This is the first article in a series with some thoughts about the Sermon on the Mount from Matthew chapters five, six, and seven.
Jesus’ First Major Teaching: The Sermon on the Mount and the Beatitude
Introduction
When Matthew records Jesus’ earliest extended teaching, he frames it with a single, urgent summons: “Repent, for the kingdom of heaven is at hand” (Matt 4:17). The core of that proclamation unfolds in chapters 5–7 — the Sermon on the Mount — where Jesus not only repeats the call to repentance but explains what life in God’s imminent kingdom actually looks like.
Context: A world waiting for a voice
More than four centuries had passed since Israel last received a prophet whose words were preserved (Malachi). The nation was living under Roman domination. The pagan Empire, having evolved from a republic into a hereditary imperial power under the emperor Augustus, imposed cultural and political pressure on Jewish life, even shaping local leadership structures such as controlling who the High Priest would be, and that only for one year rather than for life (John 11:49). Galilee was ruled by Herod the Tetrarch; Judea was under direct Roman control. Religious life was fractured among groups whose priorities and beliefs often diverged:
For many of the religious leaders, the Law of Moses seems to have been external to them, to be obeyed but to be seen by others, with rules and regulations more important than relationship with God and with people.
Into that tense religious and political scene came John the Baptist, calling Israel to a repentance that went beyond ritual (Matt 3:2). John’s ministry prepared hearts for Jesus until John’s imprisonment. Jesus then began his Galilean ministry, calling followers (Matt 4:18ff), healing, and proclaiming the kingdom — drawing crowds and demanding a new kind of attention to God’s purposes (Matt 4:17).
Audience and purpose
Jesus’ immediate audience was Jewish, steeped in the Mosaic Law. His insistence was not to abolish the Law but to fulfill it; the Sermon on the Mount exposes how the Law’s deepest intent — love of God and love of neighbour — must shape the heart as much as the act. That the ‘why’ of what we do is as important as the ‘what’, and so brings rewards — blessings — from God. The wider audience, then and now, includes disciples and the church: Christians are not bound to Mosaic ritual law, but Jesus’ moral and spiritual vision remains authoritative.
Jesus’ words bring hope. No matter how dark is the present, God is coming to make things right and give us a future. Jesus is teaching how to be a citizen in the kingdom of Heaven — both here and now, and in eternity.
The Beatitudes (Matt 5:1–12): character before reward
Matthew opens with the Beatitudes. Hearing them aloud, Jesus’ first listeners would have taken in a rapid succession of paradoxical promises. These blessings describe inward dispositions and their heavenly outcomes.
As we consider the word ‘Blessed’, which introduces each of these, insights into what the word means is in order. Strong’s dictionary uses words like ‘fortunate’, ‘well off’, ‘happy’, and ‘happier’. Here’s a suggested insight: Being blessed is the state of being happy / content / joyful / fortunate / well off as the result of something good that has been done for you or promised to you. Especially the bestowing of divine favour.
Before continuing, please read Matt 5:1-12, and think about the impact these words would have had on His hearers, and the impact they have on you:
These beatitudes emphasize inner transformation. The first seven describe inward qualities which express themselves in one’s life; the final two are often the outward cost or consequence of living such a transformed life.
Law, heart, and hope
Jesus’ teaching is not a checklist of impossible demands. He is both teacher and Savior — the One who calls, transforms, and equips people to embody these graces. The Sermon on the Mount then becomes a practical manual for how those inner qualities should shape everyday decisions and relationships. The remainder of Matthew 5–7 repeatedly links Jesus’ ethical corrections and intensifications of Old Testament law to the heart behind the behaviour.
Closing prompts:
Read Matt 5–7 with the Beatitudes in mind: which blessing does each saying reflect?
Consider this: how does Jesus’ redefinition of Old Testament teaching differ from the religious gymnastics by which some of his contemporaries had made the Law a set of oral minutiae (for example, elaborate Sabbath rules)?
Kitchener, ON
Throughout his letter, John provides strong testimony to counter those who denied that Jesus—the Son of God—truly came in the flesh. Flowing from the truth that Jesus indeed came from the Father, John draws several essential conclusions:
Confidence in Salvation and Confidence in Prayer (vv. 13-15
John states plainly why he writes: so that Christians “may know that [they] have eternal life.” This assurance is one of the reasons 1 John is so beloved. John writes to believers not to unsettle them, but to ground them in the certainty that God loves them and that eternal life is theirs in Christ.
This confidence does not mean we have already obtained the final prize. Even Paul wrote: “Not that I have already obtained all this… but I press on.” (Philippians 3:10-14)
Rather, it means that at any given moment, a believer can rest securely in God’s love. If we continue in righteousness as John describes, heaven lies before us. As he later writes, Jesus keeps us safe, and “the evil one does not touch us” (v. 18). Paul speaks similarly: Nothing “will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 3:38-39).
This confidence in eternal life naturally becomes confidence in prayer. When we approach God aligned with His will, we can know He hears us—and will grant our request. James echoes this in regard to wisdom: “If any of you lacks wisdom… ask God… and it will be given to you” (James 1:5).
Praying for the Sinning Believer (vv. 16-17)
John gives an example of a prayer that accords with God’s will: praying for a brother or sister who has sinned. But he distinguishes between sin that does not lead to death and sin that leads to death—a distinction much discussed over the centuries.
Possible Interpretations
1. Physical death due to sin
Paul describes believers who suffered weakness, sickness, and even death because they partook of the Lord’s Supper in an unworthy manner (1 Corinthians 11:29–32). In such cases, intercession after death is clearly impossible.
2. The sin of rejecting Christ (in context with 1 John)
John has spent much of the letter addressing false teachers who denied that Jesus came in the flesh—thus rejecting the Son and, by extension, the Father (2:23). Jesus Himself describes a similar category: “Whoever blasphemes against the Holy Spirit will never be forgiven” (Mark 3:28-29).
The false teachers’ rejection of the Spirit’s testimony fits this category.
3. Persistent, willful rebellion while claiming Christ
Some of John’s opponents taught that sin in the flesh did not matter. John refutes this repeatedly:
Hebrews gives strong warnings about deliberate, ongoing rebellion (Hebrews 6:4–6; 10:26–31).
These interpretations may all fall under the broader heading of rejecting the Spirit’s testimony—whether through hard-hearted rebellion, false teaching, or attributing Christ’s work to evil.
Our Role When We See a Brother or Sister Sin
Regardless of the category of sin, prayer is essential. But prayer is not all: Scripture calls us to restore, encourage, and admonish one another. “Confess your sins to each other and pray for each other” (James 5:16). Whoever restores a wandering sinner “will save them from death” (James 5:19-20).
We pray for wisdom, for open hearts, for healing—and for God to give life.
God Protects His Children (vv. 18-20)
John gives a series of “we know” statements:
Because of this knowledge:
These assurances offer comfort, courage, and clarity to all believers.
“Keep Yourselves from Idols” (v. 21)
John’s ending may appear abrupt, but it summarizes the entire letter. “Dear children” echoes his earlier affection for his readers.
To “keep yourselves from idols” is to guard against anything—whether physical idol, false doctrine, or worldly influence—that would lead believers away from the true God revealed in Christ. John’s call is simple and comprehensive:
This is the path to eternal life.
Summary of 1 John 5:13–21
1 John Wrap-Up
Why is 1 John so treasured among Christians? Perhaps because it is written with deep affection and pastoral concern. John writes as one who walked with Jesus, saw Him with his own eyes, and testifies to the love of God made flesh.
