Dennis Bevans - Class 4: God is Love

Automatically transcribed. Accuracy is good but not perfect, and words are sometimes wrong. Trust the audio over the text.

1. 0:00

   This is day four of the 2019 Idyllwild Bible School. Our first period teacher is Brother Dennis Bevins. His general subject is John, letters from the disciple whom Jesus loved. Today's topic is God is love. Brother Dennis. Well, good morning.

2. 0:19

   Over the last few days, we've been developing a couple themes in this letter, and today is really when those come to a head. So if I sound a little more excited than normal, it's because I've been looking forward to Thursday all week. We've placed some emphasis showing our love by living God's way, and that's adding depth to the core beliefs that we have.

3. 0:43

   And the recurring phrase is that if we live by love, we are living God's way because God is love. So we start this fourth chapter with the verse, Beloved, another root form of the word agape, the root is from the word agape, Believe not every spirit, but try the spirits whether they are of God, because many false prophets are gone out into the world.

4. 1:09

   The word spirit, that's the Greek word pneuma, so think of a power tool or a pneumatic tool, an air-powered tool. Paul says in Ephesians 4 and 14, that we henceforth be no more children tossed to and fro, carried about by every wind of doctrine, by the slight of men and cunning craftiness, whereby they lie in wait to deceive.

5. 1:32

   Although that is a different word, it is the same concept, and it's a reminder that we need to be rooted in the doctrines that we fellowship so that we are standing firm on the truth. The alternative is to change for everything. And so this concept of trying or testing to prove, if you will in the Greek, to prove or test, when we hear something new or foreign, it is our individual responsibility, even if we heard it from the platform, that we put that statement to the test.

6. 2:03

   And not the test that says, I don't like how that feels, or I don't think like that. It's not the test to our mentality, that's the danger zone. It's the test to the test of Scripture, which is why we have to remain a people of the Word. As long as we are reading and studying individually, we will be able to catch a movement that goes away from the truth and towards the thinking of the world.

7. 2:30

   It is a common and natural dissension from truth to error, and we are all prone to it. If we are not conscious of that, we will drift into what is comfortable. We will care more about how we feel about it and less about what God says. It's just natural. This verse is further expounded in chapter 5, so we will talk about that a little bit more tomorrow.

8. 2:54

   But the concept of false prophets is going to take a very critical role in the beginning of this chapter. Some great references, you can go back to chapter 2, verse 19, Matthew 24, 2 Peter 2, but the one we're going to actually look at is 2 Corinthians 11.

9. 3:14

   2 Corinthians 11, verse 4, For if he that cometh preacheth another Jesus whom we have not preached, or if you receive another spirit which you have not received, or another gospel which you have not accepted, you might well bear with him. Sadly, this can be someone that was once in the meeting, or it can refer to someone who was outside.

10. 3:41

    The purpose of bringing this up at the beginning of this class is the truth is not guaranteed to any of us. Having the name Christadelphian does not guarantee that we get to be the holders of the truth until the time our Lord returns. We obviously want that to be the case, but the guarantee is not to the community.

11. 4:01

    The guarantee is to the individual that asks, seeks, and knocks. So we have to continue to ask, seek, and knock individually and collectively to ensure that the truth is preserved while it's on our watch. We must put everything to the test of Scripture so that when error starts, we can identify it. If we wait till that momentum gets going, it's hard to stop a moving train.

12. 4:29

    If we follow cunningly devised fables using another scriptural term, it's only because we followed a speaker or a personality and not the Word of God. That is a natural inclination that we are not immune to. So John continues and says, Hereby know the intimate Word, intimately know ye the Spirit of God. Every spirit that confesseth not that Jesus Christ has come in the flesh is of God.

13. 4:57

    So continuing at verse 3, Every spirit that confesseth not that Jesus Christ has come in the flesh is not of God. This is that spirit of Antichrist, whereof you have heard that it should come, and even now already is in the world. This is my go-to verse for the Antichrist because I think it's a great segue to the Trinity, which is the bigger issue.

14. 5:18

    I realize we don't need to go to a tremendous amount of detail here, but John put this in here for a reason. It's preserved for us for these last 2,000 years for a reason, and I want to make sure that reason stays in front of our mind, that we don't discount it as this is false and we know it's false.

