The Grace of Confession, Part 2
12-17-25 grace of confession 2
High-Detail Theological Outline — Exact Chronological Flow
Opening Greetings, Setup, and Silent Prayer
Greeting:
“Good evening, good evening. All right, welcome everybody.”
Customary practice:
Announcement of a moment of silent prayer before teaching.
Direction for silent prayer:
Confess any known sin; “He is faithful and just.”
Cast all cares on Him (1 Peter 5:7: “cast all our cares on Him, for He cares for us”).
Put aside distractions (including holiday season) to focus on God’s Word.
Framing the mini-series and detour:
Under the pre-designed plan of God, taking a short detour for a few weeks on 1 John 1:9.
Title emphasis: “the grace of confession.”
Reason: Understanding key technical doctrines is essential for where the 1 John 1:9 studies are going.
Reading and emphasizing 1 John 1:9:
Quoted: “If we confess our sins, He is faithful and just to forgive us of our sins and to cleanse us from all unrighteousness.”
Practical application:
Silent prayer used to confess any known sin.
Ensures the filling of the Spirit.
The power system in the Christian life:
Two halves:
Filling of the Spirit.
Perception, metabolization, and application of Bible doctrine.
Requirement: To perceive and understand doctrine, we must have the filling of the Spirit.
Most important time to be filled: when hearing the Word of God.
Opening prayer:
Thanksgiving for the day and for the time to study the Word.
Affirmation: God’s Word is essential to execute His plan for our lives.
Petitions:
Open hearts; make the Word understandable.
Help to speak clearly and accurately.
Grant power to speak with authority appropriate to God’s Word.
Of equal importance: speak with grace reflective of God’s character and nature.
Conclusion: “In Jesus’ name, amen.”
Slides and Logistics; Subject Focus Introduced
Slides/logistics:
QR code provided for this week’s slides (different than last week).
First part will repeat last week’s beginning due to added slides.
Admits a page of notes was left out last week; will include now.
Subject focus:
The origin of the soul.
The sin nature.
Imputation (not a full-blown doctrinal study but foundational understanding).
Pastoral context and purpose:
Many questions and positive feedback from last week; recognition that topic is not widely understood.
Essential foundation for where the 1 John 1:9 messages are going.
Critical distinction: judicial imputation vs. real imputation.
Key claim: Our personal sins are never imputed to us.
Pastoral application:
Warns against the “yo-yo” Christian life: cycles of guilt, depression, thinking God is mad and retaliatory (e.g., attributing a flat tire to sin).
Consequence: Being out of God’s plan due to perpetual sin-consciousness and guilt.
Aim: “We’re really going to get this down in this beginning part.”
Creation of the Human Soul
Doctrinal assertion:
Each individual human soul is created directly and immediately by God.
The soul is immaterial; cannot be produced or transmitted through genetics or biological processes.
Therefore, the soul cannot be inherited from parents; it is individually created by God.
Distinction:
Genetic material for the body comes from parents.
The soul is created by God.
The soul does not pre-exist conception and is not inherited.
Scripture proofs (in order mentioned):
Zechariah 12:1:
“The Lord who stretches out the heavens, lays the foundations of the earth, and forms the spirit of a person within him, declares…”
Emphasis: “forms the spirit of a person within him.”
Note: In Hebrew here, likely a correlation with the concept of soul (speaker notes he did not look it up, but implies correlation).
Hebrews 12:9:
“Furthermore, we had earthly fathers to discipline us, and we respected them. Shall we not much more be subject to the Father of spirits and live?”
Emphasis: “Father of spirits.”
Ecclesiastes 12:7:
“Then the dust will return to the earth as it was, and the spirit will return to God who gave it.”
Emphasis: God gives the spirit; it returns to Him.
Isaiah 57:16:
“For I will not contend forever, nor will I always be angry; for the spirit would grow faint before me, and the breath of those whom I have made.”
Word-study/analogy:
“Breath” can correlate with “spirit.”
Greek: pneuma (spirit); conceptual note that “our soul breathes” (breathing in and out as an analogy for pneuma).
Clarifying review statement:
Due to last week’s questions, reemphasizes: Your soul was created by God individually; not inherited from parents.
Transmission of the Sin Nature
Doctrinal assertion:
While the soul is created by God, the sin nature is transmitted genetically through procreation.
Originates with Adam and is passed down through the human race.
Location: The sin nature resides in the biological structure of the body, not the soul.
