Quick Ergun Caner Update, then John 6, then Kerrigan Skelly

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A Thursday afternoon, a big edition,

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Jumbo Omega, we'll see, we've got lots to cover, we need to get back into John Six, we need to talk about Kerrigan Skelly, but first and foremost, before we get started, breaking news only an hour before the program began.

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We need to acknowledge this, especially because it'll be next week before we can be back on the air again, and that is that, well, every once in a while, justice does prevail, and in this particular situation,

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Ergin Kanner has lost his lawsuit against Jason Smethurst, a completely sinful lawsuit that Ergin Kanner has not repented of, and so I cannot report any repentance, it would be nice if Ergin Kanner would come out and repent for having filed this lawsuit, but at least on the level of justice, justice has been done, and the lawsuit has been concluded, and dismissed with prejudice.

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Some of the comments, you can, I retweeted Jason Smethurst's link, if you would like to see it, but some of the comments were rather interesting.

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In talking about the U .S. Marine videos, which again, were obtained by Freedom of Information Act request, and simply document more lies on the part of Ergin Kanner, this time made in front of U .S.

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Marines who are about to be deployed, which I think is thoroughly despicable, and anyone who defends that needs to realize they're defending thoroughly despicable lies, and in the granting of the motion to dismiss, the judge said

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Dr. Kanner's lecture series was intended to provide information regarding the religion of Islam, the subject matter was factual rather than fictional, this is true even though the facts concerning Dr.

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Kanner's biography are alleged to be fictional. Yes, yes, that's exactly the point, they are fictional, and that is the reality, and then later on, in talking about, here it is, the fourth fact requires the court to consider the extent of the market harm caused by the alleged infringement,

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Smethurst argues that Dr. Kanner's financial loss, if any, is not a market loss related to the unauthorized reproduction of his lectures, instead, it is the result of Smethurst's legitimate criticisms of Dr.

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Kanner, and of course, since this was accepted, that was rather interesting as well, so, based on the foregoing,

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Smethurst's motion to dismiss under rule whatever it is is granted, Smethurst's motion to dismiss for failure is denied as moot because the case has been dismissed, etc.,

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etc., and then there will be further legal discussion of the attorney's fees, although it looks fairly good that they will be able to recoup those as well as they certainly need to, and so, certainly on one level, good news in the sense that a grave injustice has been averted at that point, but from a

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Christian perspective, we remain hopeful and praying for a repentance on the part of Erkin Kanner, it would be very nice if those around him would stop enabling him in his sin and call him to repent, there are many people who could do that, that it would be so ridiculous to call them hyper -Calvinists that everyone would die laughing, so if they would just get around to doing it, that would be very nice, it would be very good, but unfortunately, we haven't seen that happen, someone asking, do you guys have to set up all those computers every time just for you to, no, they just sit here all the time, okay, we have much to get to today, much we need to get to next week, on Tuesday of next week,

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I didn't notice that there's a slight delay to the thing, it's weird because it's just after me, but next

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Tuesday, we're doing the dividing line, will be the same day as the release of Matthew Vine's new book, which I have not seen,

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I have requested a copy, I was not asked to review it or anything like that, so I may not be able to have any direct discussion of it, and the electronic version is not coming out until May 6th, so we'll see, but as you can imagine, we will have rather full discussion of Matthew Vine's book when it comes out,

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I finished reading a letter to my congregation, Ken Wilson's book, so I might just go ahead and deal with that next

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Tuesday, sort of to fit in with the topic, but we need to do, we did the five -hour series in response to Matthew Vine's video,

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I really feel the need to do at some point in the near future, an entire week of dividing lines,

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Monday through Friday, and cover as thoroughly as we possibly can, the entire subject of the

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Bible on homosexuality, dealing with all of it, not only the quote -unquote clobber passages, but dealing with Matthew chapter 19, dealing with the current apologetic arguments of the apologetic of love, this

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Ken Wilson book might be a good basis for doing that, because that's what it's all about, even though, unfortunately,

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Wilson, while a vineyard pastor, is not your standard vineyard pastor,

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Jesuit -inspired religious practices, open about that,

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Ignatius Loyola, etc., etc., he gets to the end of the book and talks about visions he had, where he's talking with Jesus, and you know, so not exactly your standard evangelical approach, shall we say, to dealing with the issue of homosexuality, and eventually even get to the point of saying he would perform gay marriage if he was asked to do so, but there are forms of apologetic argumentation that might be worth doing, but we really need to consider doing that as well, because we are in the midst, and will continue to live in the midst, of a tsunami of apostasy, and yes,

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I do believe that what Ken Wilson has done is apostasy, it is a fundamental denial of the authority of scripture, and the teaching of scripture, and we need to explain to people why that is, because here's a smart guy, he uses a lot of biblical language, and yet it is apostasy, why is it apostasy?

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Well, that's what we need to discuss, and so this is an opportunity for all of us to be truly salt and light, to be a prophetic voice in a society that is under judgment, that's what we're called to do, no matter how difficult it is, and so one of our tasks is to help equip, and so that's what we want to do, so there we go.

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So with all that said, we have much to get to today, our goal is to finish the exegesis of John chapter 6, that we began on Tuesday, and then we are going to respond to, and point by point,

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Kerrigan Skelly's attempt to get around this text, and that's exactly what it is, ending up turning the text on its head, we will be illustrating numerous exegetical errors, errors in Greek, errors in exegesis, errors in context, just as we saw in Romans 8, a tremendous example of how not to interpret scripture, in the same way

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John 6 is even more so, massacred, just turned upside down by Kerrigan Skelly, and so we will demonstrate that as well, have that all queued up as well, so that's where we are going today, and we will be using all of our neat, cool stuff, now we've even got a second camera, which sort of bothers me, because it's right in front of me, and I suppose

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I can do my deep into your eyes stare with this one, and say you know what

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I'm saying, it's true, I suppose we could do that, but see if I want to see that, I have to look over there, and then go there, and so it's different, but I think the reason

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Rich put this in here was to try to imitate the screen flow videos that I started doing as well, and so when we get into actually exegeting the text here, something tells me he's going to be doing the screen flow stuff, so make it look like the screen flow stuff, so we'll see how that, that's what he was doing earlier, so we'll see how that works, so let's get back into the text, let me just mention

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I've mentioned it before, but the two primary programs that you'll be seeing on the screen, today you'll only be seeing one, but I have received permission,

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I actually inquired though I'm, you know, I imagine I probably could have done it one way or the other, but I did ask, the primary, my primary

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Bible program that I use is Accordance, when I'm doing biblical studies

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I use Accordance, and you've seen me doing that, you see all the different tabs that I have for it,

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I also of course have a huge, and I do mean huge,

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Logos library, and so there are times I'll be bringing Logos up especially to, well for example,

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Logos has put out a collection of my books from Baker, which now owns Bethany House, and so if I want to quote the

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King James only controversy, like I did in that screen flow video, in response to King James only guy, I'll use

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Logos to bring that material up, so that's, people often ask what Bible program it is, well this one that I'll be using right now is

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Accordance, and so it is a Mac -based program, but they're, I think they've come out with a

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Windows -based version, BibleWorks has come out with a Mac -based version, so they're all, BibleWorks, Logos, and Accordance are really the top three, and I was a

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BibleWorks guy for years and years and years, but then I went Mac, and they said we're never going there, and so there you go, that's how it works.

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So back to John chapter 6, I cannot go all the way back to the beginning and say, okay this is everything that we've covered up to this point, but I do want to emphasize something here that will come out very clearly in contrast to the utterly scattered, disconnected, disjointed presentation that Kerrigan Skelly makes.

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There is a context to John 6, and there is an argument to John 6, and the only people who can follow it are

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Reformed people. Now all of my Arminian friends are jumping up and down, but I think

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I've substantiated that over the course of the years many, many times, and we'll see it right here, because as you may recall, we look at John 6 .36,

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but I said to you that you have seen me, and yet do not believe. You are not believing. You are unbelievers.

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These are individuals who, having seen the miracles of Christ, oh yeah, there we go, there, that's, yeah, that works, and that's fully readable.

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I mean, I don't have my glasses on, and that is across the studio here, and I could actually read that.

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I'm glad I've got this here, but I could actually read that. Oh, now you're moving it.

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I saw that. Don't do that. When you get as old as me, you start thinking your eyes are going, but yeah, that'll work.

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Okay, what we are emphasizing is these people have seen

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Jesus. They saw the works, though they did not see the works. They didn't see the works, but they saw him do the works, which means they did not understand.

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Seeing, hearing, you've just got to understand the gospel of John uses them in both ways. In John chapter 9, for example, we've got the blind man who receives his sight, but the people who can see can't see.

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There's all sorts of this kind of stuff in John. You just have to be aware and catch it when it's there, but I said to you that you have seen me and you are not believing.

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Now, when we listen to Kerrigan Skelly's attempt here, not only is he going to say, wow,

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I think Jesus is surprised here. No, he's not, but what's more than that is he just lightly touches on it and then just goes on, never brings it back, and never demonstrates that there is a flow of thought here.

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There is. Everything that follows in this next critical section is explaining their unbelief.

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It's explaining why they are not believers, even though they've rode across a lake to come see

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Jesus because they want to see more miracles. The fact of the matter is they're not believers, and Jesus is explaining why they are not believers.

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If you want to see the obvious reality here, this is going to continue all the way through to the end, because how does the chapter end?

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All these people walk away, and Jesus is left with 12 confused disciples, one of whom is a devil.

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The text is going to explain to us the unbelief of people who have actually seen

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God's miraculous power at work, and yet they do not make the spiritual connection.

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They don't make the spiritual connection because they haven't been given by the Father to the Son. That's the whole point.

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So that then brings us to verse 37, which we did get to last time, but it's good to have the context flowing.

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All that the Father gives me will come to me. These men are not coming to Jesus. They've come to his physical presence, but by the end of the chapter, they're walking away from him because they don't see their spiritual need of Jesus.

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What is offensive to them is he keeps saying to them, no one can come to me unless enabled by the Father. Look at verse 65.

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And so, all that the Father gives me will come to me. And once again, what we're going to see is

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Kerrigan Skelly, not being able to read the language himself, obviously, completely obliterates this text by not even asking the question, what's the relationship of the giving of the

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Father and the coming of someone to Christ? Doesn't even struggle with, doesn't even seem to acknowledge the fact that what you have here is the giving of the

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Father precedes and results in the coming of the individual to Christ.

