 So the question is, who is ready to have fun? We are going to have some fun, OK? Now, I wonder, I'm not going to ask, I'm not going to ask who did their homework. You still got time, go ahead and turn in. But even if you did, because I don't want this to be too laborious. I don't want this to feel like a burden. But I want to give you an understanding of just how we ought to be looking at scriptures. And let's take what we get from scriptures from we actually see in scripture. So that being the case, our assignment was to go through John 1, all of the chapters. You guys voted on it, a few hundred of you guys in the chats, and you guys voted on it. And we came up with John 1. I think John 1 edged out Hebrews 10, or was it Romans 10? I think it was Hebrews 10. Maybe Romans 10, I'm not sure which one. And so in that, even if you didn't turn in, that's fine. But I want you to kind of get an idea of what we're going to go through. The next time we do something like this, it won't be the length of John 1. John 1 is over 50 scriptures, 50 verses. So we won't do it that much. But I want you all to kind of just see what you ought to be looking at. And so I did see, and I'm not going to put out what you guys sent in. I will cover some of what you guys sent in, but I want to say who sent it in. I want to say whose assignment it is. But I will say what some people said, what some didn't say, and so forth. So anyway, let's go ahead and go through John 1. And there are a couple of questions that we need to ask. First question, as we look at John 1, is really what is the subject of John 1? So briefly, before we go any further, I just want to hear from you guys, what's the subject of John 1? From what we read, what is the, what's the subject? And I want to, I just, I kind of want to see what you guys put now. Obviously also, let me just mention this as well, there's also the assignment from putting your own, doing 25 observations from your own favorite verse, your verse that you want it to be. If anyone is trying to figure out what homework are we talking about, what in the world are these people talking about? Well, if you go to the Patreon, the Patreon, it's free to sign up. Anybody where there's paid or unpaid is free. We are going through just a seminary style study of the scripture. So as I'm in seminary, some of the things that we might cover in seminary, not all the things, will cover as well. Also on next week, we'll start off with some, or we'll start delving into some Greek. So that being the case, I'm looking at what you guys said as the subject. I see assurance of salvation. Jesus is God. Someone says Jesus. Let's see what else. What are the other ones that I'm seeing? Jesus as well. I see Jesus coming up a lot. Who is Jesus? Wasn't a question, it's a statement of who Jesus is. Okay, Jesus. Well, can I just be honest with you guys, you guys are being, yes, Brandon, you can join. You guys are being, have you ever had an assignment in school and you had to give a definition? And the definition was, or you had to say, use this word in a sentence. And the word was, I don't know, ignominious. Having no idea what ignominious is, I would write down. I looked up the word ignominious. That's how I would use it in a sentence. Some people said the word, is that the subject? Now, I'm not saying that that's saying Jesus is wrong as a subject, I'm not saying that that's wrong. Jesus, God, word, I like what Austin's thinking. Let's go ahead and put up the text where it's John 1, okay. You all let me know if I am, there it is. Let me know if the words are big enough for you guys to see. And so we wanna figure out what the subject is. Well, we can figure out what the subject is in the very first sentence, the very first verse. And John comes out of the box swinging. John comes out with hard-hitting doctrine immediately. And so if anyone has a problem with John, he doesn't care. He states his point in the initial and moves on. Let me say this, and I don't know if you caught this. Well, you know what, before I even say this, let me ask you guys a question. What did you get from that? What was something that you notice in all of John 1 from chapter verses one through 51? And let me say this. Jonathan McClinton says, a word is a thought expressed. Now, what we're doing is we're giving an observation. At the end, you can see if you can see what the main theme is, but you're not gonna be able to get everything that there is to know about the Lord, about the Bible from this, okay. You're not gonna be getting everything. And so you don't want to go ahead and start adding things that might be another passages. But I want you to, your own conclusion, I want you to get your conclusion from just this passage, not from any other passage. So from John 1, verse one, down through 51, that's all you get. So you might be right in what you're saying about the word, but can you get that from this passage? Okay, now, by the way, let me just say this. You wouldn't be able to get it from this passage, nor would you really be able to get it from anywhere in the Bible, because when he uses the word, word, Lagos, how he uses it is uncommon to the rest of the Bible. So here we are, we're trying to figure out what does he mean by word? And sometimes it might be just best to just pull back and not give an interpretation to where it doesn't lead you the opportunity to, because what ends up happening is we can start bringing in other presuppositions, other preconceived notions. Now, you might be right, you might be wrong. So what we wanna do is, now Sierra says the word is capitalized. The word is capitalized, but it's only capitalized in English for us, okay? So that's something that you gotta be careful of. Be careful about how you look at the English words. Also, what you might notice is that, and we're gonna see this real soon, that in using, depending upon what version you use, what translation you use, you might come up with some different observations. As a matter of fact, there's one key observation that you'll miss in using one of the other popular translations. We'll get to that in just a little bit, but what was something that you gave, what is the theme? What's the point of reading from just John one, verse one to the end? What did you get from that? What conclusion, what story is told? What is the outcome? What is stated here, okay? That's what I wanna know. What did you gain from just reading John one, verses one through 51? And by the way, I think that this chapter is incredibly rich. There is a lot of doctrine. As a matter of fact, let me just say this. I think that just this chapter alone, it's one of the few chapters in the Bible that if all you had was just this chapter, you'd be okay. A person can come to Christ and be saved with just this chapter. There's other chapters as well. John three is one, probably John six. So let's go ahead and jump in. Jesus is God, is that all you get out of this, Melissa? Christ's eternal eternality, okay? Joe McGill, the deity of Christ, is that all you get? I want you to know, is that all that you get? Give me everything. For me, it was Jesus is God. Is that all that you get, Sierra? There's more to this. Remember, now I'm trying to help you guys out. This passage is more than, if all you knew, if a person only knew that Jesus is God, you went up to a person and said that Jesus is God, could that person become a believer in Christ? Just off of that. No, there's more to it. Brother Brimstone says how to be saved. Now I noticed that Brother Brimstone had Sister Brimstone with him yesterday. And so that, I thought that was kind of cool. Sister Brimstone with Brother Brimstone. And I don't know if we absolutely have Baby Brimstone. That'd be cool. That would be cool. So what else did you get from this? You said, okay, I'm not understanding what you're saying, Peace, but okay. Descriptive, and what do you mean? Arsenal, what do you mean? Descriptive and prescriptive. And I want you guys, listen, I'm trying to get you guys, well, we do have a Baby Brimstone, okay. I'm trying to get you guys to step out there, make a statement, even, but make a statement based off of what you see. And I know it's hard. I don't want to be the one that step out there. I don't want to be the one that says something and I'm wrong. I don't want everyone to see if I'm wrong because you're probably right. That's the thing you're probably right. So what are we getting? What are we finding in? What is the... When I say you can look at this chapter and you get virtually all you need to know, not that that's all that there is to know, you don't get all that there is to know from this passage, but you do get all that you need to know, okay. The Trinity is in play here. The word, Christopher says the word becoming flesh and beginning of his earthly ministry. Okay, okay, you're on the right road. We're on the right road. All of that is in the power and person of Jesus Christ. Amen, amen. Now I'm wondering though, are you all just giving me just platitudes, just give me little slogans. No, give me, give me what it says. Give me what it says. Let's go ahead and jump into it. By the way, did anyone happen to notice there were some divisions? How this is written. This is the, there's a division to this. To John 1, we see