Keys of Truth: 1 John (Chapter 3)

Chapter summary:

God's great love has reached out to make us His children. We do not know our ultimate destiny, except that we will be like Jesus—and that everyone who looks forward to that transformation purifies himself or herself even now (3:1-3). In fact, continuing in sin is evidence that a person does not know God. Sin can be traced back to Satan, and Christ appeared to destroy the devil's work. It follows that no one born of God will make a practice of sinning: The Spirit of God now resident in us will not allow it (vv. 4-10).

Again the theme of "doing what is right,” turns John's thoughts to love. An evil person hates a righteous one, and hatred is the source of murder. Surely no murderer is infused with eternal life! (vv. 11-15) Rather than take another's life, the one who loves is willing to lay down his or her own life for others, even as Jesus laid down his life for us. When this kind of love has practical expression in our lives, we know we belong to God (vv. 16-20). Keep on loving and obeying God and we will have confidence before God and power in prayer (vv. 21-24).

The believer’s personal application: Love does find a way to express itself.

TEXTUAL INSIGHT

“Purifying hope” (3:3):

Hope is confident expectation, certainty about the future. If we know our destiny is to be like Jesus, this sense of our true identity will move us to be like Him now.

"Lawlessness" (3:4):

John's point is that when we break the law (sin) we rebel against God. Any violation of the moral standards God has revealed is rebelliousness. What we do in the flesh is of real importance!

“Lead astray” (3:7):

False teachers have little concern for morality, as the pressure in some churches to ordain practicing homosexuals makes clear. John warns us not to be deceived. Those who "do what is sinful" are "of the devil," not God.

"Destroy the devil's work" (3:8):

All sinful acts reflect the character of Satan. Yet the harm done by Satan can be and is being undone by Jesus. How? Through Christ, God's own "seed" (i.e., nature) has been planted in the personality of the believer. The devil's work in us is being unraveled by God, so surely that "no one who is born of God will continue to sin." This does not mean the believer will be sinless (1 John 1:7-10). It does mean that "he cannot go on sinning, because he has been born of God."

"Cain" (3:11-15):

The Genesis 4 story illustrates several truths. The wicked tend to hate the righteous. Hatred expresses itself in evil acts like murder. Hostility itself is diabolical in origin. Therefore, "hostile Christian" is a contradiction in terms. One who hates is a murderer in their heart and cannot be one who has eternal life.

“Prayer conditions”? (3:21-22):

Some look at such sayings as "if our hearts do not condemn us" as a condition we must meet before God will answer our prayers. Yet, clearly John intends to encourage us. When we love, and our hearts do not condemn us, we know we are in a relationship with God in which He can answer our prayers. Other supposed conditions should be understood the same way.

Disobedience (Deuteronomy 1:43-45), unconcern (Isaiah 58:7-9), and injustice (Micah 3:1-4) are signs we are out of fellowship with God. But even (1) two agreeing on God's will (Matthew 18:19), (2) knowing our prayer is in harmony with Jesus' character and expressed will (that is, "in Jesus' name") (John 14:13-14), and (3) sensing an inner, Spirit-taught confidence that we have asked according to God's will (1 John 5:14-15) are not "conditions," but God's gracious indication that He has heard and will answer our prayers.

Keys of Truth: 1 John (Chapter 2)

Chapter summary:
John has promised that if we confess our sins, God will forgive and cleanse (1:9-10). His motive is not to encourage but discourage sinning! Knowing the full extent of the love God extends in Christ's atonement motivates us to serve Him (2:1-2). Salvation is a transforming experience, and those who truly know God will obey His commands and seek to "walk as Jesus did" (vv. 3-6). Mention of God's commands turns the apostle's thought to Jesus' "new command"—a command which while new is also old. The believer that loves others obeys this command and so walks in the light. The person that "hates someone" is still stumbling around in the realm of darkness (vv. 7-11).

Again John's thoughts turn, this time stimulated by his mention of darkness. He addresses the whole church, represented as children, young men, and fathers. We can overcome by knowing Christ and appropriating His Word (vv. 12-14). But the believer must not love the world's ways or share its passions (vv. 15-17) or be deceived by antagonist that deny Christ and try to lead us astray (vv. 18-25). The Holy Spirit will enable the true believer to recognize truth and error and to remain in Him (vv. 26-29).

The believer’s personal application: We must live as Jesus lived.

TEXTUAL INSIGHT

"Not sin" (2:1-2):
Some assume that only fear of punishment can keep a person from sinning. The New Testament teaches that the prime motivator of obedience is love. Knowing God will forgive us if we fail helps us sense the depth of His love for us in Christ. We choose godliness because we respond to that love with gratitude and love of our own.

“Knowing God” (2:4-6, 29):
In John, knowing God is not academic, theoretical, nor intellectual. Knowing God is personal, practical, and experiential. To know God is not simply to trust Him, but also to live in daily fellowship with Him. Anyone who claims to "know God" in this personal, intimate way and who is disobedient to the Word or hostile toward other Christians "is a liar."

“Walking as Jesus walked” (2:6):
In the Bible, "walking" is a frequent figure of behavior or lifestyle. Since Jesus lives in the believer, a person who is living close to Him will have a godly lifestyle. Christ loved and gave Himself for us. Anyone who hates his brother is still in darkness. Love for others is one way that Jesus expresses Himself in our lives.

"Overcoming the evil one” (2:13-14):
The Christian cannot be victimized by Satan or the world—against his or her will. If we stay close to Jesus we share by faith in the victory He won (John 16:33; 1 John 5:4).
The world is opposed to God (Colossians 2:20; 1 John 2:16); being blinded by Satan (2 Corinthians 4:4).

“Worldliness” (2:15-17):
Worldliness is not a matter of some list of do's and don'ts. It is adopting the perspectives (cravings), the values (lust of the eyes), and attitudes (the boasting of status or position) of man's society rather than the perspective, values, and attitudes of God.

Keys of Truth: 1 John (Chapter 1)

Chapter summary:
 The prologue (1:1-4) establishes the author's credibility: he is an eyewitness. But even more, it lays the foundation of faith. God the Father has a Son, the source of eternal life. This Son, Jesus Christ, has lived in our world, and those who believe in Him have fellowship with Him even now—and through that fellowship, joy.

 But to have fellowship with God a person must "walk in the light." In context and in Johannine theology "light" is utter, absolute truth. To walk in the light is to be honest with God and with ourselves (vv. 5-7). It is neither true nor honest to claim that we are without sin (v. 8). Instead, we are to confess (acknowledge) our sins—and through confession experience both the forgiving and cleansing power of God (vv. 9-10). As we bring our weaknesses to God He will transform us and enable us to become the obedient, loving, and trusting people the rest of this letter calls us to be.

  The believer’s personal application: The person who excuses their self for their sins is weighted down by them. One who confesses their sins leaves them behind. 

TEXTUAL INSIGHT

"From the beginning" (1:1):
In John 1:1 "the Word" (Christ) was "in the beginning." Here is the Gospel John has heard and proclaims is from the beginning. God's plan of salvation is rooted in eternity, although its expression in the flesh is something John himself witnessed in Jesus.

"God is light" (1:5):
To sense the significance of this statement, imagine yourself stumbling through a strange place on the darkest of nights. All you can see is shadows that frighten and confuse. And then, suddenly, a bright light shines on the scene and you can see everything clearly. There are no more illusions, no more imagined fears. Now at last you can find your way safely, for you can see every obstacle for what it really is. In the spiritual realm darkness blinds human beings, forcing the lost to live in a world of illusion. Only if we walk in the light of God’s Word, can we see things for what they really are—and respond appropriately.

"Live by the truth" (1:6):
A basic meaning of both the Hebrew and Greek words translated "truth" is in full harmony with reality. If we are to have fellowship with God, we must not only see things as they are, but we must live by the reality that’s revealed.

“Purified from every sin” (1:7):
Some have taken the "light" as sinlessness. But this verse tells us that when we walk in the light, Christ's blood purifies us from every sin. If we are honest with ourselves and God we will see our sins in the light of God's Word—and will appeal to Christ for purification.

"Without sin" (1:8):
Don't ever suppose that salvation makes a person sinless. And don't dismiss anger as righteous indignation, or vindictiveness as justice. Sin is our constant companion and will be, until Jesus comes and we are transformed into His likeness. Only if you and I recognize our vulnerability and are honest about our failures, will we remain in fellowship with God and grow.

“Confess sins” (1:9-10):
The confession of sins is not "saying you're sorry." It is agreeing with God that a particular act is sin—and so taking sides with Him and against yourself. What happens if we confess our sins? Then God forgives our sins and continues the process of purification from unrighteousness the Spirit has begun in us. What happens if we make excuses, or refuse to acknowledge a particular act was sin? We put up a barrier between ourselves and God. In essence, we deny that His word about our sinful act is true and cut ourselves off from His transforming power.

Prayer and Forgiveness

Study Text: Matthew 6:9-13; Matthew 18; Mark 11:23-25

In Jewish imagery, a mountain signifies something strong and immovable, a problem that stands in the way (Zech. 4:7). We can move these mountains only by trusting God.

Of course, this is not the only lesson Jesus ever gave on prayer; and we must be careful not to isolate it from the rest of Scripture. Prayer must be in the will of God (1 John 5:14-15), and the one praying must be abiding in the love of God (John 15:7-14). Prayer is not an emergency measure that we turn to when we have a problem. Real prayer is a part of our constant communion with God and worship of God.

Nor should we interpret Mark 11:24 to mean, "If you pray hard enough and really believe, God is obligated to answer your prayers, no matter what you ask." That kind of faith is not faith in God; rather, it is nothing but faith in faith, or faith in feelings. True faith in God is based on His Word (John 15:7; Romans 10:17), and His Word reveals His will to us. It has well been said that the purpose of prayer is not to get man's will done in heaven, but to get God's will done on earth.