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And then he cuts the verse in half, as we're going to see, and doesn't see that the

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Hakesai that is in the first portion of the verse is then mirrored with Kai -tan -er -kamanon -prasemi, the one coming.

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Same one. He cuts this all up into parts because he doesn't follow context. He doesn't follow the flow.

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He's just trying to pick out a tense and say, well, this must mean this and this, and just completely misses it.

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Completely misses it. Misleads his people in the process. I don't think he knows. He's just ignorant of the text.

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All that the Father gives me, that's the first action, will come to me.

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The reason that Dido -senmoy here is in the form that it's in, and Hakesai is future, is because the two actions are playing off of one another.

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Those who actually read the text see how the, if you read English, if you read English poetry, if you read any decent prose, you see how a good author will cause, will paint upon the canvas by the utilization of the language and how the verbal aspects will play off of one another.

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That's what John is doing. All that the Father gives me will come to me.

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The giving of the Father is what determines the coming of an individual. And then there's not some wall or something here.

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It then says, and the one coming to me, I will, in no wise, cast out.

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And we saw last time, what I'm going to do, I hope this doesn't totally mess up the screen here because sometimes it does when

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I move it. There, it's back. I'm going to put it down here so I can see it a little bit easier instead of doing this number.

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All that the Father gives me will come to me, and the one coming, so the one coming is the individual in the group that is envisioned in the first part of the verse.

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All that the Father gives me, whole group, we would call them the elect, will come to me.

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There will be a personal coming of each one of the elect to Jesus Christ in repentance and faith.

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Because repentance and faith are the work of the Spirit of God in the heart of the elect individual.

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So I have come to Christ, and I continue coming to Christ, but it's not that I build this up out of myself, but instead, that's the work of the

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Spirit of God within me. I can't persevere to the end and go, oh, look at me.

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Boy, there are other folks that, you know, they didn't persevere to the end.

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I did. God tried to save them. He didn't want them to get lost, but I managed to hold on pretty good.

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No, no one can ever say that. See, only Reformed theology can avoid the legalism that automatically comes from that other perspective because we recognize that repentance and faith are the works of the

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Spirit of God that takes out that heart of stone and gives us a heart of flesh. The Spirit of God that blows upon those dead bones makes us to be living creatures and sustains us in that relationship.

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So you have the whole group. The Father gives the Son as a result infallibly every single one of them.

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So much for the vaunted and powerful and omniscient will of man.

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Every single one that the Father gives the Son will come to the Son. That's what it says.

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Then it says, and the one coming to me. So now you have the description, ton or comma, a participle, the one coming to me right here, that one.

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And again, it's prosema in both places. So the personal relationship emphasized in both.

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And so now you have a description of the believer, and the one coming to me, unlike these men who are unbelievers, the one who finds their spiritual sustenance.

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This then is what is going to explain the eating of the flesh and drinking of the blood that comes after this.

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You see, when you chop this text up, it becomes a very fertile ground for tremendous false teaching.

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But if you allow it to stand together, it has everything it needs right within its own context to protect its meaning.

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That's the beauty of the inspiration of the Word of God. And so the one coming to me, then, and Skelly just right over this, ume eqbalo exo,

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I will never cast out. That's a subjunctive too.

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But as we pointed out last time, it is the subjunctive of strong denial. The aorist subjunctive of strong denial.

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Double negatives, ume, to emphasize the fact that this is something that is being said, cannot possibly happen.

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And so the one coming to me, I will never cast out. Now, if you don't have the idea that it's

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Jesus who defines who's saved and who isn't saved, he just tries as best as he can. Then this isn't much of a promise.

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But the biblical perspective is, if Jesus says the one coming to me, I will never cast out, then there you have what we believe is perseverance of the saints.

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Now, according to Skelly, of course, Jesus isn't actually the one who's in charge of these things. And he looks at, at Tan or Kaman as, oh, you see, you need to continuously be coming.

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Yes, you do. No question about it. From his perspective, that's something you yourself can do. It's something you yourself have to do.

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And of course, from the biblical perspective, the reason I'm coming is because the father gave me. That's the whole point.

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You see, man -centeredness can't exegete this, cannot be consistent. God -centeredness works just right.

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See exactly where the balance is. It's beautiful. But then there needs to be an explanation.

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Needs to be an explanation. Why would Jesus never cast out the one coming to him?

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I mean, there's been more than one believer who has had to think about how often we've messed up, how we have abused and misused the tremendous gifts of God, the opportunities we've been given that we've passed over.

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I mean, why? I can think of all sorts of reasons. If salvation was performance -based, why

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I should be cast out? But it says, the one coming to me, I will never cast out.

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Why? Well, verses 38 and 39 explain verse 37.

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Why will he never cast him out? Because you've got the Hati clause, so this is the direct connection.

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Because I have come down from heaven not in order to do my will, but the will of the one who sent me.

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So, fundamentally, the first part of the answer is, I will never cast him out because it's the

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Father's will that I not do so. And the Son always does what's pleasing to the

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Father. There is perfect unity and harmony between the Father and the Son. Remember, John 6 comes after John 5.

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And what was the emphasis in John 5? The Father has given all judgment to the Son and has given that he might have life within himself and honor the

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Son even as you honor the Father. And that whole discussion there showing the unity of the

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Father and the Son. The Son, even though his deity is not off doing his own thing, there is unity between the Father and the

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Son. And so, the first part of the answer is, well, you see, I've come down out of heaven, not in order to do my will, but the will of him who sent me.

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We could go back to Carmen Christi, Philippians chapter 2. We can look at Hebrews chapter 1. There's all sorts of stuff that would elucidate this concept.

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Well, okay, so the Son will always do the will of the Father. So, what's the will of the

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Father? John 6, 39. Now, remember, this is still the same.

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Why is it that these men are not believing? Because the Father gives certain people to the

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Son. The one coming to the Son will never be cast out. Why won't that woman be cast out? See, the flow is right there.

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Once we start listening to Herod and Skelly, you're going to go, it's just jumping all over the place.

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Yeah, that's normally what happens when you're not interpreting the text in its own context. When you've got your own theology, it's getting in the way, you've got to jump over here, jump over there.

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So, when you get to verse 39, now we're being told what the will of the one who sent me, the will of the

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Father for the Son. Now, it is absolutely amazing to me what we have here.

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There are only a few places in Scripture where we have this high a revelation.

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What do you mean? Well, when you think about it, what we're talking about here, the words that we're looking at reveal to us inter -Trinitarian communication within the context of the eternal covenant of redemption, where the

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Father and the Son, the Spirit covenant together to bring about creation and the glorification of the triune

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God in the gospel and the salvation of a particular people united to Christ Jesus, and all of this stuff, here we're actually given in just a few words the relationship between the

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Father and the Son and what the Father has revealed to the Son in regards to what he wants the

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Son to accomplish, what he is tasking the Son to accomplish within the covenant of redemption within the economy of salvation.

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It's amazing. Sometimes we handle the text with far too little care, concern, and in a cavalier fashion.

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What does it say? And this is the will of the one who sent me. In order to that, there is your

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Hinnah, all which he has given to me.

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Now, let me see if I can get... I can't. Okay, I'm going to shrink it down just a little bit because I want 37 and 39 beyond...

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okay. Han ha dido sin moi.

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Han ha dido ken moi. Why is there a difference?

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Well, it's the same group, first of all. Mr. Skelly doesn't get to see that because he doesn't really read the language and chops things up and doesn't follow the flow.

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Same group. All which the Father has given to me. He's actually going to say there's three different groups.

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Seriously, he's going to. We'll listen to it here in a while. In order that, of all that he has given to me.

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Now, the reason there's a difference is because in verse 37, all the

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Father gives me will come to me. So, he's describing something that they're going to do as a result of being given.

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Now, he uses, you know, what's called the epsilon reduplication here.

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You've got the epsilon there instead of the iota that's up here.

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That's part of the sign, that and the kappa here is sine of the perfect. And so, there have been a people who have been given to the

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Son. And of all of them, the will of the

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Father for the Son is this. Blow it back up so it's nice and big here. The will of the

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Father for the Son is this. In order that of all which he has given to me,

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I lose none of it, but raise it up on the last day. So, once again, as in 37, we had the group as a whole given to the

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Son. And then, a description of the individual, the one coming to me,

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I will never cast out. Now, we have, back to the whole group, the will of the

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Father for the Son is that of all that he has given to me, I lose none of it.

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But, this is a standard, I don't do this, but I do this, which is why you have the same forms being used.

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Subjunctive, it's not, oh, it's doubtful, we don't know. He's actually, Fergan Skelly is actually going to say, well, we don't know if they're going to be raised up.

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Talk about the danger of a little Greek. That's where you get it.

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But, raise it up on the last day. Now, I mentioned briefly on Tuesday that one of my former students wrote to me and had some correspondence with a

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Greek professor back east and they were talking about the syntax and the syntactical category that we would want to put this particular form in.

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I hadn't actually gotten into that. Here's what would be the most probable.

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Though, let me mention just in passing, I remember very clearly having an argument with my

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Greek professor many years ago. And, just to show you how things were back in the olden days,

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I still think I can make a pretty decent argument for the syntactical category I chose on a particular text, but I couldn't convince him.

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And, it made the difference in a grade in that class, was that one difference.

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But, there are some times that you can see that even the syntactical categories, no matter how specific we might make them, are somewhat fluid.

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And, for example, in this text, this would seem to be an apposition clause.

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What's an apposition clause? Well, I put Wallace up on the screen there for you. The forest, the appositional Hinnah is namely or that.

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Although not frequent, it is almost idiomatic of Yohannine literature. So, we're in John.

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So, notice the parallel, John 17, 3. This is eternal life, that they might know you, the only true

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God. So, this is eternal life. Namely, Hinnah, Ginoskoson, Satan, Manon, Ali, Thinon, Theon.

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Remind me, it keeps distracting me like it just did. I've got to change the timeout on the screen on this one.

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It's like, oh, okay. Set it half an hour. I need to set it for longer than that.

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And, now that we're doing such long dividing lines, maybe longer than that. So, in a positive, apposition is a restating of something.

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It's a renaming of something. And so, this would definitely fit.

