The message examines three main points: who rules the world system, that the system is opposed to God, and the future of the world and its ruler. Satan is identified as the ruler. Isaiah 14 records Lucifer’s original rebellion and five “I will” statements declaring his intent to exalt his throne, sit in the mount of the congregation, and be like the Most High. In Luke 4 Satan claims all the kingdoms of the inhabited earth have been delivered to him and that he gives them to whom he wills. Ephesians 2:2 calls him the prince of the power of the air, the spirit now working in the sons of disobedience. 1 John 5:19 states that the whole world lies in the evil one, resting as a child in its mother’s arms.

The world system hates believers. 1 John 3:13 says, “Marvel not, my brethren, if the world hates you.” Colossians 2:6-10 warns believers not to be taken captive through philosophy and empty deceit according to the tradition of men and the elementary principles of the world, because they are complete in Christ who is the head of all principality and power. 2 Peter 1:2-4 speaks of escaping the corruption that is in the world through lust by becoming partakers of the divine nature through God’s precious promises.

John defines antichrist as anyone who denies that Jesus is the Christ, denies the Father and the Son, or denies that Jesus Christ has come in the flesh (1 John 2:22; 4:1-3; 2 John 7). Many such deceivers were already present when John wrote.

The world and its desires are temporary. 1 Corinthians 7:29-31 states that the form of this world is passing away, so believers should use the world without abusing it. 1 Timothy 6:6-8 reminds that we brought nothing into the world and can carry nothing out; godliness with contentment is great gain. Revelation 19–20 shows the final end: the beast and false prophet are cast alive into the lake of fire; Satan is bound for a thousand years, later loosed to deceive the nations once more, then cast into the lake of fire to be tormented forever. During the millennium the world is ruled by Christ rather than Satan. The danger for Christians is allowing the world’s priorities to distract them from what is true of them in Christ. Future lessons will examine why believers must not love the world.

Cain, after murdering Abel, built a city; his descendants developed trades, music, and metalwork, marking the foundation of the world system (Genesis 4, Luke 11). The world offers careers, entertainment, arts, its own wisdom, and elementary principles for living. Its purposes include organizing life for the unsaved to manage the sin nature and providing goals that distract believers from God. The system is ruled by Satan.

1 John 2:16 lists what is in the world: the desire of the flesh (contrasted with walking by the Spirit), the desire of the eyes (illustrated in Eve’s temptation and Solomon’s pursuits), and the pride of life or boasting about physical life and livelihood. These things originate from the world, not the Father. Agape love prioritizes its object; loving the world excludes loving the Father. The world and its lusts are passing away, but the one who does the will of God abides forever.

The pastor contrasts this with the negative example in verse 4: claiming to know God while not keeping His commandments makes one a liar. Keeping God’s word perfects the love of God in the believer, enabling them to know they abide in Him. Believers should walk as Christ walked.

He explains that New Testament commandments differ from Old Testament law. They are positive directives without attached punishments, fitting the current dispensation of grace. The new commandment is to love one another as Christ loved us—agape love that puts others first.

Drawing from Galatians, the message stresses liberty in Christ: believers are free from the law and the sin nature because the old man was crucified with Christ (Romans 6). Paul urges walking by the Spirit and serving one another through love, which fulfills the intent of the law. Philippians 3 highlights the desire to experientially know Christ and the power of His resurrection.

Additional 1 John passages link agape love with knowing God: loving one another demonstrates birth from God and abiding in truth. This produces confidence toward God rather than self-condemnation. In Ephesians, love edifies the body of Christ, promoting unity and maturity as members build one another up.

The sermon concludes that experiential knowledge—gained by living out these truths—transforms theoretical understanding into lived reality, strengthening the believer’s walk.

Key points include:

• Definition of Confession: The Greek word homologeo means “to agree” or “to say the same thing.” It is not limited to sin but involves agreeing with God. Examples: John the Baptist confessing he is not the Christ (John 1:20); Pharisees confessing belief in resurrection (Acts 23:8). For sin, it means agreeing that specific actions are sin as God defines them, in contrast to denial (1 John 1:6, 8, 10).