The soul becomes the battleground between the spirit and the flesh.
Promise of future teaching: Will cover flesh vs. old man vs. new man, spirit vs. flesh, new creation; today is foundational.
Scripture proofs (in order mentioned):
Romans 5:12:
“Therefore, just as through one man, Adam, sin entered into the world, and death through sin; and so death spread to all mankind because all sinned.”
Emphasis: Sin and death through one man; death spreads to all—basis for transmission and universal impact.
Romans 5:19:
“For as through the one man’s disobedience, the many were made sinners, so also through the obedience of the one, the many will be made righteous.”
Transition note: Prepares for imputation discussion (obedience of the one).
Psalm 51:5:
“Behold, I was brought forth in guilt [iniquity], and in sin [iniquity] my mother conceived me.”
Emphasis: Sin at conception—supports inherent sin nature.
Genesis 5:3:
“When Adam had lived 130 years, he fathered a son in his own likeness, according to his image, and named him Seth.”
Critical point: Sin nature passed through earthly father genetically.
Job 14:4:
“Who can make the clean out of the unclean? No one.”
Emphasis: Transmission of corruption; inability to produce clean from unclean.
Christological correlation:
Virgin birth necessity:
Explains how Jesus, in His humanity, did not have a sin nature.
Implied reasoning: Sin nature passed through the father; virgin conception bypasses Adamic transmission.
Definition and Doctrine of Imputation (Introduction)
Listener question: “What is an imputation?”
Definition:
Imputation is a judicial accounting term meaning to credit, charge, or assign.
Modern analogy:
Venmo or Cash App: If I send you money, I impute funds to your account.
Theological frame:
Scripture teaches three distinct imputations that explain condemnation, accountability, and salvation.
Note: There is another imputation beyond these three, but it will not be covered in this mini-study.
Imputation #1: Adam’s Original Sin to the Sin Nature (Real Imputation)
Terminology and mechanics:
Adam sinned willfully (Eve was deceived; Adam’s willful sin emphasized).
The first imputation: Adam’s original sin imputed to the sin nature.
Nature of this imputation: Real imputation.
Reason: The object receiving the imputation (the sin nature) is compatible with what is being credited (sin). There is an affinity.
Timing and process:
At birth, the human soul is imparted into a body that possesses a genetically transmitted sin nature.
Adam’s original sin is imputed to that sin nature at birth.
Result:
Condemnation by one man’s sin.
Spiritual death occurs at birth.
Pastoral-theological clarification:
Anticipated fairness objection: “Some people would say that’s not fair.”
Promise: Will show exactly how fair and gracious God’s design is.
Review recap due to questions:
Re-states definition of imputation as a judicial accounting term.
Repeats Venmo analogy to solidify understanding.
Transitional note:
Indicates further discussion will continue into the next imputations (two judicial imputations to follow), and will connect to 1 John 1:9 application in future weeks.
Pastoral application thread:
Practical impact:
Major sticking point: Remaining trapped in sin-consciousness and guilt, thinking God is “out to get me.”
Illustration: “Yo-yo” cycle after sin—guilt, depression, attributing hardships (flat tire) to divine punishment.
Warning: Such cycles keep believers out of the plan of God.
Goal: Establish technical accuracy about soul creation, sin nature, and imputation to enable grace-oriented confession and stable spiritual life under the filling of the Spirit and consistent doctrinal intake.
Administrative notes:
Slides include newly created content that covers last week’s beginning.
Transcript will be made available on the app.
Upcoming topics:
Flesh vs. spirit, old man vs. new man, new creation.
Continued exploration of judicial vs. real imputation, including how personal sins are not imputed to us.
Further development of 1 John 1:9 within the grace of confession framework.
Opening Transition Back to Prior Passage
“Anyway, moving on.”
Announces return to previously examined passage.
Romans 5:12 (restated for flow):
“Therefore, just as through one man sin entered the world and death through sin, and so death spread to all mankind because of all sin.”
Doctrinal backdrop: Adamic sin entering the world; universal death and consequence.
Practical aside:
Pen/notes: “I have pens, too… I always bring some.”
Condemnation and Justification in Adam and Christ
Romans 5:18:
“So then as through one offense the result was condemnation to all mankind, so also through the one act of righteousness the result was justification of life to all mankind.”
Emphasis: “one offense” circled; contrast between one offense condemning all, and one righteous act justifying life to all.