15. 5:36

    But why does he put this in the middle of a letter dedicated to the concept of having sound truth and love? If Jesus is not confessed as a man, whether making him a fable or making him a god, it's really the same problem. This is that against or Antichrist. What's more, it was a doctrinal problem that was in the world when John wrote, and it's being addressed because it was creeping into the ecclesia.

16. 6:04

    It was not a new problem. In fact, the Trinity has been in evolution for thousands of years. We know it's a word that's not found in the Bible, but there's a history behind it that keeps it in the forefront of Christian mythology. So a little history lesson may be worth the trip. But we're not going to read the Apostles' Creed, just the very beginning for now, that I believe in God, the Father Almighty, creator of heaven and earth.

17. 6:31

    I believe in Jesus Christ, his only Son, our Lord, who was conceived by the Holy Spirit and born of the Virgin Mary. And if we were to continue reading that, we would agree with this statement by and large. We'd probably change some of the wording because to our taste now it is too churchy.

18. 6:46

    And other than the Catholic part, we'd go, you know, this is fundamental truth. And it was written approximately 215 A.D. Well, it didn't take too long for that evolution to continue to grow. And we get to the Nicene Creed, which starts very similar, but it adds this, begotten from the Father before all ages, God from God, light from light, true God from true God, begotten but not made.

19. 7:12

    And if you add the Creed of Chalcedon, it gets even worse. That's only 110 years after the Apostles' Creed. Originally, the Council of Nicaea was A.D. 325, and there have been some minor modifications since. Well, since the Bible did not change, how all of a sudden did this become a foundation church doctrine?

20. 7:37

    In addition, this council was called by a pagan emperor, Constantine, who only later in his life converted to Christianity. He was not interested in truth. All he wanted here was peace. So he didn't invite all the council members. They were not all present. The only ones that were allowed to this council were ones that he thought would agree so he could get the statement, get the peace, and solve the problem.

21. 8:04

    They voted to make this the law, if you will, and even though it was hand-picked and the deck was stacked, it was still not unanimous, and it has been confusing ever since. Now, if this stuff really moves you and you want more detail, there's some great non-Christadelphian books on the topic. One was in our library, but I think it's been purchased already.

22. 8:26

    It's a book called When Jesus Became God by Richard Rubenstein. And it reads like a history book, so it is dry, but it's interesting if you can get through it. An even better read is a book Ken actually referred to me years ago, and I love this book. It's called The Trinity, Christianity's Self-Inflicted Wound by Anthony Buzzard.

23. 8:48

    If nothing else, you want that title on your bookshelf at home when somebody wants to say, hey, what is that all about? I'm so glad you asked. So, the real question for us is, how did the truth get paganized? Well, Rome did not create new gods. They simply took others and renamed them.

24. 9:06

    You can find a trinity of sorts in Egyptian mythology, in Greek mythology, and the Romans basically took all the Greek gods and said, these guys need new Latin names, essentially. So, let's have some fun. What holiday comes around about every Easter time? Have you ever wondered what chocolate rabbits and painted eggs have to do with the crucifixion and resurrection?

25. 9:35

    Well, now you're going to know. Just in case you think some of this is too good to be true, also at the Council of Nicaea in 325 AD. They unanimously, so they couldn't agree on who God is, but we can agree to convert this pagan festival to Christianity. They solved the problem by not having it fight over Passover, at least they thought.

26. 9:59

    What they did is the Christian holiday commemorating the resurrection came roughly around the Teutonic springtime celebrations, which emphasized new life in spring. So, Christian Easter gradually took on the symbols of paganism. And you can follow that for almost every holiday that we would now call a Christian holiday, taking the same pattern. A pagan tradition that's kind of fun, change the meaning, change the name, ta-da!

27. 10:28

    It is now a new purpose Christian festival. Let's end the thought with my favorite verse on the Trinity, just to put it, at least if you were marking some of this, you've got one good thing to say. 1 Timothy 2 and 5, that there is one God, one mediator between God and man, the man Christ Jesus.

28. 10:47

    So even in this immortalized state, he is still referred to a man. He is immortal, but he is still a man. Now, at the end of the kingdom, he will still be subject to his father, and he will turn it over that his God may be all in all. And I know none of that is new material.