True prayer involves forgiveness as well as faith. I must be in fellowship with both my Father in heaven and my brethren on earth if God is to answer my prayers (see Matt. 5:21-26; 6:14-15; 18:15-35). The first word in "The Lord's Prayer" is our—"Our Father which art in heaven" and not "My Father which art in heaven." Though Christians may pray in private, no Christian ever prays alone; for all of God's people are part of a worldwide family that unites to seek God's blessing (Eph. 3:14-15). Prayer draws us together.

We do not earn God's blessing by forgiving one another. Our forgiving spirit is one evidence that our hearts are right with God and that we want to obey His will, and this makes it possible for the Father to hear us and to answer prayer (Psalm 66:18). Faith works by love (Galatians 5:6). If I have faith in God, I will also have love for my brother.
We must pray in secret before we pray in public (v. 6). It is not wrong to pray in public in the assembly (1 Tim. 2:1ff), or even when blessing food (John 6:11) or seeking God's help (John 11:41-42; Acts 27:35). But it is wrong to pray in public if we are not in the habit of praying in private. Observers may think that we are practicing prayer when we are not, and this is hypocrisy. The word translated closet means "a private chamber." It could refer to the store-chamber in a house. Our Lord prayed privately (Mark 1:35); so did Elisha (2 Kings 4:32) and Daniel (Daniel 6:10).

We must pray sincerely (vv. 7-8). The fact that a request is repeated does not make it a "vain repetition"; for both Jesus and Paul repeated their petitions (Matthew 26:36-46; 2 Corinthians 12:7-8).

A request becomes a "vain repetition" if it is only a babbling of words without a sincere heart desire to seek and do God's will. The mere reciting of memorized prayers can be vain repetition. The Gentiles had such prayers in their pagan ceremonies (1 Kings 18:26).

All of us have one routine prayer in our system; and once we get rid of it, then we can really start to pray! With some people, praying is like putting the needle on a phonograph record and then forgetting about it. But God does not answer insincere prayers.

We must pray in God's will (vv. 9-13). This prayer is known familiarly as "The Lord's Prayer," but "The Disciples' Prayer" would be a more accurate title. Jesus did not give this prayer to us to be memorized and recited a given number of times. In fact, He gave this prayer to keep us from using vain repetitions. Jesus did not say, "Pray in these words." He said, "Pray after this manner"; that is, "Use this prayer as a pattern, not as a substitute."
The purpose of prayer is to glorify God's name, and to ask for help to accomplish His will on earth. This prayer begins with God's interests, not ours: God's name, God's kingdom, and God's will. Robert Law has said, "Prayer is a mighty instrument, not for getting man's will done in heaven, but for getting God's will done in earth." We have no right to ask God for anything that will dishonor His name, delay His kingdom, or disturb His will on earth.

It is worth noting that there are no singular pronouns in this prayer; they are all plural. It begins with "OUR Father." When we pray, we must remember that we are part of God's worldwide family of believers. We have no right to ask for ourselves anything that would harm another member of the family. If we are praying in the will of God, the answer will be a blessing to all of God's people in one way or another.

If we put God's concerns first, then we can bring our own needs. God is concerned about our needs and knows them even before we mention them (Matthew 6:8). If this is the case, then why pray? Because prayer is the God-appointed way to have these needs met (see James 4:1-3). Prayer prepares us for the proper use of the answer. If we know our need, and if we voice it to God, trusting Him for His provision, then we will make better use of the answer than if God forced it on us without our asking.

It is right to pray for daily physical needs, for forgiveness, and for guidance and protection from evil. "Lead us not into temptation" does not mean that God tempts His children (James 1:13-17). In this petition we are asking God to guide us so that we will not get out of His will and get involved in a situation of temptation (1 John 5:18), or even in a situation of tempting God so that He must miraculously rescue us (Matthew 4:5-7).
We must pray, having a forgiving spirit toward others (vv. 14-15). In this "appendix" to the prayer, Jesus expanded the last phrase of Matthew 6:12, "as we forgive our debtors." He later repeated this lesson to His disciples (Mark 11:19-26).

He was not teaching that believers earned God's forgiveness by forgiving others; for this would be contrary to God's free grace and mercy. However, if we have truly experienced God's forgiveness, then we will have a readiness to forgive others (Ephesians 4:32; Colossians 3:13). Our Lord illustrated this principle in the Parable of the Unmerciful Servant (Matthew 18:21-35).
We have seen that true praying is a "family affair" ("Our Father"). If the members of the family are not getting along with one another, how can they claim to have a right relationship with the Father? The emphasis in 1 John 4 is that we show our love for God by loving our brothers. When we forgive each other, we are not earning the right to prayer; for the privilege of prayer is a part of our sonship (Romans 8:15-16). Forgiveness belongs to the matter of fellowship: If I am not in fellowship with God, I cannot pray effectively. But fellowship with my brother helps to determine my fellowship with God; hence, forgiveness is important to prayer.

Since prayer involves glorifying God's name, hastening the coming of God's kingdom (2 Peter 3:12), and helping to accomplish God's will on earth, the one praying must not have sin in his heart. If God answered the prayers of a believer who had an unforgiving spirit, He would dishonor His own name. How could God work through such a person to get His will done on earth? If God gave him his requests, He would be encouraging sin! The important thing about prayer is not simply getting an answer, but being the kind of person whom God can trust with an answer.

Keys of Truth: 2 Peter (Chapter 3)

Chapter summary:
The warning about false teachers (chapter 2) is especially important in view of what will happen at Christ's second coming. Peter reminds his "dear friends" of the Old Testament prophet's vision of future judgment (3:1-2). Scoffers today who ridicule the idea of coming judgment forget that the Genesis Flood shows God will surely exercise His responsibility and judge our race (vv. 3-7). The reason for what may seem a present delay is that God is keeping the door of repentance open (vv. 8-9). When the Day of the Lord does come, however, the universe itself will "disappear with a roar" (v. 10). We who understand this ought then to live godly lives, for surely nothing in this world will survive the judgment (vv. 11-16).
Peter concludes with a word of warning: Be on guard, and don't be carried away by "lawless men." If we instead grow in the grace and knowledge of Jesus, we will be secure (vv. 17-18).

The believer’s personal application: Don't pin your hopes for a meaningful life on things which may not exist tomorrow.

TEXTUAL INSIGHT

“New Testament predictive prophecy”
Most Old Testament prophets spoke of a distant future in which, after a decisive battle where God personally intervenes, His Messiah will raise up a glorious earthly kingdom. The Old Testament prophets also spoke of the creation of a new heaven and earth. The New Testament images of the future are in full harmony with major elements of Old Testament prophecy but, like the Old Testament visions, New Testament pictures of the future are incomplete.
(Matthew 24) speaks of a coming time of Tribulation and of an Antichrist, as does
(2 Thessalonians 2). (First Thessalonians 4) describes “rapture" when Christians alive and resurrected are caught up in the air to meet a returning Jesus. (Revelation 20) describes a time when Satan is bound and Christ with His saints rules the earth. Here Peter speaks of this universe flaming out of existence, while (Revelation 21) describes a new universe created after final judgment. We cannot be sure just how all these images of the future fit together. But Peter reminds us that we can be sure of one thing. This world is destined to pass away.

“Uniformitarianism” (3:4):
In science this is the name given to the theory that everything seen on earth can be explained by natural laws and processes presently in operation. This notion is reflected in the modern view that evolution can explain the origin of earth, of vegetable and animal life, and of human life as well. Peter reminds us this whole mindset is wrong. Creation was an event: all that is was shaped by God's Word. And the terrible Flood that destroyed early civilization was an event: an intervention that demonstrated God's commitment to judge, and His ability to do so.
Don't be taken in by modern so-called "science." Trust Scripture's portrait of the past—and of the future!

“Not slow, patient” (3:9):
How good to have an answer for those who ridicule the idea of a coming Judgment Day. "God's just waiting for you to be saved!" Delay is another evidence of God's love.

"What kind of people"? (3:11-12):
When the Day of the Lord comes God will punish the wicked and deliver the righteous (cf. 2:4-10). Therefore, what kind of people do we want to be? Peter's choice is a decisive "holy and godly."

“Speeding Christ's coming” (3:12):
Since God delays sending Christ to permit the ungodly to repent, we can speed that coming by zealously sharing the Gospel with the lost.

"The other Scriptures" (3:15-16):
This exhortation to live blameless lives has great theological import, for here Peter gives the writings of "our dear brother Paul" the same status as "the other Scriptures." The early church did recognize our New Testament as the authoritative Word of God.

Supplement: 2 Peter (Chapter 1)

The function of the divine nature (1:5-9):
In this paragraph Peter orchestrates a symphony of grace. To the melody line of faith he (Peter) leads believers to add harmony in a blend of seven Christian virtues which he lists without explanation or description. A carnal (flesh-ruled or old mind-set) Christian has spiritual myopia (defective vision), but a spiritual Christian is both effective and productive in his or her understanding of the Lord Jesus and his application of biblical principles to daily life.

The characteristics of the divine nature (1:5-7):
Peter referred back to the divine nature by beginning this new paragraph with the words for this very reason. The words make every effort translate a participle (“applying, bringing to bear alongside of”; “all diligence” or “all zeal”).

It takes every bit of diligence and effort a Christian can muster, along with the enabling power of the Holy Spirit, to “escape the corruption in the world caused by evil desires” (2 Peter 1:4) and to bring in alongside of his or her faith a complement of virtue. He should work hard at cultivating the seven qualities Peter listed in verses (5-7). As a Christian does so, he or she becomes more like Christ, participating more fully in God’s divine nature.

