1 John Chapter 5

John continues on stating that if anyone believes that Jesus is the saviour then he has received the love of the truth and is born of God. (v1) and everyone that loves God loves His Son. We can then recognise correctly that If anyone loves Jesus they love God. Likewise if anyone loves Jesus then they love those that Jesus has won from the world. (v2) therefore if anyone loves their brethren, they love Jesus. In this manner we come full circle, that if we love God then we love our brethren in Christ for the truth's sake also. In loving God and loving His commandments, we delight to minister to those that require it of us. (v2)

We may consider the relation "~" that a~b if and only if the being "a" may conceive of the being "b" that likewise reciprocates to have particular application in this book from John. (Go back and reread it after this page!) We have P(x~G) for "it is possible for x to conceive of God. Likewise this is a universal possibility if we hold to the principle that G=>N(G) and we consider the contrapositive of the statement that "everyone understanding their contingent existence may conceive of a necessary being." I.e. that if it is impossible to conceive of God, then likewise such an individual may not consider himself as contingent and we have a contradiction - the individual sees themselves as necessarily existent.

So if we state that "~" is an equivalence relation we must begin with the statement that given N(G exists) we may infer P(x~G) <=> P(G~x) i.e. N(G~x) is universal if God exists. Likewise if P(x~G) and N(G~y) then P(x~y) and we may simply finish with the statement that x~x for all x. The chapter is in essence justifying that it is positive for x~y to entail y~x. (That is if they are in the same class of the equivalence relation.

So if we consider the system where the correctly conceived "God" exists without conflict (I.e. all statements in "~" as an equivalence become true without further application of "P") with actuality as regards faith (i.e. L(G)) and the proper gospel, then we truly have an equivalence relation dividing all Christians into one class in union with God. Those with other faiths and other Gods have "made God a liar" as the text states. Our love for God in the gospel, the quality with which we ascribe to the statement x~G is matched only in the gospel that would show Pos(G~x) ,.. that God treats the relationship with x as positive, and we know without faith it is "impossible to please God." That then brings us full circle to L(G) and the example of Christ to fulfil it.

In Christ we simply have that x~y <=> y~x is a positive statement. If it is true that Pos(G~x) and Pos(G~y) then we assume x and y are in the same class (the same gospel.) The agape love or "value" of the statement made by the definition of "~" itself shows that within our reduced system; the more we love God, the stronger our bonds are to each other.

Since we assume (as from the metaphysics section) that if x holds true to L(G) then Pos(G~x). (i.e. it is positive for G to fellowship with x, G "gains an x") We may then also state that in the Holy Spirit, (or "H" as previously) reasoning as a perfect "universal being" to all x, we have that it is then true that x~G => Pos(x~y) given Pos(G~y). The wider statement that Pos(x~G) may be then argued, but Pos(x~y) would only follow on social principles rather than fellowship of faith were God excluded from the system.

Returning to the text;

For we show the love of God if we keep His commandments - (which are not hard burdens) Which was the love of God shown to us by Christ for justifying His grace. John states that any man born of God - (believing Christ is the saviour) overcomes the world - that they are able to witness in themselves that God is sovereign over them and to put His person at liberty. (lacking any "G v p" statement and having a subset of Christ's knowledge of the Father and that prinicple element that states that HG(G) => L(G)) (v4) The only condition of faith that requires that HG(G) => L(G) , that God is at liberty to make a requirement that we be obedient to Him, is that Jesus Christ is the Son of God. (Christ is perfectly obedient in example and all faith and is alive forever, blameless having won our grace given.)

John states that Christ is God, who came by water (was born of water) came by blood (died obedient) and in these two things signified that He came human as we are, and was like tempted as we are, and died as we die, being human and as fearful of death as we are or were. (v6) The Holy Spirit that witnessed in Christ's ministry was present because Jesus came not of Himself, but of the Father; Christ was given for us to be an example wholly justifying the grace given to us. (That we might be obedient also and know God.) Likewise the furtherance of ministry (spirit) conversion (baptism, or water) and blood (atonement through the cross) in the disciples work is witnessed to in heaven and agrees only in one Christ with one gospel.