He does not write to condemn but to strengthen—to give believers a foundation on which to stand when confronted with false teachings. He writes to reassure those who fear for their salvation, offering clarity, confidence, and comfort.
John calls us to active love because God first loved us. He urges obedience because obedience is how love expresses itself. He reminds us that the world has been overcome—and that victory is ours through faith. He affirms that when our desires align with God’s will, our prayers are heard.
Though the word grace never appears in the letter, the entire epistle is an exposition of God’s grace toward His children.
Thank you, John, for writing.
Thank you, Holy Spirit, for guiding his pen.
Thank you, Jesus, for revealing the Father.
And thank you, Father, for your everlasting love.
Text: 1 John 4:7-21
This article is the seventh in a series drawn from the book of 1 John. The previous articles appeared in earlier issues of the Gospel Herald during 2025. These articles are adapted from Bible class lessons and revised for publication, each focusing on a specific section of John’s letter. By the series’ end, we will have covered the entire book.
Summary of I John 1:1-4:6
In the first century, John wrote to Christians confronting a dangerous heresy called Gnosticism. At its core, this teaching claimed that Spirit was wholly good while matter—including our physical bodies—was entirely evil. Salvation, according to the Gnostics, came only when the spirit could escape the prison of flesh. From this flowed two particularly troubling, anti-Christian conclusions: first, that Jesus, as the Son of God, could not have truly become human, since Spirit and Flesh could never unite; and second, that how we live in our bodies does not matter, because flesh is already corrupt.
John answers these distortions not with clever arguments, but by returning to the foundational truths of the faith. He insists that he himself is an eyewitness of Jesus—the Word of life made flesh. He affirms that what we do in the body does matter, both now and for eternity, since all of us sin and are in need of forgiveness. He reminds believers that salvation is already present, as Christ redeems us through His atoning sacrifice. John urges his readers to walk in the light, to resist the love of the fallen world, to hold fast to Jesus as the Christ who truly came in the flesh, and to love one another concretely in sharing what God has given. He assures us that we can have confidence in our salvation, discern truth from false teaching, and trust that the Spirit of God within us is greater than the spirit of the world.
With that context in mind, John’s teaching in 1 John 4:7–21 takes on even greater depth. Here John turns fully to the heart of the Christian life: love.
I John 4: 7–8: Words Alone Do Not Make a Christian
John declares that true faith is not measured merely by words. A person may claim to be a Christian, but if love is absent, they are not truly born of God, nor do they know Him. Love is the defining mark of a believer.
Verses 9–10: What Is Love?
God Himself shows us. Love is not passive sentiment but active sacrifice. God sent His Son into the world so that we might live. Real love is defined by God’s action—Christ laying down His life to atone for our sins. As John reminded earlier (1 John 3:16–18), love for others must likewise be active and self-giving.
Verses 11–12: Our Love Completes God’s Love
God’s love is perfected when it transforms us to be like Christ. Until we extend love and forgiveness to others, His love has not yet reached its goal in us. Jesus’ parable of the unforgiving servant (Matthew 18:21–35) shows us that those forgiven by God must, in turn, forgive. Forgiveness is never easy—it cost God His Son, and it cost Jesus His life—but as those who are like Christ in this world, we must find our way to forgive.
Verses 13–15: God Has Given Us His Spirit
John assures believers that God dwells in them through His Spirit, the very Advocate Jesus promised in John 14:15–17. This Spirit confirms the truth, equips us to discern false teachings, and empowers us to confess Jesus as Lord, live obediently, and remain aligned with Scripture. Recall from the previous article we discussed how to determine if a person’s spirit is from God: they confess Jesus as the Son of God; they teach things that agree with Scripture; they live an obedient life.
Verse 16: God Is Love
Love is not merely an attribute of God—it is His very nature. Just as He is Righteousness and Goodness, so too He is Love. This truth anchors our faith: His love is eternal, unchanging, and wholly reliable. To love is to reflect God’s very being. Jesus affirms this in John 1:23-24 – and tells us of two resulting promises.
Verse 17: In This World We Are Like Jesus
Discipleship means imitation. Paul exhorted believers to follow his example as he followed Christ (1 Cor. 11:1). This requires setting aside sinful inclinations, refraining from bitterness, gossip, and malice, and instead choosing kindness, compassion, and forgiveness (Eph. 4:29–32). Paul’s words in 1 Corinthians 13 remain the fullest description of this Christlike love—patient, kind, enduring, and unfailing.
Just like Jesus, we can share with God our feelings, our hurts, the struggles against temptation. But even in the midst of these, we show love to others.
Verse 18: No Fear in Love
God’s perfect love casts out fear. Because He has justified us, we need not dread His judgment. We can approach Him in prayer with confidence and peace. Romans 8:31–39 assures us that nothing—not even death—can separate us from the love of God in Christ Jesus.
I remember visiting my elderly great-aunt, a faithful servant of God nearing the end of her life. Though she had walked with the Lord, she confessed to me that she was afraid. At the time, as a very young Christian, I had no words to comfort her—a silence I regret to this day. Looking back, I would have read Psalm 23 or reminded her of God’s promise here in 1 John: that perfect love drives out fear, even the fear of death. This is the confidence love brings: peace in this life, and no fear of the Day of Judgment.
Verses 19–21: Loving God Means Loving Others
We love because He first loved us, and His love compels us to love one another. To claim love for God while hating a brother or sister is self-deception. Love for God is shown in obedience, and His command is clear: “Anyone who loves God must also love their brother and sister.”
Love is, in a sense, like the “lucky penny” of old tradition—you only gain its benefit when you give it away. God’s love poured into us is meant to be shared. To withhold it is to lose it. To give it is to multiply it.
Conclusion
John’s message is plain and profound: love is the evidence of knowing God, for God is love. To abide in love is to abide in God. His love is perfected in us when we extend it to others, making us fearless before judgment and steadfast in hope.
As Paul prayed for the Thessalonians: “May the Lord make your love increase and overflow for each other and for everyone else” (1 Thess. 3:12). That is John’s vision too—that we, transformed by God’s love, might become vessels of that same love to the world.
This article is the sixth in a series drawn from the book of 1 John. The previous articles appeared in earlier issues of the Gospel Herald during 2025. These articles are adapted from Bible class lessons and revised for publication, each focusing on a specific section of John’s letter. By the series’ end, we will have covered the entire book.
Text: I John 4:1-6
Summary of I John 1:1–3:24
The apostle John begins his letter by affirming that he is an eyewitness of Jesus—the eternal Word of God made flesh. Jesus lived righteously, fully divine yet truly human. Because of this, John insists, that what we do in our bodies matters, both in the present and in eternity. All have sinned and therefore stand in need of forgiveness. That need remains, even when we have become Christians.
John offers hope for Christians who sin: salvation remains ours when we confess our sins and ask for forgiveness. Jesus is both our advocate when we stumble and the sacrifice that redeems us. He purchased us for God, appeased God’s wrath, and brings salvation not just to us, but to the entire world.
To truly know and love God is to keep His commandments. This is not reserved for the spiritually mature; even the newest Christian is fully saved, knowing the Father and having His Spirit abide in them. The call, then, is not to love the things of the fallen world but to glorify God rather than self.
John also addresses the topic of the Antichrist—a subject of speculation throughout Christian history. At its core, the “spirit of the Antichrist” is present in anyone who denies that Jesus is the Christ, or that He came in the flesh. Whether there will be a final figure known as the Antichrist, or whether this spirit continues through false teachers, the charge is the same: remain grounded in God’s Word. Persecution may come through such antichrists, but persecution has always come in many forms. Believers are encouraged by the witness of the early church, which endured suffering and overcame.