divisions in there. Let me just see if you all can, I'm gonna give you some of the divisions and you tell me if you can see how this chapter is divided or the separation is one. He speaks about the word, okay. The next thing we're gonna see is John the Baptist is introduced. Then we're gonna hear about the light, the light and the life. Then we're gonna hear about how the word, the life and the life is the word and it's made flesh. And if you want to, you can combine that part, the life and the light and the word made flesh, if you want to. The next thing is we're gonna see John's testimony about Christ to the Pharisees. Then we're gonna see Jesus's ministry to the gospel and the ultimate fulfillment of that, okay. Because he ends with the fulfillment of everything. Does he not? So there's a reason why John covers all of that in verses one all the way through verse 51. There's a whole lot there. So like another passage that you guys may have selected, Romans 10 or Hebrews 10, there's a whole lot more in this than those, okay. Those were kind of more specific to certain issues that were being brought up. This covers a lot. So let's go ahead and jump into it and hope you guys got time cause we might be here for a while. John one, in the beginning was the word and the word was with God and the word was God. Now you see me having this underline. As a matter of fact, guys, give me one quick second. I need to take care of something really, really brief. You give me 25 seconds. Okay guys, I'm sorry about that. Alrighty, so let's go back to it. John one one, in the beginning was the word. The word was with God and the word was God. Well, out of the box, John comes out and just lays a gauntlet down. We are stepping into it already. In the beginning and arche analogous. So in the beginning was the word. Now, here's the question. We already know what the subject is, don't we? Because we see it. If you are reading Greek, if you are starting to learn Greek, one of the first things you're gonna notice is as you're reading it, you're gonna go through the nouns and you'll notice that there are these different case endings to determine what the noun is. In this case, we can see what the, this case, the word Lagos is the nomative, which tells us it is the subject. Okay, it is the first of the nouns that we are going to see. And so because of that, this necessarily has to be the subject. There's another noun that's gonna show up as well. Because some might think, well, God is the subject, but no, in arche analogous, Kai halagos, ain prostantheon. Now, this tantheon, this is God or the God, but we wouldn't pronounce it as the God. It's God. And then we next, we see kai feos. So we see feos is gonna be in the nomative, but because it's after this feon, which is second to this Lagos, we've already established that Lagos, the word is the subject. So what we're gonna find out with feos, even though we see it in the third clause, it is written as feos ain halagos. In the Greek, it's literally written, the word order is, and God was the word. Now question, is that how your English reads? Well, let's look at it right here. It says, the Greek says the word order for Greek, it says, and God was the word. What our English says, and the word was God. So why the difference in the Greek word order? Well, first of all, word order in Greek does not matter that much. Well, I shouldn't say that much, it does matter. There are times where word order does matter. In this case, though, there is something with the word order that does something to us. There's a reason why feos is shifted before Lagos. There's a reason why God, feos, is before word. We've already established what the subject is, so it doesn't change anything. The subject is still the word. But what it is is because this is what's called a predicate nomative. It's still a nomative case, but it describes what the word is. It describes the classification of the word. So in this case, and this is clear, the word is God. That's what the word was, the word is God. And so to get emphasis to it, the word feos is pushed to the front, which is why your English does not say and God was the word because for us, word order in English matters a whole lot more than does in Greek or Hebrew. Are you with me? So that being the case, let's continue. He was in the beginning. Question, who is the he? And I wanna come off there and look at you guys. Who is the he that's being spoken of? He says he was in the beginning with God. Pretty easy, right? Who's the he? Well, in this case, we know all we know if all we ever had was verses one and verses two, all we could ever say was the word. That's the he. The he is also ascribed to as the word. Now, truth be told, let's go back to it. If you were to look at it in Greek, there is no he, okay? The word he is actually not, I'm sorry, yes it is. Well, this one, Hutas. So this one is who we're speaking of. This one or this, this or this one, this what? Well, the word. Now we're gonna find out that the word is actually a person in a second, but the point is, so far all we've got is the word. If you said Jesus, you're correct, but you wouldn't be able to find out that it's Jesus with the first two or three or four verses. Right? So, he was in the beginning with God. So the word, Dennis in the vet is referring to the word. The word was with God and the word was in the beginning with God. We already know the word was with God. The word was God, in the beginning he was with God. So there's a, just kind of a reminder of that in the verse two, all things came into being through him. So everything that is came into being through him. And apart from him, nothing came into being that has come into being. Now I want you to look at this part right here. And this is why I said, by the way, if you say the subject of this passage, if you come away saying the subject of this is the word that would be partial, meaning it's incorrect. Because the subject of John chapter one is not the word, the subject is greater than the word. Okay? We need to find out who the word is. Do we call him the word anywhere else? Then you can step out of John one and ask yourself, do we call, we know it's thinking about Jesus, but do we call Jesus the word anywhere else? This is pretty exclusive to John, right? So we know who the subject is. So the word, what do we say, what do we call something that describes someone as? So really truth be told, the word is almost used adjectively. I'm not saying that it is, but in a sense he's being described as the word. Then we're gonna look at other passages, other things, other words, other names, other titles that he's called. And there is a reason why, okay? Because what we're gonna do is we're gonna look and see how many times certain words are used. So let's run real briefly and we'll come back and look at some of the highlights. All things came into being through him and apart from him, nothing came into being that was coming to being. In him was life. Now I have this underline for a reason. Why? Because it's a pretty important point. We'll come back to it. And the life was the light of man. The light shines in the darkness and the darkness did not comprehend it. Then, I'm sorry, there came a man sent, now here's the next division, the next section, the next separation. There came a man sent from God, whose name was John. Well, that's separate, seems to be separate from what we've read. That seems to be separate from what we've read in the first five verses. And it is because he's making a different point. So this is why you could not say that the word is the subject because now we've got something else as what seems to be the subject. Now the he that was called the word is now being called the light and the life. Are you guys with me? He came as a witness to testify about the light. I'm sorry, so that all might believe through him, he was not the light that is John was not the light, but he came to testify about the light. There was the true light, which coming into the world enlightens every man. He was in the world and the world was made through him and the world did not know him. He came to his own and those who were his own did not receive him. But as many received him to them, he gave the right to become children of God, even to those who believe in his name, who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. So we see John's, the introduction of John, John is going to start bringing about this testimony of him. Who's the him? The he, who is the he? Going back to John the very beginning, all things came into being through him. He reiterates that. So we know we're talking about the same person as we drop back down. He says, but as I'm sorry, he was in the world and the world was made through him. So he reiterates that point again in verse 10. So we are talking about the same person. Are you with me guys? So dropping down to verse 13, I'm sorry, 12, he gave as many to him as many as believed in him or as many as received him, he gave the right to become children of God, even to those, now, this word even is actually not there. And you know that, why? Because just the English gives away because it's italicized. So who did he give the right to become children to those who believe in his name? Who were born? So the ones that