Reformed Teaching 101

Reformed Teaching 101 Lectures and studies of books of the Bible and the Reformed confessions

07/22/2024

A Guide to Fervent Prayer
By A. W. Pink

4
1Pe 1:3-5
Part 1
Certain extremists among the Dispensationalists assert and insist that the last seven epistles of the New Testament (Hebrews through Jude) pertain not to all those who are members of the mystical body of Christ, but are entirely Jewish, penned by the apostles to the Circumcision and meant for them only. Such a wild and wicked assertion is an arbitrary invention of their own, for there is not a word in the Scriptures that substantiates their claim. On the contrary, there is much in those very Epistles that clearly repudiates such a view. One might as well affirm that the Epistles of Paul are "not for us" (twentieth-century saints) because they are addressed to companies of believers at Rome, Corinth, Galatia, and so forth. The precise identity of the professing Christians to whom the Epistle to the Hebrews was originally addressed cannot be discovered. It is vital to recognize, however, that the Epistle is addressed to those who are "partakers of the heavenly calling" (Heb 3:1, ital. mine), something that in no wise pertained to the Jewish nation as a whole. Though the Epistle of James was written to "the twelve tribes which are scattered abroad," yet it was addressed to those members of them who were begotten of God (Jas 1:18). The Epistles of John are manifestly the letters of a father in Christ to his dear children (1Jn 2:12; 1Jn 5:21)—and as such convey the solicitous care of the heavenly Father for His own—to those who had Jesus Christ for their Advocate (1Jn 2:1). Jude’s Epistle is also a general one, directed to "them that are sanctified by God the Father, and preserved in Jesus Christ" (Jud 1:1).
Those for Whom Peter Offers this Doxology
The first Epistle of Peter is addressed to "the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia" (1Pe 1:1). The American Standard Version more literally renders it, "to the elect who are sojourners of the Dispersion in Pontus,. . . " that is, to Jews who are absent from Palestine, residing in Gentile lands (cf. Jhn 7:35). But care needs to be taken that the term sojourners be not limited to its literal force, but rather be given also its figurative meaning and spiritual application. It refers not strictly to the fleshly descendants of Abraham, but rather to his spiritual seed, who were partakers of the heavenly calling, and as such, were away from their home. The patriarchs "confessed that they were strangers and pilgrims on the earth. . . For they. . . declare plainly that they seek a country. . . a better country [than the earthly Canaan], that is, an heavenly" (Heb 11:13-16, brackets mine). Even David, while reigning as king in Jerusalem, made a similar acknowledgment: "I am a stranger in the earth" (Psa 119:19). All Christians are strangers in this world; for while they are "at home in the body," they are "absent from the Lord" (2Co 5:6). Their citizenship is in heaven (Php 3:20). Thus it was spiritual sojourners (temporary residents) to whom Peter wrote, those who had been begotten to an inheritance reserved for them in heaven (1Pe 1:4).
Nor were all the spiritual strangers from the natural stock of Abraham. There is more than one indication in this very Epistle that while possibly a majority of them were Jewish believers, yet by no means were all of them so. Thus, in 1Pe 2:10, after stating that God had called them out of darkness into His marvelous light, the Apostle Peter goes on to describe them with these words: "Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy." This precisely delineates the case of the Gentile believers (cf. Eph 2:12-13). Peter is here quoting from Hos 1:9-10 (where the "children of Israel" in v. 10 refers to the spiritual Israel), which is definitely interpreted for us in Rom 9:24-25: "Even us, whom he hath called, not of the Jews only, but also of the Gentiles[.] As he saith also in Osee [Hosea], I will call them my people, which were not my people; . . ." (brackets mine). Again, in 1Pe 4:3, Peter says by way of reminder to those to whom he is writing, "For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries." The last category of transgression could only refer to Gentiles; for the Jews (when considered as a nation), since the Babylonian captivity, had never fallen into idolatry.
The Prayer Itself