God’s love for us is so profound that He has called us His children, his family— not merely servants or friends. Christ will return, and though we do not yet fully know how, we will be transformed into immortal resurrection bodies, like His. Because of this hope, we purify ourselves from unrighteousness, striving to walk in the light.
The Christian life is described as a race to be run, a fight to be fought, a path to remain faithful upon. Love for one another is to be lived out in tangible ways, sharing with others what God has entrusted to us. And with this, we may know and have confidence that we are truly in God, and that He is in us.
I John 4:1–3: Testing the Spirits
John continues the thought from chapter 3, contrasting the Spirit given by God with spirits that are not from Him—particularly the spirit of the antichrist. But how exactly do we “test the spirits”? John is not speaking of ghostly figures like in Dickens’ A Christmas Carol. Rather, he refers to the spirit influencing a teacher or prophet.
The test is direct: does the person openly confess that Jesus Christ has come in the flesh? To confess (NASB) or acknowledge (NIV) means more than mere intellectual assent. It involves professing aloud, worshiping, and celebrating Christ as Lord.
This teaching was crucial in John’s time because of the Gnostic denial that Jesus could be both divine and human. John exposes such teachers as false prophets whose spirit is not from God. Still, we must be cautious: some who confess Christ may nevertheless bring false teachings, whether through error or deliberate distortion.
Paul affirms this principle: “No one can say, ‘Jesus is Lord,’ except by the Holy Spirit” (1 Cor. 12:3). But words must be tested further, in at least two ways:
Even Jesus pointed to His works as proof of His divine mission. He urged listeners to examine His actions, which fulfilled Scripture (e.g. Matt. 26:23–24, 52–56) and demonstrated God’s power through Him (John 10:37–38).
Thus, John’s immediate application is plain: those who refuse to confess Jesus as the Anointed One who came in the flesh bear the spirit of the antichrist.
For us today:
Paul’s reminder in Colossians 2:6–8 stands as a warning: do not be taken captive by hollow philosophy that depends on human tradition rather than on Christ.
Verses 4–6: God Is Greater Than the World
John encourages believers: “You, dear children, are from God.” Despite false teachings, they have overcome, because the One within them is greater than the one who rules this world.
This echoes Paul’s exhortation in Ephesians 6:10–17 to “put on the full armor of God.” Truth, righteousness, faith, salvation, and the Word protect us against Satan’s schemes. Jesus Himself described Satan as “the prince of this world” (John 12:31; 14:30; 16:11). Yet John reassures us: God’s indwelling Spirit is stronger. If we remain in Christ, we have already overcome false prophets.
John also highlights a contrast: those who speak “from the world” appeal to worldly perspectives, and the world listens to them. Those who are from God speak truth, and God’s people hear them.
This offers a practical caution. Any teaching easily embraced by non-Christians should be carefully scrutinized by believers. This is not to reject all such teachings, but to test them thoroughly. For example, in the mid-20th century some church leaders adopted corporate business models for eldership, replacing Christ’s servant-leadership model with worldly top-down structures. By contrast, insights from psychology and sociology regarding abuse or depression, when filtered through Scripture, have been valuable for pastoral care.
John warns specifically against teachings born of the world’s rebellion against God. His conclusion in verse 6 is decisive: “We are from God, and whoever knows God listens to us.” Here, “we” refers to the apostles, those who saw and heard Jesus (1:1–3). To reject their testimony is to reject the Spirit of truth.
Summary of 4:1–6
John’s teaching may be summed up in two essential truths:
Final Reflection
John’s exhortation remains deeply relevant: “You, dear children, are from God and have overcome them, because the one who is in you is greater than the one who is in the world” (4:4). Christians today face false teachings, cultural pressures, and distorted philosophies. But with God’s Spirit, His Word, and the example of Christ, we are equipped to stand firm.
The call is both simple and weighty: test the spirits, walk in the truth, and remember that the Spirit who abides in us is stronger than all opposition.
Kitchener, ON
Text: 1 John 3:11-24
This article is the fifth in a series drawn from the book of 1 John. The first four appeared in earlier issues of the Gospel Herald during 2025. These articles are adapted from Bible class lessons and revised for publication, each focusing on a specific section of John’s letter. By the series’ end, we will have covered the entire book.
I John: Summary so far
Late in the first century, John wrote to Christians “in every place,” addressing a growing movement called Gnosticism. That philosophy taught, among other things, that spirit is inherently good while matter (including human bodies) is inherently evil, and that spirit and matter could never positively interact. Salvation, in Gnostic terms, became a matter of freeing one’s good inner spirit from the prison of the evil body. A key element of Gnosticism that directly contradicted Christianity was the claim that Jesus could not have been God in the flesh—God, as Spirit, could not inhabit an inherently evil human body.
John’s reply is unapologetically simple and radical: Jesus did come as God in the flesh. What the apostles taught is true and complete—nothing needs to be added or taken away.
Even though John is writing to counter this heresy, we don’t need to master every detail of Gnosticism to profit from his letter. His rebuttal is to return to the basic gospel—a posture that’s valuable whenever we question our salvation or the teaching of others. This “back-to-the-gospel” approach is also substantially the foundation of the Restoration Movement of which many of us are a part.
Summary of 1 John 1:1–3:10
Verses 11–15: Love One Another
John reiterates a central command: We should love one another—a command both old and new (cf. 1:7–11). He sets up a stark contrast: love versus hate.
Are those the only two responses we can have to our brothers and sisters? Is there no middle ground?
Thus:
John also warns: don’t be like Cain. Cain’s actions were evil while his brother’s were righteous; Cain reacted to Abel’s righteousness with hatred and murder. Likewise, righteous living can provoke hatred from non-Christians; we should not be surprised by that.
Verses 16–18: What Is Love?
John defines love concretely: Jesus Christ laid down his life for us.
Under this simple statement lies profound truth and many questions: Why did He do this? Why would the only Son of God die for us?
Scripture answers the “why” with the plain, overwhelming fact of God’s love:
John 3:16–17 (NIV): For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him.
Romans 5:8 (NIV): But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.
We cannot fully comprehend the “why” of God’s love; we receive it and are called to imitate it. Jesus’ sacrifice shows that love is expressed in action—even to the point of giving one’s life.
From this follow practical implications:
James 2:14–17 (NIV): What good is it, my brothers and sisters, if someone claims to have faith but has no deeds? … Faith by itself, if it is not accompanied by action, is dead.
John will amplify this theme further in chapter 4, but his point here is clear: love must be practical—expressed in actions and in truth, not mere words.
Verses 19–24: Setting Our Hearts at Rest
John finishes this section by giving us a way to know we belong to the truth and to set our hearts at rest in God’s presence.
There is a tension: in one sense we are not yet entirely saved—we have not yet reached the end of our mortal lives, Christ has not yet returned, and we must continue in faith and obedience. Paul expresses this tension vividly:
Philippians 3:12–14 (NASB): Not that I have already obtained it or have already become perfect, but I press on so that I may lay hold of that for which also I was laid hold of by Christ Jesus… I press on toward the goal for the prize of the upward call of God in Christ Jesus.
Yet in another sense, we are already saved. Our salvation is grounded in Jesus’ death, God’s grace, and our faith in Jesus as God’s Son who took away our sins. Practical tests of that assurance include:
If our faith is active—if we practice righteousness—then we are saved now. If we were to die this moment, we would be taken to heaven; if Christ returned this moment, we would be caught up to meet Him. Salvation, in John’s usage, does not require sinless perfection—only a living faith that seeks to obey.
