This video is part of a study series titled Biblical Salvation Settled Wonsome for All. Please see the playlist link in the video description. Hello and welcome back. So as part of the series Biblical Salvation Settled Wonsome for All, in this video we're going to be looking at the Gospel of John chapter 7. And so in this chapter we'll look at the Holy Spirit and knowing and obeying the law and how that played out with the Pharisees and their rejection of the Christ. So the first 13 verses I've not really got anything to cover there. There's people murmuring about Jesus. Some people were accepting him, some were rejecting him. But there's not really doctrine in the narration as far as eternal life is concerned. There were Jews that sought to kill Jesus, so that sort sets the premises to what comes up in these verses here. So as of verse 14, it's about the midst of the feast. Jesus went into the temple and taught. Jews marveled because they wondered how can he know all these letters when he's not a learned man? He's not educated in the conventional sense. And then in verse 16, Jesus answered them and said, My doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God or whether I speak of myself. He that speaks of himself seeks his own glory, but he that seeks his glory that sent him the same is true. And no unrighteousness is in him. Why did Moses give you the law and yet none of you keep the law?  And so this is not too similar from his instruction in chapter 6 to do with God's will. If you looked at my video on John chapter 6 previously, we looked at what it meant to do the will of God as far as salvation is concerned. And it says here that it's knowing the doctrine because salvation is about what we believe. It's not what we do. So not really a lot to pluck out from there, but this passage though, it's not really explicit that eternal life is the specific context of what he means here. So on its own, I wouldn't really use this as a strong enough proof text as to doing the will of God for salvation. I would use John chapter 6, which was much more clear. The context is here is that Jews seek to kill Jesus, but we will understand later that this does stem from their lack of belief on him. And we'll see this particularly with the Pharisees later in this chapter. And just picking up on an important point here in verse 19, Jesus said, did not Moses give you the law and yet none of you keep it, but you go about to kill me. And so this summarizes why salvation by obedience to the law is essentially impossible, because many of the Jews thought that they were justified by their obedience to the law, but the problem is none of them keep it. And that will become more apparent as the chapter progresses. They want to kill Jesus because they essentially want to accuse him of breaking the law himself and working on the Sabbath, which is something what we'll tap into in a moment. And Christians today with the works based salvation of some kind fundamentally have this same problem. And even if they say, well, we're not saved by faith, but if you have them, you will do the works and you will obey, but the problem is even then you still disobey, and you still have this problem where you're not perfect. So, you know, you have that same problem no matter how you spin it. So Jesus never broke the law, at least nothing that we can pinpoint, but the Jews seek to kill him, but they will accuse him of working on the Sabbath, so that will unpack in a moment.  Obviously, we know from the chapter that there were some Jews that sought to kill him, but the people here are denying it and saying that he has a devil in him for even coming up with such a what they might think of a ridiculous conclusion. In terms of the people, it could have been that there were some Jews that wanted to kill him, but not necessarily all of them, but even people who didn't kill the Christ, if by rejecting the Christ, they're still lumped in the same category with them, because there's those who reject Christ, and there's those who accept Christ, and those who killed Christ are from the camp that rejected him, and that's something that comes about in Acts as well, when Peter's preaching to some Jews about saying that they slay in the Holy One. I'm not going to get too deep into that because it's not really so much about salvation per se, but they may be attempting to gaslight Jesus, it may be possible that actually they are seeking to kill him, but they're just denying it and making it out like he's the one who's just coming to wild conclusions there. Continue on then, verse 21, Jesus answered and said unto them, I have done one work in you all marvel, and then Moses therefore gave unto you circumcision, not because it is of Moses, but of the fathers, and you on the Sabbath day circumcise a man. If a man on the Sabbath day received circumcision, that the law of Moses should not be broken, are you angry at me because I have made a man every which whole on the Sabbath day? Judge not according to appearance, but judge righteous judgment. So unpacking what's going on here, it's not essential to knowing how to be saved, but it does tie in with the reason why we are or how we can be saved, and so people will have a question about this passage, you know, did Jesus sin by working on the Sabbath day, or why does Jesus make an acceptable exception to a type of work that must be done on the Sabbath day, whether it's circumcision or making a man whole? It's hard to explain this in great detail because you need a broader understanding of the Bible to understand this in a bit more depth. So I can't really expound it too much, but we will briefly look at it. So you know, was Jesus sinning by working on the Sabbath, or rather why was it appropriate for Jesus to do this particular work on the Sabbath day? So that's what we'll briefly unpack. So to really understand this, there's three parts to the foundation that we can build on here to understand this. So the first one is that it's by Christ's obedience, not ours, that we are made righteous. So for example, Romans 590, for as by one man's disobedience, many were made sinners, so by the obedience of one shall many be made righteous. The second point then is that we rest by, and the key word is the rest, believing in Christ's works which were finished before the world began. So for example, Hebrews 4 3, for which we have believed, do enter into rest, as he said, as I have sworn in my wrath, if they shall enter into my rest, although the works were finished from the foundation of the world. And then in John 10 38, Jesus actually tells people, but if I do, though you believe me not, believe the works that you may know and believe that the Father is in me and I in him. And then the last point is that Jesus was crucified on the evening preceding the Passover. So he was finishing his work at a time when the Jews would be resting for several days. So there's various verses that show obviously it was the Passover at that time. And then in John 17 4, when Jesus is praying, he says, I have glorified you on earth, I have finished the work which you gave me to do. So he finished his work and then that led up to the Passover and he was crucified. So to wrap up this very brief point, the Sabbath is a day of rest, right? And rest is associated with our salvation as we saw in the second point there. Jesus did the work needed for our salvation and he did his most important work at the Passover, you know, sort of going to the cross, etc, etc. At that time though, others were resting. So if we know that Jesus did the works for our salvation, whereas we rest and that's why we're justified by faith, which is rest, works are not rest, work is the opposite of rest. So that's why in the Old Testament, Israelites and Jews were commanded to rest on the Sabbath, which is an Old Testament shadow of things to come. Nevertheless, an offering of two lambs without defect still had to be made and that's in numbers. So even though it was the Sabbath day of rest, the priest still had to offer two lambs on the day of rest. So there's a certain aspect of work specifically must be done on the Sabbath and that the lambs obviously represent Jesus.  So it is actually legitimate that Jesus worked on the Sabbath. He is even the Lord of the Sabbath day and that's in Matthew 12 verse 8. So it does actually make sense why Jesus would work while we would rest. So I know that that was very brief, but I didn't want to stray too far from John. So going back to the passage then in verse 25 to 31, there's not really too much to cover here, not a lot to unpack for salvation specifically. We do see Jesus preaching in the temple. There's that intertwined relationship between him and the father. And although there were many that sought to kill him, there were also many people that believed on him as well as we see there in verse 31.  That's or we really need to unpack from that section. And then between verses 32 to 36, we have the Pharisees heard the people and murmured these things concerning him. The Pharisees and the chief priests sent officers to take him. So, you know, this is the second time now that they're attempting this in this chapter. And then Jesus said on to them, yet a little while I am with you and then I go on to him that sent me. You shall seek me and shall not find me and where I am near you cannot come. Then said to the Jews among themselves, where will he go that we will not find him? Will he go on to the dispersed among the Gentiles and teach the Gentiles? What manner of saying is this that he said, you shall seek me and shall not find me for where I am here you cannot come. So, not again, not too much to unpack here, but just a couple of interesting bits to pick up on. So, although there's quite a literal application here that Jesus won't be around for very long in person, there is a spiritual application as well that those who continue to reject Christ may eventually be unable to seek him at all. We can't really unpack that now. We can unpack this later in the series, because there's other chapters in John that will explore this in a bit more detail. I find it quite interesting that the Jews ask this question about him teaching the Gentiles, because actually that's exactly what Jesus's apostles went on to do. You know, Jesus came for the lost sheep of Israel, as it so says, and then he said to his disciples, greater works will you do than these? So that's quite interesting that the Jews ask that question. Carrying on then at verse 37, this is going to lead into something quite important, actually. In the last day, that great day of the feast, Jesus stood and cried saying, if any man thirst, let him come on to me and drink. He that believes on me as the scripture has said, out of his bellish will flow rivers of living water. But this he spoke of the spirit that they which believe on him should receive. For the Holy Ghost was not yet given, because that Jesus was not yet glorified. Many of the people therefore, when they heard this saying said of a truth, this is the prophet. Others said this is the Christ, but some said shall Christ come out of Galilee. Has not the scripture said that Christ comes of the seed of David and out of the town of Bethlehem, where David was. So there was division among the people because of him, and some of them would have taken him, but no man laid hands on him. So we'll come to the second half, sort of a little bit later, but there is this first bit here in red that I want to pick up on here. And this is to deal with the Holy Spirit. So the same message he's been saying throughout John's Gospel, believe on him, believe on him, believe on him. You know, he's been saying that over and over again, and he says, come on to me and drink. That's very similar to what he said to the Samaritan woman at the well in chapter 4. And again, you know, he also said to those in chapter 6, you know, believe on me, never thirst. So again, we have this analogy of just taking a drink. It's as easy as that, believe on him. And then we then get on to the Holy Spirit, and this leads on to quite an important point, because there's a very important issue to be addressed here, that those present are told to believe on him, and that he would pour out his Holy Spirit