There are three that bear record of Christ's ministerial credentials to being the saviour: the Father who sent Him, the word of God that He fulfilled blameless to justify the giving of the grace to us, and the Holy Ghost: who confirmed Christ's ministry on earth with miracles and is given to us as a downpayment in earnest of our inheritance of eternal life. And these things are in complete agreement in the ministry of Christ before God, there is no lie in Him, and His ministry was complete and perfect. (v7)

There are three things that bear witness, or require testimony in earth also; the presence of the Holy Spirit as ministering within God's grace, the human obedience of Christ, and His completed perfect example - These things are only true of one person's ministry - Christ. (v8) John states that If they accept the testimony of men on these things, then the testimony of God is greater - for the word is fulfilled by the obedience of Christ and the grace of God spoken of and mediated by Christ (also by the prophets) is testified by the Spirit of God through Him. (v9)

Any believer upon Christ has received that same testimony from God, knowing the fulfilment of the law and the grace of God and the Holy Spirit within them, but any man that doesn't accept the witness of God calls Christ a liar - because He states that Christ has not fulfilled the law and does not mediate grace successfully. (v10) (And therefore can not be born of God, and has not overcome the world. I.e. does not have a subset of HG(G) implying L(G))

The testimony of God is therefore summed up by John as this; that we are predestined by grace into eternal life, and that Jesus Christ has won this for us. (v11). John equates having the Son, knowing the gospel, and being of the same faith then, to having eternal life, and if one does not have that faith in Jesus Christ, that same person is "as dead" now. (v12)

John writes that the purpose of this epistle has been for them to believe upon the Son of God, that they may know they have eternal life, and that they may believe upon Him and only Him, only His name. (v13) (His actual person, not a false Christ of another gospel.) Then John confidently writes that If any man ask of God anything according to His will he will receive it of God. (Not engendering a "G v p" statement, but assuming God's promises, making "G" entirely self consistent with Christ - having confidence.) (v14) Knowing that if anything is heard by God and we are confident it is according to His will, then we will receive it. (v15)

John further adds that if any man sees a brother sin (In context, as teaching a false saying) then the former asking of God for an answer to correct that thing heard, may expect God to give Him truth for recompense to them that believe the falsehood in his hearing: however, sin that is to death (i.e. breaking the law of grace) John writes now that he advises they do not pray for correcting such sin: Sin is either forgiven or stands totally unforgivable, there is no point troubling over the latter. (v16) John advises all unrighteousness is sin, (including false teaching) and there are sins not unto death. (false treachings without such justification.) (v17) (alike considering G v q where q is temporary.)

John writes that all who believe upon Christ do not sin by doing so - but a man that is born of God and believes on Christ keeps himself, and is not touched by false teaching: such a one has received the love of the truth and maintains it. (v18) John affirms that they (the believers) know they are of God, and that the whole world (those with the lust of the flesh, eyes and the pride of life) lies in wickedness. (v19) Knowing that Christ has given them knowledge of the one God, of whom they teach and in whose will they live, even in His very person come to them in Jesus Christ. This is the one true God: and by whom all who believe upon Him may inherit eternal life. (v20)

John finally commands them to keep themselves from idols. (any "p" one would assume from a "G v p" statement.)

.A "G v p" statement, for those that cant find it in the "Liberty, Faith and Authority" section of the metaphysics area of the site, is an argument as follows.

"v" is logical OR
"&" is logical AND
"¬" is logical NOT

"a => b" represents "a implies b"

A believer "l" assumes that he has knowledge that God should either display a certain behaviour or characteristic (calling it a perfection is charitable) so that He reasons thus

G v p (God exists, or God exists with the perfection p. such that G & p => l is shown p)

then G v (G & p) (God exists with God exists with p shown to l)
then ¬G v (G & p) (God is perfect and consistent with p)

then (G&¬G) v p (God is inconsistent unless p is shown l)

but p could be "God gives me a million bucks" It is certain it becomes inconsistent to require a liberty of another person as a necessity of logic. Therefore we must assume that p is inconsistent, so we can assume that G is not at liberty to not show p to l except for a brief time: but that is tempting God. Moreover, it wouldn't make a logical difference. So we must accept that for God to be consistent, God is at liberty to show p or not show p to l at every time.

So truly

G v (G & p)

L(G) v ¬ L(G)

G v ¬G

which is correct if "L(G) is God is at liberty".

alternatively, G v (l & p)
L(G) v (l & p)

L(G) v (l & ¬L(G))

¬L(G) => l & (G & ¬G) => l is not a believer, l is not saved.

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