John earlier established:
1 John 1:7–9 (NASB): If we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin. … If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.
And he warns:
1 John 3:7 (NASB): Little children, make sure no one deceives you; the one who practices righteousness is righteous, just as He is righteous;
God knows we are not perfect; our salvation is not built on perfect obedience—that was the Old Covenant stance. Under the New Covenant, God accounts our faith and our ongoing commitment to obey Him—even while we confess failings—as righteousness.
John’s pastoral encouragement is to base our confidence not on what we feel, but on what we know.
1 John 5:14–15 (NASB): This is the confidence which we have before Him, that, if we ask anything according to His will, He hears us. And if we know that He hears us in whatever we ask, we know that we have the requests which we have asked from Him.
If we know we believe in Jesus and know we love one another as He commanded, if we keep His commands and do what pleases Him, then we know we belong to the truth—we are part of God’s family.
Remember John’s context: he is countering teachers (later called “Gnostics”) who argued these Christians weren’t truly saved. John’s assurance is pastoral: believers can know they are saved despite teachings that say otherwise. Today, similar errors arise—some teach that true Christians never sin. John’s whole letter counters that false conclusion.
He puts it plainly: “The one who keeps God’s commands lives in him, and he in them.” In context, that supplies the assurance we need to live faithfully.
Finally, John writes: “And this is how we know that he lives in us: We know it by the Spirit he gave us.” This is a pivot phrase. In the next chapter John will teach how to test the spirits, but as an introduction he gives a helpful note:
Acts 2:38–39 (NASB): Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. … For the promise is for you and your children and for all who are far off…
Do you want a concrete sign of the Spirit within you? John offers one: confess that Jesus Christ has come in the flesh.
1 John 4:2 (NASB): By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God;
Summary
I John: 3:1-3:10
This article is the fourth in a ten-part series drawn from the book of 1 John. The first three appeared in earlier issues of the Gospel Herald during 2025. These articles are adapted from Bible class lessons and revised for publication, each focusing on a specific section of John’s letter. By the series’ end, we will have covered the entire book.
I John: Summary So Far
Late in the first century, John is writing to Christians in every place, addressing a growing movement called Gnosticism. This philosophy taught, amongst other things, that Spirit was inherently good and Matter (including human bodies) was inherently evil—and never could the two interact in a positive way. Salvation, in the Gnostic view, involved freeing one’s good inner spirit from the prison of the evil body.
One of the key elements of Gnosticism that contradicted the core of Christianity was the claim that Jesus could not have been God in the flesh—because God, being Spirit, could not inhabit a human body, which was Matter. John insists otherwise. Jesus did come as God in the flesh, and the message the apostles preached was both true and complete—nothing needed to be added or taken away.
While John clearly writes to counter this heresy, we don’t need to be experts on Gnosticism to benefit from his message. John’s rebuttal is to return to the foundational Gospel—a strategy worth emulating whenever we find ourselves questioning our salvation or the teachings we hear. It’s also the heart of the Restoration Movement, of which we’re a part.
Summary of 1:1–2:29
Let’s take encouragement from the early church and the persecutions they endured and overcame.
1 John 3:1–10
John opens this section with astonishment and awe: “See what great love the Father has lavished on us, that we should be called children of God! And that is what we are!” (v.1). This love isn’t theoretical or abstract. It is real, active, and transformative. God not only calls us His children—He makes us His children. We are not mere followers or students; we are family.
This truth is so staggering, John doubles down: “And that is what we are!” It’s as if he can hardly believe it himself. Yet it’s true. This divine identity, however, isn’t always recognized by the world. John explains why: the world doesn’t recognize God, so it doesn’t recognize His children either.
There is both encouragement and warning here. When the world marginalizes, misunderstands, or even persecutes believers, John reminds us that this is not new. It happened to Jesus. It happens to those who follow him. Our value is not determined by how the world sees us, but by how God sees us.
John then speaks of our future. “We know that when Christ appears, we shall be like him, for we shall see him as he is” (v.2). There is mystery here—we don’t yet fully grasp what we will become. But one thing is clear: our destiny is transformation. When Christ returns, we will be made like Him. This echoes Paul’s words in Philippians 3:21, that Christ “will transform our lowly bodies so that they will be like his glorious body.”
This hope leads somewhere practical: “All who have this hope in him purify themselves, just as he is pure” (v.3). Our identity and future compel us to live differently now. We pursue holiness not to earn God’s love but because we already have it. We are becoming what we already are.
The more we appreciate our status as God’s children and our future destiny with Christ, the more we will want to live in a way that is consistent with that identity. There is a connection between hope and holiness. The clearer our vision of Christ, the more we will desire to be like Him.
John then shifts to a stark warning about sin: “Everyone who sins breaks the law; in fact, sin is lawlessness” (v.4). He wants his readers to grasp the seriousness of sin. It is not a harmless mistake; it is rebellion against God’s order. Sin is not just an act; it is a posture of the heart—a refusal to acknowledge God’s authority.
John quickly reminds us why Jesus came: “He appeared so that he might take away our sins. And in him is no sin” (v.5). Jesus didn’t just die to forgive our sins; He came to deal with sin comprehensively. To take it away. To destroy its power.
What follows can be troubling: “No one who lives in him keeps on sinning… No one who is born of God will continue to sin” (vv.6, 9). Is John saying that Christians never sin? Not quite. Earlier in his letter, he acknowledges that believers do sin and need forgiveness (1:8–9). The key is the word “continue.” John is talking about habitual, unrepentant sin—a lifestyle at odds with God’s nature.
The phrase “keep on sinning” (NIV) or “practices sin” (NASB) in verse 9 reflects the Greek present tense, which indicates ongoing action. John is not describing a single act, but a settled way of life. He is addressing those who are comfortable in sin and who make no effort to resist it.
To be a child of God is to reflect God’s character. Just as a child often resembles a parent, so we begin to resemble our Father. John uses family language to draw a sharp contrast: those who do what is right show they are God’s children; those who do not are aligning themselves with the devil (v.10).
This isn’t about moral perfection. It’s about moral direction. Are we walking in the light or in the dark? Are we striving to obey, even when we fall short, or are we content to sin without repentance?
The final verse of this passage gives us a concrete test: “Anyone who does not do what is right is not God’s child, nor is anyone who does not love their brother and sister” (v.10). Righteousness and love go hand in hand. If we claim to belong to God but are indifferent to others, we deceive ourselves.
In the end, John calls us to examine both our identity and our actions. Are we living as children of God? Are we growing into the likeness of Christ? These are not abstract questions—they shape our daily lives.
Becoming like Jesus is a lifelong journey. It involves struggle, grace, and transformation. But we walk it with confidence, knowing that we are already loved, already claimed, already children of God.
Kitchener, Ontario
This article is the third in a ten-part series drawn from the book of 1 John. The first two appeared in the February and March 2025 issues of the Gospel Herald. These articles are adapted from Bible class lessons and revised for publication, each focusing on a specific section of John’s letter. By the series’ end, we will have covered the entire book.
Summary So Far
Late in the first century, John is writing to Christians in every place, addressing a growing movement called Gnosticism. This philosophy taught, amongst other things, that Spirit was inherently good and Matter (including human bodies) was inherently evil—and never could the two interact in a positive way. Salvation, in the Gnostic view, involved freeing one’s good inner Spirit from the prison of the evil body.