believe in his name, who were born, not of the will of God, I mean, not of the will of flesh, nor the will of man, but of God. So what of God were they born? They were born of the will of God. And why do I say, is there any basis to say they were born of the will of God? Well, yes, there is. Because it says, ek feu being born, ek in the thay son, which is they have been born of God. Okay, now, I know I'm throwing a lot out there. So I believe that you guys are gonna be able to handle it. So no problem. So, so far, he has said a lot. Now, he's even told us how these people can become children of God. Has he not? How do they become children of God? Did he tell us how? This is how we know that someone who only gets this chapter has enough to be believers in Christ. They have enough to be saved. Do they have everything that could be known about? No, they don't have everything that can be known, but they have enough, I believe. Anyone that is born of God, they were born of God because they did what? They believe. And anyone that believes, they are born of God. Okay, going back to it. Verse 14, now he goes back to the word. And the word became flesh and dwelt among us, and we saw his glory, glory as of the only begotten of the Father. That's an interesting term. Begotten of the Father, full of grace and truth. John testified about him and cried out, saying, this was he of whom I said, he who comes after me has a higher rank than I for he existed before me. Interestingly enough, this John the Baptist, who we know he's speaking of, says that he existed before him. For the law, I'm sorry. Yes, verse 16, for of his fullness, we have all received and grace upon grace. For the law was given through Moses, grace and truth were realized through Jesus Christ. No one now. Notice, let's back up for a second. In these first several verses, notice how long it takes us to see the name Jesus. The name Jesus shows up, finally shows up for us when? In verse 17. And then interesting, the first time the name Jesus shows up in John one is verse 17. No one has seen, now think about this. And the truth we realize through Jesus Christ. Now, this truth was also called the word. The truth was also called the light, which is the life of man, the only begotten. And he says, no one has seen God at any time, the only begotten God who is in the bosom of the Father, he has explained him. Now we have a problem. Now we got a problem. Now we got an issue. Can anyone tell me what the controversial that is now I don't know how much, how much guys, how much effort you put into this, how much extra research, but there's something sort of controversial here in this passage. And matter of fact, let me do this. Let me do this. Let me pull this up over here. Cause I want you guys to see something. I want to pull up another translation and let's slide this over. I want you guys to see this. Now what I do have is I've got the NASB and I've got the King James version. That's his CG. Notice what it says in verse 18. No one, let me make this bigger over here for the King James version side. No one has seen God at any time, the only begotten God. However, over here, no man has seen God at any time, the only begotten son, which is in the bosom. So which one is it? And it makes a pretty big difference, doesn't it? How do we know which one it is? Is it the only begotten God or is it the only begotten son? How do we know? Well, this is where, this is where that Austin said both. Ultimately it is both. The only begotten son is the only begotten God. But how do we know which one is it? Well, let me read some commentaries, or some Greek commentaries. But the best of old Greek manuscripts, Aleph, B, C, and L, read Managanesh Dayos, which is the only begotten God, which is undoubtedly the true text. Probably subscribe to change it to the Ha Managanesh Weos to obviate the blunt statement of the deity of Christ and to make it like. This is from A.T. Robinson. Now A.T. Robinson was a well-known Greek scholar and he's passed away, but a well-known Greek scholar. Let's also read this one. This is from a textual guide to the new Greek Testament. He says, when scholars became aware of the reading, now here's something interesting, became aware of the readings of paparite 66 and 75. These are old paparite. These are older, far older than the Texas Receptus. In the mid 1950s, see the discussion concerning the Alexandrian text in the practice of New Testament textual criticism. The external support for the reading Managanesh Dayos, which is the only begotten God, was considerably strengthened. And so these two early discoveries of these two early fragments, these paparite, p66 and 75, as well as even earlier ones, bolstered the claim that is the only begotten God. Let's read the reading, followed by the RSVD and JB is certainly the easier reading, but it seems that the copyists wrote this under the influence of John 316, which is where most folks think why later copyists put it as the only begotten son versus the only begotten God, where the majority will say only begotten God and the earliest manuscripts do say the only begotten God. So looking at this, which text is preferable? Well, the text is preferable is the critical text, which is what we're looking at. So this Greek New Testament, so it should be the only begotten God. Now, what does that mean? If we're going to say that the word that Jesus, the light is the only begotten God. How controversial is that? How controversial is it to say the only begotten God? Why is this like this? Okay, I don't know what's going on with my deal. I don't know what's going on with this over here. That's weird. What is going on with my, let's see, I'll leave it alone. I'll fix it. I don't know. That thing just got off kilter. I have no idea why they did that. But what is the implication? What is the implication of all of this? Well, the implication is this, that what he said in John one is true. Because what did he literally say in John one that the word is God? And what is he reiterating in verse 18? That Jesus is God. The only begotten son following John 3.16 we know of is the same, is intended to understand, to be understood that the only begotten son is the only begotten God, who Jesus is God. It's a hard statement to make. It's a true statement to make. It's a bold statement to make that Jesus is God. That's his point. That's the point that Jesus is making. Now, I want you to notice all the other names or terms that are ascribed to him as we go. This is the testimony of John. When the Jews sent to him priests and Levites from Jerusalem asked, who are you? And he confessed he did not, and did not deny but confess, I am not the Christ. So here we have the Christ, is that referring to him? We know it is, but in here it didn't tell us that. I'm not the Christ. They asked, what then? Are you Elijah? And he said, I am not. Are you the prophet? He answered, no. Then they said to him, who are you? So that we may give an answer to those who sent us. What do you say about yourself? He says, I am a voice of one crying the wilderness. Make straight the way of the Lord. There is another term, the way of the Lord. So therefore we know who is the Lord. Now there's only one Lord. So he is also called the Lord. So think about all the names that are given to him, what he's called. He's called the Lord also. Let me write that down as well so I wanna make sure that we cover that. He is called the Lord as Isaiah the prophet said. We're not gonna go back and look at Isaiah the prophet, but if we wanted to, we can see that this is his prophecy of him saying so, okay? Now, there has been sent from the Pharisees. They asked him and they said to him, why then are you baptizing if you are not the Christ nor Elijah nor the prophet? John answered them saying, I baptize you in water, but among you stands one whom you do not know. It is he who comes after me the thong of who sent us. I am not worthy to untie. These things took place in Bethany beyond the Jordan where John was baptizing. Verse 29, the next day he saw Jesus coming to him and said, behold, the Lamb of God. Wait a second, another term that we see being ascribed to the word, right? The Lamb of God, we see some other terms being ascribed to him as well. Behold, the Lamb of God who takes away the sins of the world. I should, I probably ought to underline that. Matter of fact, let me just highlight that. Let me highlight that, because we're gonna come back to that. This is he on behalf of whom I said, after me comes a man who is higher ranked than I, for he existed before me. Now, notice what John says. This is, because people are gonna always ask, well, we should get baptized because Jesus got baptized. The same reason why Jesus got baptized is the same reason why we should get baptized. No, Jesus' baptism is far different than anyone else's water baptism, okay? John is gonna tell us why he baptized. Here it is. This is he on behalf of whom I said, after me comes a, I did not know, where is it, I'm sorry. I'm sorry, I fell from 29. The next day he saw Jesus coming and said to him, behold, the Lamb of God who takes away sins of the world, 30. This is he on behalf of whom I said, after me comes a man who has a rank higher than I, for he existed before me. I did not recognize him, but