on believers. But a very crucial point here, and what I want you to notice is that the Holy Spirit was not given yet. Now, the reason why that's so important is because people who believe in conditional security, so they say that you can lose salvation, they'll use the examples of the Holy Spirit departing a believer as evidence that they lost their salvation. And the case in point examples would be Saul and Samson, where the Old Testament documents the Spirit of the Lord no longer being with them. And so that leads on to a very important question. Can a saved believer lose the Holy Spirit? And if the answer is yes, does losing the Holy Spirit also mean losing salvation? Well, the thing is, there are no explicit New Testament passages where it is clearly taught that a New Testament believer can lose the Holy Spirit. We only have a couple of specific examples in the Old Testament, and that was Samson and Saul. So believers of conditional security will point to those Old Testament events as examples of individuals losing salvation, essentially, and then they therefore apply that logic to the New Testament, where they'll say, well, the New Testament believer could lose the Holy Spirit, and in doing so, they forfeit their salvation, or they lose their eternal life because of that. So there are mixed views about what exactly is meant in Ephesians, stating that believers are, it uses this term sealed by the Spirit, because someone who believes in one saved always saved or eternal security, they would say that, well, we're sealed with the Holy Spirit until the day of redemption, so it's unbreakable. Okay, you can't break that seal. Whereas, obviously, someone who believes in conditional security would actually say that that seal can be broken. So that's what we'll need to unpack here. But in later chapters of John, we will have more information about what the Holy Spirit's exact role is, which we don't have yet. So it's too early to study this perhaps as carefully as it deserves, and I don't want to stray too far from John 7 anyway. We'll briefly look at this issue though, as to whether a believer is saved, if, let's just say, for the sake of argument, they possibly don't have the Holy Spirit given to them. That's what we'll explore. So I'm just going to assume for the sake of presentation that you've been watching my series up to now, where you've seen my previous videos about John 1, 2, 3, 4, 5, 6, etc. So let's recap then what's actually been happening so far through John's Gospel. So frequently throughout the Gospel, Jesus has been telling various groups of people that they need to believe on him for everlasting life. Until this point, he has not emphasized or even mentioned obtaining the Holy Spirit. It's only really come about in chapter 7. So we look through chapters 1 through 6 and we're seeing the same thing over again. Believe. Believe in him, eternal life. Believe. Everlasting life. Saved. Believe on him. Is not condemned. Believe. Believe. Come to me. Believe on me. Believe on him. Everlasting life. Raise him up at the last day. Believe on his name. Believe. Everlasting life. Believe. Life. Believe on him. Everlasting life is passed on to life. Believe on me. Everlasting life. So in case you're not already getting this, it's believe on him for everlasting life. Just in case you haven't noticed that from the multitude of things that Jesus has been saying up to now. So that's the first point to start with. Jesus has repeatedly told people, believe on me. He hasn't repeatedly told people to get the Holy Spirit, right? Consequently, excluding all the people that did not believe on Christ and tried to kill him, there were plenty of examples of people who did believe on Christ. Okay, so one would assume then that because they believed on him, as Jesus told them to do, they were given eternal life because, presumably with immediate effect, Jesus never said they would have to wait for eternal life some time after they believed on him. He just said, believe on me, have eternal life. That simple. So, you know, there were examples of people who did believe on him. The disciples believed on him. Many believed in his name. Samaritans of the city believed on him. And many more believed. And now we believe himself believed in his whole house, it says here. Believe and are sure that you are the Christ, Peter says. And many of the people believed on him. So Jesus told people to believe on him. Guess what happened? Loads of people believed on him. Okay. Although many believed on him, as he told them to, we can quite clearly see here in 739 that the Holy Spirit has not yet been given. In other words, people were being saved and getting eternal life before the giving of the Holy Spirit. This assumes that the Holy Spirit being given in this context is correlated with being saved, because it is obviously given to those that believe, as is salvation as well, in the New Testament at least anyway. But that's only correlation. It's not causation. Okay. And this correlation is not the same thing as causation. And you can also apply this to the works of obedience of saved believers. Because when you're dealing with unsaved people, those are what you must have works to be saved. But we know that we're saved by grace through faith, not of works. So if works are not a part of salvation, but then we have all of these verses obviously that talk about, you know, the children of God being obedient and, you know, the children of obedience and, you know, if you love me, keep my commandments. Well, yes, good works and obedience are correlated with people who are saved. But that's not the causation as to why they actually are saved. Because why they are saved is by grace through faith, right? And then as a side note to build on John 739, we have examples in the book of Acts where there is a distinction between believing in of itself and also being baptized of water and receiving the Holy Ghost. They're not automatically all the same thing happening at the exact same time. So in Acts chapter eight, for example, they, which are the Samaritans, believed Philip's preaching. They were baptized. Simon himself also believed and was baptized. And then when the apostles come down, they prayed for them that they might receive the Holy Ghost. So there's a gap here between them believing and getting baptized. But then the apostles had to go and be sent. They had to send Peter and John to go and pray for them that they might receive the Holy Ghost. Right? So he was not yet fallen upon, well, he was yet fallen upon none of them. Only they were baptized, right? And then they laid their hands and received the Holy Ghost. Okay. So notice that many in Samaria believed Philip's preaching. They were baptized accordingly, but the Holy Ghost was not given automatically. That is the apostles specifically had to lay hands on people to pray for the Holy Ghost to come upon people. And if you're familiar with this story later, Simon tried to purchase the gift of being able to lay on hands for the giving of the Holy Ghost. He was wrong to do so, which the full passage will show. But the story nevertheless in of itself proves that the giving of the Holy Ghost was noticeably distinct from actually believing and following this getting baptized. And actually at the end of Acts chapter 10, it's slightly different because the Holy Ghost was given when Peter preached the word, but they were not immediately baptized. So the order of events was not the same in Acts chapter 10 because they first got the Holy Ghost, then they got baptized. But that's the opposite of what happens here, they get baptized, then they get the Holy Ghost. And there's a gap of time between those two things. So it just emphasises that it's believing on him for everlasting life, but the Holy Ghost is given to those that believe, but that's not automatically directly connected that they must have the Holy Ghost in order to technically be saved and to be classed as believers. So that raises the question then, well, what about the sealing of the Holy Spirit and the Holy Spirit assisting with our salvation? Because if we can be saved by believing and don't yet have the Holy Spirit in theory, how then, oh, what does the sealing have to do? Because is there not a gap where you're not sealed? You might wonder, well, in Ephesians 1, 13 to 14, this is the crux of the matter with sealing, in whom you also trusted after that you heard the word of truth, the gospel of your salvation, in whom also after that you believed you were sealed with the Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession onto the praise of his glory. And then later in Ephesians in 430, and it says, and grieve not the Holy Spirit of God, whereby you are sealed until the day of redemption. So it raises the question, can that seal be broken, or is that seal absolutely necessary? Well, the thing is, when the Holy Spirit is given or fills a person, New Testament believes at least, or it came upon believers, which is perhaps Old Testament lingo, it was for a particular purpose. So that was moving people to speak with great power and authority, for example, like with the apostles, or in Saul and Samson, maybe it was to fight a great fight of some kind in warfare. But these are not in themselves directly connected to salvation, or that those people were saved because of that, right? Ephesians, it's quite an idiosyncratic way that Ephesians uses this concept of being sealed by the Spirit, because it's the only book that really talks in this manner. But it doesn't really address the concept of the Holy Spirit being given to us in the same way that that John's Gospel is, but rather, we are sealed with the Spirit in a chapter that is talking about our redemption inheritance as part of our salvation. And also notice, just even so, if you look at the first one Ephesians 1, it's in whom also after that you believe, so you believe, and then after that, you were then sealed with the Holy Spirit of promise, kind of as an earnest or a deposit for your inheritance, if you will. And so I hope this doesn't come across as me preaching something weird, but I would assert that the sealing of the Holy Spirit as a deposit for our salvation is not quite the same thing as the Holy Spirit being given to us or filling us to carry out a particular purpose with great power, such as preaching the Gospel. What I would argue is that they are different roles of the Spirit. So regarding salvation, he seals us. He holds on to us. But in regards to him being given to us, it's so that we can preach the Gospel or do something with a mightier power than we would without the Spirit, if that makes sense. And that might become a bit more apparent when you learn more about the role of the Holy Spirit in John 14, 15 and 16, when Jesus is having an intimate conversation with his disciples. So we can unpack that a little bit later in the series. So you might ask them, well, why would I assert that the sealing and giving of the Holy Spirit or being filled is a different things? You know, why would I assert that they're not the same thing? And you might ask, well, is that a personal opinion based on conjecture? Well, to me, either way, it doesn't really matter, because as Ephesians said, after that you believed, you were sealed.  Belief is still the crucial point as to why somebody actually is saved in of itself. But there are other examples in the Bible where one of God's concepts, if you like, has multiple purposes that are not directly connected to each other. So, for example, let's take God's grace as an example. So in Ephesians 2, 8 and 9, it says, for by grace he is saved through faith, and that not of yourselves, it is the gift of God, not of works, lest any man should boast, right? So we see from Ephesians that God's grace, if you like, which is what that word means, is unmerited or undeserved favor, that we are saved onto eternal life through faith. Our works or ourselves play no part of it at all. It's all God's grace that we're saved, okay? We can't work, we can't earn it. It's unmerited favor. It's a free gift. But then when you read 2 Corinthians 9, 8, for example, it says, and God is able to make all grace abound towards you, that you always having all sufficiency in all things may abound to watch this every good work. So then we see in 2 Corinthians that God's grace is able to abound towards us, that we might abound in works. But we've just seen from Ephesians that works does not apply to our salvation, which is by God's grace. So then this can be a stumbling block for people, because you tell people that you don't need works to be saved. Yes, but you can't just say grace means you don't need works, because you've got verses like 2 Corinthians 9, 8, for example. So the thing is, if you understand what grace is, you see people treat words like grace or repentance or justification as if there's some sort of mysterious force.  