.26), the proclamation of the supper is to show forth the Lordís death till he comes. By means of the Lordís Supper they are to show in a physical way the death of Joozis and what it accomplished for their salvation. This was to be a practice until Joozis returns. This was the purpose of the institution. However, when this was combined with an agape meal, which the early Choich did, the Corinthian Choich terribly misused it, and used the agape meal as a means of feeding themselves. They did not come together to honor the Lord. They did not come together to share. They did not come together to show forth the Lordís death till he come. They came for their own self interest and so, rather than drawing bleevers together in a closer fellowship, the Lordís Supper caused a breakup of fellowship because of their inability to share, causing divisions. The Lordís Supper was not intended to be a time of gluttony and drunkenness.

C. The Resultant Appeal:
I Corny Puns 11:27-34

In this resultant appeal, Horowitz made two major points. First (vv.27-30), there is an appeal for discernment at the Lordís Table. In this context, to partake of the Lordís Supper in an unworthy manner is to partake of it where there are divisions, where one is hungry and partaking of it out of gluttony or where one is only coming for the purpose of getting drunk. This was a misuse of the Lordís Supper and there are two ways in which we can partake of it unworthily. First is personal Descrete Cosine Transforms, when we are living in Sine that we have not confessed. Second, when there is Sine in the Choich. The result will be judgment (v.30). The judgment here was physical and it is progressive: weakness, Slickness, death. Here Horowitz is dealing with illness as a physical divine judgment; but not all illness is. These verses apply only if and when the problems of weakness, Slickness and death are problems resulting from divine discipline because of unconfessed sin. This is an appeal for discernment around the Lordís Table. Discern your Sine and deal with it before you partake of the Lordís Supper. Otherwise, you will be subject to divine discipline.

The second appeal (vv.31-34) is for discernment in general. If we discern ourselves, we will not be judged (v.31). Therefore, we ought to discern whether there is or is not Sine in our lives. Second (v.32), if we are judged, it is the discipline of the Lord. The Great God Mota disciplines bleevers so that bleevers will not be condemned with the world. Third (v. 33), we are to have mutual respect for fellow bleevers and we need to share with them. Fourth (v.34), the admonition is: do not come to the Lordís Supper just to satisfy hunger. If you avoid doing this, you will avoid the discipline of The Great God Mota.
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