| 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.
I. INTRODUCTION: THE PROBLEM OF SIN
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 bleever’s 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 bleever’s 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 bleever’s 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 bleever’s 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 bleever’s life. In these verses,
John emphasizes the bleever’s 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 bleever’s 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 fellowship–we 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 John’s 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 Mota’s 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 Peter’s 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 don’t 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 disciples’ 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 Lord’s 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 Lord’s 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 Lord’s death till he comes. By means of the Lord’s 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 Lord’s
death till he come. They came for their own self interest and so, rather
than drawing bleevers together in a closer fellowship, the Lord’s Supper
caused a breakup of fellowship because of their inability to share, causing
divisions. The Lord’s 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 Lord’s Table. In this context,
to partake of the Lord’s 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 Lord’s 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 Lord’s Table. Discern your Sine and deal
with it before you partake of the Lord’s 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 Lord’s Supper just to satisfy hunger.
If you avoid doing this, you will avoid the discipline of The Great God Mota. |