• Definition of Sin: Sin is lawlessness (1 John 3:4)—actions that violate God’s standard. It refers to outward deeds, not thoughts or internal desires (supported by 1 Corinthians 6:18). Thoughts and decisions (trespasses) are offensive to God and were dealt with at the cross, but “sin” specifically denotes completed actions. The process leading to sin is outlined in James 1:13–15: lust/desire → temptation/enticed → trespass (decision) → sin (action) → death. Victory involves resisting at earlier stages with God’s provision of escape.

• Forgiveness of Sins: All sins—past, present, and future—were forgiven at the moment of salvation upon believing the gospel (Acts 10:43; 1 John 2:12). Hebrews 10:17–18 confirms that where forgiveness exists, no further offering for sin is needed. Jesus is the propitiation (satisfaction) for sins (1 John 2:2; Hebrews 2:17; Romans 3:25), the substitute who became sin for us (2 Corinthians 5:21). Confession in 1 John 1:9 does not earn forgiveness; it acknowledges sin while resting in the finished work of Christ. The verse highlights God’s faithfulness rather than making confession a condition for forgiveness.

• Purpose of Confession and Cleansing: John writes so believers “may not sin” (1 John 2:1), addressing present-tense salvation (victory over sin in daily life), not past-tense salvation (justification). Confession is the first step in restoring fellowship and right mindset when sin occurs—agreeing with God and being cleansed from all unrighteousness (broader than sin; 1 John 1:9; cf. 1 John 1:7; 2 Peter 1:9; James 4:8). It counters denial and carnal living but is not the complete process; believers must then submit to God, resist the devil, draw near to Him, and set their minds on things above to walk in the light and maintain fellowship.

• Overall Emphasis: Believers must not deny sin’s reality or presence, nor treat ongoing sin lightly. The blood of Jesus cleanses from all sin, and Christ remains advocate and propitiation. These fundamentals equip Christians for victory in present-tense salvation.

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He reviews the three tenses of salvation: past (justification), present (sanctification), and future (glorification). Present-tense salvation requires a mental choice to frame the mind on things above, setting self aside so God can work through the believer rather than relying on personal ability.

Tonight’s focus is God the Father’s role and provisions. Key changes in relationship for the saved believer include: becoming part of the household of God (Ephesians 2:18-19), children of God (1 John 3:1-2), and sons with full adult position and privilege (Galatians 3:25-26; 4:1-7; Romans 8:14-17). This sonship means “son placement” (adoption beyond mere childhood), heirship with God, and co-heirship with Christ.

Positional realities include being “in God the Father” (1 Thessalonians 1:1; 2 Thessalonians 1:1), indwelt by the Father (Ephesians 4:6), and partakers of the divine nature (2 Peter 1:3-4). The old nature remains, but a new nature is added, enabling the believer to will and do God’s good pleasure.

Communication with God is primarily directed to the Father. Forms of prayer include: asking (in Jesus’ name/character and according to God’s desirous will, e.g., wisdom in James 1:5-7), intercession, supplication (when unsure what to pray, aided by the Holy Spirit in Romans 8:26), thanksgiving, worship, praise, and confession (1 John 1:9). Philippians 4:6 lists prayer, worship, supplication with thanksgiving. Ephesians 5:18-20 and Colossians 3:17 emphasize giving thanks always to God the Father.

The Father is the source of every good and perfect gift (James 1:17), the One who planned and chose believers before the foundation of the world (Ephesians 1:3-6), marked them for son placement, and makes them accepted in the Beloved. He delivers from darkness and transfers into the kingdom of His Son. All spiritual blessings originate from the Father’s plan and good pleasure.

The message closes noting that while the New Testament often highlights the Son and Spirit explicitly, the Father’s foundational role in the decree, provision of gifts, and relationship must not be overlooked. Thanksgiving is rightly directed to Him as the ultimate source.