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This is a very similar construction, what we have in John 639, especially using tuta.

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And, this is the will of the one who sent me in order that. And, there it is. So, very clearly fits into apposition.

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There, also though, you have to keep in mind that syntactical categories can be influenced by the lexical semantics of the verbs involved.

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And, it seems clear to me that when you have, well, this is not a verb, noun, the will, that while the appositive is probably the primary category, there is a fulfillment concept.

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Because, clearly what Jesus is saying is, and I will do the will of the Father. It's almost axiomatic.

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And so, there is at least a part of an element of result of the will, the fulfillment, not result, but fulfillment that we would see in this as well.

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The point is that the subjunctive has a purpose that Kerrigan -Skelly just doesn't seem to understand exists.

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And, as a result, he slaughters the text in the process. So, what do we need to take away from this positively?

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Well, what we're going to see is, just as in verse 37, we had the group, the

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Father does this, and then the individual, as a result, does this.

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That's what we're about to see in verse 40. Here is what the will of the Father and the Son is.

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And, the result, you have to ask yourself the question, is this, could the Son ever fail to do the will of the

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Father? Ever ask yourself that question? Very clearly,

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Kerrigan -Skelly believes that the will of God is not always done, and that though the

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Father and the Son may want Jesus to be able to do this, it's really not up to them. That's the way they've designed things, is that they really,

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Jesus doesn't want to lose any of those. And, actually, what he's going to do with that is say that this is people down the road, and they've already persevered, and so that's why they, it's, you'll see, it's next to impossible to follow, but doesn't want to lose any of these people.

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He wants them to persevere, but really not up to him, not up to the Father and the

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Son. That's, again, man -centered interpretation. We'll always turn the text of the

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Bible on its head, because the gospel is not a man -centered thing. It ain't about us. It's about what the triune

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God is doing to glorify himself. And, once you see that, pretty clear, the

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Father has expressed his will for the Son, and the Son is capable of fulfilling that will perfectly.

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That's why John 639 teaches not only the perseverance of the saints, it teaches the perfection of the work of Christ, its

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Savior, not in making salvation a mere possibility, not in creating a framework that we then have to work so as to bring about our own salvation.

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Jesus has to be a perfect Savior. He has to have the capacity to save completely, in and of himself, for this verse to have any meaning at all.

37:44

And I don't know about you, but in the darkest night, in the darkest night, this is an anchor for the soul.

37:53

Because the promise is that between the Father and the Son, between eternal divine persons who have brought the entire universe into existence to glorify themselves, that in that situation, the

38:12

Son will be able to accomplish the will of the Father. And that has to be the most consoling, encouraging truth in all of Scripture, for any child of God.

38:31

Must be. Must be. And notice, it clearly is perseverance, because it says, on the last day, they will be raised up on the last day.

38:47

Their salvation will be completed, and Christ has the power to accomplish that.

38:56

Praise God. But, just as in 637, we have, this is what

39:02

God does, and this is then the result that we see in man, same thing in verse 40. For this is the will, notice it's directly parallel.

39:13

For this is the will of the one who sent me, now, for this is the will of my Father. Hinnah, again, in order that, paschah thearon.

39:22

Now, again, paschah pischuon, everyone believing.

39:30

Here, it's paschah thearon, everyone beholding.

39:37

Now, amazingly, Kerrigan Skelly recognizes that Jesus is switching, trying to get them to switch from physical categories to spiritual categories, but he doesn't see it here.

39:49

He actually thinks this is just about people who saw Jesus during his life. Obviously, paschah thearon, kai pischuon, and believing.

40:01

Everyone seeing and believing. Coming, seeing, believing, hearing, learning, present participles, descriptive of the work of the

40:17

Spirit of God in the hearts of his people. We look to Jesus.

40:24

We are always looking to Jesus. We are gazing upon the sun and believing in the sun.

40:33

This isn't limited to just the people that could look physically upon Jesus. It's amazing to completely miss this in this way.

40:45

Everyone looking on the sun. Now, again, there are so many believers who are very sensitive and struggle with the issue of assurance.

41:04

I understand that. When you talk about the present tense, when you talk about looking and believing and coming, the first thought across their mind is,

41:24

I'm lost. I keep struggling and I keep falling and I just must not be a

41:31

Christian. I hear you. I understand. This is where, once again, theology matters.

41:38

If I wasn't Reformed and if I didn't see and understand that it is the work of the

41:45

Spirit of God to glorify the triune God in the salvation of a particular people, that means not only their regeneration, their sanctification.

41:54

If I didn't realize that the seeing and the believing and the coming, the continuous concept of that is derived from the divine nature of the work of God within me, that it's not something

42:09

I'm working up out of myself, but it's something that the Spirit of God does within me, then

42:14

I would be just as lost and just as willing to go, there's no way this will ever work as anybody else because I can't do that.

42:27

I know I'll mess it up. If I don't have a Savior that can save in of himself, I'll mess it up.

42:32

I know that, but that's where the balance is found. We can preach the necessity of perseverance.

42:41

We can preach about the holiness without which no one will ever see

42:47

God without ever once falling into legalism and performance -based salvation because we have the foundation to do so.

42:58

We don't have to minimize the present tense.

43:11

We don't have to minimize the fact that this is a continuous action, that it's habitual, that believers are those who are looking to the

43:21

Son. Obviously, if I see a person who's just constantly flitting about, looking for all these other religious things and religious experiences, things like that, yeah,

43:39

I have a real pastoral question and concern as to whether that person's actually a believer. But if it is the habitual practice of the individual to be looking to the

43:50

Son, believing in the Son, always defaulting back to Him, that is the work of the

43:55

Spirit of God within the heart of a man or a woman. And when

44:01

I look at the great saints of God, that's what I see. That's what I see. Even in their trials and their difficulties, that's what

44:08

I see. And so, for this is the will of my Father in order that everyone gazing upon, looking upon the

44:17

Son, and believing in Him should have eternal life. And again, the reason is in the subjunctive.

44:24

The same reason it was in the subjunctive before. It's not, well, maybe they'll have eternal life. It's the purpose.

44:30

It's God's purpose that looking and believing brings eternal life. That is

44:35

His purpose. That's why He's arranged things the way that He has. It doesn't make it any less certain that that's

44:42

God's purpose. Express it in this way. And I will raise

44:48

Him up on the last day. Now, remember what Norman Geisler did here?

44:55

What Norman Geisler did, and a lot of people do this. Instead of following the text through, walking through the text, following the flow, what he does, he came down here to verse 40.

45:07

And he says, ah, okay, so you need to look to Jesus, you need to believe in Jesus so you can have eternal life.

45:16

And then he inserts his freewillism into there and then reads it backwards into verses 37, 38, and 39.

45:27

That is not how you do exegesis. That's not how you do it. Instead, what we've already seen is we have the pattern in verse 37.

45:38

Here's what God does. All the Father gives me will come to me. That's the certainty.

45:44

The one come to me, I will never cast out. Now we have the same thing in verse 39. Will of the Father is

45:49

I lose none of those that are given to me, raise it up on the last day, for this is the will the Father sent me. The one looking upon the

45:55

Son and believing in Him will have eternal life, and I will raise Him up on the last day. Who is looking and believing?

46:02

Those that are given by the Father and the Son. There it is. If you're going to allow the text to speak for itself, you're going to follow it through.

46:11

If you're going to allow the terms to have meaning, there it is.

46:18

So, the one coming, the one looking, the one believing, who is it?

46:24

The one given by the Father and the Son. That's the action that proceeds and results in everything else.

46:32

There's no way for you to turn this upside down, at least honestly, and say, well, you know, God's looking down the corridors of time, you know, and all the rest of that kind of stuff.

46:45

And I will raise Him up on the last day. There is the promise of Jesus. You will lose none of those given to Him, raise it up on the last day.

46:54

How do I know I'm one of those looking, believing? There it is.

46:59

Raised up on the last day. But we're not done, because there's some

47:06

Gungus mooing that takes place. The Gungus mooing. My kids learned the term

47:12

Gungus mooing when they were little, because they'd be in the back of the car and I'd go, no Gungus mooing back there.

47:20

Here it's Gungusan, a Gungusan, but to Gungus moo, to grumble, that's one of my favorite

47:31

Greek words, Gungus moo. And so, the

47:37

Jews are Gungus mooing, and because he's the bread, he says,

47:42

I am the bread which came down out of heaven. And they're disputing about his identity.

47:49

Is this not Jesus, the son of Joseph, whom we know? We know his father and his mother.

47:56

And how is he saying, I have come down out of heaven? Jesus answered and said to them, do not

48:03

Gungusate, that's just such a fun word.

48:10

Do not Gungusate with one another, that's even group Gungus.

48:18

That's really, when you get a group together, Gungus mooing, it's really bad. I was going to say, there's some political parties that do that all the time too, but I'm not going to get into that right now.

48:32

John644, do not grumble, not grumble concerning me,

48:37

I was having some fun with that, but notice what the context is. They're grumbling.

48:44

They're grumbling about who he says he is. They're grumbling because they will not accept his divine origins.

48:51

That's going to be a, that was a, that was the theme in 5, chapter 5, it's going to repeat in chapter 8, it's going to repeat in chapter 10.

49:01

So, then you have this key text, and it's just so plain.

49:10

I mean, I'm still amazed to this day that Norman Geisler could see this as a text on free will.

49:26

I've got the Potter's Freedom here, and I didn't look this up beforehand, so I may not have time to, it might take too long, but oh my goodness, it's all over the place.

49:40

Yeah, I referred to it a few times, but I'm trying to find the section where he actually dealt with John chapter 6, verse 40.

49:54

Here it is, here it is. Yeah. It is a false and profane assertion, therefore, that none are drawn but those who are willing to be drawn, as if man made himself obedient to God by his own efforts.

50:11

The willingness with which men follow God is what they already have from himself. Oh, wait a minute, that's

50:17

Calvin, because that sounds really good, and then I realized I wasn't quoting him. Where is the quote about 644?

50:30

Like I said, it's always not a good idea to go looking for something. Oh, there's CBF's response.

50:39

Jumps to John 1232, which we will notice. Spends a lot of time in John 1232, but when he finally got to the end, and he functionally ended up saying that what we've got there is a reference to free choice.