So what we're saved by grace, not of, you know, through faith, not of works, but then grace helps us do works. So then you must need works for salvation to work then. And the thing is that's mixing those things. Grace is really in itself, it's just a word, right? And it means undeserved or unmerited favor. That's what the word means. So just as God's grace or his undeserved unmerited favor eternally saves us, but also enables us to abound in works, works are still not a part of our eternal salvation, because if they were, that would defy God's grace that it's by through faith and not of works, right? So it's not inconceivable then that the Holy Spirit can seal a believer until the day of redemption in an eternal manner while not yet being given to the people in an earthly manner for the purpose of carrying, you know, doing mighty works. So the sealing of the Holy Spirit is connected to our faith, but the giving of the Holy Spirit is connected to our works, although it's given to those that believe, not those that work, but for salvation, we must still keep works and faith separate, right? So yes, the Holy Spirit seals us salvation, we believe, but then the Holy Spirit is given to those that believe, so that they can carry on doing those works, but those works are not a part of salvation, just like we're saved by God's grace through faith, it's unmerited, we don't deserve it, we don't work for it, but God also gives us unmerited favor to help us abound in works, even though those works aren't a part of salvation in of itself. And also consider that while most of our go-to passages about salvation and the gospel are in the New Testament, you know, if I'm preaching the gospel to somebody, I'll predominantly use the New Testament. The Bible also does explain that Old Testament believers were saved by faith, quoting Old Testament verses frequently to justify this, like, for example, the verse that says Abraham believed God and it was counted on to him for righteousness. Well, that's an Old Testament verse frequently quoted in the New Testament to show that it's by faith, not by works, right? Whereas the New Testament go-to passages about the Holy Spirit or the Spirit of God make little or no reference to the Old Testament. So in the Old Testament, a lot of stories about the Holy Spirit coming upon somebody focused on individuals, such as David, Abraham, Moses. In the New Testament, there is less emphasis on individuals and more emphasis on, you know, the Church and Saints collectively, rather than just a few people here and there. So building on that last point, Jesus referenced Abraham, David, and other Old Testament saints regarding God's salvation. Paul referenced Abraham and David frequently in Romans, for example. James also referenced Abraham. Peter referenced David in Acts. But regarding the roles of the Holy Spirit, they barely referenced the Old Testament at all. And so his purposes are predominantly a New Testament concept. So as it was prophesied, I will pour out my spirit upon all flesh. And that's why, you know, any Christian can preach the Gospel or, you know, any Christian can do great works for God. You don't have to be one of the special mighty men like it would have been in the Old Testament, essentially. But again, don't confuse that with the Holy Spirit's sealiness for salvation and holding on to us. That being said, though, to wrap that point up, the Holy Spirit does help to give us confidence and knowledge in our salvation on which he seals. And this will become more apparent as the series progresses. But, you know, you've got things like Romans 8, 14 to 16. For as many as are led by the Spirit of God, they are the sons of God. For you have not received the Spirit of Bondage again to fear, but you have received the Spirit of Adoption, whereby we cry, Abba Father, the Spirit itself bears witness with our Spirit, that we are the children of God. 1 John 4, 2. Hereby know you the Spirit of God. Every spirit that confesses that Jesus is Christ is come in the flesh is of God. 1 Corinthians 2, 12. Now we have received not the Spirit of the world, but the Spirit which is God, that we might know the things that are freely given to us of God. 2 Corinthians 3, 6. Who has also made us able ministers of the New Testament, not of the letter, but of the Spirit. For the letter kills, but the Spirit gives life. And then Galatians 5, 25. If we live in the Spirit, letters also walk in the Spirit. So, live in the Spirit? Well, do you live in the Spirit? Have you believed? Well, then also walk in the Spirit. You know, start doing some good works. Doesn't mean that the good works make you saved, but because you've got that Spirit, you know, quench not the Spirit, okay? And be filled with the Spirit. So, the Holy Spirit can still give us that confidence. It can give us the knowledge of salvation. You know, it can reveal scripture to you so that you can understand your salvation to a greater depth than when you first started your Christian journey. So, moving on then, verse 45. Then came the officers to the chief priests and Pharisees, and they said unto them, Why have you not brought him? And the officers answered, Never a man spake like this before. So, here the Pharisees trying to catch Jesus, presumably because of the division he was causing among people earlier. And this is not uncommon in Christianity today where dogmatic beliefs are criticised for being too divisive, even if they stand for something that's fundamentally true. You know, it's very much like the Pharisees back in their day, but not really too much to pick up from there. So, in verse 47, there's a bit that I want to focus on here. So, it says then answered the Pharisees, Are you also deceived? Have any of the rulers or the Pharisees believed on him? But this people who knows not the law are cursed. So, what's happening here is the Pharisees categorise those who believed on Christ as being deceived. Okay. Which they justified by their quote in verse 49 that they don't know the law. So, the Pharisees are making this opposition here. Those that know the law and those that believe on Christ. And so, because the Pharisees know the law and presumably the rulers, they're not being deceived by the Christ. That's essentially what the Pharisees are saying here. The thing is though, the Pharisees actually misquoted and misrepresented what the Bible actually says about being cursed by the law. So, we'll take a look at that. So, notice that they say the people who don't know the law are cursed. So, the curse for not knowing the law. Okay. So, let's see what the Bible actually has to say about this. So, that's the Pharisees claim there. Know the law. But these are some verses from the Old Testament. There's actually more than these. But these are just a handful. So, like Deuteronomy 2726. It says cursed behaviour confirms not all the words of this law to do them. And all the people shall say, Amen. Deuteronomy 28 15 says, But it shall come to pass that if you will not harken on to the voice of the Lord to observe to do all his commandments, all of them, and his statutes, which I command thee this day, that all these curses shall come upon you and overtake you. And then if you read that chapter further down in verse 19, it says cursed shall you be when you come in and cursed shall you be when you go out. And so, it's saying here you have to do all of his commandments. Not just a handful. It's not just knowing them. You actually have to do them. Okay. Another great one. Jeremiah 11 3. And say you unto them, Thus says the Lord, God of Israel, Cursed be the man that obeys not the words of this covenant, which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace saying, obey my voice and do them. According to all which I command you to do, so shall you be my people and I will be your God. And so, this is what the Bible actually says. It's not those that don't know the law of cursed. It's those that do not obey the law. Okay. So, let's pull apart that theme a little bit more. So, as we establish the Pharisees insinuated that they are and the rulers knew the law and were therefore not cursed, when in reality it's the man who does not obey the law. And the problem is that we know from the New Testament quite a lot of clear scripture that nobody obeys the law neither do the Pharisees. And in fact, you can even argue that by knowing the law, the Pharisees are actually more cursed and sinful than the people who don't know the law. And so just a few scriptures, there's more that I could turn to, but you've got like James 417, therefore to him that knows to do good and does it not, to him it is sin. John 9.41, Jesus said onto them, the Pharisees, if you were blind, you should have no sin. But now you say, we see, therefore your sin remains. Galatians 3.10, for as many as are the works of the law are under the curse, for it is written, cursed is everyone that continues not in all things, which are written in the book of the law to do them. So now we see why Jesus has consistently said in John's gospel that eternal life is given to those who believe it's not. It can't be attained through obedience to the law because nobody does obey the law, as we see in Galatians 3.10. So the Pharisees want to insist that they know the law, but that brings them under more condemnation because they know the law, but they still don't do it. Whereas the common people don't obey the law either, but they don't know the law, okay. And so here, you know, some more in Romans and Galatians, for not the hearers of the law are just before God, but the doers of the law shall be justified. It says in Romans 2.13, Romans 3.20, therefore by the deeds of the law, there shall be no flesh be justified in his sight, for by the law is the knowledge of sin. And then Galatians 2.16, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ. Even we have believed in Jesus Christ that we might be justified by the faith of Jesus Christ and not by the works of the law, for by the works of the law shall no flesh be justified. And so false preachers out there who believe in some kind of a works-based salvation will say that the faith alone, position just believing on Christ, that's cursed because they insist that works of obedience are necessary for salvation. So just like the Pharisees, they curse people who believe in Christ, in a manner of speaking, for not knowing the law, but they themselves cannot keep the law to be saved anyway. So by their own standards, they can't be saved.  