29. 11:04

    So why did we just spend five precious minutes on it? About. The point is the migration from solid truth to hideous error happened within the ecclesia. That all started as the truth. And over time, not a lot, in this case 110 years, we went from what we would call foundation truth to hideous error.

30. 11:30

    And it's only possible to move a foundation teaching of the truth if a movement begins and the people don't see it coming. And how does that even happen? Well, when you have leaders that have been seduced by something else. In this case, Constantine wants peace. So peace became more important than truth. Another thing that can happen is if we, as the community, allow the brethren and sisters that are smarter than us to think for us.

31. 12:02

    That's scary, but it's also real. If we think that that could not happen today or even worse, is not happening already in the ecclesial world right now, we are delusional. We all have to do our part to read and study the word of God or we can be swept away by a very well-worded, cleverly stated doctrine.

32. 12:25

    Even if they believe it to be true, it's important for us to individually keep our nose in the word. That is the only way we will know. Otherwise, personality can be what gets our attention and it is our natural human inclination to let that happen. Just ask yourself this question. When you come together and meet people, there's new people around you, are you more inclined to go to the new person or are you more inclined to hang out with people you already know and like?

33. 12:58

    Now, we all like to meet new people but our natural bend is to hang around with the people we know and like. There's a danger in that and we have to be conscious of it. There's nothing wrong with liking people. Let's not get that wrong. It's good to have people you want to see and you want to be with but it is not good to surrender our judgment to someone else's opinion and that's the piece I want to make sure we're driving home.

34. 13:22

    So after he starts off with this problem entering the ecclesia, he then shifts gears a bit where he says, you are of God, little children, and have overcome them because greater is he that is in you than he that is in another world. Said another way in Romans 8 and 31, what shall we say then to these things?

35. 13:44

    If God be for us, who can be against us? Building again on this concept from chapter 2, verses 15 through 17. We get to choose. We get to choose the greatness of God or the greatness of the order of things we see. Our God gives us a choice. It's up to us to make that choice.

36. 14:04

    They are of the world, therefore speak they of the world and the world heareth them. This is why popular religion appeals because they're saying what people want to hear. Paul says it this way in 2 Timothy. For the time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers having itching ears.

37. 14:27

    They shall turn away their ears from the truth and shall be turned unto fables. It is easier to see those false doctrines in the Christian world around us. They're easier to point out because they're more obvious. But we have to make sure that words of false comfort do not replace words of truth from our God.

38. 14:46

    the concept that Ben's been talking about in the second class about once saved, always saved, the idea of do whatever you want, it doesn't matter, you're going to end up in the happy place anyways. And we know it's wrong. The question is, could that possibly happen in the meeting? Remember, the letter is written about living the truth in the ecclesia, and multiple references have been made to the point that these false teachings, many of them, came from within.

39. 15:13

    So the exhortation to us is that we cannot water down the truth and preserve it at the same time. We have to understand it, we have to live it, and we have to show each other love in the way we demonstrate the love of God. That is the key to us preserving the truth as our Lord remains, keeping it as this pearl of great price.

40. 15:38

    It requires us to put God in His word first and personality and preference second. the natural inclination is the exact opposite. So we have to fight it. We are of God, he repeats it, verse 6, and he knoweth intimately, he knoweth intimately, God heareth us. It is not of God, he that is not of God heareth not us.

41. 16:05

    Hereby, intimately we know the spirit of truth and the spirit of error. This is why the truth doesn't have a greater impact on the world at large. They refuse to submit to the basic requirement to be separate from the world. In fact, that's the key to Acts 15 and 14 where it said God did first visit the Gentiles to take out of them a people for His name.

42. 16:29

    Beloved, and all of these are derivatives of agape, Beloved, let us love one another for love is of God and everyone that loveth is born of God and knoweth, that's the intimate word, knoweth God. For he that loveth not knoweth not God for God is love and therein is the great contrast to the world.

43. 16:58

    Is this relevant today? Matthew 24 verse 11 Many false prophets shall arise and shall deceive many and because iniquity shall abound the love of many shall wax cold but he that shall endure unto the end the same shall be saved. That's that same agape word. It's easy to see the influence of Jesus' words on John's words here.

44. 17:25

    It's not enough to love a little and move on. That's superficial. That's what the world around us does. Oh, good to see you and we move, we don't really care, we're just being friendly. That's the world. That's not what we should do. This is not about being friendly, that's a nice thing but if there's no love behind that friendliness that's shallow and we live in a shallow world, we should be swimming together in the depth of truth.