As we examine together the prayer contained in 1Pe 1:3-5, let us consider eight things: (1) its connection—that we may perceive who all are included by the words "begotten us again"; (2) its nature—a doxology ("Blessed be"); (3) its Object—"the God and Father of our Lord Jesus Christ"; (4) its ascription—"His abundant mercy"; (5) its incitement—"hath begotten us again unto a lively hope"; (6) its acknowledgment—"by the resurrection of Jesus Christ from the dead"; (7) its substance—"to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you"; and (8) its guaranty—"who are kept by the power of God through faith." There is much here of interest and deep importance. Therefore, it would be wrong for us to hurriedly dismiss such a passage with a few generalizations, especially since it contains such a wealth of spiritual, joyful reflection that cannot but edify the mind and stir up the will and affections of every saint who rightly meditates upon it. May we be duly affected by its contents and truly enter into its elevated spirit.
First, we consider its connection. Those on whose behalf the apostle offered this doxology are spoken of according to their literal and figurative circumstances in 1Pe 1:1, and then described by their spiritual characters: "Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ" (1Pe 1:2). That description pertains equally to all the regenerate in every age. When connected with election, the "foreknowledge of God" refers not to His eternal and universal prescience, for that embraces all beings and events, past, present and future; and, therefore, it has for its objects the non-elect as well as the elect. Consequently, there is no allusion whatever to God’s preview of our believing or any other virtue in the objects of His choice. Rather, the term foreknowledge has respect to the spring or source of election, namely, God’s unmerited good will and approbation. For this sense of the word know see the following: Psa 1:6; Amo 3:2; 2Ti 2:19. For a like sense of the word foreknow see Rom 11:2. Therefore, the phrase "elect according to the foreknowledge of God" signifies that the favored persons thus described were fore-loved by Him, that they were the objects of His eternal favor, unalterably delighted in by Him as He foreviewed them in Christ— "wherein he hath made us accepted [or "objects of grace"] in the beloved" (Eph 1:4-6, brackets mine).
Obedience, an Indispensable Sign of the Spirit’s Saving Work
"Through sanctification of the Spirit." It is by means of the Spirit’s gracious and effectual operations that our election by God the Father takes effect (see 2Th 2:13). The words "sanctification of the Spirit" have reference to His work of regeneration, whereby we are quickened (made alive), anointed, and consecrated or set apart to God. The underlying idea of sanctification is almost always that of separation. By the new birth we are distinguished from those dead in sin. The words "unto obedience" here in 1Pe 1:2 signify that by the Spirit’s effectual call we are made subject to the authoritative call of the Gospel (see 1Pe 1:22and Rom 10:1, Rom 10:16) and subsequently to its precepts. Election never promotes license, but always produces holiness and good works (Eph 1:4; Eph 2:10). The Spirit regenerates sinners to a new life of hearty submission to Christ and not to a life of self-pleasing. When the Spirit sanctifies a soul, it is to the end that he may adorn the Gospel by a walk that is regulated thereby. It is by his obedience that a Christian makes evident his election by the Father, for previously he was one of "the children of disobedience" (Eph 5:6). By his new life of obedience he furnished proof of the Spirit’s supernatural work within him.
"And sprinkling of the blood of Jesus Christ." It is important for us to grasp the distinction between the sprinkling of Christ’s blood and the shedding of it (Heb 9:22). The shedding is Godward; whereas the sprinkling is its application to the believer, whereby he obtains forgiveness and peace of conscience (Heb 9:13-14; Heb 10:22), and by which his service is rendered acceptable to God (1Pe 2:5).
A careful reading of the whole Epistle makes it evident that these saints were passing through severe trials (see 1Pe 1:6-7; 1Pe 2:19-21; 1Pe 3:16-18; 1Pe 4:12-16; 1Pe 5:8-9). Jewish Christians (who evidently made up the majority of those originally addressed by Peter) have ever been sorely oppressed, persecuted not so much by the profane world as by their own brethren according to the flesh. How bitter and fierce was the hatred of such unbelieving Jews appears not only from the case of Stephen, but from what the Apostle Paul suffered at their hands (2Co 11:24-26). As a means of encouragement, the Apostle Paul deliberately reminded his Hebrew brethren of the persecutions they had already endured for Christ’s sake. "But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; . . . and took joyfully the spoiling of your goods" (Heb 10:32-34). By bearing this fact in mind a better understanding is had of many of the details of the Book of Hebrews. Furthermore, it becomes more apparent why Peter has so much to say upon affliction, and why he refers so often to the sufferings of Christ. His brethren were in need of a stimulating cordial that would nerve them to heroic endurance. He therefore dwelt on those aspects of Divine truth best adapted to support the soul, strengthen faith, inspire hope, and produce steadfastness and good works.