So verse 50, Nicodemus said onto them, he that came, that's he that came to Jesus by night, being one of them, does our Lord judge any man before it hears him and knows what he does? They answered and said onto him, are you also of Galilee? Search and look for out of Galilee arises no prophets and every man went into his own house. So Nicodemus is one of the Pharisees. He reasoned with the others who were trying to catch Jesus, he's trying to hold them back a bit, balance things out a little bit. If you remember in John 3, Nicodemus had a direct conversation with Jesus about being born again, which he failed to grasp. Later in John 9, it says that after Jesus was crucified, Nicodemus assisted Joseph of Arimathea to bury Jesus' body and treat it with myrrh and various spices. So we don't know a lot about Nicodemus, other than really what John's Gospel tells us, but there's no direct evidence that he ever actually got saved. But the fact that he's trying to reason with the other Pharisees and also that he assisted with the Jesus burial does at least to some extent imply that his conscience was perhaps pricked by what Jesus said. So it's possible that he didn't side with the other Pharisees on just killing him and catching him outright, but he did not evidentially leave. There's no evidence that he left the group or renounced the Pharisees and what they believed. And so Nicodemus to me comes across as someone who was kind of one leg in, one leg out, and it didn't really believe, but couldn't really fully deny either to an extent. And so, you know, it's not uncommon when evangelizing to meet people who, to a certain extent, get convicted by your message in pointing out what Bible truth is, but they don't actually want to fully let go of what they believe just because they're happy with their belief. It's how they've been brought up. And so even professing Christians say, yes, I'm a Christian. I go to church, blah, blah, blah. But then you show them from the Bible that it's a free gift. It's not by going to church. It's not by doing the sacraments. And I've had answers like, well, I'm happy with what I believe. Or, you know, I don't need to tell you to tell me how to get to heaven. I know God. I talk to him and pray with him every day, but notice these I'm, I, I, I, I. And that's what often comes across. It's I, this, I, that, I, that. And you show them that it's not of yourself. And they just don't want to hear it because they're just settled on what they believe. And so they want to be a Christian. They want one foot in in the light, going to church and, you know, et cetera, et cetera. But they don't want to let go of something where they still think they have something to do with the reason why they're saved. And that, that's the impression that I get from Nicodemus. But I won't dwell too much on that because you know, the Bible doesn't really tell us a lot about him other than this really. Now, just to wrap up this chapter, I've, I've handpicked a few verses because there's a point I want to get across to you. So that the people are disputing about whether Christ is or isn't a prophet. Some people think he is a prophet. Some people said that he came out of Galilee. So he's possibly not a prophet because it was prophesied he would come out of the town of Bethlehem. And then the Pharisees are claiming out of Galilee arises no prophet. Now, I've never really heard Christians argue about this today based on where Jesus came from. Obviously Christianity is set on the premise that Jesus is the Christ anyway. So strictly speaking, there's no salvation doctrine that I need to get across to you here. But there is a very fundamental important truth that you can learn from this that will be very important when you're studying salvation in the Bible. And the Bible appears to be saying contradictory things. Or you're weighing what I'm saying against what somebody else is saying. You know, if one person says one saved, always saved. Another says you can lose your salvation. One person says faith alone. Another says faith and works, which is it. Both have got a ton of scripture that they'll pluck out. And so that there's an important point that you can grasp from this, which will help you in your study of salvation. So the Pharisees are claiming here that a prophet cannot legitimately be called a Galilean. And ironically, they say search and look. But the irony with saying search and look is that there is no passage in the Old Testament that says a prophet can't come from Galilee. It just isn't there. They just essentially beg the question that it's already apparent that that's true when there's no proof for it. So there was division about Christ coming from Bethlehem. Obviously we know from the New Testament, what we know from the New Testament just solved that because we know he was born in Bethlehem. But this statement that the Pharisees are making here, actually what we know is contrary to that. Because it was actually spoken by the prophets that he would be called a Nazarene. So it's not that he's born in Nazareth, but he would be called a Nazarene, which is in the city in the region of Galilee. So if he's a Nazarene, he's also a Galilean. An example just to prove that is Mark 1.9. So Matthew 2.23 says, And he came and dwelt in a city called Nazareth that it might be fulfilled, which was spoken by the prophets. He shall be called a Nazarene. So this was only spoken by the prophets. It was not written. There's no quote from the Old Testament. But it was still prophesied that he would be called a Nazarene. And this was fulfilled. Okay. But the Pharisees are saying, well, well, well, no prophet can come out of Galilee, which seems to be contradictory to what was prophesied and they say search and lock one really. We've got nothing to search. There's nothing to go on there.  Well, the key point is that we saw that the Pharisees rejected Christ as a prophet based on arbitrary assumptions that prophets can't come from Galilee. Scripture does not back this up at all. And in fact, the prophet spoke that he would, the prophets prophesied the exact opposite of what the Pharisees are saying here. Okay. We also saw that they thought they were righteous for knowing the law when actually all who don't follow the law are cursed, which includes everybody because nobody is able to be justified in the sight of God by the law. We've seen that. So the reason why this is an important truth that you need to grasp and apply it to your study of salvation in the Bible is to be very wary because you may hear beliefs about a false gospel being proclaimed based on something that the Bible doesn't actually say. So work salvation takes many different forms and shapes, but in virtually all of its forms, what you'll find is that false prophets will inject their own interpretations into biblical text to make it say something that it doesn't actually say.  But I'll show you a couple of examples of this just so that you can see how it takes its effect so that you can watch out for this and be very careful with this. If you're trying to examine what I'm saying and how I'm justifying what I believe, and then you face somebody else who says something different and that I'm wrong and they've got their own things to back up whether this is where you have to be very, very careful, look between the lines and look at exactly how they're interpreting what the Bible says. So I want to show you this in practice and it's not to try and make myself look smart, it's to help you understand not to read something that the Bible doesn't say and to go and what it does say. Okay, the goal is to equip you. So this guy responded to some video that was some Eastern Orthodox guy saying, you know, basically, work your way to heaven essentially. And he said, Baptists will tell you once you are saved, you are safe forever and there is no way you can lose your salvation. And he's saying that essentially as a criticism, that in the full context of the video that he responded to. So I replied to this guy, which was my first mistake. That's because Jesus said I give unto them eternal life and they shall never perish. Neither shall any man pluck them out of my hand. So that's what Jesus said. It's not something I made up. Jesus himself said that, right? So either there's those who trust Jesus to fulfill what he said he would do that he will not let any man be plucked out of his hand. And there are those that don't trust Jesus to fulfill what he said he would do, right? So he then rebuttled me here. He replied and said, right well you didn't pay much attention to the story of what happened to David after he met Bathsheba, you know after he did that sin with Bathsheba if you're familiar with that story. So he's asserting there, although he doesn't outright say it, it's implied by the context of the conversation that David must have lost his salvation when he did that sin. That's why I'm wrong to believe in one saved always saved, right? So I then replied and said, well no you didn't pay much attention none of the punishments described in 2 Samuel 12 say that David lost his salvation. They only affected him in this life only. So I'm going to show you this from the passage. Don't just take my word for it. So this is 2 Samuel chapter 12. And so this is where Nathan the prophet is going to tell David what he's done and how he's going to be punished for it, okay?  So then this is therefore David's punishment. It says therefore the sword shall never depart from your house because you have despised me and have taken a wife of Uriah the Hittite to be your wife.  And so if you actually read the whole story of David you'll find that his own family rose up against him. You know he never had really a lot of peace in his kingdom. There was a lot of warfare etc etc and he did his sin secretly but the punishment will actually be open before of all of Israel there. Now David acknowledges this sin. Doesn't actually say that he's sorry but he does acknowledge that he sinned against the Lord. So Nathan says the Lord will put away your sin. You shall not die, right?  Still how be it because of this deed you have given great occasion to the enemies of the Lord to blaspheme the child that is born unto you shall surely die. And then further on the story the child is struck with sickness and the child dies, right? Only evidence that it died in a fleshly sense not a spiritual sense.  All those punishments affect him in this life only. They don't affect him in the afterlife but you see how that go well you didn't pay much attention well okay where does it say he lost his eternal life and although this is talking about an earthly death not a spiritual death in verse 13 it still says you shall not die even if you wanted to take that in a spiritual application God has put away your sin it doesn't even say sorry and it doesn't even document David saying sorry he's just acknowledged that he's sinned, right? So you see how he's already jumped to the conclusion that because we can lose our salvation this is what happened to David when there's no evidence of this so I pointed that out to him and so I'll show you the rest of that conversation so I then went on to say that the way that God punishes the sins of David and his children is well documented Psalm 89 30 to 36 is a good example hell is for the unsaved the road of correction is for the safe so I've already covered that Psalm before but I'll just very very quickly show it so in Psalm 89 the context is there's quite a lot about David here okay so I'm just going to jump down to verse 30 because we don't need to read all of it but it is essentially about David and it says if his children forsake my law and walk not in my judgments if they break my statutes and keep not my commandments oh well they lose their salvation for not keeping the oh wait that's not what it says folks it says I will visit their transgression with the rod and their iniquity with stripes nevertheless my loving kindness will I not utterly take from him nor suffer my faithfulness to fail my covenant will I not break nor alter the thing that has gone out of my lips once I have sworn by my holiness that I will not lie unto David his seed shall endure forever and his throne and the sun before me so we see from this if David breaks God's laws if he breaks his commandments it doesn't say he forfeits his eternal life it doesn't say he loses his salvation now God doesn't say obviously says nevertheless my loving kindness will I not take from him I will not suffer my faithfulness to fail well obviously that that doesn't specifically mention eternal life but what did Jesus say well I give them eternal life and no man shall ever pluck them out of my hand so that's God saying what he will do that's his faithfulness it's my hand that holds onto them it's not your hand it's what God said he would do like that that's his covenant that whosoever believes in him so that's consistent with the gospel of John when it's and Jesus says I will lose nothing it's consistent with what actually happened to David we can prove from the Bible that David was visited with the rod and his iniquity with stripes David suffered in an earthly sense right it doesn't say that he lost his salvation but he's already jumped to that conclusion but this is what the Bible does say saying that David lost his salvation or forfeited his