45. 17:50

    This is self-sacrificing love versus self-satisfying love but we have to do it not just one time, hey, check that box, I made it. It's to the end. We have to continue to run this race and it comes up again in Jesus' letters as recorded by John in Revelation chapter 2.

46. 18:13

    Revelation 2 verse 4, nevertheless, I have somewhat against thee because thou hast left thy first love. Same word, agape. We've talked a lot about that little hand on the inside. Here's another opportunity to use it. Are we still excited today as the day we were when we were baptized?

47. 18:33

    When we were baptized, we couldn't think about anything else and we tried so hard not to commit that first sin. just if we're honest with ourselves, do we still have that same thirst to understand, thirst to do what's right, thirst to be like our God? Or over time, do we get into patterns that allow that just to start feeling like a normal thing?

48. 19:00

    Now this is easier for us to measure in others. It's hard when we look at ourselves that way. But remember, that very first chapter, reflecting the glory of God and who we are and what we do, requires that we keep that love alive. That's one of the most beautiful things about a baptism in any of our halls.

49. 19:20

    Because every time someone else goes into those waters, it's a drawback to when we made that decision. And whether that's two years, five years, 10, 20, 30, 40, 50, 60, I probably can stop there, maybe not. We'll say 70 just in case. But every time it happens, it should bring us back to that moment, a recharge, if you will, to remember what it was that we committed to and not allow the difficulties that happened in all of our life to become the replacement for that love.

50. 19:51

    In this was manifested the love of God toward us. Because that God sent His only begotten Son into the world that we might live through Him, herein is love. Not that we loved God, but that He loved us and sent His Son to be the propitiation of our sins. All those love words are agape or agapeo.

51. 20:14

    The word manifested in Strong says to make manifest or visible or known what has been hidden or unknown to manifest whether by words or deeds or in another way. So the question for all of us says, can the world around me see the love of God when they talk to me? Can my ecclesial family see the love of God when I'm with them?

52. 20:45

    If they can, keep stoking that fire. If they can't, it's time to change. The word propitiation, there's only other one, only other one is actually chapter 2, verse 2. It means to atonement, the atonement. So, sorry, I stumbled all over that. In Greek, it means atonement. So we're going to touch that in Hebrews chapter 10.

53. 21:09

    In Hebrews chapter 10, verses 11 and 12, every priest standeth daily ministering and offering oftentimes the same sacrifices which can never take away sin. But this man, after he had offered one sacrifice for sins forever, sat down on the right hand of God. We could read the whole chapter, but let's just focus here for a moment.

54. 21:32

    Why did Jesus sit down where the Aaronic priest stood? He was done. It was a singular sufficient sacrifice where the Aaronic priests, they were doing a model of what greater thing would come. In fact, the last of the seven things Jesus said from the tree is it is finished. beloved, if God so loved us, we ought also to love one another.

55. 22:03

    That's the end of the matter. It's very simply stated. If God loved us, we ought to love one another. That word ought, that's the same word translated walk in chapter 2, verse 6. it's an action. We're walking together in love. These are all agape derivatives too. Are you guys catching a theme here?

56. 22:31

    Okay, good. I guess we named the class right. So when the horse is dead, dismount. So we've pounded this topic in in the front and I think it's important because he said it a lot. That's what we were supposed to do. So we have focused ourselves. We've focused on making sure we individually hold each other accountable to retain truth and do so in a loving manner that is evident to the ecclesia and the world around us.

57. 22:59

    That's the summary. Now he's going to shift gears to the practical application and this is going to start moving from the love theme to another theme that has suddenly been building as a crescendo over the last couple days. Verse 12. No man hath seen God any time. If we love one another God dwelled in us and his love is perfected in us.

58. 23:24

    Still agape love but now we are shifting. We are shifting to the completion of God's love and how can the love of God be completed or perfected in us? God must tabernacle with us. As we've been reading the word abide and we've been reading the word dwell what we should really be thinking in our head is the tabernacle and to make sure we get that point that is going to be the profound theme of the rest of this chapter.