07/22/2024

17 Not Troubled
“Let not your heart be troubled: ye believe in God, believe also in me.” —John 14:1
The heart can become profoundly troubled.
Just as the deep sea, having been swept up by a howling storm, becomes restless, so that her usually calm surface heaves and groans, her waves, as high as houses, rolling and foaming, rising and dropping precipitously, finding no rest, so too the profoundly deep heart of man under the influences of the raging storms of life can be extremely agitated. The heart becomes so troubled that it can find no rest.
Man’s heart is the center of his life from a spiritual perspective.
Out of the heart are the issues of life.
Our thoughts and desires, inclinations and interests, understandings and conceptions, and wants and aspirations all have their source and spiritual root in the heart. As the heart is, so are its issues: our wants, our thoughts and desires, our inclinations, and our ideals and purposes. As the heart is, so is our life. The heart is who we really are.
The expression “to be troubled in heart,” therefore, penetrates so deeply and describes something so very dreadful.
It is not a minor disturbance occasioned by life’s superficial realities.
There are people who are very easily troubled.
By nature these are superficial persons who have never really been touched to the depths of their existence, whose hearts know no troubling, but who by the slightest, mildest opposition, or by the most insignificant twinge of pain and suffering, react with a show of strong emotions, cast themselves down in dust and ashes, pour forth a flood of tears, hang the harp in the willows, and leave the impression with others that their psychological resilience and strength is broken in many different ways. Just as shallow waters become suddenly tempestuous, so too are these persons easily troubled. Yet do not take them seriously. Their distress is not the troubling of the heart, but only a superficial mental, emotional distress. Their superficial emotions are distressed, but not the depths of life.
The troubling of the heart penetrates to the depths of one’s being, affecting even the desire to live.
It is not caused by the appearance of little clouds the size of a man’s hand on the horizon of our lives, but by the powerful storms of life that furiously rage over our heads, until there appears to be no possibility of deliverance by the hand of God or men. To be troubled of heart is something quite different from being merely sad of heart. The heart can be filled with pain and overwhelmed by sorrow without being troubled in the sense in which Jesus means it in the text. The disciples, to whom he first directed this comforting word, may indeed have been troubled. There are moments in the lives of God’s children in which it would be foolishness for one to urge them, “Let not your heart be saddened.” No, when the heart is troubled, we are crushed. We are broken and unable to function. We see neither any escape, nor any reason for or any wisdom in the way that we have to walk. We do not understand what God is doing. The way of God appears to be unjust. The mind has worn itself out trying to understand the way of God, but it was all fruitless. The mind stops thinking. The will finds no rest. There is no calm submission, no unity of our thought and will with that of the Almighty. The heart is troubled, full of unrest and turmoil. The scale of our lives never balances.
The heart is troubled.
So it was for the disciples when Jesus spoke these words.
Their hearts were troubled. They did not understand what was happening. They were not one with the way the savior chose to walk. Wherever they looked for understanding, the darkness of a deep abyss engulfed them.
Yet their hearts would be troubled even more. Deeper and still less understandable would be the way for them in the future that lay immediately before them.
And there were reasons.
It was not a minor, superficial distress that disturbed the feelings of these eleven men. No, furious storms were raging in that hour. There was darkness—such dreadful darkness that their souls were robbed of all understanding. No, they did not yet understand fully what was about to happen. They did not understand the character of the way, where it would go, or the depths through which it would lead. But everything indicated clearly that in the very near future they would lose the most precious possession they had; the Master would be taken from them. He had spoken to them about it repeatedly, but they did not understand him because they never wanted it to happen. In that very night they had seen the threatening signs of that inevitability. They saw it in the marvelous foot washing and the message that the savior gave through it; they saw it in the unmasking and expulsion of the betrayer who left in the depths of the night. They saw it in the institution of the Lord’s supper, the signs of which pointed to shed blood and a broken body.