eternal life is what the Bible doesn't say so then well what what's this guy's solution to it then so look at his reply here he says very true David was punished for his I mean you can't argue with that presented the case there's no dispute about that he can read that for himself in his own Bible but then look what he goes on to say but nowhere in 2 Samuel 12 does it say David could not lose his salvation if he had not repented but the thing is since the Bible doesn't say it you can't base a doctrinal thing on that assumption right the Bible doesn't say that I can't get into heaven by being a vegan does that mean that if I'm a vegan I can get into heaven because the Bible doesn't say I can't what kind of logic is that he's basing what he believes on what the Bible doesn't actually say right it doesn't say he could not lose his salvation because that would be inconsistent but you can't say well you can lose his salvation because the Bible doesn't say that David didn't you don't know whether he did or you've got nothing to go on there but you see he's already jumped to the conclusion that that's not true now people who believe that you can lose salvation will obviously say well you know what about falling from grace what about you know leaving their first estate what about this what about that well I already answered that in my previous video of John 6 in the series if you want if you want to go back and see that if you've not seen it already at this point in time of the recording I've not yet done the series on the other passages but the thing is that that wasn't his argument he didn't come up with an argument about falling from grace he came up with the argument about what happened to David and then he had to acknowledge that it doesn't say what what he's asserting that it must have happened to David but this is what they do they base their doctrine by inserting things into the Bible that it doesn't say like they say that saw lost his salvation when they've got no verse that says that they just see the things that happened to Saul and they make that assumption okay or they say that Samson lost his salvation and got it back in well there's nothing in the passage of judges that says that we can see what happened to him at least in an earthly manner you know he did suffer for his sins in this life there's no evidence that he kept or lost his eternal life at all you have to inject that into the text so going with what happened to the story of David in Bathsheba it's not an argument for whether you can or can't lose your salvation it's not relevant because you have no proof text of it but this is what he's basing on he's basing his beliefs on what the Bible doesn't say because his doctrine stands on essentially a house of cards it can collapse with with the slightest gust of wind at any moment and so you know wrapping up this point he's jumped to the conclusion that it's possible to lose one's salvation because of what happened to David after he sins that the Bible doesn't say he didn't lose his salvation and so just as the Pharisees denounce those who believe in Jesus as being cursed because they think salvation comes from the law and setting a foundation on what the scripture does not say this person he's he's rejected something that Jesus clearly said Jesus said no man shall be plucked from out of his hand in the context of eternal life that's what Jesus said but he's rejecting that because of something to happen to David but he can't prove that that actually didn't happen to David but the thing is if the Bible said that David would lost his salvation or lost his eternal life that would contradict what Jesus said that's why the Bible doesn't say it because it didn't happen he then replied further with an arbitrary bottle that has nothing to do with the issue and again this is what they do the going on an argument that's not relevant to the issue call it whatever you want somebody believing they are I mean this is like you know you haven't got an answer basically someone believing that they are saved but continuing sin and not repenting will not inherit the kingdom of God and then this is his proof text but the thing is I mean I haven't done a study on one Corinthians 6 it will just have to wait however any month it takes me to get there but that passage there about not inheriting the kingdom of God what's that got to do with whether Jesus will hold on to somebody or not and even in the verse it says you were washed you were sanctified you were justified in the name of the Lord Jesus so this issue is not relevant to what Jesus said either Jesus will not lose some or he will lose some and so he's making an argument that doesn't talk about Jesus losing or not losing to just completely disprove the verse that quite clearly says Jesus will never lose something and this is what they do much like the Pharisees they have their predefined assumptions based on something that the bible doesn't actually say and then they have to scramble around and find proof texts that don't actually deal with the issue that they're trying to review and I'll show you one more example of this as well just in case perhaps that example you didn't find it a very good one I'll just show you another one just to show how they do this so this is a channel called Epiucion Apologetics and his channel is very much contrasted to mine we're both dealing with you know multiple passages in the New Testament about how to be saved and what the gospel is but we're the complete polar opposite in doctrine I believe in faith alone I believe in the eternal security of the believer he believes in faith plus works and that you can lose salvation but both of our channels were focusing on very much on covering as much ground as we possibly can to to justify what we believe now he's got a lot more content on his channel than I have at this present moment in time because he's been around for a bit a bit longer than I have but I'm going to show you not not this whole video because it's quite a long video but I'm going to show you how he handles the word of God and how he's putting his doctrine into the text instead of getting his doctrine out of the text because he's putting things into it that it doesn't actually say or he's setting his doctrine on foundations on what the Bible doesn't actually say so I'm going to show you this in practice so firstly steps off with a challenge and I'll I'll show you how I previously responded to that challenge by a comment and then I'm going to show you a couple of examples that he gives in this video to try and argue that you can lose salvation and then how he's getting that from scriptural silence essentially just like the Pharisees did about a prophet not coming from Galilee today I'm going to attempt to cover every single instance throughout the entire New Testament of where somebody lost their salvation now if you've been in the faith for any decent period of time I'm sure you've heard somebody say that you can't find one single instance of somebody in throughout the entire Bible who lost their salvation and friends this is completely false what I'm going to show you today are numerous examples that are very clear and undeniable and that there's an ironclad case for now there's a few where there's a little bit of wiggle room but what I'm going to show you today is that overwhelmingly the overwhelming majority of cases it is very clear that these people lost their salvation and guys there's many of them now what I'd like to do is before we get started on that is flip the tables on them and I would like to ask them if they could name one single instance in the bible where somebody continued in willful unrepentant sin all the way to their death never repented and it said that they went to heaven now this is not in the bible that I'm aware of if it is please go ahead and post it in the comments below and also if you guys see something in here that I missed then please feel free to post that as well so his issue with this challenge essentially to find even one unrepentant sinner that still made it to heaven essentially so before I set up this current channel I did actually reply to this from a personal account which it was a complete waste of my time but I'll show you how the conversation went anyway so in my comment I actually gave four examples and I could have even given more but I'll stick to the two that are clearest so I'll stick to the Abraham example and the thief on the cross example there so I pointed out Abraham had multiple wives and concubines also Abraham never apologized to God for having multiple wives and concubines and in fact the very last thing that was told about Abraham before his death in the Genesis account I actually made a mistake here because in Genesis 25 it only actually mentions one wife but I'll come back to that but then he still had concubines they're a keyword there concubines so some people might explain that the law of Moses had not yet been revealed so maybe Abraham didn't know it was a sin but if you remember from Matthew 19 Jesus was talking to the Pharisees about the issue of divorce and Jesus essentially argues that you know man and woman the two become one flesh the two keep point there they become one so it's already implied from the conversation that a man can't have multiple wives and so even having a divorce to try and get around that rule doesn't actually get around that rule that it's one man one woman and the two become one okay but obviously Abraham married Hagar and Sarah never actually apologized for that although never no evidence that he repented right and then I gave further down a bit more clarity on this issue that I said that Abraham did actually suffer in this life because hey guy had to leave and initially had to take Ishmael with her so Abraham could no longer see his son so that's what I said about Abraham and then the thief on the cross so it's often claimed that the thief on the cross repented right for his death before his death but there's no proof of this in Luke's account he never apologized to Jesus he never begged for forgiveness he didn't say oh Lord forgive me you know forgive me of my sins I repent he just said Lord remember me that that's all he said and in the other account I think it's the Matthew account he said to the other thief you know don't don't you know that this is you know the Son of God don't you fear God but he didn't actually it's no evidence that he repented of being a thief specifically okay moreover because he died there in then we've got no proof that it would have actually stopped thieving or stopped sinning had Jesus actually helped him to get down from the cross and so on and so they were basically two examples there that that I gave and they're two characters where we know without a doubt that they are in heaven Abraham we have the idiom Abraham's bosom or you know Jesus is not the God sorry God is not the God of the dead of the living thief on the cross today you will be with me in paradise okay so there the two points that I got across there and that's all based on what the Bible does say okay now somebody immediately responded to that saying that the key was unrepentant all the ones that you mentioned did repent at some point but again no evidence that they repented of their sins now and our parts of that is because when when I see when I say repent for salvation I mean turn from unbelief towards belief but what they mean is turn from sin so because they believe that repentance means turn from sin they see the word repent or they see the word believe and they just automatically think turn from sins I've already done a video on that though you can go find my repentance for salvation video if you want more information about that so I already pointed out again you cannot prove that they turned from these particular sins you know where did Abraham repent of his multiple marriages or concubines and so on and so forth so and then this this the channel does actually respond to what I said so again I'm going to stick to Abraham and the thief just for the sake of time so he says that the thief on the cross where does it say he didn't repent of his sin well that's my point exactly it doesn't say that he repented of his sin there's no evidence that he