so that he might be manifested to Israel, I came baptizing in water. So, why does he say he came baptizing in water? You all tell me, why did John baptize Jesus in water? He just said it. He literally tells us the reason why. So there should be no more speculation going forward why John baptized Jesus, why he was baptized. I did not recognize him, but so that he might be manifested or revealed to Israel, I came baptizing in water. John testify saying, I have seen the spirit descending as a dove out of heaven, and he remained upon him. Well, why is that important? Well, I did not recognize him, but he who sent me to baptize, so someone sent John, he who sent me to baptize in water upon whom you see the spirit descending and remaining upon him, this is the one who baptizes in the Holy Spirit, the one who baptizes in the Holy Spirit. He is the one. Now, if you want to say that's another way that he's described, that's fine also, I myself have seen and have testified that this is the Son of God. Another name given for him, another title, another description, okay? Now, remember, it said that John was out in the Jordan, not baptizing one time, but baptizing, okay? This is what John was doing. So he just baptized one person one time. He was baptizing many. And the way that he was, obviously he's baptizing them into repentance. Hey, you all stop sending, you all stop sending, quit sending, recognize you're sending, I'm baptizing, come up new, I'm not gonna send again, and they proceeded to send again. But it's just them recognizing that they have sin, not that they're gonna change just yet. But there's another purpose, a bigger purpose. The bigger purpose is that you would see that John would testify of who this person is, that John will be able to say this is whom the Lord says is the one who was gonna baptize people in the Holy Spirit. Pretty important, isn't this issue of being baptized in the Holy Spirit? Let's continue. Then he shifts again, and now he's gonna talk about Jesus' public ministry. Again, the next day, John was standing with two of his disciples, and he said, look, or look, y'all, behold the Lamb of God. There's that term again, Lamb of God. The two disciples heard him speak and they followed Jesus. And Jesus turns, and I noticed you got these disciples of John now leaving John to go follow Jesus. Well, that makes sense since John is only making the way ready. He's preparing the way. And Jesus turned and saw them following and said to them, what do you see? They said to him, Rabbi, which is translated teacher, where are you staying? He said to them, come and you will see. So they came and saw where he was staying and they stay with him that day. One of the two who heard John speak and followed him was Andrew, Simon Peter's brother. He found his own, first he found his own brother, Simon, and said to him, we have found the Messiah. So we can also add that to who he's called or the Christ, either one, if you want to call him the Messiah or the Christ, either one is fine. And he said to him, he brought him to Jesus. Jesus looked and said to him, you are Simon. Son of John, you should now be called the Greekus Cephas, or if you wanted to say Cephas, that's fine. The next day he purposed to go into Galilee and he found Philip. And Jesus said to him, follow me. Now Philip was from Bethsaida, the city of Andrew and Peter. Philip found Nathaniel and said to him, we have found him of whom Moses the law and also the prophets wrote. Huh, interesting. Interesting, what do you mean him, who Moses and the prophets wrote? Where in the world did Moses and the prophets write up Jesus? We won't look that up just yet, but at some point in time, we're gonna go back and look and see when and where did the prophets write about Jesus. Now Jesus did make a statement that says, you search the Old Testament, you search the scriptures, but, and that's a good thing, but you need to know that these scriptures testify of me. So Jesus, though he's not called Jesus, and there's a point for me saying that he's not called Jesus as in the Old Testament is an important point. We get hung up a little bit in the actual name. It's gotta be Jesus or what's his real name? Got to say Yeshua. First of all, most of us in here who wanna act as though we know how to say his name properly, you don't say, most folks don't say his name properly, especially those that want to be, you know, there are those that want to be super, super, super, super spiritual. And Yeshua Hamashiach and they say it, just their dialect, how they say it is incorrect. And that's fine. But if you're gonna say everything in Hebrew, then say everything in Hebrew and they're not. Oh, by the way, what was Jesus's and what was everyone else's main language at that time? Their main, the language of Franka in the day was Greek. And there are some words in the Greek that sound like the Hebrew. As a matter of fact, if we ever, one day we'll go even further and I've given a cursory description of Jesus's name even in the Greek, but there's even a better description, more detailed as to how it even became Jesus and how they pronounce Jesus. Because if you say it, kind of let it roll off your mouth, it'll sound almost the way a Greek person had warned to hold onto their Jewish ancestry, their Hebrew ancestry, how they would have said it. And it almost sounds like it's a mixture of how the Yeshua and Jesus would come together and sound. But that's another story. So he said he found Philip and Nathaniel, Philip found, I'm sorry, found Nathaniel and said to him, we have found him, who Moses and the law and also the prophets wrote Jesus of Nazareth, the son of Joseph. Nathaniel said to him, can any good come out of Nazareth? Which is a quote. Philip said to him, come and see. Jesus saw Nathaniel coming to him and said to him, behold an Israelite, indeed in whom there is no deceit. This person says, can anything good come from Nazareth? And Jesus says, let me talk to you about yourself. Nathaniel said to him, how do you know me? Jesus said, Jesus answered and said to him, before Philip called you, when you were under the fig tree, I saw you. Nathaniel answered and said to him, rabbi, you are the son of God. You are the king of Israel. Up, look, another title, another title given to this person, to this, to the word, to the light, the life, Jesus. Another title is given to him. Jesus answered and said to him, because I said to you that I saw you under the fig tree, do you believe? You will see, notice what he says, you will see greater than these. And I said to him, truly I say to you, you will see the heavens opened and the angels of God ascending and ascending on the son of man. Look at that, another title given to him was Nazareth the good. Nazareth was thought of as the south side of town, so to speak, certain south side of town is not the good part of town, but in many big cities, the south side of town isn't always the best part of town. But, yeah, Nazareth was just not thought of that great, almost like Bethlehem as well. Bethlehem was thought of even better than that, but Nazareth was kind of, yeah, kind of like the hood, kind of like the other side of the track. Now, let's jump into what we were supposed to look at. Question, though, before we go. Have you ever noticed and looked at all the different titles that are ascribed to him? If we were to say that the word, well, let's look up something. Let's look and see, let's put it on the screen, how many times in John 1, how many times you all guessed the word is used? Do you think the word Lagos is used a lot in John 1? No, it's not, it's not actually, look. In John 1, we see the word used three times, and in John 1, 14, we see the word used. The next time it's used is in John 2. So, only four times is the word Lagos used in John 1. Four times. And we make the Lagos, you know what, let's preach on that. Let's make the Lagos into more than what it actually is. He's just using these terms descriptively of Jesus. What else is he called? How about the light? How many times is the light describing him also used? Well, here it is. In John 1, four is used twice. In John 1, seven, three times. John 1, nine. And that's it. Interesting, huh? What you're gonna find out is all these titles that are described to him, they're only used a few times. They're only used a few times. What about the life? In him was life, and the life was the light of men. And in him, I'm sorry, and so that's it. The only time that life is used is in just one verse. What about God, that he is God? Well, we see it a few times, but we gotta remember, is he talking about him or the God? Well, actually it's the same, huh? The same. John 1, 1, in the beginning was the word, was with God, the word was God in the beginning. And verse two, he was in the beginning with God. That particular word has more usage that came in man sent from God. So we won't use that one. We won't use verse six. Let's see. Let's use verse 18. No one has seen God at any time the only begotten God. There's another example of him being used. Behold the Lamb of God. Well, I won't use that because it's the Lamb of his part of the description. Well, what about Son of God? One time is Son of God used, verse 34. What about... I'm sorry, not one time. I think it's twice, isn't