Doctrinal clarification: What condemns an unbeliever?
Assertion: It is not personal sins that condemn to hell or prove unsaved.
Explanation:
Personal sins “already judged at the cross.”
In eternity, believers will not have their personal sins mentioned; they were judged at the cross.
Application:
Reject guilt in the Christian life.
In evangelism, put sin in proper perspective.
Core point:
We were born already condemned (judicially) by God’s mercy and grace so that salvation is possible for all.
If not condemned at birth, one sin at the age of accountability would eternally damn and preclude salvation.
Age of accountability and infants/children:
Claim: Those who never reach age of accountability and die are saved by God’s grace.
David’s expectation (2 Samuel 12 implied): He expected to see his deceased child again.
Justice principle:
God does not condemn to the lake of fire for what one did not do.
God condemns all (in Adam) so all can be saved by what they did not do (Christ’s work)—God is just and fair.
Not just for God to condemn at birth and never provide opportunity for salvation; all will have opportunity to hear and understand the gospel.
Sole condemning issue:
The only thing that sends someone to hell: the willful choice to not believe in the Lord Jesus Christ for salvation.
“No personal sins” condemn anyone to eternal lake of fire.
Anticipation: Personal sins addressed via 1 John 1:9 later.
Ephesians 2:3:
“Among them, we too all previously lived in the lusts of the flesh… indulging the desires of the flesh and of the mind, and were all by nature children of wrath, just as the rest.”
Development:
Sin nature exists prior to imputation; Adam’s original sin imputed to us at birth when God imputes the soul.
Adam’s sin imputed to a pre-existing corrupt sin nature—this is a real imputation (compatibility/affinity present).
God not author of sin; spiritual death is the result.
Imputation #2: Our Sins to Christ (Judicial Imputation)
Introduction:
Imputation of our sins to the Lord Jesus Christ.
Defined as a judicial imputation.
Definition of judicial imputation:
Occurs when God credits something to a person without any prior affinity (no natural similarity or inherent connection).
Originates from the justice of God and is based solely on His sovereign decision.
Word study: “Affinity”
Meaning: Spontaneous or natural liking; similarity of characteristics suggesting relationship, especially resemblance in structure.
Christology:
No affinity between sin and Christ; Christ was impeccable and sinless.
His sinless humanity qualifies Him to bear this imputation and the judicial judgment.
Psalm 32:2:
“How blessed is a person whose guilt the Lord does not take into account, and in whose spirit there is no deceit.”
Point: Illustration of non-imputation of guilt/sin to the believer.
2 Corinthians 5:19:
“God was in Christ reconciling the world to Himself, not counting their wrongdoings against them, and He has committed to us the word of reconciliation.”
Emphasis: “world” circled—refutation of limited atonement claims.
Key phrase: “not counting their wrongdoings against them.”
Pastoral exhortation:
Do not take preacher’s word only; see Scripture itself.
Grasp that ongoing personal sins do not separate you from God for eternal condemnation.
Failures are real, but God made a way so they do not condemn or exclude you from His plan.
Isaiah 53:5–6:
“He was pierced for our offenses; He was crushed for our wrongdoings… by His wounds we are healed… the Lord has caused the wrongdoing of us all to fall on Him.”
Doctrinal insistence:
Either these statements are true or not; “It is finished” means finished.
No post-salvation condemnation for sins; no loss of salvation because of sins.
Addressing “license to sin” objection:
Humans already have volition; the teaching is not a license to sin but a license to be free.
Proper motivation: fellowship, escrow blessings, being a “winner,” eternal rewards.
Opposite of living in guilt/condemnation and missing God’s highest and best.
Isaiah 53:11:
“As a result of the anguish of His soul, He will see it and be satisfied… My Servant will justify the many, for He will bear their wrongdoings.”
Reinforces substitutionary bearing of sins and justification.
2 Corinthians 5:21 (first mention in this section):
“He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.”
Transitional note: Preps next imputation category.
1 Peter 2:24:
“He Himself brought our sins in His body up on the cross, so that we might die to sin and live for righteousness. By His wounds you were healed.”
Emphasis: “our sins” plural—comprehensive scope.
Clarification on time in systems:
Two realms: cosmic system vs. pre-designed plan of God.
Time spent in either determines the outcomes of life.
Goal: not sinlessness (impossible) but operating in the new nature through mechanics to be taught.
Future sins addressed:
Argument against “Christ didn’t die for future sins”:
All our sins were future relative to the cross, since none of us were alive then.