59. 23:57

    Verse 13. Hereby know that we tabernacle in him and he in us because he has given us his spirit and this word is the intimate no word. Dwelling together is a strong theme in scripture including the last book of the Bible which we'll touch on that a little bit today and tomorrow. I love pictures that show the camp around the tent because it was the reason the tent was put in the middle.

60. 24:29

    God's intention to dwell with his family. That's his want. That's how he chooses to spend his eternity and he's invited us to do that. He could have very easily said I want you to build me a castle on the hill and reverence me from afar but that is not what he does. He gives them specific instructions and he tells them don't make a barbed wire moat.

61. 24:59

    Build a simple tent and I want you to be around this representation of me and my love. Let's look at just one of these jaw dropping nuggets shall we? Revelation 21. I heard a great voice out of heaven saying behold the tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them and be their God.

62. 25:33

    You ever wonder why in the tabernacle though there were more specific Hebrew words available that under inspiration almost all of the descriptions of the tent and the artifacts in it use body part words? A mouth, the legs, the ribs, the skins. There were other words available for framing. There were other words available for opening of candlesticks.

63. 26:02

    words but our God intentionally selected body part words so that you and I in looking at the tabernacle and all the things in it could see ourselves dwelling in the love of our God. Brother Matt Norton did a series on the tabernacle a couple years ago. Someone went to a Bible school, brought it to me and I loved it.

64. 26:23

    So if you can get your hands on it, I think it was Shippensburg two or three years ago. It was fantastic. The majority of the theme was on the body parts in the tabernacle. It was amazing. Well, when we put this in this setting, the ultimate goal of our Father as delivered in the wilderness is now the crowning work of John's final writings in Revelation 21.

65. 26:50

    Keep going. Verse 14. We have seen and do testify that the Father sent the Son to be the Savior of the world. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him and he in God. The Savior of the order of things to dwell with God. That's the purpose of God stated.

66. 27:13

    Let's have some fun. We've looked at Revelation 21 and verse 3. Let's cherry pick a few more verses just for some fun, shall we? Let's look at verse 1. And I saw a new heaven and a new earth. For the first heaven and the first earth were passed away and there was no more sea.

67. 27:33

    And I, John, saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. Now, we read the next verse, which was introducing us to the tabernacle, so we know we're not that far off base. Let's drop to verse 12. Did I go too far?

68. 27:52

    I did go too far. Did I skip that slide? I don't know what I did. That's the one we're supposed to be on. Revelation 21, verse 12. And had a wall great and high and twelve gates and at the gates twelve angels and the names written therein, which were the names of the twelve tribes of the children of Israel.

69. 28:12

    It's part of the description of New Jerusalem. If you look at the end of verse 9, it says, Come hither, I will show thee the bride, the lamb's wife. The description of New Jerusalem is the description of the bride. Look again. The twelve tribes of Israel. You mean the tribes that were encamped around the tent in the wilderness?

70. 28:36

    Remember the picture? What about the foundation of this bride city? Verse 14. And the wall of the city had twelve foundations and in them the names of the twelve apostles of the lamb. Those who were the preachers of the good news concerning the kingdom and the name. Now after some valuable word pictures, we have one more remarkable detail in this chapter.

71. 29:02

    Look at verse 22. And I saw no temple therein, for the Lord God almighty and the lamb are the temple of it. Brethren and sisters, we are the temple in the kingdom. The saints as the bride dwelling as one with their Lord and his Father tabernacled together. Ready for the real mind blower?

72. 29:34

    We started talking about the Trinity and almost all of us probably had that John 1 and 14 thought. It comes to us every time the Trinity comes up. And we think about Jesus wasn't the word, he was the word made flesh. The word was made flesh and tabernacled. And we beheld his glory, the glory of the only begotten of the Father, full of grace and truth.

73. 30:03

    From the very beginning of the mission of the Son, there was this concept of dwelling together with his family. And what was the prayer of Jesus in John 17? That they would be one as thou art in me and I and in thee that the world may know that thou has sent me?

74. 30:21

    Oh, you mean that we may tabernacle together as a family? The theme has been driving home. Now, we probably have got a little bit of tabernacle-itis right now, which is good. You'll see it everywhere if your eyes are open. And John has got them loaded. So, here's the good news. Hopefully this week might change a little bit of the way we look at the writings of John, specifically the gospel the next time we come through it in the readings.