The word “add” is in the imperative. In ancient Greece the state established a chorus but the director, paid the expenses for training the chorus. Then the word came to be used of one who provides for, or supports others, or supplies something for them in abundance.
Faith in Jesus Christ is what separates Christians from all other people. Our trust in the Savior which brings us into the family of God is the foundation of all other qualities in the Christian life.

(1) To his or her faith each believer should add “goodness” (moral excellency, or virtue).

(2) Knowledge: comes not from intellectual pursuits, but is spiritual knowledge which comes through the Holy Spirit and is focused on the Person and Word of God.

(3) Faith, goodness, and spiritual knowledge are not enough for a Christian’s walk. We must also make every effort to practice “self-control.” This means to have our passions under control. In an increasingly rebellious society Christians do well to let the music of self-control be played in their lives.

(4) Believers living in the latter days, especially when surrounded by scoffers and false teachers, also need “perseverance.” It refers to constancy or steadfast endurance under adversity, without giving in or giving up.

(5) “Godliness” refers to piety, man’s obligation of reverence toward God. How unfortunate that the words “piety” and “pious” are no longer a part of our vernacular.
The first five virtues pertain to one’s inner life and his or her relationship to God. The last two relate to others. “Brotherly kindness”: a passionate practical caring for others.

Whereas “brotherly kindness” is concern for others’ needs, love is desiring the highest good for others. This is the kind of love God exhibits toward sinners.

Interestingly this “symphony” begins with faith and ends with love. Building on the foundation of faith in Christ, believers are to exhibit Christlikeness by supplying these seven qualities that apex in love toward others.

Christian growth results in spiritual effectiveness and productivity. Christians are to do more than merely possess these virtues. Effective and productive spirituality comes as these qualities are held in increasing measure. There is to be a growth in grace. A believer who does not progress in these seven areas is ineffective and unproductive (unfruitful) in his or her knowledge (full personal knowledge) of our Lord Jesus Christ. Unfortunately many Christians know the Lord in salvation but lack the “fruit” of the Spirit and are not advancing spiritually. They remain “infants in Christ” and still in need of spiritual “milk.” But as Peter urged, believers should “grow in the grace and knowledge of our Lord and Savior Jesus Christ.”

Keys of Truth: 2 Peter (Chapter 2)

Chapter summary:
Peter predicts that false teachers will infiltrate the church, introducing "destructive heresies." What is more, many will actually follow them (2:1-3). But sacred history shows that God punishes the wicked and rescues the godly (vv. 4-10). Bold and arrogant, these "creatures of instinct" (vv. 11-12) revel in materialistic pleasures with absolutely no insight into the spiritual (vv. 13-16). Their appeal is to "the lustful desires of sinful human nature." The "freedom" they promise is a depravity that enslaves men to a corruption that we escape through Jesus Christ (vv. 17-22).

The believer’s personal application: Beware of those who promise pleasure rather than self-sacrifice.

TEXTUAL INSIGHT

“Characteristics of false teachers”:
In this chapter Peter sketches the character, motives, and appeal of false teachers who threaten the church from within. Their character is seen in their bold, arrogant contempt for authority and exploitation of others. Their motives are revealed in their greed and sexual immorality. Their appeal is to man's baser nature, with promises of a freedom that releases all restraint and results in captivity to sin. The false teacher appeals to many because he seems attractive, strong, and confident. Few resent the material prosperity he craves, for he seems to them deserving of God's blessing. And many respond to his promises of health, material blessing, and freedom from the ills that all human beings are heir to in this sinful world. What a contrast with the servant of God, who all too often seems weak and struggling. Rather than a life of ease, Peter calls Christians to servanthood and even suffering.

“Lessons from history” (2:4-10):
In each historic illustration God judged sinners—while at the same time delivering the godly. Let's not be too concerned about any troubles we experience here. It's what happens on Judgment Day that counts.

Keys of Truth: 2 Peter (Chapter 1)

Chapter summary:
Peter does not mention a particular church as addressees, but rather speaks to all of like faith (1:1-4). If anyone wonders whether he or she really is of like faith, Peter suggests two bases for confidence. First, salvation brings us resources enabling us to live godly lives. We must then "make every effort" to use these resources and develop mature Christian character (vv. 5-9). We confirm our call and election by God when we grow in grace, for we see His work within us (vv. 10-11).

Peter also draws our attention to Scripture. The truths on which we base our hope were delivered by the Son of God Himself (vv. 12-18), and His own testimony about Jesus is demonstrably true, for it is in full harmony with the words of the prophets. And these men "spoke from God" as the Spirit carried them along (vv. 19-21).

The believer’s personal application: Our own changed lives are evidence our salvation is real.

TEXTUAL INSIGHT

“Participating in the divine nature” (1:3-4):
Salvation is a stunning gift. It provides a new and dynamic principle of spiritual life. It infuses us with power for a life of godliness. It lifts us beyond our human limitations so we can "escape the corruption in the world caused by the evil one." Yet somehow we often feel weak and powerless. How can we be sure that we are among those whom God has saved? Other passages reassure us by pointing to Christ as the object of our faith and reminding us that salvation depends on what Jesus has done, not on what we do. Peter takes a different, but very practical approach. He says, in effect, step out and use the resources God has provided!

“Our responsibility” (1:5-7):
God gives us spiritual resources, but we're responsible to use them. Thus Peter says "make every effort" to develop those qualities God's Spirit will produce in our lives. He won't work if we just sit, lethargic. But He will work in us if we do our part.

"Self-control" (1:6):
This quality is mentioned often in both Peter's letters. It is self-discipline, a refusal to give in to greed or excess. Like the other qualities here, self-control is both something we "make every effort" to exercise and a fruit produced by the Holy Spirit in us (Galatians 5:22-23). Don't debate what part is the Spirit's and what part is the believer's. Act as if the responsibility were all yours, knowing that the fruit is all His.

"Make your calling and election sure" (1:10):
How do we develop the confidence that we are truly one of God's people? If we grow in the virtues Peter has listed, that growth itself is proof of Jesus' presence in our lives. This internal confirmation of our election is important to us all.

“Reminded” (1:12-15):
Good news bears repeating and being reminded of all we have in Christ can be of great benefit.

"Eyewitnesses" (1:16-17):
There is objective confirmation of the truth of Christian teaching as well as internal confirmation. The objective confirmation comes through Jesus' teaching—and Peter can testify as an eyewitness to His sonship and His majesty.

“The more certain word of the prophets” (1:19-21):
Peter's point is that the prophets spoke of the same things he witnessed. Thus the Scripture's testimony to Jesus confirms what he witnessed. And the eyewitness reports of the apostles confirm the fulfillment of the prophet's predictions.

“Prophecy's origin” (1:21):
How can the prophets predict with such accuracy events that will not take place for hundreds of years? Peter says that God was speaking through the prophets, expressing in their words exactly what He intended to communicate to humankind (cf. 2 Samuel 23:2; Jeremiah 1:7).

Keys of Truth: 1 Peter (Chapter 5)

Chapter summary:
Peter concludes his letter with a series of exhortations directed to different groups in the church. He urges elders to "shepherd" the flock, watching over them out of love rather than in hope of any gain (5:1-4). The young are to be responsive to the older and remain humble (vv. 5-7). All must exhibit self-control and resist the devil's attempts to discourage or arouse self-pity (vv. 8-9).
With a special word of encouragement Peter assures his readers that "the God of all grace" will restore and strengthen us, to His great glory (vv. 10-11).
Finally Peter says farewell, and sends greetings from his companions in "Babylon" (Rome) (vv. 12-14).

The believer’s personal application: The Christian life is quiet commitment.

TEXTUAL INSIGHT

“Church leadership” (5:1-4):
Leaders, generally called elders or overseers (bishops) and deacons are to follow Christ's example and function as servants in the Christian community (Matthew 20:25-28; cf. 23:11). Their general responsibility is defined in Ephesians 4:12 and in this passage. Leaders are "to prepare God's people for works of service" as ministering members of the body
(1 Corinthians 3:1-9; 2 Corinthians 10:8). And leaders are to "shepherd" (guard, and guide) the local community of faith (cf. Hebrews 13:17). Leaders must be people who are equipped for these tasks, in part by gift, but essentially by character (1 Timothy 3:1-7; Titus 1:5-9). Leaders in fact "shepherd" by both teaching (Titus 2) and by modeling, or serving as an example (1 Timothy 4:11-16; Titus 3:10, 14).

The shepherding ministry does not mean leaders exercise control of believer's behavior. It does mean they focus on nurture, encouraging maturity so that believers' acts of service will be an expression of love-motivated desire and Holy Spirit enablement. When leaders do shepherd, and do so because they want to serve rather than for financial gain or status, Christians will mature.

“Shepherd” (5:2):
The context involves protecting, leading, guiding, feeding, and generally watching out for the well-being of the church, and its members.

"Be submissive" (5:5):
Here as earlier in this letter Peter calls for voluntary submission. But this is interpersonal rather than situational submission. What makes interpersonal submission easy, whether in marriage or in the church, is the respect won by husband or leader through love and example. If we are sure a leader loves us, it is far easier for us to be responsible to his guidance. If we are also confident the leader is a godly person, whose example has won our respect, it is easier still.

Let's apply this in our relationships. Rather than demand children or others obey because of our role, let's win their respect by love and example.

“Why be humble?” (5:5):
Not just because it's right. We should be humble rather than arrogant in our relationships with others because, according to Prov. 3:34, God "gives grace to the humble." If we want to grow, and have strength to overcome despite suffering, we must remain dependent on God.