it? It is one time. I thought it was used twice. No, it is twice. It is twice, 34 and 49. So twice we see the term Son of God. Rabbi is used, I think twice of him, Son of Man, one time in verse 51. So the point is it'd be hard to say that these particular titles are kind of make a theme of themselves, but they formulate who the person... So the theme of the subject of this whole text is Jesus. The problem is though, Jesus, the name Jesus is only used a couple of times. Only a few times. But who he is, what he is, is vitally important. Matter of fact, let me ask you guys a question. Let me ask you guys a question. What does the Bible say that Jesus, the Son of Man, the Son of God, the light, rabbi, this light, this light of the Lord, what did the Bible say? What did John say that he came to do? What did John say he would do or what would happen? Do you all remember any of the things that he said that he would do or would happen? Now I'm gonna leave that up to you guys. This is where the observations come in because he said that he would do this or this would happen. And this is where we're gonna start seeing all of John chapter one begin unfold. There's one, amen. There's two. Jeff says, take away the sin of the world. By the way, Jeff, did Jeff mean and did Renard also said the same thing? Renard said the same thing. Steven said the same thing, take away sin. These guys said sin and not the sins. Let's kind of just pause for a second. I just wanna ask you guys a question. I wanna ask you guys a question. Why did you put sins? I mean, sin and not sins. Why did you make it a singular sin and not a plural sin? I'm curious. Because that's, because you're right. You're absolutely right. He did say sin one, I mean no S. Sin, singular. Jeff said, no, of course I did that on purpose because all we have against us prior to coming to Christ is that sin, that sin of not being in him. That's it. And it literally is written in the singular. What else? Katrina says to baptize. Amen. To baptize, baptize in the Holy Spirit. Who else said that? Orange said baptize in the Holy Spirit. Amen. To baptize and now John is baptizing in water. Jesus is baptizing in the Holy Spirit. What else did he come to do? What else are we gonna see happening? What else does he do? There's some really important stuff that he does. Does he give life? Do this or say yes. He gives life and he brings light, light and life. And life. How about anything else? Is there anything else? Is there anything else that he does? Or that we see happening? Now this isn't him causing it to happen but this is something that will happen to him. If you wanna add this, that's fine. That the angels will ascend and descend on him. Now you might not get that and that's fine. But those Jews get that. Hey Jeff, question Jeff. Where do they, because Jeff brought this up before. This issue of the angels ascending and descending on the Son of Man. Jeff, who sent in about 200 observations from Acts. Where, where does that come from? Does anybody know where, and I'm waiting on Jeff because Jeff covered this. Jacob's ladder, amen. Jacob is this dream that Jacob has. So when we go back to the Old Testament in Genesis, we see that. And it's speaking of, oh wait a second, speaking of Jesus. Who wrote that text? Jeff, Jeff, who wrote that? Does anyone know who wrote that text that where he's having this dream and he meets the Lord? Who wrote that text? Moses wrote that text. Didn't Jesus just say, or didn't John just say that Moses and the prophets wrote of him, spoke of him? Exhibit A. Exhibit A. What else? Is there anything else that we see that Jesus said or that John says that Jesus, by the way, I saw someone's homework assignment and one of you guys put that the author is John. You made an observation that the author is John. You cannot make an observation that John is the author. We know John is the author, but nowhere in John one, as a matter of fact, really nowhere in the book of John does he identify himself as John. He does give some clues. He does give some internal clues as to who he is, the one whom Jesus loves, but he never comes out and says that he's John. How we know it's John is when he says, when he describes himself as the one whom Jesus loves and other gospels indicate who he is, that, let's say, lean or recline back on Jesus, that we understand, oh, that's John. John is just, John is being, I think he's just showing the Lord's love for himself. Amen. So, continuing. I wanna go back and see something in John one. I'm gonna go back up a little further, back to the very beginning or towards the very beginning. Notice something. He says he was in the beginning with God. All things came into being through him and apart from him, nothing came into being that was, that is coming to being. So everything. Now, in him was life. I have a question. Now, even though we're only covering John one, he says in him was life and the life was the light of men. What has the Bible spoken up about life versus mankind? Now, he's making an illusion to something that we don't see here in John one. We'll see it other places. That's it, Austin. The life is in the blood. But now, I'm not calling on Chess. I'm not calling on him. He says something mean about me the other day. I'm kidding. I'm kidding. I apologize. But the life for us is the blood. Now, and don't think this would be something that would be lost on them. Don't think that this is something that would be lost on them. These are Jews. They know according to what Moses wrote about that the life is in the blood. But here comes John saying in him was life. Just for this moment, can you see where he's going? Just for this moment, can you see where John is going in this description of Jesus? Because what is Jesus going to do? In just a few short years, he's going to give his life the blood so that others can have life. Amen. So let's continue this. Some more key points. Not just some more few, but a lot more. There was the true light, which coming into the world enlightens every man. Question, question. What do you guys make of this statement? That the light that is Jesus enlightens every man? Now, this passage, this passage, we just would not be able to flesh out just in John one. He light, he enlightens it. Is everybody questioned? Is everybody enlightened by Jesus? No. So on this, we'll have to put a pin in it. That's kind of a mystery. Unless, unless we take the passage to say that he enlightens each man and he's referring to certain men. Okay? Unless he's referring to certain men because the word panta, this word right here is all, every each. And that can be everyone inclusive or just certain ones, each of the certain ones. Okay? Continuing, he says he was in the world and the world was made through him and the world did not know him. He came to his own. Hmm. Can we deduce? Can we deduce who the came to his own is? Is there any way to know who the came in? Who is his own? Does anybody know? If we say he came to his own, who is, uh-oh, what'd I do? Did I push something? I think I pushed something. Don't know what I pushed. But who is the own? Well, thank you Chris. He's speaking to the Jews. Thank you Katrina. Stevie, he's speaking to the Jews. He came to his own and those who were his own did not receive him. But as, but, and here's the shift. This is the good part. Here is the good part. He came into, into the own of his, he came and the own, the own, those of his, not, they received him. But as many as did receive him, so all the ones that did receive him, not just his own, cause some of his own will, we find out that later, end up becoming children of God. How do you become children of God? This is real easy because he literally just says it in just the next line down. But as many as received him, to them, he gave the right to be children of God. To those, even though it says even, but to those, cause even as I tell you guys, it's implied those who believe. So yes, Katrina, anyone who believes, so those who believe. Now here is the, oh wow, we're gonna, we're gonna step into it. We're gonna step into it. Who are the ones that believe? Who are the ones that believe? To those who believe in his name, who were born of, not of the blood, not of blood, they were not born of blood. They were not born of the will of flesh, nor born of the will of man, but they were born into what? Born of what? This is a problem that some folks might not like, but it says what it says. It says what it says, they were born of the will of God. You were born of the will of God. Speaking of, ek feu egin etheisin. From of God, I'm being real, you know, real clunky with it, but I want you to see how each word is actually translated. Of or from, of God as the genitive, they had been born or were born. Now, I want you to notice something about this abhorrent, because here's an observation that you can make. This word is in the heiress passive, so they were born in the past, but it's passive. Here's a question, and I'm sure Chaplain, Pastor Trey can get this. Matter of fact, he's been waiting on this. He's been waiting on this. Because they were born and it's passive, what does that mean? That's the question. How can you, how can you take, yeah, how could you take verse 13? How in the world can you take 13? There you go, CG. It's