One of the key elements of Gnosticism that contradicted the core of Christianity was the claim that Jesus could not have been God in the flesh—because God, being spirit, could not inhabit a human body, which was matter. John insists otherwise. Jesus did come as God in the flesh, and the message the apostles preached was both true and complete—nothing needed to be added or taken away.
While John clearly writes to counter this heresy, we don’t need to be experts on Gnosticism to benefit from his message. John’s rebuttal is to return to the foundational Gospel—a strategy worth emulating whenever we find ourselves questioning our salvation or the teachings we hear. It’s also the heart of the Restoration Movement, of which we’re a part.
Children of the Last Hour
John opens this section with a solemn and urgent reminder: “Dear children, this is the last hour” (2:18). This isn’t just poetic language—it reflects a deep awareness that the time between Jesus’ resurrection and His return is critical. It’s a time marked by spiritual tension, where the forces of truth and deception are actively at work.
One of the signs of this spiritual tension is the appearance of antichrists—not necessarily a single apocalyptic figure, but many individuals who oppose or deny Christ. John emphasizes that these deceivers were once part of the community but left, revealing that their allegiance was never truly with Christ (v.19). Their departure is not just physical—it is theological and spiritual.
John also introduces the idea of the “antichrist” in a way that shifts the focus from speculation to warning. Instead of promoting fear about some future evil leader, John describes the antichrist spirit as already present. It is defined not by dramatic events, but by a simple and deadly denial: anyone who denies that Jesus is the Christ, is in that sense, an antichrist (v.22). The term applies broadly to those who reject the core of the Christian faith—that Jesus of Nazareth is the incarnate Son of God.
This re-framing is important. Rather than looking for a singular villain at the end of time, John calls his readers to recognize that the real danger lies in false teachers who distort the gospel. The antichrist isn’t necessarily a political tyrant, but a theological deceiver.
Yet believers are not left defenseless. “You have an anointing from the Holy One, and all of you know the truth” (v.20). This anointing refers to the presence of the Holy Spirit, given by Christ, who enables believers to discern truth from falsehood. John assures his readers that they are not in darkness; they have the Spirit to guide them into truth.
The false teachers claim special knowledge, but John is clear: truth is not new or hidden. It is what was taught from the beginning—that Jesus is the Christ, the Son of God. “Who is the liar? It is whoever denies that Jesus is the Christ. Such a person is the antichrist—denying the Father and the Son” (v.22). To reject Jesus is to reject God Himself, because the two are inseparably united.
In a culture awash with alternative spiritualities, John’s message is both timely and timeless: hold on to what you heard from the beginning. Faith is not about chasing novelty. It’s about abiding in Christ and His teaching. If we remain rooted in the truth, “you also will remain in the Son and in the Father. And this is what he promised us—eternal life” (vv.24–25).
John isn’t writing in panic but with pastoral care: “I am writing these things to you about those who are trying to lead you astray” (v.26). His concern is not just doctrinal accuracy for its own sake but for the spiritual safety that it ensures. He urges believers to remain in Christ, relying on the Spirit’s teaching and not on the seductive claims of self-proclaimed prophets.
Verse 27 reminds us of the sufficiency of the Spirit’s work: “You do not need anyone to teach you.” This doesn’t dismiss the value of teaching within the church, but it does reject the idea that believers need secret or superior knowledge beyond the gospel. The Spirit confirms what is true.
Finally, John encourages his readers to live in a way that reflects their hope: “And now, dear children, continue in him, so that when he appears we may be confident and unashamed before him at his coming” (v.28). This is a call to daily faithfulness. The reality of Jesus’ return should inspire not fear, but focused living.
Righteousness is the evidence of new birth: “If you know that he is righteous, you know that everyone who does what is right has been born of him” (v.29). Our identity as God’s children is not merely a title—it is a calling to reflect His character.
As we live in the “last hour,” surrounded by shifting ideologies and spiritual counterfeits, John’s message grounds us: Abide in Christ. Trust the Spirit. Remain in the truth. Let your life show whose child you are.
Kitchener, Ontario
Text: 1 John 2:3-17
This article is the second of ten drawn from the book of I John – the first published in the January, 2025 edition of the Gospel Herald. These were originally presented as lessons in a Bible class and have been revised for publication. Each article centers on one portion of John’s letter, covering the entirety by the end of the series.
The goal is to highlight many of the teachings and encouragements provided by John as they are all important and continue to guide in matters of doctrine and motivate us from day to day.
The first article introduced the book of I John, and covered chapter 1:1-2:2. You may wish to review the introduction in the first article.
By way of summary:
John’s teachings refute the basic tenets of Gnosticism – a philosophy which taught that spirit is inherently good, and matter (including the human body) is entirely evil. Thus, according to these teachings, Christ, being Divine Spirit and good, could not have come in the flesh – that is, in matter – which is evil. Also following from this teaching were two alternatives for how life was to be lived – as a spirit trapped in matter.
Neither of these views are compatible with Christianity, and John writes in large part to address the Gnostic heresy that was making inroads into the early church. He does so by reiterating fundamental principles of Christianity, which is an excellent way for us to evaluate and refute anti-Christian teachings that we will encounter.
I John 2:3-17
John writes that knowing God means more than knowing that He exists. It is also more than just knowing what God wants and what he forbids. We must embrace the character of God by keeping His commandments. This allows us to experience what God is like – from the inside out. And that level of personal experience on our part is pleasing to God and honours Him. This is what Jesus did. He did it so successfully that he could say: “He who has seen Me has seen the Father” (John 14:9, NASB).
We know God if we keep His commandments (2:3).
To know God in this way means that God’s love has been brought to fruition in us. We have turned our lives in God’s direction by consciously seeking to do God’s will. This doesn’t mean that we always succeed. When we sin, and then repent, we must still rely upon Jesus’ sacrifice which by God’s grace provides ongoing forgiveness.
Keeping God’s word means, amongst other things, that we love God with all our heart, soul, mind, and strength, and that we love others as Jesus has loved us. Love is the foundation of God’s word – His love for us – and when we choose to show that love to others, then His love is shown in our actions. His love has been planted, has grown, and has come to maturity – to fruition.
John then writes a seemingly contradictory statement about an old commandment which is a new commandment. This commandment is that we are to love our brother. I understand John’s words here about a commandment “that is not new yet is also new” as meaning:
This is a love which is outwardly visible and is in fact a primary way in which people will see a difference in us. We have learned to love in a new and different way and that sets us apart from the world. So it is that the presence or absence of this kind of love is the chief indicator of whether someone who says that they are a Christian, truly is. John writes that a person who hates is still in the darkness. They are blind to their condition and unsaved. By contrast, the one who loves, is in the light – the light of Jesus and of God and has eyes opened to follow God’s path.
Starting in verse 12, John reassures his readers that their salvation in Christ was secure. They had become unsettled by Gnostic teaching which cast doubt upon their faith. It suggested that their form of insight could do what faith in Christ had not quite accomplished. But John assures them again, as he did in the first chapter, that they are saved (assuming of course that they are walking in the Light, so that the blood of Jesus cleanses from all sin (1:7))1
We might note that John addresses his readers as ‘his little children’ (Teknion). This designation pertained to all of them, as they had either come to faith as a result of John’s work or were now a part of the ‘flock’ that he was shepherding.
In either case, this first group includes everyone in the church and takes in all those mentioned separately in verses 13-14. So, John writes to affirm the full participation of each group in God’s salvation.
Thus, he is writing to:
While expressed in different words, John is affirming essentially the same thing about each group. Each of the things known by one, was known to them all, as each description is logically equivalent to the others.