“Casting anxiety on God” (5:7):
"Casting" is a decisive act. It means to take the load we've been carrying and literally throw it on Jesus. What a relief when we do and realize He is willing to be responsible for the things we are anxious about.

“Not flight but fight” (5:8-9):
Firm resistance is the way to deal with Satan's attacks. But we resist in Christ's power, not our own. Revelation 12:11 describes the victory over Satan in these terms: "they overcame him by the blood of the Lamb and by the word of their testimony."

“What God will surely do for us” (5:10):
Four emphatic results encourage us:
• "Restore" means to make complete.
• "Make you strong" means to enable to stand fast.
• "Make you firm" again emphasizes strengthening.
• "Make you steadfast" means to place on a firm, secure foundation.

Keys of Truth: 1 Peter (Chapter 4)

Chapter summary:
What does it mean for the believer to be carried through the waters of judgment and, like Noah, deposited in a new world (3:19-22)? It means we do "not live the rest of [our] earthly life for evil human desires, but rather for the will of God" (4:1-6). Because the end is near, we are to commit ourselves to loving and serving one another, faithfully administering God's grace (vv. 7-11).

We shouldn't be surprised that such a lifestyle involves suffering (v. 12). In fact we should expect to participate—and rejoice—in Christ's suffering. There is no shame in suffering as a Christian. When we do we are simply to commit ourselves and our cause to God, and keep on doing good (vv. 13-19).

The believer’s personal application: Praise God if you suffer for doing good.

TEXTUAL INSIGHT

“Suffering in the body” (4:1):
The thought is better, "suffered in the flesh." Christ's attitude of determination to obey God led to suffering and ultimately death. If we arm ourselves with the same attitude, we'll accept any pain caused by denying our own "evil human desires" in order to likewise do the will of God.

“Pagans in perspective” (4:2-5):
Before conversion we had all the spiritual and moral insights that pagans possess—and spent our lives "doing what pagans choose to do." Pagans cannot understand Christian self-discipline and rejection of sinful pleasures, and actually abuse and ridicule us.
But what we understand is that human beings must give an account to God for their moral choices. Our sharing of the Gospel makes their judgment more severe, for their rejection of Christ fully demonstrates that their bent is toward evil.

“Our commitments” (4:7-11):
Peter has described the pagan's choice: to satisfy their human desires. He now describes the lifestyle that pagans can make no sense of, but which reflects the will of God for His people. This includes: self-control, prayer, mutual love, unstinting hospitality, using gifts for the benefit of others, serving wholeheartedly and "with the strength God provides," seeking in all things to win praise for God through Jesus.
Selflessness makes no sense to selfish people. But to those of us who have been taught to love by Christ, it is the only way to be.

“Love covering sins” (4:8):
Love covers sins not in the sense of winning forgiveness for them, but in that our love for others keeps us from either broadcasting other's faults, or being so angry with others that we refuse to accept or forgive them.

“Participating in Christ's sufferings” (4:13):
Jesus suffered for doing the will of God rather than from any fault of His own. When we suffer despite doing good we share deeply in his kind of suffering. This same thought is expressed in {Romans 8:17, 2 Corinthians 1:5-7, and Philippians 3:10}. How encouraging to sense a closeness to Him and to realize that our suffering too is purposive.

“Blessed” (4:14):
Jesus expressed this in the Beatitudes (Matthew 5:11-12). There is more than one reason for this blessing. In Matthew the source of happiness is the reward such earthly suffering wins for us in heaven. Here the source of our joy is the fact that in our extremity the Spirit of God rests on us in power, to sustain us and give us a sense of the glory such suffering wins.

“Suffering as a Christian” (4:16):
When others persecute and ridicule us for bearing the name "Christian" we shouldn't hang our heads. Not at all. We can lift them up and praise, for we are proud to identify ourselves with our Lord.

“Committing ourselves to God” (4:19):
Why to Him as "faithful Creator"? Because we remember that He is the power who shaped and sustains the universe itself. Trusting ourselves to Him completely, we are free to "continue to do good."

Keys of Truth: 1 Peter (Chapter 3)

Chapter summary:
Peter concludes his remarks on submission by looking at the marriage relationship (3:1-7). Then he returns to his major theme: suffering unjustly. While this does happen, God is constantly observing us so that He might bless our righteous deeds (vv. 8-12). If suffering should come even though we do good, we are not to fear, being conscious of Christ's lordship, and keep on doing good (vv. 13-17). We are also to remember that Jesus Himself suffered despite doing only good—and that God through Christ's suffering brought us to God. The object of this analogy is to show that when we suffer unjustly, we can expect God to have some good purpose in mind (vv. 18-19).

In another analogy Peter reminds us that as Noah was carried through the floodwaters of judgment to be deposited in a new world, so we too have been carried safely past the danger of judgment and, through our union with Jesus, lifted up into heaven with Him (vv. 20-22). Christ's suffering involved injustice, yes. But what glory His patient suffering won for Him and for us.

The believer’s personal application: Trust God to bring good out of your pain.

Textual Insight

“Submission in marriage” (3:1-6):
Peter includes marriage in his discussion because this too is "Situational" submission. That is, wives are to relate to their husbands as is deemed appropriate in the society. This is particularly important where husbands are not believers (v. 1).

“Real beauty” (3:3):
Peter is not launching a tirade against makeup. He is reminding us that what counts is a person's inner rather man outer beauty. A beautiful spirit in a woman will do far more to win a husband's admiration and allegiance to Christ than a provocative outfit!
Husbands show consideration and respect (3:7). Don't mistake the Bible's references to women's voluntary submission in marriage for divine grant of male domination. Peter reminds us that marriage is a partnership, not slavery.

"Live in harmony" (3:8-13):
Peter describes the "good life" that God looks for and blesses—under normal circumstances. The quote of Ps. 34:12-16 describes the usual case: God watches over the righteous and punishes the evil.

“Response to unjust suffering” (3:14-16):
What if we are "eager to do good," but still suffer harm? Peter gives these guidelines: (1) Do not fear. (2) Remember Christ is Lord. (3) Remain hope-filled and willing to explain why you are still positive about life. (4) Keep on doing good so you will have a clear conscience, and your enemies will be ashamed. (5) Remember, it's better to suffer for doing good than if we were suffering because we had committed some wrong. It's strange but true; in our faith, the victim is the victor, and the persecuted triumph.

"Christ as Lord" (3:15):
We are to remember that Jesus is the sovereign power in this universe. Nothing can happen without His permission. And anything He permits to happen to us is filtered through His love.

Here are four types of submission:
1)“Functional”: a distinguishing of our roles and the work we are called to do.
2)“Relational”: a loving acknowledgment of another's value as a person.
3)“Reciprocal”: a mutual, humble cooperation with one another.
4)“Universal”: an acknowledgment by the church of the all-encompassing lordship of Jesus Christ.

Submission is voluntarily cooperating with anyone out of love and respect for God first, and then secondly, out of love and respect for that person. Submitting to nonbelievers is difficult, but it is a vital part of leading them to Jesus Christ. We are not called to submit to nonbelievers to the point that we compromise our relationship with God, but we must look for every opportunity to humbly serve in the power of God's Spirit.

Keys of Truth: 1 Peter (Chapter 2)

Chapter summary:
The Christian's quest for maturity calls for cleansing from sin and an eager desire to "grow up in your salvation" (2:1-3). We are "living stones" in a spiritual temple God is constructing on the foundation of Jesus (vv. 4-8). As God's chosen people, called out of darkness to glorify the Lord, we are to live as aliens in this world, such clear examples of heaven's citizens that even the hostile will see our good deeds and when Jesus returns be forced to admit our deeds were good (vv. 9-12).

One way we exhibit our heavenly citizenship is to obey earthly laws, submitting to rulers and doing good (vv. 13-17). Similarly slaves are to submit even to harsh masters, for Jesus subjected Himself to injustice and we are to follow His example (vv. 18-23). Having been redeemed by Jesus we renounce sin and commit ourselves to live for righteousness (vv. 24-25).

The believer’s personal application: Enduring injustice isn't weakness; it is strength.

Textual Insight

"Pure spiritual milk" (2:2):
Most believe the "spiritual milk" is the Word of God (cf. Heb. 5:11-14). Peter reminds us that as we turn from evil, we will develop a hunger for spiritual truth.

"The living Stone" (2:4):
The "stone" here is a gem of great value, a symbol in the O.T. and Jewish thought of the Messiah. "Living" reminds us of the Resurrection, which demonstrated "with power" that Jesus is "the Son of God" (Rom. 1:4).

“Believers as a temple” (2:5):
The New Testament teaches the living personality of the believer replaces the cold stone of the temple as the focal point of God's presence (1 Cor. 3:16). In calling the church a "holy temple" Peter reminds us that God is now present in the world in us—and that together we are to display His beauty in holy lives.

“A holy and royal priesthood” (2:5, 9):
The Expository Dictionary of Bible Words notes that "Our identity [as priests] enables us to 'declare the praises of Him who called [us] out of darkness into His wonderful light.' While some take this as mediating Christ to the world, it is more likely that the reference is to worship. We as a holy priesthood are to offer 'spiritual sacrifices acceptable to God through Jesus Christ' (1 Peter 2:5). The other three references—and in Revelation—have a similar emphasis (Rev. 1:5; 5:10; 20:6). With direct access to God through Jesus, we who are God's priestly kingdom are freed to worship Him continually."

“Submission” (2:13, 18):
Submission is subjecting or subordinating oneself to someone or something else. Christians are called on to submit voluntarily to every authority instituted among men (Rom. 13:1). This includes accepting one's role in society, without making judgments about the validity of an institution such as slavery. That is, believers commit themselves to doing what is deemed right according to the norms of one's own culture, assuming of course that what society calls "right" does not require a direct violation of God's commands.