51:00

Yeah, okay, here it is. From this it is evident that their understanding of Jesus' teaching and being drawn by the

51:07

Father resulted from their own emphasis. Free choice is what is said there, and that is absolutely amazing that the emphasis would be upon free choice.

51:23

Well, there is a free choice here. It just happens to be the fathers rather than the sons, rather than the mans.

51:30

Let's look at it. Udais dunatai. No one is able.

51:36

No one is able. No one has the capacity. No one has the power. Udais dunatai elthine pros me.

51:46

Now there's one of those nasty little infinitives that I told you is not my favorite part of Greek grammar and syntax.

51:56

I've done a lot of work on them, participles are, but no one is able to come to me.

52:04

Now, have we seen come to me before? Yeah, back in 37 and so on and so forth. This is, remember, what's he explaining?

52:13

The unbelief of these people. They're grumbling about him. He specifically started talking about the people who drove across the lake and they're not believing.

52:25

He says, don't grumble. Why not? Because no one is able to come to me, eon me, standard phrase for except, unless, hapater hapemsos me, the one, the father, who sent me.

52:44

Helkuse auton, draw him. Kago onesteso auton, ente eskate himera.

52:55

And I will raise him up the last day. Now, how can these words get any more clear than they already are?

53:07

No one is able to come to me unless something else happens. Why? Why?

53:17

No one is able to come to me. Well, I thought man had an autonomous free will.

53:25

Well, then there's this thing called sin. Yeah, we're gonna get to John chapter eight later on.

53:31

I mean, not study today, but you get to John chapter eight later on. And what does he say? You're a slave of sin. He who sins is a slave of sin.

53:37

The son has to set you free. And that's what offends everybody. Offends them here too. Because Jesus says, natural man doesn't have the ability to come to me.

53:47

Does not have the ability to come to me. So much for plagianism. No one has the ability to come to me.

53:57

It's a spiritually good thing to come to Christ. Well, why would no one, why would an atheist not have the ability to come to Christ?

54:06

Well, because there's something about coming to Christ. Coming to Christ is not merely some intellectual nodding of the head to a few facts.

54:16

If we haven't seen what coming to Christ by now means, even in this context, and we haven't been paying attention, hungering, thirsting, looking, coming, believing, all of that is what means to come to Christ.

54:35

And so there has to be a supernatural enablement to accomplish these spiritually good things on the part of a spiritually dead person who is an enemy of God.

54:50

No one is able to come to me unless something happens. And this is how most people get around these things.

55:01

Unless the Father who sent me draws him. Oh, easy.

55:08

There you go. There you go. That's easy. God draws everybody.

55:17

I thought Calvinism might be right there for a second. But we know God draws everybody, so we're good. Well, where does it say

55:24

God draws everybody? Well, John 12, 32. If I've lifted up, I'll draw them in myself. Well, wait a minute.

55:30

John chapter 12? Have you read John 12? I've actually had to ask people that. Well, of course

55:35

I've read John 12. What's it about? Where is it in Jesus' ministry? What do you mean?

55:41

Well, it's right at the end. And it's right before the personal ministry of disciples. There's no more public ministry of Jesus, and some

55:49

Greeks come seeking after Jesus. Jesus says these things because the Greeks are coming and seeking after him.

55:57

But then what does Jesus do? He hides himself from the Greeks. So, you see, there were certain kinds of people that were coming to Jesus.

56:09

And when he says, if I be lifted up, that is on the cross, not in worship or something. If I be lifted up,

56:15

I will draw all men into myself is in the context of kinds of people, including

56:20

Greeks, Jews and Gentiles. There's the all again. Just put it in context, allow it to speak for itself.

56:31

But not only that, that's John chapter 12. And well, this is John chapter 6.

56:37

Are you telling me that the people who heard these words could not have understood what

56:43

Jesus was saying because John chapter 12 hadn't been written yet? I'm not saying that there isn't value in looking at later texts.

56:50

But if the key interpretive element has to be read back into an earlier text from a later text, you probably missed the boat some place.

56:59

There's another reason why you can't go there. You can't say all are drawn. First of all, it doesn't explain what

57:07

Jesus is saying. Stop grumbling. Because the Father draws you, too.

57:15

No, they're grumbling. They're going to walk away. Why? Because they're not believers.

57:22

Why? Because the Father didn't give them the Son. They're not being drawn. That explains why they cannot come.

57:29

Coming is something that's supernatural, beyond the capacity of the natural man in his sin.

57:36

But there's another reason. Unless the Father who sent me draws him and I will raise him.

57:46

Now, see these two altons right here? I need to get this nice and big. There we go. These two altons.

57:52

Okay, this is altos. It's in the accusative.

57:58

It's in the accusative here because there's your verb. Draw him, so it goes into the accusative.

58:05

And I will raise, correct object, him on the last day.

58:12

So, I suggest to you that if you want a way of testing the theological consistency of someone who's attempting to deal with this text, see if they put somewhere in that, see that little white space right there?

58:35

Arminianism has to load an entire theological system into that white space after the comma.

58:43

What in the world are you babbling about? Explain yourself. Okay, I will. I suggest to you that the him that is drawn is the him that is raised up.

58:59

They are identical in audience. There is nothing in the text that even begins to suggest a difference between these two words.

59:10

Nothing. All those that are drawn are those that are raised up. That's exactly what's said in John 6, 39.

59:18

All the Father gives me will come to me. Who's being drawn? Those that are given to the

59:23

Son. But you see what Arminianism has to do is say, oh, no, no, no, no, no.

59:30

If everyone's drawn, then there's a huge gap right here.

59:40

And those that are raised up are those that believe. Different group. Different group.

59:47

No, it's not. And you can test whether someone's being consistent or whether someone's theology is primarily determined by their tradition by finding out whether they'll recognize that this is the same person.

01:00:06

The one who's drawn by the Father is the one who's raised up by the Son. Now, there is a group that will believe that. There are two groups that will believe that.

01:00:15

Calvinists believe that. We believe that they are identical. And Universalists believe that.

01:00:21

Universalists believe everyone's drawn, everybody raised up. Calvinists believe the elect are drawn and the elect are raised up. And everybody else is just simply plain inconsistent.

01:00:31

That's the way it is. I don't know how else to put it. It's just that simple. Everybody else has to somehow separate these two things.

01:00:41

And they can't. There's nothing to the text that does. But that's what they have to do.

01:00:47

That's what they have to do. Then, last verse we're going to look at, well, primarily, at least exegetically, because this is where Kerrigan and Scully ended as well, is verse 45.

01:01:00

It stands written, it has been written in the Prophets, and they shall all be taught.

01:01:06

Didactoi Theou is taught by God. Pascha accusas.

01:01:16

Now, where have we seen Pascha before? Pascha pestion, everyone believing. Pascha thearon, everyone gazing.

01:01:26

So, we have the same group here. Everyone hearing from the Father and learning.

01:01:33

Erkitai pros emei, coming to me. So, this isn't some new section.

01:01:41

This is a direct continuation. And here you have Jesus demonstrating that this was even prophesied.

01:01:49

He's giving a scriptural foundation here. And he points out that it has been said, they shall all be taught by God.

01:01:59

Well, who are we talking about here? John 6 .45 is explaining what the drawing involves.

01:02:08

He said, no one can come to me unless the Father who sent me draws him. Well, what does it mean to be drawn?

01:02:14

Well, it means the Father teaches you. It means that the Father reveals the

01:02:21

Son. We could go to Matthew 11 .27, other texts that would bear this out. But it means that the

01:02:28

Father reveals the Son. And notice the one hearing from the Father.

01:02:33

We tend to view that as an active thing. Hearing is passive. I'm hearing myself in my earbuds here.

01:02:44

But I'm not having to put out effort to do that. The sound is coming in to me.

01:02:50

So, the one hearing from the Father. That's not like, well, the Father makes it available to every single person, but it's up to you to have the ability to hear, any more than mathon, learning, that's where mathetes comes from, disciple.

01:03:08

It's ha -akusas, and that article is also going with mathon. The one hearing from the

01:03:14

Father and learning is coming to me. So, the drawing is a divine activity of God that involves the impartation of supernatural knowledge as to the identity and person of Jesus Christ.

01:03:29

He draws us to Him. We hear the message of who

01:03:34

Christ is. We learn of our need for the Savior, and that is why we're coming to Him.

01:03:40

So, you'll notice 637, you had God does this, result is this.

01:03:46

639, 640, God does this, result is this. 644, 645, God does this, result is this.

01:03:53

Same pattern all the way through, and you have the same subject all the way through the context.

01:03:59

All the way through. Why do you believe?

01:04:09

Why have I confessed faith in Jesus Christ for decades? It's not because I'm better than somebody else.

01:04:16

It's because I have been taught of God. I have heard, and I have learned, and I continue coming to.

01:04:27

Now, it's interesting that when you get later on, and we're not going to spend the time to go through all the stuff in regards to Roman Catholicism and all the rest of the stuff in John chapter 6.

01:04:41

And there it goes again. I really gotta change it. It does at least tell me when a half hour has passed by.

01:04:47

So, I suppose that's sort of one way of knowing. But notice what happens later on.

01:04:58

Verse 59. These things he said in the synagogue as he taught in Capernaum. Therefore many of his disciples when they heard this said, and notice what they say, skleros estin halagos hutas.

01:05:12

Skleros, hard. Multiple sclerosis. Arterios sclerosis.

01:05:18

The hardening of the arteries. Skleros estin halagos hutas. This is a hard word.

01:05:25

This is a difficult teaching. Who is able, a kuain, to hear it?

01:05:35

Someday do a study of a kuo to hear in John. It's fascinating.

01:05:42

But Jesus, conscious within himself, knowing within himself, they're gungus -mooing again.

01:05:49

Gungus -mooing concerning this.

01:05:57

Notice, hoi mathetai. His disciples are gungus -mooing. Said to them, does this scandalize you?

01:06:09

What if you see the Son of Man ascending to where he was before? Which some of them would actually see.

01:06:17

It is the spirit that gives life. The flesh profits nothing. The words which

01:06:23

I have spoken to you, they are spirit. They are life. But there are some of you, upistuosin, back to verse 36, who are not believing.

01:06:39

Jesus knew from the beginning who it was. Hoi me pistuontes.

01:06:46

He knew who was not believing. And tis, singular, who would betray him?