Now they were on the path. Where were they going?
What would happen in this night?
They did not understand. All they knew was that their hearts were troubled, and would be even more troubled.
Soon the troubling would completely dominate them when they would see the Master delivered into the hands of sinners and they would see him suffer, scorned and trodden down underfoot, despised and spit upon. They would be troubled when presently they would see their Lord swallowed up in the terrifying death of the cross. Surely, their hearts were troubled. And they had reasons. Violent storms of life were raging. Apparently their faith was becoming vain. The object of their hope was being taken away from them and the longing of their souls denied!
Such was the experience of the disciples.
So too, although perhaps in a less serious measure, it is for God’s children today.
The way becomes sometimes very difficult for them. When only sadness upon sadness is one’s lot and only sufferings smother one’s soul without relief, it appears as if God destroys his own work, does not achieve his own purpose, does not fulfill his promise, denies his own faithfulness, rejects us, and allows his own cause to endure defeat.
Then our hearts are shaken to the very depths of their hidden recesses. Then peace disappears from our hearts, unrest rules, and torment of soul oppresses us.
Then the soul in all its powers is consumed with contemplation. And it is all fruitless.
Our hearts can become troubled.
Let not your heart be troubled.
Wonderful word of power! So much more powerful and with much more significance, because he who speaks has the right to speak.
If the subject is the storms of life that trouble our hearts, he may indeed speak to us.
It is far too easy for those who have not known the storms of life by experience to give words of encouragement to one who is almost drowning in the pool of life’s misery. It is far too easy for one who radiates health to encourage the sick in the way of submission and patience regarding the cross they must bear. It is far too easy for the wealthy to preach to the poor to be at peace with their lot. It is far too easy for those who know no misery and are not familiar with the agony of life, to sing,
In the deepest pain
Our hearts remain
At peace in the Lord!
As easily as such a word of comfort falls from the lips of one who has not known any grief, to that extent it is both superficial and comfortless. The wretched soul feels that the speaker does not understand what he says when he offers admonition and encouragement: “Let not your heart be troubled.”
His word has no significance.
It lacks depth.
It does not grip one’s heart.
Yet how different is this word of the savior! Was there ever one who had experienced misery as he did? Was there ever a way so deep, a path so dark, a suffering so extreme, that his path was not deeper, his way much darker, his suffering inexpressibly more horrible? Is he not the only one, who exactly for that reason can be our merciful high priest, who can have compassion upon us in our weaknesses because he was tempted in all points even as we are, yet without sin? No matter to what depths our path may take us in the future, most definitely the footprints of the Lord lead us onward!
No, still more.
Let not your heart be troubled. He spoke from a heart of love to his disciples to encourage them. But in what hour and in what circumstances did he attempt to comfort his disciples? Was it not the approaching final hour of which he had often spoken, the hour in which the powers of darkness would be let loose to crush him and apparently to triumph over him? Surely, in just a few hours his enemies would violently assault him and would spew forth the venom and of their hatred and malice in order to kill him. In just a few moments all the unrighteousness of all the brethren would be laid upon him, and the Christ would carry it. In a very short time the curse, rightly belonging to his people, would be his to carry. And he knew it. He knew the way before him. He knew the heavy, suffocating pressures that would press down upon his heart, and he knew what pains and agony would torment his body and soul. It was in that hour of thick darkness that his most fearful suffering was already beginning to fill him with dread, that hour in which he himself had need of comfort. In that hour he spoke lovingly to his disciples: “Let not your heart be troubled.”