“Christ's example” (2:20-22):
Our natural response to injustice is to fight it, rebelling angrily. This passage deals with "Situational submission" (i.e., submission that is mandated by the society in which one lives). In this case we are to do what is right and if, like Christ, we are treated unjustly anyway, we are to submit.

“An example of meekness” (2:21-25):
Meekness is a gentle attitude, shown in patience untainted by malice despite provocation. When we suffer for doing good, we commit our cause to God as Judge and trust Him to bring good out of injustice. He did this for Jesus. He will do it for us.

Keys of Truth: 1 Peter (Chapter 1)

Chapter summary:
Peter writes to Christians scattered through the Roman Empire (1:1-2) who are under severe stress. Yet Peter speaks first of hope: a living hope that comes through the resurrection of Jesus, and promises us a grand inheritance in heaven (vv. 3-5). In view of this we rejoice despite present trials. As a refiner's fire purifies gold, so trials purify our faith, and will result in praise, and honor when Jesus returns (vv. 6-7). Even here and now our love for Christ stimulates an inexpressible joy, an evidence and an outgrowth of salvation (vv. 8-9).

We are beneficiaries of a salvation the prophets spoke of without understanding it (vv. 10-12). Thus we are to consciously focus our expectations on Jesus' coming and dedicate ourselves to holiness (vv. 13-16). Christ paid for our redemption with His own precious blood. Thus we are to live as strangers to the desires and values of this world (vv. 17-21). Purified through faith's choice of Jesus, we who have received a new, imperishable life from God are to love one another.

TEXTUAL INSIGHT
1) As believers, we are God’s chosen people.

2) We were chosen by God’s before the Earth was ever created, making us His holy people. God’s Spirit makes us holy.

3) God wants us to obey Him; He makes us clean by the shed blood of His Son Jesus Christ.

4) Because God has great mercy, He gives us a new life.

5) The living hope (confident expectation) of every believer is resurrection. We have this expectation because Jesus Himself was raised from the dead (resurrected).

6) We have many blessings awaiting us in Heaven, that cannot be destroyed, spoiled, or lose their beauty.

7) God’s power and our faith work together to protect us, and keeps us safe until Jesus returns for us Church. We will have every promise of salvation fulfilled at His return.

8) We will experience different kinds of trouble, test and trials that will cause us great sadness. However, we experience these troubles, test, and trails to test our faith; to make sure that our faith is real.

9) Our tested faith is invaluable; more valuable than anything. Our faith must be tested to increase its value.

11) Our tested and purified faith will bring us praise, glory and honor when Jesus returns for His Church.

10) Though we have never seen Jesus we love and believe in Him. Our love for Him fills us with joy that cannot be explained.

11) The joy that we have is full of His presence.

12) We must think clearly and have self-control, and prepare our mind to serve others.

13) The goal of our faith is the salvation of our souls.

14) The prophets of old wanted to know and understand the salvation that was coming to us through Jesus Christ.

15) The prophets spoke of Jesus sufferings, and the result and glory that would come after His sufferings. However, they didn’t understand their prophecies, because the prophecies were not for that time. They are for us and our time.

16) Even the angels don’t understand the work of salvation experienced by the believer.

17) Because we didn’t understand what God desired and planned for us, we did what we wanted to do. However, we are now God’s children and desire to obey Him.

18) We are called by God to be holy; because He has made us holy, we can live holy.

19) God will judge every person’s work equally. So while we are here on this Earth let us do what’s right!

20) Our old way of living was worthless and useless, but now, our lives are valuable and significant.

21) We have been brought with the precious blood, and death of Jesus Christ, who was a pure and perfect lamb.

22) Jesus’ sacrifice for us was determined before the world was created.

23) We believe in God through Jesus Christ. Our faith and hope are in God.

24) We make ourselves pure by obeying the truth of God’s Word; now we can love each other truly and deeply.

25) The new life we have now comes from something that cannot die; from God’s Word which lives forever!

26) We are all like grass and die; however, the Word of God lives forever!

27) This is the message the Word of God gives us.

Keys of Truth: 1 Peter (Chapter 1)

Chapter summary:
Peter writes to Christians scattered through the Roman Empire (1:1-2) who are under severe stress. Yet Peter speaks first of hope: a living hope that comes through the resurrection of Jesus and which promises us a grand inheritance in heaven (vv. 3-5). In view of this we rejoice despite present trials. As a refiner's fire purifies gold, so trials purify our faith and will result in praise and honor when Jesus returns (vv. 6-7). Even here and now our love for Christ stimulates an inexpressible joy, an evidence and an outgrowth of salvation (vv. 8-9.

We are beneficiaries of a salvation the prophets spoke of without understanding it (vv. 10-12). Thus we are to consciously focus our expectations on Jesus' coming and dedicate ourselves to holiness (vv. 13-16). Christ paid for our redemption with His own precious blood. Thus we are to live as strangers to the desires and values of this world (vv. 17-21). Purified through faith's choice of Jesus, we who have received a new, imperishable life from God are to love one another.

The believer’s personal application: Aliens are always aware they do not really fit in the society where they live.

TEXTUAL INSIGHT

"Strangers in the world" (1:1):
This theme is important to Peter. A Christian's home is heaven. Our hopes are not centered in what will happen to us in this world, but the inheritance we will receive when Jesus returns (v. 4). Our values are heaven's values and in conflict with the values of human society (v. 14). When we truly orient our lives to heaven we see our trials in an entirely different way, not as unmixed evils but as purifying fires intended to strengthen us and win even greater glory (v. 6). Only if we see ourselves as strangers here will we be sustained by hope and joy.

“Shielded by God's power” (1:4):
God is on double guard. He keeps our inheritance secure in heaven and He shields us here on earth. God will bring us to heaven and heaven to us.

“Refiner's fire” (1:6-7):
Miners refine gold not to harm it but to purify it and make it more valuable. When you experience troubles, don't think, "God is punishing me." Like the refiner, God's intent is to purify your faith, to make you even more valuable to others and to Him.

“Joy in the unseen” (1:8-9):
How many look hopefully for joy in the Lotto numbers printed each week in the newspaper! As for us, we've already won! We have Jesus, and though He is unseen He brings us inexpressible joy.

“Time and circumstances” (1:10-12):
Old Testament prophets spoke of Jesus, but could not put together the dues in their own writings to understand how the suffering and glory of the Messiah could possibly fit together. Looking back on the Cross and the Resurrection we know. We learn in this life that suffering and glory are not at all incompatible. We suffer now; glory follows.

"Conform" (1:14):
Strangers refuse to let an alien society squeeze them into its mold.

“Holiness” (1:15):
Old Testament holiness called for Israel to separate from everything ritually or morally impure. New Testament holiness calls for living morally pure lives despite the fact that we must live in sinful human society. We are to be holy in all we do, "abstain from sinful desires," and live "godly lives" among the pagans around us (2:11).

“Alien” (1:17):
In the Roman Empire aliens were subject to the state and paid heavy taxes, but were viewed as subject to their own national laws. We cannot expect concern for our "rights" from pagan society. But we can live as citizens of heaven, subject to its laws and protected by God.

A Summary of : 1 Peter

"Date and Setting" (Written from Rome in about A.D. 64)
According to the unanimous testimony of the early church, Peter ministered in Rome until his martyrdom. Peter wrote this letter from Rome, around A.D. 64, just before the intense persecution of the church under Nero. Rome was the capital city of the vast and mighty Roman Empire, which stretched from Britain to Arabia. With a population of approximately one million, Rome was the diplomatic and trade center of the world and the largest city.
At first, Christianity was tolerated in Rome as a sect of Judaism. But in the last few years of Emperor Nero’s reign (he ruled from A.D. 54 until his death in 68), he authorized capturing, torturing, and killing Christians. In A.D. 64, a large part of Rome was destroyed by fire, probably started at Nero’s order. The emperor publicly accused the Christians in the city, giving him an excuse for terrible atrocities, including throwing believers to wild dogs in the Colosseum, as a spectator sport. During these terrible persecutions, believers were forced to choose between the emperor and Christ; those who chose Christ often died for their faith. Both Paul and Peter are believed to have been victims of Nero’s reign of terror.

"Audience" (Christians scattered throughout Asia Minor)
The opening sentence of 1 Peter identifies the audience as “God’s chosen people who are living as foreigners” in other lands. This phrase and the numerous Old Testament quotes have led many to believe that Peter was writing to Jewish Christians. This probably is not the case, however. Most likely, Peter was writing to Christians of all nationalities.

"Occasion and Purpose" (To offer encouragement and hope to Christians scattered throughout northern Asia Minor)
Peter had suffered much for preaching the gospel of Christ (see Acts 5:17-42; 8:1; 12:1-19)—he was no stranger to persecution. Nor were the Jewish believers who had been ostracized by their unbelieving families and hounded by the Council. But this was a new experience for the Gentile Christians. Christianity was beginning to be considered a separate religion and not simply a Jewish sect. Thus Christians were no longer protected and were being persecuted by the state. This letter implies that these persecutions were just beginning on the local level. As a small minority, believers certainly must have felt like “foreigners” (1:1). Writing from Rome, Peter could see the change in Nero. Surely he could sense the growing threat and would know that more severe persecutions by the state would follow shortly. Peter wrote to encourage and comfort his beloved brothers and sisters and to prepare them for the persecution that was sure to come.
Peter’s letter overflows with feelings of triumph in adversity, looking forward to God’s glorious future. Even as they were suffering, believers could have the confident assurance of God’s work in their lives and of their ultimate salvation.