done not for us, but as CG said, it's done to us. In any case, and I don't care what language it's in, if it's in the passive, it's happening to you. It's done to you. If I hit something, I'm the active participant. If I have been hit, if I'm being hit, it's passive. It's been done to me, done to us. Okay, do not escape that point. He says that we were born of God and the being born is past tense in the passive. I've got a bigger question. I've got a huge question. And this is, and listen, amen to you guys for choosing John 1. Amen, wonderful that you guys chose John 1. Here's the question. At this point in time, at this point in time that John is writing this statement about one, again, we are talking about, I said there's these divisions, right? We saw the divisions of John 1. This division from John chapter one, verse six, all the way down to verse 13 is part of this introduction of John. The Baptist given a testimony of Jesus. So as John, the apostle is writing this, really as he's writing all of John 1, at the point of this statement, has anybody been born of God? That is the question on the floor. Has anyone at this point in time been born of God? Very important question, very important answer. Has anyone been born of God? At this point in time, the answer is no. Matter of fact, wait a second, wait a second. Let me do this right. Chest champ got it right. No, the answer is no. No one at this time had been born of God. No one had been because we'll find out what it means to be born of God. Jesus goes into that even more in John 3. To be born of God, that is gonna have to know the born of the spirit. And my awesome moderator wants you to know. That's right. Born of God. And in each case is passive. Nobody that you know who is, let me just say this, let me just make this a doctrinal point. No one that you know that is born again, borned themselves. I know it's bad English, but no one bore themselves. No one. This is the word that we use. Genomai, gena'o to be born. I begat, I bear. No one did that on their own. In every case, we see it being done to you. When John brings this up in 1st John, same thing. So it is vitally important that you understand that this being born is passive. Now I know some people are gonna have a big, huge problem with this. I'm doing two things at once. You're gonna have a big problem with this. Because there are gonna be those that gonna wanna say, well, the way that I'm saved, my belief is me. I did that. I did that is me, me, me, me, all me. Me, right? That's me. That salvation. I did that. My faith in Christ. I did that. My salvation. I did that. My walk with Christ. I did that. The fact that I've never walked away or lost my salvation, beat my chest. I did that. So that means John lied. John lied. No, John didn't lie. No, you, my friend, even though you are missing it, you can be as ignorant as you wanna be and you can still be saved. You can be ignorant and be saved or as, and I'm not gonna play at chess because that's just too much for you today, but you can be saved and stupid. You didn't do that. This is why this passage, this chapter is so rich, is awesome, is rich, covers a lot. What'd you say? Salvation is refilled at the, huh? Salvation is refilled at the, I'm not sure what you mean by that. I have no idea what you mean by that. Don't go on it, don't go on it. Now you folks gonna have me say it. Now I got to say it. You can be saved and stupid. Treat that. You can be saved and stupid. That is, you know what? They might put that on my, when I die, they can put that on my, on my graves, on my tombstone. They can put that on there. They can put that on my tombstone. But notice, notice, what happened to you? Happened to you. I'm just saying again, guys, what happened to you happened to you. And if you want to, if you want to still hold on the free will, listen, I don't have a problem with that. Brandy said, SNS, save me stupid. I don't have a problem with that. You can hold, you can hold on the free will. I'm not, I am not bothered by that. Just as long as you understand, God has free will. And in this case, whose free will are we talking about? Matter of fact, good thing we use that word. Whose free will are we speaking of? Because the word is used here for will, born out of the will of Thalametos. This is the will of God. Look what it says. Not of Thalametos, Andros, not of the will of God, but of, I mean, of the will of man, but of God. Not of man's will. So fine, you got free will, but it wasn't your free will to save you. Yeah, ain't your free will to catch you. Clear, and there's just no way to get around it. You'd have to ignore and just drive 80 miles an hour over this gigantic speed bump, the will of God. Now, he goes on to say something awesome, super awesome. He says, and the word, well, who's the word? Well, we covered who the word is. The word is the light. The word is the light. The word is God. The word is the Son of God. The word is the Son of Man. The word is what are all the different titles that are ascribed to him or the adjectives that are ascribed to him? King of Israel, the Lamb of God, Messiah of the Christ. Yeah, all of those that are ascribed to him became flesh and dwelt among us. And we saw his glory, glory as of the only begotten from the Father, the only one of his kind from the Father, full of grace, full of truth. John testified about him and cried out, saying, this is he who comes after me because he ranks higher than me because he existed before me. Does not 12 and 13 go together? They do. But as many as received him to them, to them he gave the right to become children of God, even to those who believe in his name. Now, the believing part is us doing. As a matter of fact, notice what he says though, I want you to pick up something else. I want you to pick up something else. Even to those believe, this word believe is a part of simple as well. So those who are believing, so to those who are believing. So when someone says that salvation, you have to keep believing to stay safe, no problem with that. You got to keep believing. If you stop believing, you ain't safe. I don't have a problem with that. It's just that you will keep believing. That's all. Because he says, even to those who are believing, those who believe in his name, who the ones who are believing in his name, they were born past tense of the will of God. Okay. Continuing on, let's go to verse, let's see, there was another passage that I wanted to highlight on before we move on. Oh, I'm sorry, verse 29. Now, notice what it says here. The next day he saw Jesus coming. Remember, this is a few times that we see the name Jesus used, but we know he's speaking about Jesus. And he said to him, he said, behold, the Lamb of God who takes away the sin of the world. Look, y'all, look, y'all, because we're in the South, the Lamb of God who takes away the sin of the world. Can anyone please tell me why is that? Why is the, oh, let me get back to this point. She said, what about the receiving? We are receiving him. That part we can't mistake. She says, what about the receiving? The receiving is us doing it. The believing is us. We're doing the believing. We're doing the receiving. Actually, I'm not gonna do the receiving, the believing is us, the receiving is not. But the believing, that's on us. But what initiates the believing is the being born of God. So off topic, but on topic, once we go back to John three, what causes a person to keep believing, to be believing, especially after the cross, is that heart condition has now been changed. And so you ever wonder why you talk to Bobby or Mary or Sue or Helen or Jacob or whomever, you talk to them till you were blue in your face and you gave them the greatest sermon ever. They heard some of the greatest singing, the greatest preaching, and they still didn't come to Christ. They still didn't place their faith in Christ. Then here comes some little kid with an old worn out Bible track, gives it to him and they, you know what? I'm placing my faith in Christ. Well, what happened? Well, it wasn't you and what in the track it was God. And it was really simply that as Paul says, one plant, one waters, but God gives the increase. And so ultimately who is gonna be the cause of someone coming to Christ is gonna be the Lord but he's gonna use other people. And so the believing you do, but the initiation for you to believe is him being born of his will. That happens first. Amen. So now I'm going to verse 29. He says, behold, the Lamb of God who takes away the sin of the world. Why is he making a statement? What's the point of being born? I'm sorry, taking away the sin of the world. What is the point? Or is that, is that significant? What's the significance of verse 29? Who takes away the sin of the world? This is important. Who was the one that John is saying takes away the sin of the world? That's the question. And I'm gonna halfway answer this question, Renard, but who takes away the sin of the world? Let's populate some of these answers and let's see what you guys are saying. Jesus, Jesus, don't go on it, chest champ, there you go. The Lamb of God. The Lamb of God, Jesus is the Lamb of God. Jesus is the Lamb of God, but the reason why we're not gonna say Jesus is because what does the text say? And then there's a reason, but