John repeats this sequence in verse 14 with fathers and young men – implying that he could keep doing it over and over. But since they get the point, it is not necessary. From those who lead households to those being led, from the eldest to the youngest, all have been saved and are kept saved by the certainty and completeness of their knowledge of God. Thus, those things pertaining to their salvation are true of the whole church and of every member within it.
This is consistent with what we know from other scriptures. Access to salvation, and enjoyment of it, is the same for all men and women. As Paul writes, “For you are all sons of God through faith in Christ Jesus. For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.” (Gal 3:26-28 NASB).
The apostle Paul used the term ‘sons’, in an all-inclusive sense. In Christ, each inherits equally. Among the ‘sons of God’ were those with whom John had a relationship – making them his ‘little children’.
John continues in verse 15 to say, ‘Do not love the world nor the things of the world.”
Now John is not saying, “Don’t love the creation” nor “Don’t love what God has created.” After all, it was God Himself who pronounced the creation ‘good’. We find this stated repeatedly in Genesis chapter one, where at the end of each day God “saw that [what He had created] was good.”
John used the word ‘world’ in John 3:16 to refer to the world of men and women. Jesus came to earth to save people who are guilty of sin. But in this passage, John’s use of this term is more like Paul’s, who wrote to Timothy that “Demas, having loved this present world, has deserted me and gone to Thessalonica” (2 Tim 4:10)
So, in 1 John 2:15, John’s focus is on those things in the world of rebellious men, those things that we are not to love, nor set out to acquire. John explains what he means by the ‘love of the world’ by identifying three negative aspects of it: the lust of the flesh, the lust of the eyes, and the boastful pride of life. Each of these is a corruption of something God originally created to be right and proper.
The lust of the flesh:
When God made us, he did so in a way that causes us to desire the things that our bodies need. Because of hunger and thirst, we eat and drink. We build shelters and make clothing for protection against the elements and for modesty’s sake. Sexual desire and aesthetic sensibility combine to build a healthy attraction between the sexes. God made us male and female and intended for the human race to populate the earth. God-given physical attraction, when acted upon according to God’s will, leads to marriage and family, both being a blessing from God. The Song of Solomon speaks highly of physical love between spouses. It approves genuine affection and commitment in marriage.
But Satan has perverted this attraction and its healthy expression in marriage. He has redirected it into pornography, promiscuity, fornication, and rape. And he has perverted it into homosexuality and bestiality. All of Satan’s alternatives are selfish and most treat others as objects to be used and discarded – instead of people to be loved and served. They leave a trail of sickened minds, broken relationships and social decay. It is not the world that God created, nor the one he wants for us.
Job knew the dangers of the lust of the flesh. He was a man described by God as upright and blameless (Job 1:8), and as a righteous man Job consciously worked to avoid these perversions: “I have made a covenant with my eyes; How then could I gaze at a virgin?” (Job 31:1 NASB).
The lust of the eyes:
When God created us in his image, he shared His aesthetic sense of beauty. He did this so that we could visually appreciate all things beautiful and know the joy and pleasure He had when He declared them ‘good’. Physical beauty in God’s creation suggests the importance of beauty to God and implies the greater beauty of the Spiritual being who made them. In this way, God has given us all that we need to sustain our physical bodies and has gone beyond, to include an appreciation for beauty to satisfy our souls. He intended for us to exercise ‘dominion’, as a joy and not a burden.
Thus, we read: “The LORD God planted a garden toward the east, in Eden; and there He placed the man whom He had formed. Out of the ground the LORD God caused to grow every tree that is pleasing to the sight and good for food” (Gen 2:8-9 NASB).
Satan has twisted this ability and made it selfish. We look for the purpose of owning and using. An exercise of dominion has been turned into personal conquest, becoming acquisitive, exploitative, and often destructive. Caesar put it well when he boasted, “Veni, vidi, vici”, “I came, I saw, I conquered.”
The boastful pride of life:
When God created us in His image, He took satisfaction in what he had done. He wanted us to share in that kind of pleasure, finding contentment in a job well done. As divine image bearers, we also enjoy the capacity to purpose, to plan, and to choose (volition). But the job that God has given us can only be fulfilled as His servants. He wants us to choose to honour Him, serve Him and obey Him.
Satan has twisted this capacity into a self-willed form of pride. It begins with the idea that God is not in charge, and so I will live my life as I see fit. When I succeed, the credit is mine. I am self-made, self-sufficient and free. Life is all about making a name for myself, carving a niche, making a reputation, and leaving a legacy. “Glory is mine say I.“
This is a rogue form of life – fresh from Satan’s playbook. It promises glory and honour, riches and praise, right now. No need to wait or take handouts from God. Those who say ‘yes’ to Satan are never content. There is never enough wanting and never enough getting.
How sobering then when John reminds his readers that this world along with everything in it is passing away. Not only are our lives on earth temporary, but so is the world itself.
James makes it clear that when we sin, the fault is our own: “But each one is tempted when he is carried away and enticed by his own lust. Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death.” (James 1:14-15, NASB). Satan is certainly active, but God leaves the final decision up to us.
We have a choice. We can go back to God’s original plan and His stated intentions for the creation and for us. We must choose to live that way instead, doing His will, so that His good intentions for us in eternity may be received by us in his eternal kingdom.
Far from a teaching that it doesn’t matter what we do in the body, what we do has eternal implications.
Kitchener, Ontario.
1Note the equivalences here in how John addresses each group of his readers: Sins forgiven is equivalent to knowing Jesus, which is equivalent to overcoming Satan, which is equivalent to knowing the Father, which in turn is equivalent to being strong in the word of God.
This article is the first of 10 drawn from the book of 1 John. These were originally presented as lessons in a Bible class and have been revised for publication. Each article centers on one portion of John’s letter, covering the entirety by the end of the series.
My goal is to highlight many of the teachings and encouragements provided by John as they are all important and continue to guide in matters of doctrine and motivate from day to day.
This first article has two sections:
Introduction
This letter is attributed to the apostle John, though no author is mentioned in it (just as no author is mentioned in the gospel of John, nor in 2 John or 3 John.) The writing styles of the gospel of John and I John are very similar: similar Greek (at least this is what Greek scholars say!), along with contrasting images such as light and darkness, or life and death, and similar phrases and expressions.
1:1-4 indicates that the author was an eyewitness of Jesus, which of course John had been. He was originally a fisherman, called by Jesus to be an apostle, and was one of Jesus’ ‘inner circle’ (along with his brother James and with Peter).
The date of John’s writing isn’t known – many estimates place it between 85 and 95 AD, making it 50 or more years after Jesus’ death. At this time, John was quite possibly the last of the apostles.
The letter isn’t addressed to anyone or to any church, perhaps this was a circular letter – just as Revelation was intended for multiple churches. John was writing to Christians – to believers – as we can see from 2:12, 3:1, and 5:13 and other verses.
It is apparent however that John is familiar with his readers and the doctrinal challenges that they face. So while the main occasion for John’s letter isn’t explicitly stated, it it is clear that Gnosticism has been gaining influence and is endangering the faith of John’s readers. We don’t really need to know all about Gnosticism to understand and benefit from 1 John, but it helps us grasp why John writes as he does.
A central teaching of Gnosticism was that Spirit is entirely good, and Matter (including the human body) is entirely evil. For that reason, they can not be in contact with each other. Salvation is not freedom from sin, but takes place when the spirit is freed from the body. Those who come to know this (The Greek word ‘gnosis’ means ‘knowledge’) gain special insight and understanding of the human condition and of its solution. They look forward to the release of divine spark (our spirit) trapped within us, and in the meantime have the advantage of this hidden truth.