Source of error: Ignorance or deliberate manipulation; cites Jesus’ rebuke to Pharisees—error from not knowing Scriptures nor the power of God.
John 1:29:
“Behold, the Lamb of God who takes away the sin of the world.”
Reinforces universal provision.
Colossians 2:13–14:
“When you were dead in your wrongdoings and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our wrongdoings; having canceled the certificate of debt… He has taken it out of the way, having nailed it to the cross.”
Greek note:
Aorist participle “having forgiven” precedes main verb “He made you alive”: forgiveness precedes regeneration.
Key doctrinal point:
Comprehensive forgiveness and removal of hostile decrees at the cross.
Hebrews 9:26–28 (summary):
Once-for-all sacrifice at the consummation of the ages to put away sin.
Christ offered once to bear the sins of many; second appearance “without reference to sin” for those who await Him.
Doctrinal implication:
Believers’ sins in time are not imputed for eternal condemnation—judicial penalty executed in Christ.
Anticipates divine discipline and sowing/reaping; denies antinomianism.
Transition and reiteration:
Distinction between eternal judgment and divine discipline in time.
Personal sins judged at the cross—central point reiterated.
Imputation #3: Perfect Righteousness to the Believer (Judicial Imputation)
Nature:
Judicial imputation of perfect righteousness to us at salvation.
Reason:
No affinity between fallen humans and divine righteousness.
Connected doctrines: Propitiation and justification.
Result:
God declares righteous because perfect righteousness is imputed, meeting His standard.
Romans 4:3–8:
Text:
Abraham believed; faith credited as righteousness.
Wages vs. grace; justification of the ungodly through faith.
David’s blessing: lawless deeds forgiven; sins covered; “Blessed is the man whose sin the Lord will not take into account.”
Point:
Non-imputation of personal sins; justification apart from works.
Anticipation:
Will explain later why confession is still necessary if sins are non-imputed.
Romans 5:1:
“Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.”
Result of justification: peace with God.
2 Corinthians 5:21 (second thematic use):
Shows the result clause: “so that we might become the righteousness of God in Him.”
Relationship with God requires perfect righteousness; provided by imputation in Christ.
Great White Throne discussion:
Greek word noted: ergon (works), not hamartia (sins).
Unbelievers judged according to their works, not sins.
Illustration:
Judgment weighs “good deeds,” not recitation of bad deeds; standard is perfection—no one meets it.
Only way to possess perfection is judicial imputation of righteousness in Christ.
Philippians 3:9:
“And may be found in Him, not having a righteousness of my own derived from the law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith.”
Definition/application:
Faith as a non-meritorious system of perception.
Chair illustration:
Object of faith, not amount of faith, determines outcome; if object is sound, even little faith suffices.
Ensures no human boasting; salvation is by faith, not works.
Ephesians 2:8–9 (cited conceptually):
Core: Salvation by grace through faith; not of works; no boasting.
Galatians 2:16:
“A person is not justified by works of the law, but through faith in Christ Jesus… since by works of the law no flesh will be justified.”
Law’s function:
Through the law comes the knowledge of sin—not justification.
Practical note:
Understanding sin necessary to utilize 1 John 1:9 and maintain fellowship within the pre-designed plan of God.
Pastoral critique:
Some denominations focus on “keeping the commandments”; clarifies there are many New Testament commands, but law never justifies.
Romans 8:1:
“Therefore there is now no condemnation at all for those who are in Christ Jesus.”
Text-critical note:
Some translations add “who walk not after the flesh, but after the Spirit”—not in the original; must be crossed out.
Canonical/experiential context:
Read Romans 7 first (Paul’s struggle: “wretched man that I am”; doing what he hates).
Then Romans 8:1—no condemnation for those in Christ.
Pastoral exhortation:
Reminder for believers: You will fail, but your failures are not imputed to you; they have been dealt with.
Transition to slides/technology aside:
Moves to “next group of slides” on grace of confession.
Lighthearted tech anecdote with David: plugging/unplugging—eventually works.
Provides code/link to slides; ensures audience has access.
Colossians 2:13–14 (repeated anchor for confession study):
Restated emphasis:
“Having forgiven us all our wrongdoings” precedes “He made you alive.”
Foundational for grace-of-confession framework.
Set-Up for 1 John 1:9: Rebound and Recovery
Title distinction: “Rebound and recovery”—not the same.