Peter provides a powerful example of an encourager. He was not writing from a secure location, removed from the hardships of Roman life. Peter lived at the center of the persecution; yet, as he had for decades, he continued to preach courageously about his risen Lord until he, too, became a victim of Nero’s murderous schemes. Despite personal hardships, Peter, like Paul, wrote to encourage others, to build them up in their faith, and to give them direction and guidance. In your struggles, do you look inward or outward? Do you tend to feel sorry for yourself or to encourage others?

"Message"
Peter begins by thanking God for salvation (1:2-6). He explains to his readers that trials will refine their faith (1:7-9). They should believe in spite of their circumstances; for many in past ages believed in God’s plan of salvation, even the prophets of old who wrote about it but didn’t understand it. But now salvation has been revealed in Christ (1:10-13). In response to such a great salvation, Peter commands them to live holy lives (1:14-16), to reverently fear and trust God (1:17-21), to be honest and loving (2:1-3), and to become like Christ (2:1-3).
Jesus Christ, as “the living cornerstone” upon whom the church is to be built (2:4, 6), is also the stone that was rejected, causing those who are disobedient to stumble and fall (2:7-8). But the church, built upon this stone, is to be God’s holy priesthood (2:9-10).

Next, Peter explains how believers should live during difficult times (2:11–4:11). Christians should be above reproach (2:12-17), imitating Christ in all their social roles–masters and servants, husbands and wives, church members and neighbors (2:18–3:17). Christ should be our model for obedience to God in the midst of great suffering (3:18–4:11). Peter then outlines the right attitude to have about persecution: Expect it (4:12), be thankful for the privilege of suffering for Christ (4:13-18), and trust God for deliverance (4:19). Next, Peter gives some special instructions: Elders should care for God’s flock (5:1-4), younger men should be submissive to those who are older (5:5-6), and everyone should trust God and resist Satan (5:7-11). Peter concludes by introducing Silas and by sending personal greetings, possibly from the church in Rome, and from Mark (5:12-14).

The main themes in the book of 1 Peter include:
1) Salvation
2) Persecution
3) Christian Living
4) God’s Family
5) Family Life
6) Judgment.

Keys of Truth: James (Chapter 5)

Chapter summary:
James began his letter by encouraging his readers to accept trials with joy, as God has a maturing purpose in permitting them. Now he looks at resources which enable us to endure under severe, continuing persecution. James warns the rich oppressors of the poor. The rich live in luxury now, but face certain judgment for their mistreatment of the innocent (5:1-6). Under such persecution believers are to be patient and stand firm until the Lord returns. The certainty that the "Judge is standing at the door" comforts and encourages (vv. 7-9).
In the meantime believers can take comfort in the example of others, like Job, who have lived through suffering and emerged into an experience of God's mercy (vv. 10-11). As we persevere we are to remain unshakably committed to telling and living the truth (v. 12). Believers also have the resource of prayer. When offered by a righteous person prayer has great and powerful effect on our experience here and now (vv. 13-18). Finally, each of us is a resource for others. When a person strays we are to reach out and turn him or her back to a life lived according to God's truth (vv. 19-20).

Key thought: It won't be long. (5:9)

The believer’s personal application: Rather than be discouraged when suffering continues, let's remember that our prospects are good!

INSIGHT

“Why against the rich?”(5:1-6):
In Jerusalem, few in the wealthy class responded to the Gospel. As persecution of the early church developed, many believers lost their livelihood and were further exploited by the powerful. The charges James makes against the rich are (1) they greedily hoard wealth when others are suffering, (2) they defraud their employees, (3) they live in extravagance and self-indulgence, and (4) they "murder" innocent men.

“Patience” (5:7-9).
Like farmers, we wait for harvest time. We know that Christ, the Judge, "is standing at the door."

“Job's example” (5:10-11):
After Job's terrible suffering God blessed him with double of all the good things he had before (Job 42). His example assures us that when the Lord returns we too will experience the compassion of the Lord.

“Don't swear” (5:12):
Why the emphasis on discontinuing the use of oaths? Because our patient waiting requires us to live such an honest life, that our integrity rather than an oath, will convince others that we are speaking the truth.

“Prayer and anointing” (5:14-16):
This passage linking prayer, sickness, church elders, anointing with oil, and confession of sins has fascinated Christians throughout the ages.

Several things are clear from the text (1) Prayer is needed when sickness comes. (2) One role of the elders of a church is to pray for the sick. (3) Prayer is primary, and anointing with oil is secondary. 4) Oil was the most common ingredient in ancient medical treatments, and the verb describing its use (aleipho) means to "smear on" rather than the sacramental "to anoint" (chrio). Thus the passage teaches application of both prayer and normal medical treatments. (5) "Confession" is important if sin should happen to be the cause of the sickness, and thus the sickness is disciplinary. (6) Since confession and prayer are associated with good health, it is important for Christians to be sensitive to sin, confess their sins to each other, and pray for each other.

“Prayer's effectiveness” (5:17-18):
The prayer of a person in right relationship with God is truly powerful. Elijah, whose weaknesses are not covered over in the Old Testament was effective in prayer because he was righteous and because he prayed earnestly.

Keys of Truth: James (Chapter 4)

Chapter summary:
James looks at more problems for the person committed to living a life of faith. Faith's lifestyle demands that the believer submit to God, despite the presence of warped desires stimulated by the flesh (4:1-3), the world (vv. 4-6), and the devil (vv. 7-10). Believers must also struggle against the temptation to usurp God's place as a judge, rather than accept our rightful place as a mere citizen in God's kingdom (vv. 11-12). Finally, believers must resist the temptation to distort reality and view the future as though they were certain of being a part of it. We are in fact totally subject to God's will, and it is only by His will that we live or die (vv. 13-17).

Key thought: Rely on grace. (4:6)

The believer’s personal application: Living a life of faith calls for strict personal discipline.

TEXTUAL INSIGHT

“Desires within” (4:1):
The word translated "desires" is hedonon and means "pleasures." The image is one of the flesh demanding satisfaction.

"Quarrel and fight" (4:2):
The desires of the flesh are so strong human beings are willing to quarrel and fight in an attempt to satisfy them. That is, these desires lead us into sinful acts.

"Ask God?” (4:2-3):
What if we take a "spiritual" approach and ask God to satisfy our desires? Usually we don't. But when we do God says no because the motive is not to please God but to satisfy the drive of the flesh for pleasures.

"Friendship with the world" (4:4):
The world (kosmos) is that complex interweaving of sinful desires that shapes the society of lost humanity. When we surrender to the desires of the flesh we choose to become friends of the world and are spiritually unfaithful to God.

"Envy" (4:5-6):
Envy here is God's jealous longing for our love. This same theme is seen in (Exodus 20:5 and 34:14). God is truly disturbed when we abandon friendship with Him to make friends with the world—and disturbed for our sake. But how does God respond? Not with punishment, but with "more grace" to lead us back into His arms. Only our own pride can keep us from responding to His grace, turning our back on the world, and experiencing blessing.

"Resist the devil" (4:7):
However strong Satan appears to be, if we set ourselves against him he is unable to prevail and will flee from us.

“Ten imperatives” (4:7-10):
These three verses contain 10 sharp commands calling for immediate action. In essence they tell us how to humble ourselves before God, so that we can experience His grace. The 10 commands are:
(1) submit
(2) resist (v. 7)
(3) come near
(4) wash
(5) purify (v. 8)
(6) grieve
(7) mourn
(8) wail (cry out)
(9) change (v. 9)
(10) humble (v. 10)
Together they picture a complete reversal of the attitudes that shape the spiritually immature and unfaithful.

“Judging” (4:11):
The original tells us not to "speak against" one another and includes all forms of criticism. The "royal law" that James referred to in 2:8, "love one another," is violated even when what we say is true, if we express it in an unkind manner. No Christian is in a position to stand in judgment of another.

“One judge” (4:11-12):
James' point is that a person who takes it on himself to judge, in essence sets himself above the Law. But only the Lawgiver is greater than the Law, and He is the sole judge of how it is kept or broken. What we have to remember is that our role is keeping the law, not exalting ourselves as its interpreter or applier.

“Carry on business” (4:13):
Business travel was very common in the 1st century. And it is natural that a good businessman would make careful plans, arranging both sales and purchases far ahead of time. James is not against planning. What James objects to is an attitude toward the future that takes no account of God. We must live each day with the awareness of our mortality and thus of our total dependence on God for all things.

Keys of Truth: James (Chapter 3) b

Control of the tongue (3:1-12):
James warns his readers not to be too ambitious to be teachers in the church, because if they instruct others and then fail themselves, they will receive greater judgment. This places teachers in particular danger, because they cannot avoid making some mistakes (3:1-2). A person who can control his tongue can control the whole self. Just as the bit controls the horse and the rudder controls the ship, so the tongue controls the person. Small as it is, the tongue can do great damage when uncontrolled, just as a tiny flame in dry grass can burn down a whole forest (3-5).

All the wrong within a person shows itself through the uncontrolled tongue. With the help of Satan, the tongue spreads evil through people's lives like a destructive fire that burns out of control. The more they speak evil, the more their behavior becomes evil (6). People are able to tame wild animals, but they are unable to tame their own tongues (7-8). Three examples from nature illustrate the inconsistency of using the same tongue to bless God and curse people (9-12).

Spiritual and worldly wisdom (3:13-18):
Christians must distinguish between spiritual wisdom and worldly wisdom. Some people are undoubtedly skillful in laying plans and using circumstances to achieve their goals, but their actions are often characterized by jealousy, selfishness and dishonesty. This is worldly wisdom. It comes not from God but from Satan, and results in wrong actions. It contrasts sharply with spiritual wisdom, which is characterized by humility and uprightness (13-16).
In addition, those who act according to spiritual wisdom will consider the well-being of others before their own. They will be free of any trace of deceit or dishonesty (17). The farmer who sows good seed can expect a good harvest. Similarly, Christians who sow peace by building good relations with others can expect to see a harvest of righteousness in their lives.