01:06:58

Judas. Therefore, verse 65, and he was saying, now this is interesting.

01:07:08

Let's say he said, this is an imperfect. And the imperfect can sometimes have the primary meaning, it can be iterative, it can be inceptive, there's all sorts of different kinds of imperfects, but it's basically the idea of continuous action in the past.

01:07:30

And he was saying, probably indicates that this was something he said more than once, because obviously we don't have the entirety of the dialogue that goes on.

01:07:43

But, and he was saying, for this reason, I said to you, that no one is able to come to me.

01:07:54

That's straight out of verse 44. Unless, now what was the phrase in verse 44?

01:08:01

Unless the father who sent me draws him. But here, it's eon me, ea dedamenon alto.

01:08:15

It has been granted to him, it has been given to him, from Didymi, by the father.

01:08:24

And so, you have a parallel here now, where what you have is is the active drawing of the father in verse 44, is being paralleled here with the active choice and granting of the ability to come by the father in verse 65.

01:08:48

And then no, because our Roman Catholic friends messed this up.

01:08:56

Ec tutu paloi ecton matheton altu. Because of this, what's the immediate context?

01:09:06

What Jesus just said, what Jesus was just saying over and over again, no one can come to me unless it's been granted him from the father.

01:09:16

Jesus never gave in to the desire of man to be in control of salvation, and neither should we.

01:09:26

Neither should we. Because of this, many of his disciples withdrew.

01:09:35

It literally went away to the things behind and were not walking with him any longer.

01:09:45

Because Jesus would not compromise his message. Jesus would not compromise the sovereignty of the triune

01:09:53

God in salvation. So, there you go. There's John chapter six. There's John chapter six.

01:10:02

And you're going to lose it here for a second, because, well, I'm going to move over now, because we need to get to this.

01:10:09

We may not get all this done, but we're going to start anyways. Yes. We are doing a quick tweak to something.

01:10:19

I don't know what we are tweaking, but he can tweak things while I take a drinker. I guess

01:10:26

I have been talking for 70 minutes now, so I guess it's worthwhile. Oh, that makes me glow.

01:10:36

I'm glowing now. I liked being a darker guy, but... That was the wrong direction?

01:10:42

Oh, you wanted me to go in the wrong direction? Well, that's a big tweak. I'm a very dark and mysterious person.

01:10:51

We're going to try that for a while. Okay. Folks in channel are complaining. Folks in channel complain all the time.

01:10:56

I think there's something about the channel atmosphere. Black channel and too much white channel. Oh, right.

01:11:02

Let's see how that works. Regeneration light.

01:11:13

My Borg regeneration light has all three colors in it. You notice it's got blue and then green and then red in the middle.

01:11:20

There are very few Borg regeneration lights. Oh, I like it. Yes, I like it.

01:11:28

Thank you. See, it's all a matter of context, isn't it? He said he liked it.

01:11:35

He doesn't like the light, but that's okay. I meant the adjustment I made. I'm interpreting it as I see it.

01:11:42

For what it's worth, I have to admit that the adjustment actually does help be able to delineate the color.

01:11:48

Yes, it's true. The lines in that that we could not see before. Very good. For what it's worth, the complaining paid off.

01:11:58

Okay, now I want to play for you the first part of this video.

01:12:05

The rest of it, I'm going to do just audio because there's just until audio note taker comes up with a way of doing the video the way

01:12:13

I do the audio, which I don't know how they would do that. The only way to really do this effectively is with the audio.

01:12:21

But I want you to watch the beginning of this video. Because what Kerrigan Scully does is he puts up a number of books.

01:12:28

I was very disappointed that a mine were in there. Maybe in the future, he can put the

01:12:34

Potter's Freedom in there and do this to it. That'd be great. But I want you to look at what he does.

01:12:41

And then ask yourself the question, is this man a Protestant? Which side of the Reformation would he be on?

01:12:49

It's pretty obvious which side he'd be on, given this. Let's take a look at the beginning of this video from Kerrigan Scully on Calvinism Strongholds, John 6.

01:13:10

Okay, there's the Institutes of the Christian Religion in Flames. Thankfully, they're only video graphic.

01:13:17

There's A Bondage to the Will, Martin Luther. It's even the version I have. Great book.

01:13:23

The Reformed Doctrine of Predestination by Lorraine Bettner. Burn the book! Ah, the

01:13:30

Westminster Confession of Faith. Oh, the

01:13:35

Sovereignty of God by Arthur W. Pink. Burn it! Burn it! Burn them all! Oh no!

01:13:42

Chosen by God by Arcee. As Jacob Posh says, Sprowl!

01:13:50

Waincrume's Systematic Theology. Well, I would have burned Raymond or somebody like that. So there's...

01:13:59

Oh, we're into book burning! Great, wonderful. That's lovely. We're into book burning and that's what we've got.

01:14:08

So that's how you start. And what did all those books have in common? What those books had in common is that they were great.

01:14:16

Some of them were great formative works in the Reformation itself and then the others continue that tradition.

01:14:24

So just thought you might want to see that. It might help you to understand why

01:14:32

Reformed theology provides the strongest response to Rome and Arminianism doesn't.

01:14:40

So there you go. Somebody in channel said, Well, at least didn't burn the 1689.

01:14:45

If you burn the Westminster, you're pretty much in the same category there. All right, let's get to it.

01:14:51

Again, playing the text a little fast so that we can get through all of it.

01:14:59

Let's dive into Kerrigan -Skelly. The interesting thing here is the

01:15:04

Greek word for saved here, sozo. Okay, we're in... I'm sorry. For some reason...

01:15:10

Well, I know exactly the reason. He decided not to start in John chapter 6. He started in John chapter 5.

01:15:16

Now, I'm not saying that there are not obviously important connections, but the immediate context is not

01:15:21

John chapter 5. You can start as the men come into the synagogue Capernaum and you're going to be just fine as long as you know what happened at the beginning of the chapter in regards to the feeding of the 5 ,000.

01:15:31

He's trying... As we're going to see here, he's just trying to establish some kind of concept of man's sovereignty over salvation.

01:15:39

May be saved is sozo. And sozo here is in the subjunctive. And in subjunctive, when a

01:15:44

Greek word is in the subjunctive, it's simply talking about what may or may not be. It's dealing with possibilities or probabilities.

01:15:52

So in this situation, the ones that are listening could possibly be saved in the future or could possibly not be saved in the future because it's an open possibility or probability because it hasn't been decided, which goes directly against Calvinism because in Calvinism, God decided eternity passed.

01:16:08

He picked and chose who was going to be saved and who wouldn't be saved. So subjunctive should never be used when it comes to salvation.

01:16:14

But it's being used here regarding these people who want to kill him, the people who Jesus are talking to. He basically is putting the ball in their court and saying it's up to them.

01:16:21

So the subjunctive is very important to remember. For the rest of this video, especially when we get to John chapter 6. Okay, there you have,

01:16:28

I think, the longest section that demonstrates that Kerrigan Skelly has no earthly idea what the subjunctive is about, that he's abusing it, that he has a very narrow definition, does not understand its syntax, does not understand

01:16:41

Hinnah clauses, does not understand apposition, does not understand purpose, result, and everything else.

01:16:47

John 5, 34. But the testimony which I receive is not from man, but I say these things so that you may be saved.

01:16:52

So he's looking at, so, theta, and he says, well, this is sozo, but it's in the subjunctive, so, you know, we just don't know.

01:17:00

Has nothing to do with all, at all about. Here you got another tauta, but these things

01:17:05

I am saying, kinah, the reason I'm saying these is that you might be saved.

01:17:13

So this is the fact that what is the mechanism by which God draws his elect people into himself?

01:17:20

The Word and the Spirit. Jesus says these things. How often has John chapter 5 been used in bringing about the salvation of human beings?

01:17:30

But the idea is, well, Calvinists, the subjunctive should never be used in regards to salvation if Calvinism is true.

01:17:39

That is absurd on a level that, to be honest with you, until I saw this,

01:17:45

I had never heard anyone even begin to make that kind of argument. The only way you can make that kind of argument is if you really, really, really, really do not understand either

01:17:55

Calvinism or the subjunctive. It's the only way you can do it. You have neither heard his voice at any time nor seen his form, but you do not have his

01:18:03

Word abiding in you because whom he sent you do not believe. So why do these people not have the

01:18:09

Father's Word abiding in them? Because they do not believe in the one that the Father has sent, Jesus.

01:18:15

So it's not the other way around. As a Calvinist would say, that you have to be regenerated first before you can believe.

01:18:21

He's saying you don't have the Word abiding in you because who the Father sent you do not believe in him. Now, I'm not exactly certain where he's going there, but if his assertion is that the

01:18:33

Gospel of John is saying that men are free to believe or not believe without any reference to the sovereignty of God, he's missed something big time.

01:18:48

That's not what he's talking about here. He's saying in verse 37, the Father who sent me has testified of me, you have neither heard his voice nor at any time nor seen his form, but who then is exegeting the unseen

01:19:03

Father, John chapter 1 verse 18, it's the Son, so on and so forth. You do not have his Word abiding in you for you do not believe him whom he sent.

01:19:11

If they did have the Word abiding within them, then they would believe what that Word testifies to. But does the

01:19:17

Gospel of John actually address the issue of whether men have that freedom?

01:19:23

Well, we saw in John 6 that it does there, but let's look at, let me see where I've got it here.

01:19:30

Let's look at John 8, 43. Let's look at John 8, 43. Jesus asks the

01:19:37

Jews in John chapter 8, actually, these are the people who had believed in him. He says, why do you not understand what

01:19:44

I am saying? It is because, and if we could bring this up, why do you not understand or know what

01:19:51

I am saying? Because u dunastha akuwain tan lagan tan eman.

01:19:59

Because you are not able, should look familiar from John 6, 44, akuwain, the infinitival form of akuwo.

01:20:09

You do not have the ability to hear tan lagan tan eman. Well, wait a minute.

01:20:15

I thought everybody, everybody has that ability, right? That's what we were just told. In fact, when, if you talk to most evangelicals today and ask them the question, why do you not understand what

01:20:29

I am saying? What would they say? What do you think most evangelicals say the next part of this verse should be?

01:20:36

It should be because you don't choose to hear my word. You don't choose to believe.