As Gnosticism gained influence, it intersected with Apostolic Christianity, and made its presence felt within the church. Christians (and others) embracing Gnosticism denied that Jesus could have been human. Some said that Christ only seemed to have a body, since all matter is evil. Since Jesus was wholly good, he existed only as Spirit, and could not have had a material (evil) body. God could not have become truly human.
Others taught that the divine Christ (Spirit) joined the man Jesus at His baptism and left Him before He died. John’s first letter refutes these teachings in all of their forms.
Now the belief that the body is bad, led some to treat it harshly. They embraced asceticism to suppress evil and free the spirit to pursue godliness. Some took the opposite approach. Since the body is evil, a little more won’t make any difference. And since the body and spirit are completely separate, we can sin to our heart’s content and keep our spirits pure.
These were the ideas and practices making inroads into some churches at the time that John wrote. They were being merged with Christian beliefs in an early form of syncretism – that threatened to undo the truth of gospel and this was destroying Christian faith.
Therefore, John had two goals in mind as he wrote:
1 John 1:1-2:2
John begins by affirming that Jesus was a real person.
John was an eyewitness, a ‘hand-witness’ and an ‘ear-witness’. He saw, he touched, and heard Jesus first-hand. And what he knew in this way, he proclaimed to his readers and to us, namely, that the one who was eternal Spirit, added humanity to his deity. He was fully human – God in the flesh. Therefore, Gnosticism is false.
God has made common cause with us. The principle is that God could not redeem what he had not first become.
The Hebrew writer puts it this way:
“Therefore, since the children share in flesh and blood, He Himself likewise also partook of the same, so that through death He might destroy the one who has the power of death, that is, the devil, and free those who through fear of death were subject to slavery all their lives. For clearly He does not give help to angels, but He gives help to the descendants of Abraham.”
God did not become an angel to save angels. He became a man to save Mankind. When God became a man, he made it clear that sinfulness is not built into our humanity. He became a man and remained God. As our redeemer, we have fellowship with Him and through Him, with each other (1:3).
The apostle John along with the other apostles knew this firsthand. And they have passed this knowledge on to us. There is nothing lacking in our faith or the certainty with which we may hold it. This knowledge is from God and revealed through Jesus. It is foundational and complete. Nothing can be added to it to make it ‘better’, and nothing can be taken away from it.
The gospel reveals that we have sinned. This is true of every one of us with the exception of Jesus. But sin is a choice. It is not a design fault, put there by a lesser god. And since sin is a choice, we have ‘own’ the responsibility for it. We cannot blame God or in some other way, escape our guilt. John says this explicitly in (1:8). In order for God’s truth to remain in us, we have to admit our sins and turn to God for salvation.
This knowledge is common among those who have accepted the gospel. There is no esoteric knowledge held by a select few. We are sinners, saved by God’s grace which is made possible by the sacrifice of Jesus. Confession of sin and repentance is a prerequisite to forgiveness (1:9). And, forgiveness is only possible because of Jesus Christ. The sacrifice of Jesus not only forgives our sins, but is valuable enough to forgive the sins of the whole world.
When we slip up from time to time (not intentionally and habitually), Jesus is our ‘lawyer’. He is the son of the judge! He knows us, because He was one of us, having overcome all of the same temptations. Hebrews 4:15-16 tells us this and more so that we can draw near with confidence to the throne of grace, to receive mercy and find grace to help in time of need (NASB). John repeats this thought in 1 John 2:1 assuring us that when we so sin, Jesus is our advocate with the Father.
As God’s children, we are to walk in the light, and not in the darkness (1:7). God is Light and in Him there is no darkness at all.
We conclude then that body and Spirit are combined in us, and do not function as separate entities. The things that we do, we do as a whole person. We do not function as component parts, but as whole people. Our spirit – which drives our actions – when focused on God, will make good decisions about what we should do. Jesus spoke to this in Matthew 15:16-20.
Summary
From this first chapter, we learn:
Kitchener ON
I like to ride my bicycle. I enjoy that time alone. I get time to think and sometimes I realize I haven’t even looked around at the countryside that I’ve been riding through. At other times, I love looking out at the vistas, riding along a shady road, or stopping on a bridge over the Grand or the Nith and enjoying the view. Some of those old steel truss bridges have views that probably haven’t changed much in the last hundred years.
But how many of us like to spend time alone – time in thought? Some find it natural while others are uncomfortable with it. And how many have the time or take the time to stop being busy? Yet having time sometimes means – making time.
Jesus was a busy man. For three years he travelled all over Galilee, Samaria, Judea, and even into Gentile areas. He became so popular that at one point He couldn’t even find time to eat. Demands on his time and energy were never ending. He did his best to delegate, training 12 apostles and sending 70 disciples ahead of himself. But the work load was non-stop and the gravity of what he had come to do was staggering.
He had the weight of the world on His shoulders – having come to seek and to save the lost. And it was for that very reason that Jesus found time to be alone – away from the crowds in order to spend time with God. All of the gospel writers say this about Jesus:
“After He had sent the crowds away, He went up on the mountain by Himself to pray; and when it was evening, He was there alone.” Matthew 14:23 (NASB)
“Very early in the morning, while it was still dark, Jesus got up, left the house and went off to a solitary place, where he prayed”. Mark 1:35 (NIV)
“Yet the news about him spread all the more, so that crowds of people came to hear him and to be healed of their sicknesses. But Jesus often withdrew to lonely places and prayed”. Luke 5:15-16 (NIV). Luke goes on to tell us that Jesus did this often. He did this on purpose – taking time to be with God.
Luke 6:12 (NASB) “It was at this time that He went off to the mountain to pray, and He spent the whole night in prayer to God.”
Here is one of the times where we have some specific idea about what Jesus prayed for. The next morning, Jesus chose twelve of His disciples to have a special relationship with Him, and to carry on after He was gone. These were the apostles. Jesus would certainly have been praying about these men, about who to choose, and for them, that God might open their hearts and minds, while also protecting them.
In that same way, we also ought to pray when we have an important decision to make, or are facing a trying time. And while that is true, it is also true that we ought to pray – at all times.
So it was, that when the time came for Jesus to be crucified, He did what he always had…He prayed. Luke 22:41-42. Luke writes: “And He withdrew from them about a stone’s throw, and He knelt down and began to pray…”
There are times when life pretty much forces us to pray. Times of great stress, of uncertainty, and of pain.
In the garden of Gethsemane Jesus knew that He had less than 24 hours to live. And in the time remaining, he would be falsely accused, mocked and whipped, stripped and crucified. He faced pain, shame, and indignity unlike anything in his lifetime. He prepared for that in prayer.
Now if this is what Jesus did… if God’s own Son who had been with God from the beginning, and who knew God’s will and had done it…if He wanted and needed to pray, then how much more do we? How much more time alone with God ought we to spend?
______________________________________
Here are some other biblical instructions about prayer:
Quiet time focusing on God can be much more than prayer.
Therefore, time with God may also focus on Who and What God is, and our place before Him.
Reasons for Time alone with God
How to find time:
Sometimes it is only when we are still and quiet that we can hear His voice.
Kitchener ON
Genesis 22:1-19 (NIV) Some time later God tested Abraham. He said to him, “Abraham!”