Keys of Truth: James (Chapter 3)

Chapter summary:
Even a faith that produces works will meet many difficult challenges. The first of these problems is with the tongue, which is almost uncontrollable and yet exerts a tremendous influence in everyone's life (3:1-12). Another problem is with “the self.” The natural man harbors bitterness and ambition in his heart and is moved by a "wisdom" dedicated to helping him achieve selfish ends. But God's kind of "wisdom" directs us into a pure, peace-loving, and submissive way of life (vv. 13-18). How desperately we need to live by the heavenly wisdom, which alone can bring us a harvest of righteousness.

The believer’s personal application: A godly life shows wisdom and understanding.

INSIGHT
"Teachers" (3:1):
The text suggests that many in the Jewish congregations to which James writes, were seeking to become teachers. This is not surprising, for Judaism had a long-established commitment to study and highly valued those who became "teachers of the Law." James discourages this effort, reminding them that teachers are evaluated more strictly. This word does not imply negative rather than positive judgment. It simply refers to a judge's responsibility to examine the facts and render a verdict.

“A mark of maturity” (3:2):
Being able to control what we say is a mark of spiritual maturity, and a significant accomplishment. It seems the tongue tells more than we suspect!

"The tongue" (3:3-12):
James describes the power (vv. 3-6) and the perversity (vv. 7-12) of the tongue. It has power to inflame passions. It participates in man's wicked acts and even sets our thoughts in their direction, so corrupting our whole lives with an evil whose source is hell itself (vv. 3-6). As a "restless evil" it is almost impossible to control, and totally inconsistent, in that the tongue that blesses some also curses others.

“Blessing others” (3:10):
To "bless" is to "endue with power for success, prosperity, etc." As Christians we are called to bless others, in the sense of seeking the best for them, no matter how we may be treated (cf. Luke 6:28; Romans 12:14; 1 Corinthians 4:12).

"Wise and understanding" (3:13):
These are eminently practical qualities. Each describes the way we use knowledge, not whether or not we have knowledge or even whether we are intelligent. The issue is one of showing what an earlier generation called "good sense" in daily life.
Here "wisdom" itself is in a way an orientation to life, a way of making decisions that comes from one of two sources. Our wisdom (approach to making choices) is from above (from heaven) or below (from corrupt human society as dominated by the devil). The wisdom from above is characterized as pure, peace-loving and considerate.
The wisdom from below is self-centered, driven by selfish desires. The one produces righteousness, the other "every evil practice." So learn to rely on godly wisdom when we make decisions.

"Earthly" (3:15):
This adjective specifies the source as well as the nature of selfish "wisdom." It is unable to go beyond the limits of this world to gain the perspective on spiritual realities which guides the believer.

“The crop of righteousness” (3:18):
Farmers who expect a good harvest don't plant in sterile soil. James reminds us that righteousness cannot be produced in human soil (soul) characterized by a bitter, selfish spirit. The personality of a person whose goal is peace and harmony is much better soil (soul).

Keys of Truth: James (Chapter 2)

Chapter summary:
The practice of showing partiality to the rich discriminates against the poor and is evil (2:1-4). It is also strange, as the rich rather than the poor exploit Christians and slander that name (vv. 5-7). Worst of all, it is sin, for God's Law calls on everyone to love a neighbor as yourself. Breaking that Law is the same as indulging in the more "serious" sins, for law is like a balloon: Stick a pin in one part and the whole thing breaks (vv. 8-11). We are to speak and act as those who are freed by the law of love from the law of rules. We will be evaluated on this basis: He who has received mercy must show himself merciful (vv. 12-13). James then moves to evaluate Christian faith itself (vv. 14-26). It is right to be concerned with speech and actions, for a "faith" that exists as mere intellectual assent is no faith at all! Only a faith which produces works, as Abraham's and Rahab's faith produced works, is a real faith. Surely the actions of these two demonstrated that God was justified in declaring Abraham righteous. And Abraham's justification was demonstrated and completed by his works of faith.

The believer’s personal application: A "faith" that is all talk and no actions is no faith at all.

INSIGHT
“Why does God seem to choose the poor?” (2:5): There is no special merit in poverty. But the poor are more likely to choose God. They sense their desperate need (Matthew 5:3), while the wealthy tend to depend on their riches (Mark 10:23-25). Riches corrupt character; the wealthy often exploit the poor, and despise the spiritual (James 2:6-7).

“Law and love” (2:8-13): Mosaic Law is a multifaceted expression of God's will. Violation of any aspect of the Law made a person a "lawbreaker." It follows that no one can dismiss "favoritism" as a minor sin. In fact, it is serious, for it violates Christ's royal command to love. It is even worse when we remember that we have received mercy, and instructed to be merciful. Such a sin will surely be brought up at Christ's Judgment Seat (2 Corinthians 5:10).

“Good intentions” (2:14-17): James compares faith without works to expressions of sympathy without giving any help. The latter is totally useless. In the same way a "faith" that exists without works has no value at all. James is not comparing faith and works, but two different kinds of "faith."

“Works prove a person has faith” (2:18): The verse is better rendered "one person has faith; another has deeds (works)." Neither is right, for faith cannot be demonstrated apart from deeds (works).

“Intellectual acceptance is not faith” (2:19): Mental assent is not faith. Demons believe God exists. And they shudder. So that kind of faith is not saving faith.

“Abraham exemplifies saving faith” (2:20-24): What do we learn about saving faith from Abraham? Abraham's obedience demonstrated that his faith was of a dynamic, active nature. It produced obedience, and a trust so great he was willing to sacrifice his son Isaac (Genesis 22). This action pointed back to and demonstrated the validity of God's earlier statement that Abraham's faith was accepted in place of righteousness (Genesis 15:6). So, by its very nature Abraham's faith produced righteous works, so that works were an expression of his faith. In that sense Abraham was justified by works: God's claim that he was righteous and any claim Abraham might have made to having faith were indicated by Abraham's acts. So, the kind of faith that justifies a person before God is a faith that expresses itself in works. Any "faith" which is not accompanied by works is not a saving kind of faith.

Keys of Truth: James (Chapter 1)

Chapter summary:
James writes to Jewish Christians everywhere (1:1). He encourages them to greet trials with joy, aware of their potential benefits (vv. 2-4). Anyone who feels a need for guidance in such situations may ask God. But when a person asks, he or she must be willing to do what God directs, rather than waver between obedience and going one's own way (vv. 5-8). As far as financial trials are concerned, rich and poor must each find life's meaning in something other than material circumstances (vv. 9-11).

It is particularly important if we are to persevere to know the difference between "trials" and "temptations." Temptation comes from within and is a response of man's sin nature to circumstances. God has nothing to do with temptation. All that God brings into our lives is a good gift—and that includes trials (vv. 12-18). Whatever happens we must be committed to a righteous life (vv. 19-21) and practicing God's Word (vv. 22-27).

The believer’s personal application: Don't blame God or the devil for feeling tempted—or for giving in to temptation.

TEXTUAL INSIGHT

“Trials and temptations” (1:2):
The Greek word “periasmos” is translated as both "trial" and "temptation." Its meaning is rooted in the Old Testament, where a variety of Hebrew words speak of "tests" that God allows into the lives of believers. There the Hebrew words (nasah, sarap, and bahan) indicate a difficult situation as a test devised by God, but intended to demonstrate the quality of an individual's faith or to purify his or her character. So test are shaped by God to enhance our lives. “Periazo” and “periasmos”, whether rendered as "trial" or as "temptation" also indicate a test, devised by God, with the intent to benefit the believer. It is in view of this reality that James urges his fellow believers to welcome trials with joy, knowing that while they test one's faith, if we persevere they will contribute greatly to the development of spiritual maturity.

"Wisdom" (1:5):
In the Old Testament and New Testament "wisdom" is a practical, "what do I do next" kind of thing. It's common when we're under pressure to feel deep frustration and be uncertain of what to do. When we are in that situation, James says, "Ask God."

"Doubt" (1:6):
The Greek word here is “diakrino”, which when used in the sense of "doubt" is uncertainty about something set forward as an object of faith. In (James Chapter 1) we ask God what to do. He shows us. But then we hold back, uncertain whether or not we want to obey. James says that if you are going to hold back, don't bother asking. When God shows you His way, He expects you to take it.

“Perspective” (1:9-11):
Don't evaluate by the world's standards. Focus on your high position in Christ. Remember you are nothing but a human being, destined to die, whose only hope is in the Lord. Keep these things in mind and your financial situations will be irrelevant.

“Analysis of temptations” (1:13-18):
The pull toward evil we feel when tested—a pull toward anger, striking out, or surrender to passion—does not "come from" God. That is, temptation is not located in the test but in our response to the test. If we realize God intends the test as a "good and perfect gift," our perspective changes. Rather than viewing tests as temptation and giving in, we can welcome tests as blessings intended to help us grow. James reminds us that God has given us a new birth (v. 18). That new life is the source of an inner power that will enable us to triumph not only over the circumstances but our sinful tendencies as well.

“Doers of the Word” (1:22-25):
Just listening to the Word of God won't help us with the tests God allows, however, a commitment to “doing the Word” will lead to blessing in all we do.

The Book of James: Summary

The letter of James was possibly the first New Testament letter to be written. It seems to have been addressed mainly to Jewish Christians—not those of a specific local church, but Jewish Christians in general. Like God's people in later Old Testament times, these Christians were scattered throughout the region of the Bible's story (James 1:1). Further indications of the Jewish background to the book are the writer's reference to the Christian meeting as a synagogue (James 2:2), and his references to the law of Moses (James 1:18; 2:8-11; 5:4).