Cory, the Jesus is the Lamb of God. So Jesus is correct. It's correct, but there's a reason why it's right here. The next day he saw Jesus and said, behold the Lamb of God who takes away the sin of the world. Is there any sort of significance for him saying the Lamb of God who takes away the sin of the world? Amen, amen, Orange. This is Jewish talk. This is atonement talk. There's a reason why he makes that statement. The Lamb of God who takes away the sin of the world. Now, watch this guys. Watch how I initially had some points from my Calvinist friends. Now I'm going to lose some points from my Calvinist friend. Chaplain Trey, you there? I'm gonna lose some points because Renard asked a question. The question that he asked was, the whole world? Well, here's his point in making that statement. Does Jesus' as the Lamb, him taking, does he take away the sin of the whole world? Well, if we're talking Jewish talk, if we are talking Jewish talk, in the Jewish setting, did the Lamb, the sacrificial lamb, the scapegoat, did he take away the sin of the entire camp? Well, yes and no. The atonement was there for everybody, the whole world or the whole camp, all of Israel. Atonement was made, go back and read the text in Leviticus, was made for all of Israel, was for everybody. It's just that everyone did not reap that benefit. Not everyone was atoned for, though atonement was made for all of Israel. So with this Lamb, atonement is made for all of the world, though the world is not all atoned for. This is one of the issues that we get into with this limited atonement. If we're gonna go off of this, because remember who said that this was Jesus' talk? This is Jesus' talk. I mean, not Jesus' talk, Jewish talk, or instead of I believe, Jewish talk. Yes, this is Jewish talk. They understand that we don't, the Gentiles, if you told them about the atonement, they would have no idea. What in the world is the atonement? Atonement for what? I don't need the atonement anyway. What are you talking about? Who is Jesus? And who are you? And get out of my way, you old Jew. Aren't you guys subject to us Roman citizens, us Gentiles? So this is Jewish talk. A Jewish Messiah is going to come and play the part of a Jewish high priest who is gonna take on the sacrifices for not just Israel, but everyone else. And under this Jewish atonement, become the sin of the, that's why he says he who knows no sin became sin, not that he was sin, but became the sin offering. And then also became the scapegoat, takes away sin and becomes in sin's place, his blood being shed. Why is it important about his blood being shed? Well, he just said that in him was the life, in him was life, and what is the life of man? The blood. So in this Jewish talk, they pick up on this. They can catch this. See, if John the Baptist didn't just, if he just came just, hey, y'all get better, get your life right. Do something with yourself and then baptize him. That would have been the thing. No, the Pharisees would not have had a problem with it at all. They had a problem because, wait a second, now he's speaking about something that we can, we know what he's speaking about. We know exactly what he's talking about, and we don't like it. We do not like what John, we don't like what we're smelling coming out of you. We did, we do not like what we're getting from you. And so therefore, John, we have a huge, by the way, who are you? Are you the Christ? Are you Elijah? Are you the prophet? Who are you? I wish I had the little meme where the little kid says, who are you? Who are you? And so they understand this. Now, when they're told this, and I'll come to you, Stephen, I'll come to you. When we come to this, when we come to this particular passage, what do they call him? Why do you, when they're looking at Jesus, they're following him, they call him what, Rabbi. And then they also identify him as Messiah. We have found the Messiah, the one. So there's Jewish language. Now, obviously we all can pick up on this, but it's important to understand what they're saying, what they're stating here, okay? So as you go forward, we're gonna do some more of this, but as you go forward, you need to pick up on all of these little pieces. All the words, because, let me just say this, I have seen people try to make points out of the word Lagos. I've seen them try to build entire sermons off of Lagos. But when we see the word Lagos, 99% of the time in the scriptures, Lagos is not referring to how it's being referred to in, I mean in Genesis, in John 1. And again, when we go through and look at this, we see all these different words that's used, word of, word of God, light, life, God, Son of God, Son of man. Lagos is only used four times. There are other words that are used more. And so the whole point is, don't build off of more than what it says, don't take what it doesn't say and include that, okay? Someone asked about John 10. What were you asking about? Someone asked, who's the guy said that? Someone asked about John 10, 16, where Jesus says, I have another flop. What are you asking about that? And let me pull it up just to go there. Let's see, I think it's okay. Stephen, you were asking about John 10, 16. What specifically were you asking me to go to John 10, 16 for? I think I have an idea of what you're asking, but tell me specifically what you were getting at. Now, by the way, before we move on, does anyone have any questions about this particular assignment, what we've covered? Or how do I just do observation as I'm going? Now, in this, how many of you had a hard time just giving observations without giving an interpretation, without saying this is what this means? Everybody, right? You see this and you can't help yourself. Don't you? Isn't it hard to just, this is what this says and leave it alone. This is what this says and leave it alone. Now, I'm gonna cover something tomorrow and I'm gonna give you guys some, your next assignment, not tonight, but I'm gonna cover something on tomorrow. Matter of fact, part of it is in John 10 and it's in other passages as well. We do this thing where we look at a text and we add to the text whether it's intentional or inadvertently, all the time. And my classic text that we look to, especially as it relates to salvation, when we look at a text regarding salvation and that you cannot ever lose it, forfeit it, walk away, however you wanna put it, you can't be saved on a Monday and then unsaved on a Tuesday. You can't be saved in 2001 and be unsaved in 2023. It's an impossibility. And then when we go to those passages, what do they tend to do? They add a condition that's not there in the text. Just like John 10, 28 and they said, but John 10, 27 says, if you are a sheep, it doesn't say if you are a sheep. It tells what sheep do. He's, yeah, it's correct. John 10, that's what you're saying. Yeah, John 10, 16 does refer to us, put it on the screen. I have other sheep which are not of this fold. I must bring them also and they will hear my voice and become one flock with one shepherd. So here we have Jesus speaking about not just the Jews, but he's also speaking of in verse 16, sheep of a different flock. That's us. But initially he was talking about the Jews, but he said they're all, we're all the same because he says just like they will hear and they will follow. He says the same thing about these Gentiles. And so when we get to verse 27 and 28, when we make the statement that he says, I give them, I give eternal life to them. Who's the them? The sheep and they, who's the they? The sheep will never perish and no one will snatch them. Who's the them out of my hand? Yes, Corey, but you can, but you can walk away. No one can snatch you, but you can walk away. Well, if that's the case then clause B is nullified. They will never ever perish. And by the way, this is the most emphatic way that you can say they will never perish. They will never crash and burn. Ume apaluntai. But then I said, but you gotta read verse 27, my sheep hear my voice and I know them and they follow me. Is there a condition in verse 27? There is no condition, is it? There is no condition in verse 27. It states what my sheep do. My sheep hear my voice. So if on January 1st, 2001, you were a sheep, what did he just say? You will hear his voice and you know, and he knows you and he says you as a sheep on January 1st, 2001, even today, you will follow him. And in doing so, he gives you eternal life. I give them eternal life and they will never, ever, ever. Ume apaluntai, the possibility of perishing is nullified. And I say the possibility because it's a subjunctive, a double negative of a subjunctive means it's impossible to happen. And I don't care how you got there. I don't care if you think that you grew up in the church and grandma and grandpa baptized you in the kiddie pool back, I don't care. However, if you place your faith in Christ and you are saved, if you did it at age five, at age 25, 55, you did it in a jail cell, you did it in a carpool lane, you did it at work, you did it at the bank, you did it after you got fired, doesn't matter. If you are a sheep, Jesus says, now, not John, not John, but Jesus says, you will never, ever perish. He says, my sheep will keep following me. They will never turn away. They will never go after a stranger or a