01:20:42

That's not what it says, is it? It's because you cannot hear my word. Sounds like you cannot come to me unless something else happens.

01:20:54

And that's exactly right. And then look down below at verse 47,

01:21:00

John 8, 47. He who is of God, it's literally ha 'on ektutheyu.

01:21:09

So we sort of translate it, well, the NASB is pretty literal, but a lot of the translations would be the one belongs, who belongs to God, something like that.

01:21:19

Ha 'on ektutheyu, the one who is of God. Tahre'ma ta'tutheyu, akua, hears, is hearing the words of God.

01:21:32

Diatutah, for this reason, humais uk akuata, for this reason you are not hearing.

01:21:39

John 6, this reason you are not believing. Now it's hearing. Well, if you don't look at the rest of the verse, what would be the standard, quote unquote, evangelical answer?

01:21:51

Because you don't choose to. What does it actually say? Ha'ti ektutheyu uk esta, because you are not of God.

01:22:05

The one who is of God, hears the words of God. The one who isn't of God, doesn't.

01:22:12

Who determines that? Darminion says, we determine. Just like the shepherd.

01:22:20

The shepherd gets to choose his sheep. We've all seen this in the

01:22:27

Middle East today, you know, where you have the shepherd market and you have these stalls and the shepherds stand in the stalls and the sheep go walking by and they check out the shepherd and they read about the shepherd and they examine his dossier, his vita.

01:22:47

And then the sheep eventually make the choice of which shepherd they want to follow.

01:22:53

You know, I should really warn people that's not true because there's some people who believe it. There's some mockery there because that's not how it works.

01:23:02

Shepherds choose their sheep and God chooses who belongs to him.

01:23:09

And what this is saying is, the reason these men were not hearing and they're going to be picking up stones to stone

01:23:17

Jesus by the end of the chapter. The reason they're not hearing is because they don't belong to God. And that's why in John chapter 10,

01:23:24

Jesus is going to say, I give my life for my sheep. You're not of my sheep. God's sovereignty.

01:23:32

There you have it. There you have it. So if that's what he's trying to argue in John 5 there, then that's very, very, very problematic.

01:23:43

But we continue on or we will never get through any of this. But you are not willing to come to me that you may have life.

01:23:49

You notice that Jesus says here, he doesn't say you're not able to come to me, which is what you should say. If Calvinism is true, total inability, total depravity.

01:23:55

You are not able. If you're not chosen by God, you're not able to come to him. He says you are not willing to come to me that you may have life, which presupposes they have some kind of will or they could come if they were willing to come.

01:24:05

So they were not willing to come to him that they may have life. Now, Mr. Scully clearly does not understand

01:24:10

Calvinism, even though he runs a website refuting Calvinism, because he seems to think that we don't believe that man has a will.

01:24:17

We believe man has a will. We believe that man's will is enslaved to sin. As Jesus said in that same chapter, we're just looking at in John chapter 8, he who sins is the slave of sin and you need the son to set you free.

01:24:32

And that is what caused the people to begin become angry with Jesus because he talked about their need to be set free.

01:24:38

Man has a will and you are unwilling to come to me. Well, who are the only people who can come to Jesus?

01:24:45

Those are given by the father to the son. Notice he said it doesn't say total inability. How many times we already seen that today?

01:24:51

In John 6, we're going to see it. We saw it in John 8. It's all over the place, but oh, well, if Calvinism is true, well, it's in the other places.

01:24:59

I guess that makes Calvinism true, right? Interesting. And the may have life here, may have is the

01:25:06

Greek word echo and it's in subjunctive once again. There's a possibility they could get eternal life in the future if they were to change their not willing to willing.

01:25:15

So we have a subjunctive again, which is dealing with possibilities, probabilities, what may or may not be. So again, we find

01:25:21

Kerrigan -Skelly giving this super narrow and because it's super narrow and is never applied contextually in any meaningful fashion because what is this again?

01:25:34

By now, even those of you that don't read Greek are starting to get used to it. There it is again. It's a

01:25:39

Hinnah clause. Mr. Skelly doesn't know what Hinnah clauses are, but in order that you might have life, it's right there.

01:25:49

It's the Hinnah clause that he's missing. All right. Then we have this scary section.

01:25:57

Why do I say it's scary? Well, listen. Notice also that Jesus is telling them to labor, which means they must do something in order to have eternal life, which means that doing something to have eternal life isn't work salvation, as the

01:26:13

Calvinists always try to say. Doing something isn't work salvation because Christ commands them to do something.

01:26:20

In verse 28, let's move on to that. Then it said to him, what shall... Okay. Now we're in John chapter six now.

01:26:28

Skip down to there. Therefore they said to him, what shall we do so that we may work the works of God?

01:26:36

Jesus answered them, this is the work of God that you believe in him whom he has sent. What we're actually listening to here is

01:26:42

Kerrigan Skelly turning this into a defense of telling people there's something they need to do to get themselves saved.

01:26:49

It's exactly backwards from what it's saying. They want to know what they can do.

01:26:55

And Jesus' response is, you have to believe in the one whom he has sent. And that's up to the

01:27:01

Father. But he's going to turn it absolutely backwards here into a defense.

01:27:11

In verse 28, let's move on to that. But then it said to him, what shall we do that we may work the works of God?

01:27:16

They asked a great question. What must we do? Notice what they said though. What shall we do that we may work the works of God?

01:27:24

Now did Jesus correct them and say, you can't do anything to be saved? Or did

01:27:29

Jesus say, that's work salvation, you heretics, repent. No, he didn't say that. He told them that what work they must do in order to have eternal life and work the works of God.

01:27:41

In verse 29, he reveals to them what it is. Jesus answered and said to them, this is the work of God that you believe in him whom he sent.

01:27:50

The work of God that they must do, they must do this, is believe in him whom the Father sent, which is

01:27:55

Jesus. This is something that they, they are required to do this. Not God, not Jesus. They are required to do it.

01:28:02

So there you've got someone actually making the argument that when Jesus contrasts, they're asking what can we work?

01:28:11

What can we do? And his contrast is, you believe. That what he's actually saying is there's something they need to be doing.

01:28:21

Upside down. Folks, once you become absolutely hardened in your rejection of the freedom of God in salvation, it twists everything in scripture.

01:28:34

And that's what you're seeing here. It is, it is absolutely, I listened to that and I was just like, wow, okay, we move on.

01:28:43

The true bread would provide what was needed to bring eternal life to the people. And who did

01:28:48

Jesus give his life to? Just the elect? No, to the world. To the world Jesus gave his life to.

01:28:55

Let's go on to verse 34. Now, for the bread of God is that which comes down of heaven and gives life to the world.

01:29:04

So what we just had, of course, no discussion of cosmos, its extent, context, anything like that.

01:29:11

Just assume that you can stick a modern Western individualistic concept into this so it means every single human being rather than Jews and Gentiles, so on and so forth.

01:29:25

But did you notice what he skipped over? Catch that? For the bread of God is that which comes down of heaven.

01:29:35

Verse 33. And gives life to the world.

01:29:43

What do you have to believe to accept Skelly's position? This is mere potentiality.

01:29:50

Life actually isn't given to the world. Depends on what you do. A potential life is given.

01:29:57

But it's not a real transaction. That's the essence of Arminianism.

01:30:03

It's potential salvation, not accomplished salvation. That's why it becomes impersonal, because it becomes a group. And then what you do determines whether you're going to be in the group.

01:30:11

That's the whole essence of Arminianism, even the Pelagian form practiced here.

01:30:19

But you've got to be able to recognize those things. You've got to be able to see those things. And point them out.

01:30:25

Point them out. Now the Catholic should look at these verses and say, never hunger, never thirst. Say, look, they can't lose their salvation because if they did, they would begin the hunger and begin the thirst again.

01:30:35

But there's a problem with this. Believes, which is the Greek word pisteo, is in the present active.

01:30:41

Jung's literal makes this verse a little clearer for us. It says, he who is believing in me may not thirst at any time.

01:30:48

There must be a present believing for there not to be a present thirst or hunger.

01:30:54

Those who are presently believing will not hunger or thirst at any time. So this idea of never thirsting or never hungering does not go against the idea of someone falling away, being cut off, or backsliding, or departing from the faith, or what is commonly called losing your salvation.

01:31:09

It doesn't go against that idea because there must be a present believing. In fact, I would say this verse supports the falling away, departing from faith, and being cut off because if someone stopped believing, if they weren't presently believing they had departed from the faith, they would begin to be thirsty and hungry once again.

01:31:28

Ah, behold the man -centered reading of Scripture. And behold how it eviscerates the glory of God and the power of the gospel.

01:31:40

Oh, I hope you folks are seeing this. Do you hear what he's saying?

01:31:47

I mean, again, makes sense. If the coming and the believing is something

01:31:56

I have to work up within myself, if it's something

01:32:02

I've got to keep doing and I've got to keep laboring, and I've just got, you know, if it's, then wow, yeah, he's right.

01:32:12

Yeah, the one who isn't coming will hunger.

01:32:18

The one who isn't believing will thirst. Man, if that's what you think Jesus is talking about,

01:32:24

I hope you keep it to yourself. Really do, because that's not what he's talking about.

01:32:32

The one coming to me, yep, you've got to be coming to Christ. There is no pluralism.

01:32:39

There is, there's one thing, you want to see the two, you want to see the two dangerous sides of this issue?

01:32:50

Here's Kerrigan Skelly and his plagianism over here. You got to keep coming. You got to keep getting that faith going.

01:32:58

You've just, oh, you've got to persevere to the end. You've got to bring it all up. Over here, people see the error of that and where they go.

01:33:08

You just tip your hat to Jesus and you just acknowledge his death, burial and resurrection and you can just do whatever you want to do.

01:33:19

There you've got the anti -lordship false gospel. There is the two, the two chasms on both sides and there's not life in either one of them.

01:33:31

No life in either one of them. And where is the balance to be found? Recognizing that God's the one that's the center of all these things.

01:33:40

Not us, not us. I am the bread of life, not the potential bread of life.

01:33:50

I am glorifying myself by doing these things. What a beautiful truth.

01:33:57

What a beautiful truth. So, he continues on. Let's move on to verse 36. But I said to you that you have seen me and yet do not believe in me.

01:34:07

Once again, Jesus is talking about seeing with literal physical eyes, seeing him face to face and Jesus seems like he's surprised here.