Wonderful message!
It was so very amazing, because not only did he himself know the misery of suffering as no one else, and not only because in that fearful hour he entered his deepest sufferings, but especially because he spoke with the certainty, the calm and joyful confidence, of final victory!
When he said, “Let not your heart be troubled,” this was no empty, vain word, no hollow, insincere utterance, no mere groundless comfort. But it was his intent and purpose to assure his disciples and to cause them to live in the joy of faith in which he himself lived, so that there could be no reason whatsoever for them to be troubled in heart. Surely he saw before him the deep way of his own suffering. Yet if he had seen only that suffering, his heart would also have been troubled, and it would have been no marvel that the hearts of his disciples would also have been troubled.
He saw, however, much more.
The author and finisher of our faith saw past the depths of sufferings and knew that all was well.
There was no reason to despair, no reason to hang the harp in the willows, even when God’s way appears to be so dark.
Let not your heart be troubled.
Be not troubled!
Be at peace—the peace that surpasses all understanding—when in the midst of raging storms and threatening hurricanes, in deep ways of suffering and in the darkest night.
But how? When, after having long pondered it, we cannot understand the way of the Lord and can see the way of the Most High only as being unjust, how will we obtain that peace of heart?
Ye believe in God. Believe also in me.
That is the way.
The way of peace.
In both parts of this statement, you must read an admonition: Believe in God and believe in me. You must not understand this statement as if in the first part Jesus mentions a fact and only in the second part expresses an admonition, so that he intends to say, “Ye believe in God already, now believe in me as well.” No, in both instances you have admonition, encouragement, and inspiration: “Beloved, believe in God and believe in me.” This twofold admonition is not to be understood as if believing in Jesus and believing in God are two different acts of our spirit, as if these two could ever be separated. Nor is the admonition to be understood in such a way that its two aspects are of equal importance. No, the savior’s intent is “Believe in God through me. Believe in God as he has revealed himself in me and through me to you. Believe in the God of your complete salvation.”
Believe in God and believe in me.
Let your faith—as it cleaves to God through me, as it knows and trusts in God through me—be a real working faith. Let that faith control your mind, rule your will, and take captive your whole life.
Then your heart will not be troubled, no matter how dark the way may be.
Then the peace that surpasses all understanding will keep your hearts and minds, no matter how dark the night of your suffering may be.
Indeed, God in Christ, the God who so wondrously loved you from before the foundation of the world, has granted to you the highest good, has reserved for you the most glorious salvation, and has foreordained that you should be conformed to the image of his Son and live with him eternally. He is the one who foreordained all things in such a way that they must work together to attain the glorious goal of your eternal blessedness in his tabernacle. Everything, literally everything—all things in heaven and on the earth, living and inert creatures, friend and foe, angel and devil, and all their activity and deeds—he has designated, arranged, and given such a place to them in his eternal counsel that they all must cooperate toward your salvation.
That is why everything is so very certain.
That is why everything, literally everything, is so wise and good. Therefore, there is no enemy that can do you harm, no adversity that can hurt you, no sickness and no death that does not serve your good. There are no storm clouds threatening, no hurricanes raging, no waves rising so high, no nights so dark, and no ranting enemies so hateful that they will ever be able to do anything other than work together for the good of those who love God.
Believe in God, believe also in me.
Believe in the God of your complete salvation.
Know him. Trust in him. Do not look first at the storms of life, at the enemies who would destroy you, but look first to God who has loved you with an eternal, unchangeable love revealed to you in Christ Jesus.
Then your heart will not be troubled. Then you know and feel in the depths of your soul that all is well.
Inexpressible peace!