said Lord forgive me for all of my fever he just said Lord remember me and then he said he says did he keep stealing after he came to faith in Jesus well again that's an irrelevant question because we don't know what his faith was like before he was crucified we only know at the time when he was crucified Jesus never let let the thief down from the cross so that he could start cleaning his life up we have no evidence that he would have cleaned up his life if Jesus would have actually let him down from the cross but he's already got a preconceived idea of what he thinks this stuff means so then he put well was he still a sinner no because we know that sinners don't make it to heaven and the reason he says this is because he thinks that a sinner turning from their sins makes them saved but that's not what the bible says the bible says believe on the Lord Jesus Christ and thou shalt be saved now sometimes when they see the word repent they automatically mean think that that means turn from all sin but I'll just show you why that's wrong in Matthew 21 32 Jesus is talking to chief priests and Pharisees about John the Baptist's repentance that John preached so it says for John came on to you in the way of righteousness and you believed him not but the publicans and harlots and obviously that's a type of sinner because harlotry is a sin it does it say they turned from being harlots no it doesn't it says they believed on him and then you when you had seen it repented not afterward that you might turn from all of your sins no that you might believe him so that's what actual repentance it's believed but but he thinks that it's turning from sin and so that's why he's forced that issue but he has no evidence that the thief apologized or turned from being thief he just assumes oh well he asked Jesus to remember him so he must have done it but but he has no evidence of that no proof whatsoever he then goes on to argue the case for Abraham so he says where does it again however where does it say that Abraham didn't repent of multiple wives and concubines well again my point exactly there's no evidence that Abraham repented the challenge that this guy asked was show me in the bible where someone continued in unrepentant sin and still made it to heaven the very last thing that Genesis 25 tells us is that Abraham had multiple concubines and it tells us that right before it documents that Abraham died now he then goes on to say also Abraham had great troubles that arose from his childhood yet I already pointed that out in my original comment which just shows he wasn't obviously reading and then he says his other wife Katara was after Sarah had died so because Sarah had died he was allowed to marry Katara right but nowhere in the bible does it say he actually divorced Hagar you just sent her away and it doesn't change the fact that he married Sarah and Hagar and there's no evidence that he was ever repentant of that also where does it specifically say that God told him during his lifetime that it was sin well Jesus already answers that it's from the beginning that's what Jesus said right take that again this is what the bible does say the bible says this but but he just can't grasp this at all so even with his example of Katara if he's going to say that it's okay to marry Katara because there well does that change the fact that the same chapter also said that he had multiple concubines and no evidence of repentance but you see he's got no evidence that they repent he just assumes that they repented and this will show me where they didn't repent you know he's reading something that the bible doesn't say and then when you challenge him with what the bible does say it's just it's not getting across to him at all right he's going with what it doesn't say over what it does say and so he then goes on through his video to give his token characters for those that lost their salvation so again i'm not going to cover all of them for the sake of time but i'll give you a couple and against to show you how he's reading something that the bible doesn't say at the expense of what it actually does tell us okay so the first example is going to give is is Simon the sorcerer now probably one of the most undeniable is Simon the magician okay out of acts eight it says that Simon the magician previously practiced magic okay listen to this he previously practiced magic this means that he used to do this so he repented of this and then it says that he believed and then after being baptized okay so he was baptized and then he continued with Philip and then it said that he had received the word okay so what we have here is somebody who repented believed and was baptized and then continued with Philip and received the word of God if this doesn't describe a Christian somebody who's believed and baptized repented and received the word of God then then i don't know i don't know what does and but listen here this is what peter says to him he says may your silver perish with you because you thought you could obtain the gift of God with money you have neither part nor lot in this matter for your heart is not right before God repent therefore of this wickedness of yours and pray to the lord that if possible see peter says that it may not even be possible says that if possible the intent of your heart may be forgiven you for i see that you are in the gall of bitterness and in the bond of iniquity so peter saying that after he believed received the word of God and was baptized and continued with Philip after this he said that he was in need of repentance still and that he may not even be it may not even be possible that he be forgiven because he ended up getting caught in the gall of bitterness and in the bond of iniquity so this is this is very clear Simon believed and you could say well he didn't really truly believe well see the burden of proof is on you because it says that he believed and according to the bible mark 1616 it says whoever believes and is baptized shall be saved and that's exactly what he did he believed and was baptized there's no reason to think otherwise that he that he oh he didn't really believe enough or he didn't really have the right kind of belief it says right here says right here that he believed in not only that but received the word of God okay and he'd repented he wasn't practicing magic anymore so there's a few false claims here first of all one of the things that he said uh was that Simon believed was baptized and repented now that is technically true because i define repentance as turning from unbelief towards belief if the context is salvation although later in this chapter the context of a specific repentance will be a specific sin but but because he believes that repentance means turned from sin he he said that Simon repented which by what he means turned from sin well there's no evidence that Simon turned from his sins in this verse so again he's basing it on what it doesn't say but again that that's partly because of his problematic definition of repentance which it's not covered in this video per se but it's covered in other videos on his channel now some people have tried to refute him by saying that Simon didn't actually believe it was like a fake belief or a false belief or whatever i don't think there's enough information in the text to come to that conclusion so i'm perfectly happy to argue from the point of view that Simon did believe and gets got saved at this point then went on to his proof text essentially that Simon lost his salvation so you know we've got like perish with you partner lot in this matter for your heart is not right before god and then he said if possible that it may be forgiving you well first of all notice he doesn't say you have lost your eternal life you have lost your salvation or you believe in vain or it doesn't say that okay you have to make these bits of text say that when it doesn't actually say that now on the issue of perish there are parts of the bible where perish can mean eternally but then you've got verses like isiah 51 sorry 571 the righteous perish so just because it says perish doesn't automatically mean hell in every context that it comes up as but obviously silver will just perish like any other corrupt materials of this world Simon's body will at least perish anyway so again he's forcing that to be about hell when there's not enough information to make it about hell and then it's this part about partner lot in this matter for your heart is not right before god so this is this is here in verse 21 but he when it says part a lot in this matter he makes that about eternal life but Peter and Simon weren't talking about eternal life they were talking about the power to lay hands on people and give them the holy ghost that's the matter that he couldn't take be a part of because that's the issue where his heart was not right with with god you know because he has this goal of bitterness and the bond of iniquity and then when there's the issue of you know forgiveness that you know this may be forgiven well I can't really I haven't really got time to cover in this video it will become more apparent later in the series but there is a difference between the forgiveness in an eternal life context and the washing of sins in his blood etc an actual ongoing forgiveness of sins like you know if someone sins against you you have to forgive them as as you know so that god will forgive you but that that also ties in with the chastisement of believers you know we looked at the example earlier of David it said that David sins was you know all past as Nathan said sorry I'm probably misquoting it but then David still had to suffer the punishment of his child dying even though it was said that David himself shall not die okay so there are other applications than just making that about eternal life so he's got no proof that Simon lost his eternal life or salvation because it doesn't say that that's what actually happened he's reading it into words that don't specifically say that that's what happened then the very last thing that I'd say about his review of acts 28 so notice that he started acts chapter 8 from verse 9 where Simon comes into the chapter and then he stops talking about it at verse 23 right so he stops talking about it at that verse and then he moves on to his next point which will be Galatians now I can't prove that he's doing this but I'm convinced he's being deliberately disingenuous here and trying to deceive the people that that he's done this video for because if you actually go to acts chapter 8 the story of Simon doesn't end on verse 23 it ends on verse 24 so what's happened well Simon believed but he still did this wickedness and then Peter has had to rebuke him now normally when you rebuke somebody for doing something wrong they're not particularly very recipient are they in most cases you know people don't accept correction very well but look how Simon responds to what Peter's saying here saying look pray you to the Lord for me that none of these things that you have spoken upon me shall come to pass so Peter saying you know your money's going to perish with you you have no part in the giving of the Holy Ghost repent of this wickedness so you know if perhaps it might be forgiven oh Lord pray that none of these things will come upon me Simon Simon's reply here shows that he was immediately repentant of the things that Peter is rebuking him for immediate but he failed to mention that he couldn't be bothered to give that extra 60 seconds to point that out and address that and I can't prove that he was being deliberately disingenuous but I'm convinced that he deliberately stopped at verse 23 because just reading along to verse 24 to actually finish the story pretty much undermines everything that he's been saying so far and yet going with what the bible does say but he's throwing that away because of something that it doesn't actually say you know just as the Pharisees said you know these people know not the law he thinks that you're saved by work so you have to know the law as far as this guy's because you have to not sin which sin is the transgression of the law he believes therefore you have to be obedient to that to be saved and so he'll say well curse to those that believe and