01:34:13

They would not believe in him even though they see him with their own literal physical eyes.

01:34:18

It makes me think of what Jesus said to Thomas. When Thomas said, I will not believe in him until I see the holes in his hand and in his wrist or in his side.

01:34:26

And Jesus said to him, blessed are you that you believe, but blessed are those who do not see and believe. Talking about literal physical eyes here.

01:34:33

All right, now we're getting to the part where... Okay, now that's all he's going to say about. He doesn't seem to recognize at all that explaining how they can see the

01:34:47

Son of God performing works and miracles and yet not believe doesn't even try to see how that's related to the rest of this.

01:34:59

It's irrelevant. It's just a throwaway verse. Jesus wasn't surprised here at all.

01:35:08

Any idea where that comes from. But the centrality of this text, the interpretation, the rest of it, completely lost

01:35:18

Mr. Skelly. He does not see that this then is being explained in what happens in verse 37, which is why you end up with this incredibly complex interpretation, which we're about to see.

01:35:35

Calvinism starts to promote their doctrine from these scriptures here. So we've led up to this. Hopefully you've seen how it's important to go all the way back to John 5 .31.

01:35:41

We'll get to this point to give you an overall context. Now we're moving on to verse 37, which says this. And all the Father gives me will come to me, and the one who comes to me

01:35:48

I will by no means cast out. Gives me is a Greek word, dido me. And it is in the present active, which means that the

01:35:56

Father is continuing to give people to Jesus as they come to him and believe in him, as verse 35 says.

01:36:03

So they come to him, they believe in him, synonymous in verse 35, and as they're coming to him and believing in him, the

01:36:09

Father gives these people to Jesus, okay? So there's a sense where he gives them to them at that point in time.

01:36:15

But it's a continuous thing, it's in the present active, which means he's continuing to give people to Jesus as they come to believe in Jesus.

01:36:22

Now, have you all seen what he did there? If you haven't, don't get angry with me or disappointed or something.

01:36:28

It's just a rhetorical question. I'm just hoping you're still tracking with me almost an hour and a half into the program today because we've covered a lot of stuff and I realize that.

01:36:40

What's the problem here? This is really a tremendous example of the danger of Greek tools exegesis.

01:36:51

It really is. It really is. And you say, boy, you're certainly harder than man. Hey, he put it on YouTube.

01:36:58

He's presenting himself as a teacher. He's telling people what these words allegedly mean. I've got to stand up and be responsible for what

01:37:05

I'm saying. So he needs to do the same thing. All there is to it. Fact of the matter is, he does not see, does not understand the language well enough to recognize the interplay between the elements of just the phrase, let alone the sentence.

01:37:25

All the father gives me will come to me. He does not recognize the whole clause as a whole to see what the actual emphasis is.

01:37:40

And hence, he has looked at a present tense here and goes, well,

01:37:46

OK, well, that that means this. And then he's going to go off to, well, Hexai will come.

01:37:53

And since that's future, then he goes off to a place else. And he doesn't see the interplay of the present and the future as a entire clause.

01:38:05

He clearly doesn't seem to understand syntax of present tense verbs or let alone, you know, paracypals or anything else.

01:38:16

But and hence tries to. Well, he makes conclusions that are unwarranted in the original language.

01:38:25

Let's just put in the simplest way we we can at that point. Will come to me is the

01:38:32

Greek word Heco and is in the future active indicative. This means that it's something that will happen in the future.

01:38:38

And it is referring to the sum total of all believers who are given to Jesus by the father.

01:38:45

So the sum total of all believers who are given to Jesus by the father as they believe, as they come, will be will come to Jesus in the near and it will in the future at some point time in the future.

01:38:56

OK, now this gets painful. I mean, it just gets painful to even try to follow the gymnastics and the disconnection between the actual text and what a man, you know, it makes you feel bad for Mr.

01:39:13

Skelly that someone can be so wedded to a man centered gospel that you can be walking through the hallowed halls of this beautiful text that emphasizes the kingship of God and the capacity and power of God and the perfection of God's work of salvation.

01:39:34

And it all ends up being this disjointed, exploded mess. It's pitiful.

01:39:41

But what you've got going on here is illustrated right here. He doesn't even ask the question.

01:39:48

What's the relationship between the giving and the coming and which comes first? He can't see it because of his presuppositions.

01:40:01

So was this sometime in the future? No. He's right that the group as a whole is in view here.

01:40:09

But that started back with Pon Ha. That was at the beginning of the verse. And see, that's what he's definitely afraid of.

01:40:17

Why? Why would Kerrigan Skelly be deathly afraid of recognizing that Pon Ha is talking about an entire group?

01:40:31

Why? Because the only way to see that is that's the elect. Pon Ha De Dosenmoy, all that the father gives me, becomes the group that the father gave to the son.

01:40:44

And the result of their being given is that they come. He can't have that. So he's had to chop it up into pieces.

01:40:52

Whether he knows he's doing that, doing it purposefully, I don't know. I don't know. I've seen man's traditions do some amazing things.

01:41:01

But there you go. There you're seeing it. The power of tradition to turn things absolutely upside down.

01:41:09

And the second part of this verse where it says, and the one who comes to me, it is referring to the individuals who make up the sum total of all the believers who will be given to him in the future.

01:41:18

That happens to be true. He's right on that one. So we have the ones who are given to him as they come to him and believe.

01:41:26

Notice he's had to insert that. It's backwards. He's had to put their coming as the reason they're being given.

01:41:34

The reality is their giving is what results in their coming. Did you catch that?

01:41:39

I mean, it's not in the text anywhere. We've already discussed it. But he's had to put it in there because you have to make man in charge of salvation.

01:41:47

You can't have God's activity determining man's. Man's has to determine God's. That's what man -centered interpretation is all about.

01:41:55

They will come to him in the future. And we'll talk about what that means here in a second. And then there's ones who will come to him, which is referring to the individuals who make up the sum total of all the believers who will be given to him in the future.

01:42:07

Of course, Jesus will never cast away or push away or cast out any believer because he desires for all to be saved and for none to perish.

01:42:15

He desires for every believer to persevere. He doesn't want them to fall away from the faith and depart from the faith. He wants them to persevere until the end.

01:42:22

But this future coming that's referred to at the beginning of this verse could very well be referring to the same future day that is spoken of at the end of verse 39 and verse 40, which says, the last day.

01:42:35

That's a day. This gets a little hard to follow because he can't look at the phrase and see the relationship between the present tense and the future.

01:42:49

And that the giving determines the coming. And because that's just against his theological perspectives.

01:42:58

Now he's got to say, well, will come is in the last day.

01:43:05

So this is all in the last day. And all this is saying is that on the last day,

01:43:12

Jesus will not cast out anyone who has persevered to the end. Now you see what the problem with not seeing the relationship of 37 and 36 is?

01:43:23

What does that have to do with their not being believers? How does that explain you've seen me, but you're not believing?

01:43:30

Doesn't even enter his mind. Doesn't even like, oh, that didn't.

01:43:36

Doesn't even enter his mind. Doesn't even enter his mind. The future that they will come to Jesus because they've already been given to him over time as they come and believe in him, they will come to him, which really gives a good picture of the wedding feast of the

01:43:51

Lamb, the bride and the bridegroom. The bride will be given. It will come and be given to Jesus Christ at that point in time.

01:44:01

So if this coming is referring to the beginning of this verse here is referring to the last day, which

01:44:07

I believe it is, then it is no wonder why Jesus won't cast him out. They've already persevered to the end at that point.

01:44:13

They've made it all the way to the end. So he's no reason to cast them out. They've persevered to the end. So they will be saved.

01:44:19

All right. Now, did you catch that? What what an empty promise.

01:44:25

If you persevere to the end, if you pull yourself up by your bootstraps and you make it, then once you get there, once you get to heaven,

01:44:38

Jesus won't cast you out. Wow, there's a there's a there's a warm, great.

01:44:49

That's that's good. That's good. All right. Verses 38 and 39, for I've come down from heaven not to do my own will, but the will of him who sent me.

01:44:58

This is the will of the father who sent me that of all he has given me, I should lose nothing but to raise it up at the last day.

01:45:05

So Jesus reaffirmed to them that he has come to his will, but the will of the father. And according to Jesus, what is the will of the father that he speaks of here?

01:45:12

That of all he has given me, I should lose nothing but should raise it up at the last day. Given me here is the

01:45:17

Greek word, once again, it is in the present active. Oh, I'm sorry. Perfect, active, indicative.

01:45:24

When a Greek word is in that perfect, active, active, indicative is referring to a completed action whose effects are felt in the presence of it's this given to him has already been complete.

01:45:33

It's like in the past tense here. It's already been given to him. So who are the all that the all that the father has already given to Jesus is 12 disciples.

01:45:43

Those are the ones who he has already given to Jesus. It must be since Jesus already referred to a group that would be given to him continuously present, active, indicative and verse 37 as they come and believe, as verse 35 says, that same group, the same group can't be given to him continuously and already be given to him as a completed action in the past.

01:46:03

So he's talking about two different groups here. Now, here's where you get a beautiful example of your ignorance of the language results in a gross exegetical error.

01:46:16

Because it's painfully obvious to the rest of us, I would imagine that what it says in order that all he has given to me is the exact same group that we've seen beginning at verse 37.

01:46:29

But since he doesn't understand, but see, that's that's that's a present and that's a perfect.

01:46:36

And so they must be different people. You just look at that and you go, these programs are great, but they can certainly wreak some havoc when you try to pretend you actually are reading language when you when you actually can't read language.

01:47:01

We saw, as we've already walked through the text, the perfect consistency of the text.

01:47:08

But now you see what's happening. Now, based upon flawed understandings that cannot see the relationship between verbal aspect and action starts and syntax and all the rest of this stuff, taking narrow definitions.

01:47:23

Now, all of a sudden, we're coming up with the idea that, well, now we have some other group here. And the.

01:47:31

What it misses, of course, verse 38, for I have come down from heaven. There's a connection here. He breaks all these connections.

01:47:37

Does not see that the whole flow of the text is utterly disrupted and destroyed because.

01:47:45

A, of the ignorance and B, of the absolute commitment to a man centered reading of the text. So verse 37 is talking about a group is continuously given to Jesus over time as they believe in him and trust in him and come to him.