Author of the letter
From early Christian times it has been understood that the person named James who wrote this letter was James the brother of the Lord Jesus (James 1:1; cf. Mark 6:3). During Jesus' earthly life, James and his brothers did not believe him to be the Messiah (John 7:3-5), but by the time of his ascension they had become believers (Acts 1:14). This suggests that Jesus' special appearance to James after the resurrection may have helped turn him and his brothers from unbelief to faith (1 Cor 15:7).
James later became the most prominent leader in the Jerusalem church (Acts 12:17; 15:13; Gal 1:18-19; 2:9,12). Although most of the Jews in the Jerusalem church still held to former beliefs and customs, James was not in bondage to the law. He constantly encouraged his fellow Jews to be more tolerant of others (Acts 15:13,19). The common people respected him for his sincere faith and called him James the Just.

Purpose of the letter
Jews who became Christians had the advantages of a long-established belief in God and a moral outlook moulded by the law of Moses. But these advantages could also become a hindrance. Some Christians were so devoted to the law that they became coldly legalistic and their Christianity lacked vitality. Others erred in the opposite direction. Now that they were released from the law's restrictions, they thought they were free to join in whatever practices were common in the society around them. As a result their behaviour became unchristian.
James dealt with these problems by giving teaching on the nature of Christian faith. Faith is not obedience to a set of rules, nor is it mere intellectual belief. It is something that is living, and it expresses itself in right behaviour. It does not give people the right to do as they like, but directs them towards a greater love for God and for others. Christian faith changes people's thinking and behavior, and is relevant to the problems of daily life. It enables Christians to live positively for God in an ungodly society, without accepting the ungodly standards of that society. This applies not to Jewish Christians only, but to all God's people.

A outline for the book of James:
Chapter 1:1-18: (Life's trials and difficulties)

Chapter 1:19-2:26: (Putting belief into practice)

Chapter 3:1-5:6: (Worldly ambition and Christian faith)

Chapter 5:7-20: (The need for patience and prayer)

Overcoming Temptation

The temptations that we face today are very real, and very strong. Many are giving in to them and, as a consequence, wrecking and ruining their lives. Satan’s main objective in his attack on us is the destruction of our life and testimony for Jesus Christ.

One of the problems that we face in overcoming temptation is recognizing where the attack originates. Many of us attempt to blame it on someone else, including the Lord. Look at (James 1:13): “let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man.”

Temptations do not come from the Lord; many times they come from our own sinful flesh. James 1:14 reads: “But every man is tempted, when he is drawn away of his own lust, and enticed.” The troubles come when Christians yield to the lust that burns within the flesh. “In this flesh dwelleth no good thing.”

We must understand that even though we Christians possess a new nature, many of us still possess the old sin mind-set (Ephesians 4:22-25). "That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness.”

Another problem that we face in overcoming temptation is: recognizing the results that sin produces. James 1:15 says: “Then when lust hath conceived it bringeth forth sin: and sin, when it is finished, bringeth forth death.”
When sin is finished with us, after it takes your purity, affects our mind, and taints our character, it brings forth death. If we could just see the end result and all that happens in between, there would be more victory in our daily living.

There is a way of escape from all temptations:

1) Through Prayer: (Matthew 26:41) instructs us to “watch and pray, that ye enter not into temptation.” Ask the Lord for help when the temptation arises instead of thinking that in your flesh there is victory.

2) Perception: is another key to victory. The Scriptures instruct us to “watch and pray”. Christians must be very sensitive and aware of the weakness of their own flesh and Satan’s daily attack.

3) Through involvement in good and positive things: keeping busy is important; too much idle time will open the door wide for yielding to temptation. Be active in your school work, which will help form your future. Stick to the task and get the job done. Be active in your church and youth group. And let good, godly people help you. By all means become involved in sharing the Gospel with others. This will not only build your spiritual life but also enable you to keep your mind off your problems and difficulties.

4) Your love for Christ: this will unlock the door to victory over temptation. James 1:12: “Blessed be the man that endureth temptation; for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.”

5) The best safeguard one can put into life is: loving the Lord and developing a daily relationship with Him. It will make a difference in everything you do when your love is set on the Lord Jesus. Psalm 91:14: “Because he hath set his love upon me, therefore will I deliver him.”

Keys of Truth: Hebrews (Chapter 13)

Chapter summary:
The Book of Hebrews concludes with a series of exhortations to the readers concerning how to live the life of faith. Believers are to keep on loving (13:1-5a), and trusting God (vv. 5b-6). Believers are to continue responding to their leaders (vv. 7-8), and the whole community is admonished to keep on praising God (vv. 9-16). After two more exhortations, one concerning leaders (v. 17) and the other prayer (vv. 18-19), the book concludes with a powerful doxology (vv. 20-21) and brief greetings (vv. 22-25).

The believer’s personal application: Faith results in a lifetime of dedicated living for Christ.

INSIGHT
“Brotherly love” (13:1):
Believers are called to "live a life of love" (Eph. 5:2). Christ's "new commandment" is to "love one another. As I have loved you, so you must love one another" (John 13:34). A number of passages describe that lifestyle, and the call to love brothers and sisters in Christ is repeated in every epistle (cf. Rom. 12:9-10; 1 Cor. 13; 2 Cor. 8:24; Gal. 5:13-14; Eph. 5:2, etc.). Here the writer calls Christian love "brotherly," for all Christians are members of God's family. If we extend family love to each other, we will experience unity (Phil. 2:2; Col. 2:2) and be compelled to share material and spiritual resources with others (1 John 3:16-18).

“Angels unaware” (13:2):
Some visitors entertained by the Old Testament saints were angels (cf. Gen. 18:1-5; 19:1-2).

“Identify with the oppressed” (13:3):
It's one thing to welcome strangers. It's another to go out and look for those who need help. Prisoners were especially needy, for they often had to supply their own food, and many feared being identified with those condemned by the government. Christian brotherly love moved believers to identify with prisoners and try to meet their needs.

“A pure marriage bed” (13:4-5):
Many in 1st-century society considered chastity irrelevant to morals. The Christian community established a high standard, denying believers sexual expression outside of marriage. Within marriage, mutual commitment kept sexuality within God's intended boundaries, and therefore sexual expression was, and is pure.

“Real security” (13:5):
The bottom line isn't how much we have in the bank. The bottom line is that God is committed to us and will never leave or forsake us. That’s real security!

“Example” (13:7):
Leaders are to model a life of faith, which believers can consider and emulate. Throughout the New Testament, teaching and example are linked together. Both right doctrine (orthodoxy-right belief) and right living (orthopraxy) are required in those who lead the Church of God.

“Our altar” (13:10):
Our altar is the cross, our sacrifice Christ, and the blood on that altar is that of the Son of God. The writer makes it clear Judaism and Christianity are not interchangeable. The Jewish believers he addresses have figuratively gone outside the walls of Jerusalem, having left the older faith behind.

"Obey your leaders and submit" (13:17):
The original language (Greek) makes it clear that this is not blind obedience, or a surrender of one's personal responsibility to obey Christ as Lord. We can catch the sense of the Greek in this paraphrase: "Remain responsive to those God has given you as guides and let yourself be persuaded by them." This is appropriate, for leaders, commissioned to watch over us, and must give an account to God. Those who prove by their exemplary life, and sound teaching to be worthy of respect, most certainly deserve it.

A Gift for the One Who Has Everything! (YBS Lesson)

Let's admit it. Sometimes it's hard to love God. Maybe it's not so much that it's hard, but we wonder if it matters. We want to love God, but it's a little similar to shopping for someone who has everything. How can our contribution of love make any difference to God? Does He even notice?
Actually, it might be easier than we think.

One of the best questions to ask when gift shopping for someone who has everything is simply, "What does this person love to do?" The answer to that question can provide gobs of options ranging from things to gift certificates. When looking for ways to love God, we can ask the same question: What does God love to do? Fortunately, He's told us.

The What
In the passages below, look for things that God does for us:

But some people did accept him. They believed in him. To them he gave the right to become children of God. They did not become his children in the human way. They were not born because of the desire or wish of some man. They were born of God. The Word became a man and lived among us. We saw his glory—the glory that belongs to the only Son of the Father. The Word was full of grace and truth. (John 1:12-14)

God makes people right with himself through their faith in Jesus Christ. This is true for all who believe in Christ, because all are the same. All people have sinned and are not good enough for God's glory. People are made right with God by his grace, which is a free gift. They are made right with God by being made free from sin through Jesus Christ. (Romans 3:22-24)

God is strong and can help you not to fall. He can bring you before his glory without any wrong in you and give you great joy. He is the only God. He is the One who saves us. To him be glory, greatness, power, and authority through Jesus Christ our Lord for all time past, now, and forever. Amen. (Jude 1:24-25)

The So What
If you've ever wanted to get to know God better, now's your chance. Every action of God you found in these verses are things He loves to do; make a list. After you've made the list, spend some time praying over each action. Ask God to prompt you as to how to respond to each thing God loves to do.

Wrapping It Up
So here's the big question: What can you do that allows God to do what He loves to do? Your answer to this question will help you know how to love God. Write down at least two of your own ideas or thoughts before you read the closing paragraph:


1)



2)



Closing
So, here's one sure-fire way to show your love to God: Let Him love you. Let Him do what He loves to do: to adopt you as His child, to clean you by His grace, to present you without fault before His glorious presence. Accept what He does: He cleans us, He redeems us—He takes our baggage and our mistakes and makes something beautiful with them.
Yes, loving God is easier than we think. Just let Him do what He loves to do: love you!