don't know the law and then he'll say you know just as the Pharisee said no prophet can come from Galilee he'll say well search for yourselves you can lose your salvation and so even though John 7 in that regard wasn't about salvation you can kind of see the similar tactics that people use in regards to salvation and I'll just show you one more example that he does when he gets on to his Galatians example okay another instance we have here is the Galatians okay Paul said at first that they were running well that they were doing really good they started off great who hindered you from obeying the truth and then he said I'm astonished that you are so quickly deserting him who called you in the grace of Christ so these people were called into the grace of Christ and then he said but they turned to a different gospel so they were in the correct gospel and they were running well in the correct gospel but they had just turned to a different gospel so he addresses Galatians 5 7 and 1 6 although in his list of passages he actually wrote 1 to 4 even though he didn't address it in the video so I'm just going to cover both of those so starting with 1 6 well that's the introduction that Paul writes to the church so he starts off by writing to all the brethren which are with me on to the church's plural of Galatia so he's writing to multiple churches right he's not writing to a single individual or every small group of individuals here and so he says you know I marvel that you are so soon removed from him that called you called you and so on and so forth and it's it's this key phrase another gospel that's beguiling people now he's titled this video everyone who lost their salvation the New Testament well when he was using Simon he was getting on an individual person but this letter is not addressed to an individual that you or that yee that's plural because in the King James you get a distinction between the plural use and the singular which you don't get from modern Bibles so it's written to a group of people and then although he doesn't address the verses 1 through 4 and he puts it here if you actually go through 1 through 4 verse 4 is very key here because it says Christ has become of no effect on to you whosoever so any individuals among you are justified by the Lord you are for grace and then he uses verse 7 to show um that they lost their salvation well again this doesn't say that any individual person lost their salvation right now what sometimes people will do is they'll say this you are fallen from grace i say we'll see you lost your salvation but it doesn't say you are fallen from eternal life you are fallen from salvation you are plucked out of Christ's hand you know which is a reference used for eternal security Christ did that it doesn't say that he said you're fallen from grace well well what is grace it's it's we looked at this earlier it's unmerited favor right you've fallen from unmerited favor now why why has certain people fallen from unmerited favor because you are justified by the law right now if you follow the irony is that he's trying to use that as his proof text but if you actually follow all of the content on his channel he flat out tells you he does not believe that salvation is by faith alone he believes it must include works now sometimes people are a bit sneaky and they'll try and make a distinction between like works of the law which can't save but then you must have works of faith but what he also says on his channel is that you can't continue i mean he used that example earlier show me where someone had unrepentant sin and still made it tevok so you've got to turn from sins according to his doctrine well what is sin the bible says it's the transgression of the law so if you've got to turn from the transgression of the law that's obedience to the law well those who try to be justified by the law they're the ones who are fallen from grace they're the ones who can't have salvation because they're not justified by faith and he just completely utterly misses that irony and so to someone who's not saved and doesn't know the bible very well he will sound really smart you know he knows what passages to go to he knows how to debunk all the counter arguments but to someone who is saved if you know the bible very well and you are saved this guy the way he handles the word of god is just embarrassingly tragic it really is and it's just like the Pharisees oh you don't know the law by which they mean you know you don't follow the law you know your cursed well according to this it's the people who were justified by the law that have fallen from grace not the people who who so ever believe it's on him right and just like the Pharisees said you know a Christ cannot come from a prophet cannot come from Galilee see and search for yourselves then he's able to see and search for yourselves here's all the verses that show you can lose your salvation and then when you read them it doesn't say you are fallen from eternal life it doesn't say you are fallen from salvation it says you're fallen from grace because of the very reason that he believes you have to do to get to get to heaven and so his doctrine that it's founded on a house of cards one little gust of wind and it all blows over it's founded on the on the sandy foundations it debunks itself his doctrine literally dismantles itself and so I'm sorry I went on quite on a tangent there but you know I just wanted to show you how that issue in John chapter seven actually does play out in the topics of salvation so to really bring this study to a close what what are the key points we can take away well God pours out his spirit upon all believers in the New Testament but this should not be confused with causation of salvation which is to believe on the Lord Jesus Christ the law brings death since non-cano obey the law we are all cursed by it so that's why again salvation is by faith knowing the law only really adds to the curse arguably which is the opposite of what the Pharisees taught and also although I don't really address this in my video I just want to point out that the gospel that Jesus and James and preached it's consistent with the gospel that Paul preached because there are people out there who try and beguile you with this idea that Paul preached a different gospel that it was faith alone whereas Jesus and like James and Peter are all saying that you've got to have works to be saved this false view is particularly prevalent among sort of Hebrew roots yes you were Judaism type weirdos where they'll say that all the Paul epistles are like not they shouldn't be in the Bible basically and but the thing is you know Jesus has been saying the same thing that Paul said Jesus said whosoever believeth in me Paul is saying it's by faith not of works and you know the Pharisees had the wrong idea that you have to know the law to not be cursed well no it's actually those who don't even obey the law which is everybody so that you know what the gospels that Paul preached is consistent with what Jesus said and James needs a bit more of an understanding but I can't really address that in this video so you know don't don't be beguiled by that that Paul somehow preached a different gospel there and then the the key point here is make sure that you base your doctrine on what the Bible does say rather than what it does not say okay the Bible does say Jesus gives eternal life and he will lose nothing he said that himself that's his commitment that's what he said he's going to do okay the Bible does not say that Simon or David lost their eternal life or like the Pharisees that the prophet cannot come from Galilee okay so I hope that that's helped you and hopefully very soon John chapter 8 video will be available in the series if you do want a bit more information if you've not checked out my other videos John chapter 6 deals with the issue of conditional security versus eternal security and the whole thing about being fallen from grace and what exactly that means and the repentance for salvation video will cover the definition of repentance and when it does mean turning from sin and when it doesn't and what is the difference and how does it apply


Hey everybody, it's Brian and we're back with the Java Compiling video. I apologize I had to split this into two videos. I was running out of time. YouTube only allows 10 minutes and this one's going to go over a little bit. Last time I said there were three commands and I only covered two. Remember the first one was Java. That's how you run class files. Second one was Java C, which how you compile them. Today we're going to be discussing the JAR command. What is JAR? JAR stands for Java Archive. Java Archive or a JAR file is simply a zip file.  But I will explain it here anyways. A zip file is quite simply a file that has other files in it and they're compressed to save space. So a JAR file is just a compressed file with other files in it. One of those files is a manifest file. The manifest file tells Java to execute this program. Now to create a JAR file, you notice how you got these list.options C for create, F for file. What you need to do is you need to be in the same directory as your class files or you can use a class path. Here's main.class and what you do is you just type JAR and give it the options we're going to create. So we do C, remember, create file, specify the archive name. So we'll type F and we'll call it mine.jar and we want to add all the class files. So we'll say start.class and when you do that, it doesn't give you anything back. It just exits. So what happened? When you go in your directory, you see we now have the mine.jar. If we rename this to a zip file and open it up, you see that it has created this and there's our main class. There's our manifest file. Manifest file is going to be blank because, quite frankly, we haven't added anything to it. Excuse me, but I'm just showing you that you can create this by the command line in easier way. Let me actually delete that. Go into Eclipse and let's just make, you know, a couple new class files here in class. We'll call this a I know this isn't really standard naming convention. I'm just doing it for the sake of example B. So we've got a package with a bunch of classes in it. Run it, same functionality. What you can do is go to file, export, runable jar file. Select the launch configuration. I know this looks confusing, but you're just saying the file you want to launch. In this case, main out of the test project. See, here's main test. Export, where do you want to put it? We're going to call this windtest.jar and hit finish. Creates the file there's windtest.jar. Now, why are we doing this? Well, if you want to distribute this, you'd have to give these three files to the end user. If you put it in a jar, everything's nice and neat in this one file. Actually, let's just rename this, open it back up and you see sure enough, there's our class files. There's our manifest file. Now the manifest file, remember we'll tell this how to run this. Inside that manifest file it's saying run the main class. Eclipse does that automatically, so you don't have to mess around with it. Now we've got this.org. What's this? These are Eclipse items. Eclipse adds these automatically. Let's run this, or I'm sorry, turn this back into a jar file and then go to your command line. Now how do you run a jar file? You type Java and we're going to say j-a-r and then give it the name of the jar file. In this case windtest.jar and you see it works. Remember that manifest file is being loaded when Java is given the jar command. It's uncompressing that, looking for the manifest file and saying what do I need to run? The manifest file says run main.class so then it runs that. And that is the basics of how to use a jar file. Now remember you don't need any of these class files. Let's actually just delete them. So you just distribute that jar file. Just for the sake of clarity here you run it and you see how it runs. Even though you deleted the class files it's because everything's contained within this jar file. Now the next tutorial I'm probably going to show you how to convert this into an EXE just for fun. But anyways this is Brian. Thank you for watching and today we learned how to make jar files.