Rebound (1 John 1:9) restores the filling of the Spirit.
Recovery (Ephesians 4:23; Romans 12:2) renews thinking and breaks sinful patterns that led to cosmic involvement.
Ephesians 4:23:
“Be renewed in the spirit/breathing of your mind.”
Function: Cognitive renewal post-confession.
Romans 12:2:
“Do not be conformed to this world… but be transformed (metamorpho) by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.”
Greek note: metamorpho—metamorphosis; implies maturation from immature to adult form.
Doctrine of Spiritual Adulthood:
Three stages:
Spiritual Self-Esteem
Spiritual Autonomy
Spiritual Maturity
Growth occurs within the pre-designed plan of God; understanding mechanics of the spiritual life is essential—hence confession study.
1 John 1:5–10 (context for 1 John 1:9):
1 John 1:5:
“God is light and in Him there is no darkness at all.”
1 John 1:6:
“If we say that we have fellowship with Him and yet walk in darkness, we lie and do not practice the truth.”
1 John 1:7:
“But if we walk in the light as He Himself is in the light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin.”
Doctrinal tie:
The cross already paid the penalty; therefore His blood can cleanse us from all sin.
Sets the cleansing/fellowship dynamic for confession.
1 John 1:8:
“If we say that we have no sin, we are deceiving ourselves, and the truth is not in us.”
Pastoral correction:
Denial of personal sin is self-deception; anecdotal note about some claiming they haven’t sinned in 10 years—rejects claim.
Pending discussion:
Indicates more exploration around 1 John 1:9 forthcoming.
Mentions upcoming distinction between confession and repentance will be addressed between tonight and next week.
“The Grace of Confession” — Detailed Breakdown and Greek Analysis
Opening assertion on sin and self-deception:
Quote: “If we say that we have no sin, we deceive ourselves.”
Immediate context: 1 John 1:9–10
“He is faithful and righteous [just] … to forgive us our sins and cleanse us from all unrighteousness.”
“If we say that we have not sinned, we make Him a liar and His word is not in us.”
Translation preference:
“Righteous” and “just” are synonyms; the teacher prefers “just” here and will explain more later.
Emphasis: “He is faithful and just.”
Clarification: Walking outside of God’s plan equals walking in darkness.
Distinction: This is not about losing salvation.
Even when “walking in the light” (God’s pre-designed plan), per 1 John 1:7, believers are “continuously cleansed by the blood of Christ.”
Doctrine of “the blood of Christ”:
Definition:
A theological term referring to the completed saving work of Christ on the cross—His substitutionary spiritual death paying the penalty for sins.
Clarification: Jesus did not “bleed to death” for us; He said “It is finished” while still alive.
Warning against false doctrine and misuse:
Some denominations elevate “blood” language beyond its theological usage.
False doctrine arises from taking verses out of context and misunderstanding terms; avoid tangents.
Positive assertion:
The “blood of Christ” equals the completed saving work that “continues to cleanse us” as stated in the passage leading into 1 John 1:9.
1 John 1:9 — Greek breakdown:
Text: “If we confess our sins, He is faithful and righteous [just] to forgive us our sins and cleanse us from all unrighteousness.”
“If” indicates third-class condition (Greek grammar):
Meaning: “Maybe you will, maybe you won’t.”
Basis: The verb “confess” is in the subjunctive mood—mood of potentiality.
The verb’s stem shows subjunctive; hence “if” expresses contingency/free will.
Free will and fellowship implications:
Believers may choose not to live in the pre-designed plan of God and not confess sins and still remain saved, but:
They will miss out on blessings in this life and rewards in the afterlife.
Observation from prior teachers:
Most believers are only in God’s pre-designed plan once (at salvation).
After first post-salvation sin, many fall out of fellowship and, lacking doctrinal instruction on confession, do not regain fellowship.
Note: Some current movements teach confession is unnecessary; this study will address that.
Word study: “Confess” (Greek: homologeo):
Morphology: Present active subjunctive.
Subjunctive mood: Potential—maybe you will, maybe you won’t.
Present tense: Ongoing, habitual action.
Active voice: The subject performs the action; you must do your own confessing.
Lexical meaning:
“To cite, to admit, to acknowledge.”
“To agree with” (God) about the sin.
Distinguishing confession from repentance:
Confession is naming/admitting; it does not inherently involve feeling bad, saying “I’m sorry,” or promising not to do it again.