HERMAN HOEKSEMA. Peace for the Troubled Heart (Kindle Locations 1877-1996). Kindle Edition.

07/21/2024

Doctrine According to Godliness
By Ronald Hanko

This is a publication of the RFPA. They have given me permission to post this book with the understanding that it is not for profit. You may also share it with others as long as you do not have any monetary gain from it. It is also available for translation by those who would like to translate it into their native language. Just let me know so I may apprise the RFPA that it is being translated. Once again you may not seek to make money from the translation.

The Unity of Scripture
Because Scripture is God’s Word and has one author, it is also one. God does not speak with sixty-six different voices. He cannot, because he himself is one in power, in purpose, and in being. Because he is one, his Word and revelation are one also.
That Scripture is one is of the utmost importance. For this reason Scripture cannot contradict or be at odds with itself. One book cannot differ from another, nor the Old Testament from the New. Scripture cannot teach one thing in the Old Testament and something opposed to it in the New, nor one human writer something different from another.
It is wrong, therefore, to speak of “the theology of Paul,” as some do, suggesting that it differs from the theology of Jesus or the theology of Peter. Nor may anyone suggest that Jesus had different views from Moses or Paul or John on certain matters, such as divorce or the place of women in the church.
This doctrine of Scripture’s unity is especially important over against dispensationalism, which sees no unity between the Old Testament and the New, between Israel and the church. Even the Baptist teaching that the covenant with Israel is a fundamentally different covenant than God’s covenant with the church is a denial of the unity of Scripture. Scripture is one book and cannot teach two or more different and conflicting covenants.
If Scripture is one, there cannot be different revelations, different covenants, different peoples of God, or different ways of salvation. Our objections to the teaching of dispensationalism and believer’s baptism, therefore, are not only based on passages that disprove specific teachings of these groups, but also on passages that teach Scripture is one and cannot be broken (John 10:35).
The notion that the Old Testament is not authoritative for New Testament Christians except where its teaching is restated in the New Testament is a denial of the unity of Scripture. What is written in the Old Testament was written for us as New Testament Christians as well (1 Cor. 10:11).
The unity of Scripture, as Jesus reminds us in John 10:35, is in himself. It is all, from beginning to end, the revelation of Christ as the Savior and of the grace of God that is revealed in him. As Spurgeon said, “Wherever you cut the Scriptures, they flow with the blood of the Lamb.”5 To find Christ in every passage must be our goal, and in doing so we will most certainly find that the Scriptures speak with one voice.
The doctrine of Scripture’s unity is important not only as a defense against other teachings, but also for our study of Scripture. If Scripture is one, no passage of it may ever be studied, believed, or even quoted in isolation from the rest of the Word. Nothing we ever say or think from the Word of God may contradict anything else. And this means, of course, that we must be busy with the Scriptures so that we know them from beginning to end and are thoroughly acquainted with their teaching.
The doctrine of Scripture’s unity means, then, that all Scripture is necessary and important and that no part of it may be neglected. We must know, read, study, learn, and give heed to all of it. Do you?

07/21/2024

Doctrine According to Godliness
By Ronald Hanko

This is a publication of the RFPA. They have given me permission to post this book with the understanding that it is not for profit. You may also share it with others as long as you do not have any monetary gain from it. It is also available for translation by those who would like to translate it into their native language. Just let me know so I may apprise the RFPA that it is being translated. Once again you may not seek to make money from the translation.

The Perspicuity of Scripture
Perhaps you have heard the perspicuity of Scripture mentioned and wondered what that meant. It means that Scripture is clear and easily understood.
Perspicuity is part of the miracle of Scripture, especially since Scripture reveals God. That he, the infinite and eternal God, not only is willing to reveal himself to us, but also does so clearly and plainly, is a great wonder.
We do not deny, of course, that there are difficult passages in Scripture, even difficult books. The Bible itself teaches us this (Ps. 78:2; 2 Pet. 3:16). Nevertheless, we believe that every doctrine of the faith, and all things necessary for God’s glory and our salvation, are clearly taught.
Psalm 119:105 teaches perspicuity: “Thy word is a lamp unto my feet, and a light unto my path.” Scripture could not even be called a light if it was not clear, and this verse says that it is a light for our path, that is, for our whole life. It is a safe and reliable guide to bring us all the way along our life’s path to glory.
Because Scripture is clear, it can be understood even by the unlearned and by children. It may not, therefore, be kept from them. It ought to be translated into the language of every people to whom the gospel comes so that they may read it and have its light with them always.
There are things we must understand about the perspicuity of Scripture lest we fall into error.
First, because there are difficult passages, we must always interpret such passages in the light of those passages that speak more clearly. No interpretation of a difficult passage, for example, may contradict any important doctrine of Scripture or any rule for thankful living that is clearly taught.
Second, Scripture is clear only to believers. Unbelief cannot understand Scripture, because the things that are in Scripture are the things of God, and they are spiritually discerned (1 Cor. 2:14). We should remember this when speaking to someone who denies an important truth of Scripture like the deity of the Lord Jesus Christ. When such a person cannot see from Scripture that Jesus is God, we should not begin to doubt that Scripture plainly teaches this important truth. The problem is not in Scripture. The problem is in that man’s heart and mind. Before anyone can understand anything Scripture teaches, his heart must be opened and his mind enlightened by the Holy Spirit. Without that, proof texts, logic, and argument are useless.
Since Scripture is the clear light of God’s own revelation, we must follow its light. The warning and the promise of 1 John 1:6–7 are for us: “If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.”

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