Let's take a look at a couple of examples of how to use the limit definitions of the derivative to find the derivative of an equation. So let's first one, we have an equation x squared plus 1 and we are looking to find the slope of the tangent to that graph at the point negative 1, 2. Now since the point at which we want to find the slope of the tangent line, also known as the derivative, we want to use the second limit definition as that will be a little easier. So as we set it up, the C value that is mentioned in that limit definition of the derivative is your negative 1. So we are specifically trying to find the derivative at negative 1. So according to that second limit definition, it's going to be the limit as x approaches negative 1, of the function itself, f of x, minus f of negative 1, which is in this case 2, we are given that in the ordered pair. And that's going to be over x minus the C value. So in this case that becomes x plus 1. So as we go ahead and continue on from there, you really just have a limit that you want to evaluate. So we're doing the limit as x approaches negative 1. When we simplify the numerator, we have x squared minus 1, so we'll be able to factor that in a second. It's the difference of two squares, of course. The x plus 1s cancel out. So now when we substitute negative 1 in for the x here, we get negative 2. So that would be the slope of that curve at that point negative 1, 2. And we'll take a look at that graphically in just a second. But let's take a look at how we would have done this if we wanted to use the first limit definition of the derivative instead. So as we set it up, the first limit definition, remember, gives you a general equation or expression for the derivative of a given graph. So what we're finding in this case is f prime of x and that's really going to be our slope and a general expression for the slope. So this would be the limit as h approaches 0. Now remember in the numerator, we need f of x plus h. So in place of the x in our equation x square plus 1, we need to put x plus h. So when we multiply that out and square it out, we have x squared plus 2xh plus h squared. All right, so that's the x plus h quantity squared part. But remember then it was plus 1 according to the graph we were given.  So that's going to be the function itself all over h. So now we just have some simplifying to do. So in the numerator when you distribute that negative over the x squared plus 1 quantity, the x-squareds cancel out and you have remaining 2xh plus h squared and that's over h. So once again, you're back to having a limit to evaluate. Obviously you cannot substitute 0 in place for h because of the denominator. So we're going to have to algebraically manipulate it somehow. So we can factor out the h from the numerator. That then allows your h's to cancel out and now you can substitute the 0 in place of h and you get 2x. So what this gives us then is a general expression for how to get the slope to this curve x squared plus 1 at any x you might substitute in. Now remember we were trying to find the slope specifically at negative 1. So if we now substitute the negative 1 in, notice how you get that same answer that we got from the second limit definition of the derivative. So let's take a look at this graphically. So I've substituted into y1, our equation x squared plus 1 and let's take a look at the graph. Obviously it's a parabola. We wanted the slope of the tangent line to the curve at the point negative 1, 2. So remember you can use some of your calculator features. You can do second trace and let's go down to number 6, dy dx, we want at negative 1 and there's your answer right there. So it's a great way to use your calculator to check your answers and if you take a look at the parabola at that side of the curve, obviously it is on a down slope, it is decreasing there. So that's why the derivative, the slope of the tangent line is coming out negative. So let's take a look at another example problem. So here we're trying to find f prime of x, the derivative for f of x equals square root of x. Notice we are not given a specific point at which we want to find that derivative, the slope of the tangent line. So in this case we're trying to find a general expression for how we could get the derivative at any point x value we might substitute in. So we are going to have to use the first limit definition of the derivative. So we have f prime of x is equal to the limit as h approaches 0. So remember it's f of x plus h, so in place of the x here we need to substitute x plus h. So that turns it into square root of x plus h minus f of x, so that would be minus square root of x all over h. Once again we have a limit that we need to algebraically evaluate. We cannot substitute 0 in because of the denominator. So think back to how you learned how to algebraically evaluate limits. This is one in which you're going to have to multiply by the conjugate. So we're going to multiply by the conjugate of that numerator. So we're going to multiply by square root of x plus h plus square root of x. Both in the numerator and denominator remember that the reasoning behind that is essentially you're really just multiplying that given expression, that rational expression by one since it's the same thing over itself. So if we multiply out in the numerator, so square root of x plus h times square root of x plus h is simply the quantity x plus h. The outsides and the insides cancel out because one quantity is positive, the other is negative, and then you're just left with minus square root of x times square root of x, so that's just minus x. In the denominator we're just going to write it out as it is. We're not actually going to distribute that h, and you'll see why in a second you might remember this from when you've seen it before in the earlier lesson on how to evaluate limits algebraically. If you take a look at your numerator, the x's will cancel out and reduce to simply h. That then cancels out with this. Now just don't forget you have a one now in the numerator. So now you're able to substitute the zero in place of the h here, so you have one over square root of x plus square root of x, so your answer in the end is one over two square root of x. So remember what this represents. This is a general expression as to how to get the slope at any point x you might substitute in. Later on, once you learn another rule in calculus, you'll be able to get to this answer a lot quicker than we did here by using the limit definition of the derivative.


The 2019 Global Congress on Chemical Security and Emerging Threats brought together close to 200 delegates from Africa, the Americas, Europe, Asia and Australia to share experiences and best practices for improving security across the chemical supply chain. Co-organized by Interpol, the US Federal Bureau of Investigation, the United States Department of Homeland Security, and the Defense Threat Reduction Agency, the Congress serves as an innovative platform for interdisciplinary dialogue, cooperation and the formation of private public partnerships. The Global Congress is a great way to have your chemical experts from law enforcement, academia and industry to come together under one roof. The goal of that is to share ideas and look at different ways that we can go ahead and take preventative measures. This diverse range of stakeholders also facilitated a comprehensive approach to examining gaps which are being exploited by criminals and terrorists to acquire chemical and explosive materials. Certainly, if we've got public sector and private sector, there's this big thing about sharing information. So even if you're not from the same industry as I am, so oil and gas, if I can actually speak to you and say what challenges have you got, you can pretty much guarantee they're going to have the same as us. Can we come back this together or come up with ideas together? We're looking for win-wins. Industry is always looking for win-wins and something like this, just the networking and the power of speaking to people is really beneficial. High on the agenda were recent incidents involving the illicit diversion of chemical precursors and the use of improvised explosive devices paired with mitigation efforts and lesson learned.  Regional security concerns and emerging technologies used by non-state actors to weaponize toxic chemicals and explosives were another focus area, as well as the identification of vulnerabilities in chemical precursor and component supply chains. Panel discussions demonstrated that understanding illicit procurement tactics, techniques and procedures is fundamental to the development of tailored countermeasures. The Congress is an active breathing group of like-minded individuals who have come together, pulled their resources together and are actively sharing threat information among each other. Information sharing, cross-functional and cross-domain collaboration were positioned throughout the event as key to developing regional, national and international chemical security practices. It's important that we have diplomats and policy makers at the table. It is very important as well that expert practitioners in chemical security are talking directly to one another and sharing their information directly with one another and that's exactly what this global Congress does. Establishing a network of technical expertise to mitigate ongoing or new threat concerns as they arise will allow global Congress members to continue their engagement in chemical security and to mutually support one another well beyond the confines of the event.


Don't forget to call me every day before bed device. All right, man. Remember what I said if someone offers you drugs Welcome to Gallo Halls. I have an artist here who will work for 500 a day No one this is clearly bigger than the both of us guys Anyone else in the whole yeah, well Wait, do you want a cup of tea? Actually students of the foreign exchange All cold, guys. All cold. Hello fellow student. I Am Jay today a free McFlurry