Repentance is a separate category; no one regains “God’s good graces” by repenting as a merit-based act.
Necessity of the filling of the Spirit:
One cannot understand the things of God without regaining the filling of the Spirit, which is restored through confession.
Confession is non-meritorious acknowledgment.
Illustration: Robbing a convenience store:
Proper confession example: “Father, I confess the sin of robbery.”
Not: “God, I’m so sorry,” “I’ll never do it again.”
Consequences:
Temporal consequences may remain (jail, harm, etc.); God may not remove these under the law of sowing and reaping.
Return to fellowship is via naming the sin, not emotional remorse.
Doctrinal point: Why forgiven?
Because the sin was already paid for at the cross.
Personal sins are not imputed to the believer; fellowship is not maintained by sinlessness but by the cross having already dealt with sin.
Summary statement:
Homologeo is making a statement to God about sin—naming/citing it.
Scriptural examples of confession and non-imputation:
Psalm 51:4:
“Against You, You only, I have sinned and done what is evil in Your sight; so that You are justified when You speak and blameless when You judge.”
David’s confession emphasizes sin as primarily against God.
Romans 4:6–8 (Paul quoting Psalm 32):
Order note: Psalm 32 precedes Psalm 51 historically.
Text summary:
“David speaks of the blessings of the person to whom God credits righteousness apart from works.”
“Blessed are those whose lawless deeds have been forgiven and whose sins have been covered.”
“Blessed is the man whose sin the Lord will not take into account.”
Doctrinal tension highlighted:
David knew his sin would not be imputed (Psalm 32), yet he still confesses in Psalm 51.
Explanation to come later; point stands: non-imputation coexists with the practice of confession.
Application to believer-priests:
We deal directly with God and homologeo all our sins.
Confession means to name/cite/agree—not to feel sorry or emote.
Confession is an action with no merit attached.
Link to grace: “The Grace of Confession” parallels how we are saved—non-meritorious reception.
Future sessions will develop this correlation.
Grammar and practice implications:
Present tense of homologeo:
Habitual action for Church Age believers; likely needed multiple times even in the same day.
Future topic teased: How many times God will forgive the same sin (not covered tonight).
Active voice:
Personal responsibility: You must confess your own sins.
Subjunctive mood:
Maybe you will, maybe you won’t—free will responsibility.
Most important aspect of receiving forgiveness:
Follow God’s instructions precisely.
Reference to “stoicheo”:
Word meaning: To march in line/step; follow a plan; follow a leader from the ranks.
Emphasis on accuracy and preciseness in God’s plan.
Some translations render it “walk,” but Paul used a distinct term indicating ordered conformity.
Text allusion: “If we live by the Spirit, let us also follow the Spirit”—march in step with the Spirit.
Principle: If we don’t follow the system, it won’t work.
System principle in the dispensation of grace:
God has a system for everything—blessing, forgiveness, etc.
Scripture reveals and trains us in that system as part of the pre-designed plan of God.
In the dispensation of grace:
Everything God tells us to do to receive from Him has no human merit attached.
The issue is obedience to God’s instructions, not emotional response.
“How you feel about your sin is inconsequential to God.”
Teaching logistics and recording policy:
Questions limited during service for two reasons:
The study is intensive with many hours of material; most questions addressed in the flow of teaching, though not immediately.
Practical recording issue:
Listeners (about 30) reported they cannot hear questioners; produces dead space followed by inaudible references.
Disrupts value of recordings; therefore, Q&A will occur after closing the recording.
Anecdote: Even the teacher’s wife cannot hear others on the recording; hence policy to end recording before Q&A.
Review and doctrinal recap before closing:
Central review question: Where are our personal sins? Where did they go?
Judicial imputation categories:
1. Original sin was imputed to our sin nature—God’s grace providing universal condemnation to establish a level playing field for universal salvation through Christ.
2. Our personal sins were imputed to Jesus Christ at the cross.
Therefore:
Personal sin has never been imputed to us.
No one goes to hell condemned for personal sins.
This study focuses on how to deal with personal failures/sins in time—through confession to restore fellowship.
Closing prayer:
Thanksgiving for the day and study time.
Petition: That the Holy Spirit would open hearts, make the study understandable, and “quicken it” to hearts.
Prayer for each person present and those who will listen:
Guidance in God’s pre-designed plan.
Supernatural endurance to run the race set before them.
Blessing invoked in Jesus’ name.
Amen.