75. 30:50

    In fact, we all get a second shot of all the writings of John between now and December. When you're going through them, look for evidence of the tabernacle and how it is each time a reminder that our God has invited us to dwell with him and his son together forever. Verse 16, And we have known and believed that the love of God hath to us, the love that God hath to us, God is love.

76. 31:22

    So, that's the first half of the chapter. But now we compound. And he that dwelleth, or tabernacles in love, tabernacles in God. And God tabernacles in him. It's reciprocal. This is the intimate knowledge word. It's still the agape love words. It's a great summary verse. The last few verses take this theme, this love theme, to you and I personally.

77. 31:53

    Herein is our agape love made perfect, that we may have boldness in the day of judgment, because as he is, so are we in this world. The literal Greek opens with, in this with our love completed. The word boldness, the RSV translates as confidence. This is how we can assure our dwelling with our God forever.

78. 32:23

    That we may have confidence in the day of judgments, because our love is being perfected. Keep going. Verse 18. There is no fear in love. These are all agape still. But perfect love casteth out fear. Because fear hath torment, he that feareth is not made perfect in love. That torment is punishment in the RSV.

79. 32:49

    We might compare the parable of the talents here. And the condemnation of the one that buried their talents was that they did not know the love of God. They didn't understand their master. And so that becomes highly relevant to us. If we are to be known by and of our God, it's a demonstration of love, casting out fear, but being perfected by the love of our God.

80. 33:24

    Proverbs 1, verse 7. The fear of the Lord is the beginning of knowledge. knowledge. So it is true there should be an element of fear, but it's fearing God's wrath, not fearing our God. If we're afraid of our God, we do not know him. We should not be afraid of our God. Truly, we should be afraid of the wrath of God, so I don't want to discount that.

81. 33:45

    We should respect the laws of God, we should respect the will of God, and we should be afraid if we know we are not following those things because it shows we have strayed from the love of God. However, if we have confidence that he is working in our life and developing our love together, there's no reason to be afraid of whatever pain that might put us through between now and the time we get to dwell together.

82. 34:13

    Hebrews 12 and 28 says, Wherefore, we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptively with reverence and godly fear. We love him because he first loved us. It's the agapeo word. This verse is poorly translated, so we're going to have to spend a little more time on it than the actual size of this verse dictates.

83. 34:44

    The word him is not in the text. It's not in the RSV either. And what the context is is not that we love our God. The context is that we show the love of our God by loving each other. It's reciprocal.

84. 35:01

    Reread it and see that as we love because he first loved us. This is self-sacrificial love to each other because he first showed us the self-sacrificial love. If a man say, I love God and hateth his brother, he is a liar. For he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?

85. 35:30

    Again, agapeo. This is the proof. If I want to prove to my God that I love him, all of you are my opportunity to do it. That's exciting. It's also hard, but it's exciting. It's an opportunity for us to see past each other's failings the way our God has to look on our own personal failings and extend love as we want him to extend to us.

86. 36:03

    So every time somebody else fails us in the ecclesial family, whether by intent or by accident, we get the opportunity to see how God sees us in our failings. Isn't that a masterful reason to have an ecclesial family? He put us together so we can learn to be like him. Why? Because he doesn't want to spend eternity with people who aren't like him.

87. 36:32

    He's called us out to manifest his love so that we can tabernacle with him and his son forever as one. And here is the training ground. How can we dwell with the God of love if we do not love his family? We can't. That tent is full of people. It's not me and Jesus and God.

88. 36:54

    We made it. That's not the point. It's a multitude. The stars of the heaven. The sand of the sea. We've got to learn to love each other because there's going to be a lot of people to love. The training ground is now so that we can be there forever. And this commandment have we from him that he who loved God loved his brother also.

89. 37:20

    Same word, agape. That action, agapeo, action form of self-sacrificing love. I'd like to close the thoughts this morning by looking at Galatians chapter 6 and look at verse 10 specifically.

90. 37:41

    As we have therefore opportunity, let us do good to all men, especially unto them who are of the household of faith. That is the theme of John's second letter, which we'll consider in just a couple days. This class, chapter 4 of the 1st John, serves as the baseline for that second letter. So, brethren and sisters, let us dwell together in love until he comes to dwell with us eternally.

91. 38:18

    Or perhaps said a better way, let us tabernacle with the Father and Son both now and forevermore.