strange voice. That's what he says. Jesus said that and he says, and how long did Jesus put this in for? He said, never, ever, ever, ever. Will they ever go after a stranger or a strange voice? He didn't say, if you do this and this, you'll never change. You'll never stop following. He just says, you never will. That's what he says. And so what happened, and the reason for this is that this sort of study, this sort of exercise is to cause you just to look at the text and go with what the text says and the text only. Now, when you come to another text that seems to say differently, we've got to harmonize. I get that. There are some passages that seem to say different than maybe this passage. So we harmonize them, okay? We harmonize them, which is why, let me pause for a second. Whenever I cover this particular passage and I've seen people deal with me covering this particular passage, they never deal with this passage. I mean, ever. I've seen no less than, let's see, let them think one, two, probably 10, maybe 11 people deal with this John 1028 and reinterpret 1027. I say reinterpret because there's no condition. And it's like, wow, this is amazing. This is amazing, which is fine. I think it's wonderful. If it takes you that long and you've got to try to re-engineer something, try to get past what it says. If you're genuine, at some point in time, you know what? It does say what it says. It does say what it says. I didn't answer his question, Brother Kay, or Brother, okay, Brother Kevin asked a question. Okay, let me go to Brother Kevin. As long as you guys' questions are kind of on topic, that's fine. Okay, okay, good question, which would give a nice segue. How you do so is go to Patreon. Go to Patreon, can someone populate? Let me see if I can do this. Populate Patreon in the chats, go to Patreon. It is free. Matter of fact, look at me, look at me over here doing technology stuff. Go to Patreon and just become a member. Become a member of Patreon is free. Proceeds go somewhere else, which I'll talk about later, but go to Patreon. Okay, go there and look for the assignments. First assignment is to give an observation of Acts chapter one, verse eight, 25 observations. Then you're gonna come back, I shouldn't know. I won't tell you that, just start there, just start there. Because the second assignment's gonna upset you. I can promise it's gonna upset you. But what I want you to do, I want folks, I want you all, I want everybody on the planet doing this, getting used to seeing what the text says and saying only what the text says. So that when you start bringing up other texts, you'll begin to see, hey, that is what it says. It doesn't say that. We talked about it earlier today. Scholars will say that God wants you to pursue spiritual gifts. But when we read the text, it doesn't say pursue spiritual gifts. And there are other texts, you're right, C.G., it takes humility. If you're talking about what I'm talking about. It does, because this sort of kind of teaching and education broke me, as stubborn as I was. Okay, fine, fine. It says the opposite of what I thought it says. I feel bad about it, but I can rejoice in the truth. Corey, what are my thoughts on predestination? My thoughts are that it's the Lord. It's the Lord who is the one that, remember, we're born from above. John 3 says, gonna have to tell you nothing, you must be born again. What happens first is you being born again, born from above. Born from above, you don't do that, unless you can figure out, if there's a human being that can figure out a way to get up to heaven, if you know how to get to heaven and bring down the Holy Spirit and put them in your heart and cause you to be born of him that way, then you did that. But the scripture is clear. Everything relating to your salvation is him doing it. From the Old Testament prophecies that is gonna happen to the New Testament examples, it's always him doing it. Peter says that he caused you to be born again. So that's true, William. I was, I can't tell you. It took me years to get to this point. I'm sitting there fighting with another doctor. He has, he had his PhD. I'm fighting with him on some of these issues. I'm fighting with him on tongues. I'm fighting with him on one saved, always saved. I'm fighting with him on everything. I'm fine. And after a while, he labored with me. He was patient. And I'll never forget that. Dr. Bowe, listen, Pastor, I got it. I got it. He said, boy, it's about time. He said, I was about to put you out. I was about to put you out. So, but someone asked the question, could you at some point do a study on the passages that seem to indicate that someone, Sergio, I've covered those passages. If you got some more, go ahead and at the end of this, at the end of this video, put in the comment section, the ones that you want me to answer. There's probably gonna be some videos that I'll send you if there's something that I don't have a video covering that I'll make one. If I have not answered one of the texts, but for anyone, if I have not answered a text concerning loss of salvation, then if there's not a video, I'll make it. Okay, I will make a video. So what class, I'm in the very beginning. I'm going slow trade because that's a lot of reading and writing. That's a lot of reading and writing. So matter of fact, where is, I was just, okay, here it is. I was sitting going through this with my academic advisor going through and I actually kind of let her choose some of the classes that she wants me to take for the next semester. The work is not hard. Getting used to doing this stuff, that's the hard part. This is unfamiliar stuff. I am used to going to class and talking to the professor. I'm used to actually going to class. I don't, I'm cool with the online stuff, but I'm just, I'm used to their, if I want to add a class, I'm used to going and standing in line. If I want to drop a class, same thing. I'm this way, if I want to read something, if it's a lot of reading, like some of the assignments, the modules and so forth, I'll print them out and read them versus actually reading them on Lagos or read, you know, I'd much rather do it that way. Or actually, you know, so I'd much rather read, I'm a physical hands-on kind of reader more than that, more than the electric stuff. Sometimes if I don't have the ability to do this, I'll leave it electronically so I can take my laptop or my phone with me and read certain things, but you don't like change, dump it to one. I mean, I like some change. It's not that I don't like change. It's I'm not used to something. Cause you guys remember, this is what you guys take for granted and I can't for 13, I'll never forget somebody asked me once I got to my federal tool, once I got out of prison, they said, where were you been under a rock? I said, yeah, I've been under a rock, 13 years under a rock. Seriously, I don't know how to do this technology stuff. And so what do you guys do because over the last 20 years, you've been doing it. I haven't, when we had music in prison, we had a, where is it? I just saw this thing. Where's my MP3 player? I just don't go on it. It's literally by me somewhere. I just, I just saw this MP3 players. I'm gonna show you guys my, I don't know where it is. I don't know where this thing is. My prison MP3 player is horrible, by the way. This MP3 player is horrible, but got me through a whole bunch of slow days and rough days. I don't have it. I just saw this, oh, there it is over there. I'm not getting up. When you get older, you're like, I ain't getting up. No. 10 years ago, I'd have got up. I'd have got up. But our emailing system was different than you guys' email. We, when we wanted to see something or read something, we had to read the newspaper. Any y'all, some of y'all too, y'all don't know what a newspaper is. We have to read newspaper. We got our, we got our news from the news, from TV. I'm different. And so it's taken a while. It is taken a while. And when I got out, you know what I hate most? Driving. Yeah, I'm not, yeah, you know what? I don't mind driving, but I hate driving. How's that? Is that oxymoronic? Is that a? Yeah, yeah. So I'm going to get there. I'm going to get there. I'll be through with this relatively soon, but I'm going deliberately slow in the beginning so I can work my way up. Anyway, thank you guys. There will be some more assignments and some more teachings tomorrow and then the day after that. No, I have wheels on. I have wheels on. That's why I need wheels on my chair. I have wheels on, I just don't feel like doing it. I don't feel like doing it. I don't feel like moving. So yeah, so anyway, guys, love you so much. We're going to have more stuff to do next week. Next week, we are going to step into some Greek. Yay, how about that? We're going to go, we're going to start with the letters and we're going to start with some nouns and it is going to, this chair is stiff. This chair, yeah, you hear that? It's a cheap chair. I thought I was getting something cool with a little ergonomic style back and so forth. This chair, so yeah, this chair is, this chair is stiff. So, but it holds me. I've got faith and confidence in this chair. So anyway, guys, love you so much. Look forward to seeing you guys tomorrow. If the Lord is willing. In the meantime, guys, be blessed.