01:47:56

But verse 39 is referring to a group that has already been given to him. So it's referring to the disciples.

01:48:03

OK, then he goes to John chapter 17. We're running out of time. There is a section, John chapter 17, where the living disciples at particular point in time are being addressed.

01:48:12

But then it talks about those who believe because their name. I'm actually teaching through John chapter 17.

01:48:17

So if you want to have more in John 17, you can go to sermon audio and look up what I'm doing on John chapter 17 in Sunday school right now at PRBC.

01:48:25

But let's let's press on. OK, so that's what it's talking about in both of us. And I believe that it's talking about.

01:48:31

So what is the will of the father concerning the disciples who have already been given to Jesus? Well, let's see what it says again. Now, check this out.

01:48:37

OK, let's even talk about the disciples now. The will of the father is that all that he has given me,

01:48:42

I shall lose nothing, but should raise it up at the last day. Here comes the subjunctive error again.

01:48:49

The Greek word translated as should lose is a polymine and is in the subjunctive.

01:48:55

And then we talk about subjunctive before subjunctive deals with what may or may not be.

01:49:01

It deals with possibilities or probabilities or not something that's fixed. OK, so that means that losing that the losing the father doesn't want to happen is talking about what may or may not be.

01:49:12

What may or may not happen is dealing with possibilities or probabilities. The Greek word translated as should raise is a mystimine, and it is in the subjunctive as well.

01:49:22

You can tell they both have word should in front of it. They're both in the subjunctive. That means that the raising up of the father wants to happen is talking about what may or may not be.

01:49:32

It is dealing with possibilities or probabilities. OK, so when it comes to those who have already been given to Jesus, the disciples. So you hearing that?

01:49:40

Here's what happens when you take a completely narrow, a contextual interpretation of the subjunctive and cram it into every single use.

01:49:51

It turns the language into mishmash. It makes no sense. And the conclusion then becomes this.

01:50:00

So when it comes to those who have already been given to Jesus, the disciples, it is yet to be seen whether they will be lost or not and whether they will be raised or not.

01:50:09

In fact, according to John 17, 12, as we just read, one that was given to Jesus was lost.

01:50:16

His name is Judas. Now, of course, Judas is the son of perdition who was not given to Jesus for salvation, but was given to Jesus as a apostle and disciple and to function as a son of perdition to bring about the cross.

01:50:32

Pretty obvious. But again, for him, he has an entire video out on why Judas was saved at one point.

01:50:39

So he can emphasize the idea you can be truly saved and then lost. You can't have Jesus in control of salvation.

01:50:45

You can't have a perfect savior because then the man -centeredness of your whole thing just collapses.

01:50:51

So what this proves to me is that people who were given to Jesus, had already been given past tense or perfect tense or heirs tense, one of them will not be raised up at the last day.

01:51:05

So this proves to me that God's will isn't always done as the Calvinist says. You know, even if Judas wasn't specifically lost, let's just say for a second that Judas did persevere, he wasn't lost.

01:51:16

And there wasn't a scripture that he had to fulfill concerning that. The fact that this scripture says should lose nothing and should raise up at the last day and that these are in the subjunctive proves that God's will may or may not be done.

01:51:29

There you go. So the subjunctive deals with past. Yeah, we Calvinists have never ever read a subjunctive verb before.

01:51:34

We just didn't know they were there. Possibilities or probabilities and not definite decree as Calvinism does because Calvinism teaches that all things whatsoever come to pass have been decreed or ordained by God.

01:51:49

So there's your proof is all you have to do is adopt a super narrow definition of the subjunctive that ignores everything scholars have ever written about the subjunctive, about the functions of the subjunctive, the syntax of the subjunctive,

01:52:02

Hinnok clauses, apposites and everything else. And Calvinism is refuted. Just got to ignore all that other stuff and it all will be well.

01:52:10

So go on to verse 40. And this is the will of him who sent me that everyone who sees the son and believes in him may have everlasting life and I will raise him up at the last day.

01:52:19

The seeing here, once again, is referring to, as we've seen already in verses 30 and verses 36 of John 6, is referring to those who are seeing him with their physical eyes, literally seeing him.

01:52:28

Did you catch that? I told you he could do this. Even though he recognizes that Jesus is pushing them towards spiritual truths, at this point, he doesn't seem to see that Ha Theron is parallel with Ha Pistuon and hence turns it into only physical eyes rather than seeing and believing, coming, all the rest of that stuff.

01:52:50

Just faceplant, eisegetical error. Okay, that's the seeing people we're talking about here. Not someone who's in the future, who can't see him because Christ is already gone.

01:53:00

Believes in him, which is halfway through here, is halfway through the verse, is the Greek word pisteo, once again, and it's in the present active.

01:53:09

So this is referring to those who are seeing Jesus literally with their physical eyes and are present at the time that Jesus is speaking, are believing in him.

01:53:17

And what is the will of him who sent Jesus, the father, concerning those who are seeing Jesus and currently believing in him?

01:53:23

Well, the will is that they may have everlasting life and I will raise him up at the last day. May have everlasting life.

01:53:32

May have is the Greek word echo, and it's in the subjunctive, once again, which means that whether or not the ones who are currently seeing

01:53:39

Jesus and believing in him will have eternal life is yet to be seen. This possibility, this probability that they may or may not be saved.

01:53:46

So it's dealing with may or may not be saved, not some eternal decree as Calvinism promotes and teaches.

01:53:53

So it is possible that those who were at that time seeing Jesus and believing in him will not, in the end, have everlasting life.

01:54:01

I will raise... So are we seeing now the constant theme here?

01:54:08

Misunderstand the subjunctive. Completely ignore its actual function and turn everything upside down as a result.

01:54:16

Because that's what he's doing. He's turning everything upside down. The whole point of verse 40 is that everyone, the will of my father is that everyone who believes, who beholds the son, who is looking to the son and believes in the son will have eternal life.

01:54:32

That is God's will. But this man does not believe that God's in control of salvation.

01:54:38

So it can't be that. Therefore, you turn it upside down on the basis of just completely destroying the language and and so on and so forth.

01:54:48

So for him, it beholds the son and believes in him might have eternal life. And I might raise him up on the last day.

01:54:55

But we're going to do our best. We're going to we're going to try hard. We're going to give the old college try the old heaven college try.

01:55:02

Um, but it's really all up to you. No, it's all up to you. That's can't get much more man centered than that.

01:55:10

Him up at the last day is the Greek word on this to my again. And it's in the future. Active indicative is obviously referring to the resurrection when

01:55:18

God, the father will give the total sum of all believers who persevered until the end to Jesus, including those who are seeing him face to face.

01:55:27

Not those that the father gave to the son. No, no, no, no, no, no. It's it's it's it's those who persevered the end by their own faith and believing him currently if they persevered to the end.

01:55:36

So that that's that's what it's all about. The future active indicative. So we just stop right here just for a second. We said

01:55:41

Jesus addresses three different groups. Number one, all general believers who will ever believe in him.

01:55:47

We see this in verse 37. They'll be continually given to Jesus as they come and believe in him. Number two, the disciples who are already given to him.

01:55:54

We see this in verse 39. It's in the perfect tense there. And you go to John 17. You see six examples of diddle me and it's used and the air is talking about a past action as well.

01:56:03

And then number three, the people who are currently alive, seeing Jesus face to face and believing in him.

01:56:09

That's the whole spectrum there. Those who will believe in all time and are constantly given to Jesus by the father as they come to him and believe in him.

01:56:16

Then there's the disciples who already were given to Jesus by the father. And then those who are currently seeing him and believing in him.

01:56:22

Those are the three groups that are addressed. So we're almost out of time. So let's just summarize this.

01:56:27

I'll play one more summary statement. I was going to respond to what it says, John 645, which but I already did when

01:56:33

I gave the exegesis. He says God forces us to learn. God forces his teaching upon us.

01:56:40

He forces us to hear, but only we can learn. So again, makes it all man centered rather than what it is in describing what the drawing of God is.

01:56:47

But there you heard it. Instead of one consistent flow all the way through, which is what we provided.

01:56:54

You've got three different groups based upon ignorance of the Greek language. And that's how you get around the

01:57:01

Calvinist stronghold, quote unquote, and get to this conclusion. I think that what

01:57:06

I have said in this video, though, is sufficient enough to prove that John 637 through 44, the verses that are really in question here, the

01:57:13

Calvinists try to use to promote Calvinism, do not teach the doctrine of Calvinism. More specifically, it does not teach total depravity slash inability.

01:57:21

But it does teach that man must be drawn by the father to believe or come to Jesus. It does not teach unconditional election, or that God is picking or choosing who will be saved and who will not be saved.

01:57:32

The ones that the father gives to the son are those who have already believed and are continuing in belief. The only ones that were given to the son at that point in time were the disciples, and one of them departed from the faith later on.

01:57:43

The rest are given to the son as they come to believe and will be given to the son in the future if they continue in that belief, in that faith.

01:57:51

This passage also does not teach irresistible grace. Rather, it teaches that God draws all men through the influence of teaching, and they must submit to that teaching or learn from it in order to come or believe in Jesus.

01:58:04

It also does not teach perseverance or preservation of the saints. Rather, it teaches that those who are currently believing may or may not have everlasting life in the end, and may or may not be raised at the last day because of the subjunctive.

01:58:17

So, hopefully this video makes sense to you. Hopefully it was clear.

01:58:25

Well, it didn't make sense, but it was clear. And what it was very clear in showing us is that there is a tremendous impact upon one's reading of Scripture, whether you recognize that the

01:58:43

Scriptures are God -centered or man -centered, and especially whether the Gospel is God -centered or man -centered. Obviously, it also has a tremendous impact as to whether you actually know the original languages when you claim to teach on what the original languages actually mean.

01:58:59

And so, hopefully that will be useful to you all. Two hours again, two megas in a row, but we had to start off with the good news about the

01:59:10

Ergin -Kanner lawsuit failure situation, and so we had to rush a little bit toward the end there.

01:59:17

So, appreciate your listening. Lord willing, we'll be back on Tuesday. And probably Wednesday of next week, because I'm heading to New York over the weekend.

01:59:26

Already put up a blog article about that. Hope to see my friends there and in Pryor, Oklahoma. So, we'll see you next time here on The Dividing Line.