“Here I am,” he replied. 2 Then God said, “Take your son, your only son, whom you love—Isaac—and go to the region of Moriah. Sacrifice him there as a burnt offering on a mountain I will show you. ”
3 Early the next morning Abraham got up and loaded his donkey. He took with him two of his servants and his son Isaac. When he had cut enough wood for the burnt offering, he set out for the place God had told him about. 4 On the third day Abraham looked up and saw the place in the distance. 5 He said to his servants, “Stay here with the donkey while I and the boy go over there. We will worship and then we will come back to you. ”6 Abraham took the wood for the burnt offering and placed it on his son Isaac, and he himself carried the fire and the knife. As the two of them went on together, 7 Isaac spoke up and said to his father Abraham, “Father?” “Yes, my son?” Abraham replied. “The fire and wood are here,” Isaac said, “but where is the lamb for the burnt offering?”
8 Abraham answered, “God himself will provide the lamb for the burnt offering, my son.” And the two of them went on together.
9 When they reached the place God had told him about, Abraham built an altar there and arranged the wood on it. He bound his son Isaac and laid him on the altar, on top of the wood. 10 Then he reached out his hand and took the knife to slay his son. 11 But the angel of the LORD called out to him from heaven, “Abraham! Abraham!”
“Here I am,” he replied.
12 “Do not lay a hand on the boy,” he said. “Do not do anything to him. Now I know that you fear God, because you have not withheld from me your son, your only son. ”
13 Abraham looked up and there in a thicket he saw a ram caught by its horns. He went over and took the ram and sacrificed it as a burnt offering instead of his son. 14 So Abraham called that place The LORD Will Provide. And to this day it is said, “On the mountain of the LORD it will be provided. ”
15 The angel of the LORD called to Abraham from heaven a second time 16 and said, “I swear by myself, declares the LORD, that because you have done this and have not withheld your son, your only son, 17 I will surely bless you and make your descendants as numerous as the stars in the sky and as the sand on the seashore. Your descendants will take possession of the cities of their enemies, 18 and through your offspring all nations on earth will be blessed, because you have obeyed me.” 19 Then Abraham returned to his servants, and they set off together for Beersheba. And Abraham stayed in Beersheba.
God spoke to Abraham and gave him a very a specific command “Take your son, and offer him as a burnt offering.” This passage tells us right at the beginning that this was a test for Abraham – but Abraham did not know that. Everything about it was real and he had a lot of time to dwell on it, both before leaving the next morning and for the next three days on the way to Moriah.
What was he thinking? The Genesis account does not tell us, but the decision that he made is plain to see. He immediately obeyed God, travelling from Beersheba to an area near Jerusalem and perhaps to the very mountain on which the Temple was later built [2 Chron 3:1].
As the ‘crow flies’, this was about 60 or 70 kilometres. But the point is that he did not drag his feet or stop to think things over. Whether or not he slept well at night, the one thing that he did not do was to ‘second-guess’ God. God had already called him from his homeland to a place he had never been. God had kept His promise that he and Sarah would have a son – through whom the nations of the earth would be blessed. And God had protected him for many years in a foreign land making him visibly wealthy such that people around him were jealous.
A lesser man might have had doubts. He might have resented having to leave home and living for decades without an heir. He might have faltered in the face of family pressure or rebelled in the name of human decency. He might have taken this as a sign that God had turned against him and canceled the promises made so long ago. He might have done any or all of these, but he did not.
There was no question in Abraham’s mind that God was the one commanding the sacrifice of his son. There was no doubt about the source of his troubles or what it was that he was to do.
Often, when we face troubles, it is with less certainty about their source or clarity about the road ahead. We may ask why it is that God permits us suffer as we do. Why have the things that are happening in my life taken such a negative turn?
Since we believe in God and trust Him, our faith is put to the test. We may even wonder if God is there at all.
Let’s dig a bit more deeply into our story:
To start with, this is a very strange command. God commanded a human sacrifice when all that was known about God forbade the taking of innocent life. (Gen. 9:6) Sometime later God explicitly condemned human sacrifices to Molech. [ref: Lev 18:21, 20:2-5, Jer 32:35] Why then would God want Abraham to kill his son?
From God’s point of view, He was testing Abraham. His intentions became clear when the altar was built and the knife was raised. From start to finish, this was all about the test. Abraham was being put to the test…and not God. It is God’s right to test us…but we are never to do so with Him. His integrity is not in question nor is His resolve or power to keep His promises. But God’s command forced Abraham to make a choice. He said in effect: take your son, your only son whom you love, through whom you hoped to have descendants, and subordinate all of that to your love for and fear of Me.
And in response, Abraham set out as soon possible. He headed straight for the place that God would show him. When the time came, Abraham and Isaac went on alone leaving the servants with their animals and supplies. Yet in parting, Abraham said to the two young men: “I and the lad will go over there; and we will worship and return to you.” “We” will return to you. This may seem a strange thing for Abraham to say, knowing that God had commanded him to sacrifice Isaac as a burnt offering. But we know from the book of Hebrews what Abraham had concluded.
Hebrews 11:17-19 (NIV) 17 By faith Abraham, when God tested him, offered Isaac as a sacrifice. He who had embraced the promises was about to sacrifice his one and only son, 18 even though God had said to him, “It is through Isaac that your offspring will be reckoned.” 19 Abraham reasoned that God could even raise the dead, and so in a manner of speaking he did receive Isaac back from death.
The test was: does Abraham have enough faith in Me to obey Me by taking the life of his son? Does he believe that I will still fulfill My promises to Him that can only come to pass through Isaac?
Genesis 17:19 (NIV) 19 Then God said, “…your wife Sarah will bear you a son, and you will call him Isaac. I will establish my covenant with him as an everlasting covenant for his descendants after him.
Genesis 21:12 (NIV) 12 But God said to [Abraham], “..it is through Isaac that your offspring will be reckoned.
The choice then was to believe or not to believe, to obey or to disobey God. There was no middle ground – no way to obey short of offering his son Isaac. Isaac was still just a lad, unmarried and without descendants.
But Abraham did not try to rationalize his way out. He did not say:
Instead, Abraham resolved this contradiction by recognizing that God had already fulfilled many of His promises, and he believed that God would fulfill this one also. In fact, he thought that God would fulfill His promise by raising Isaac from the dead.
Abraham stepped out in faith. He did not do it blindly, nor did he abandon rational thinking. This was absolutely not an ‘existential leap’ from a meaningless present to an unknown future. Quite the opposite. It was exactly what Biblical faith must always be. Abraham trusted the God whom he knew was there. He heeded the God who had not been silent. He obeyed the God who always rewarded obedience, and in so doing, he charted a course for us all to follow. He looked beyond the land of promise to an eternal city whose builder and maker is God. Fortified by promises kept, he took hold of by faith – those promises yet to come.
Abraham’s faith resulted in obedience. His was not faith in faith…but faith in almighty God and in His word. To which God responded by reaffirming His promises to Abraham.
Genesis 22:15-18 (NIV) 15 The angel of the LORD called to Abraham …16 and said, “I swear by myself, declares the LORD, that because you have done this and have not withheld your son, your only son, 17 I will surely bless you and make your descendants as numerous as the stars in the sky and as the sand on the seashore. Your descendants will take possession of the cities of their enemies, 18 and through your offspring all nations on earth will be blessed, because you have obeyed me.”
“Now I know that you fear God, since you have not withheld your son, your only son, from Me.” (22:12)
Two thing push to the forefront in these verses.
Abraham passed a test that he might also have failed and in so doing provided a ‘type’ for the sacrifice of God’s own Son (Heb 11:19)
It is clear then that God’s advance ‘knowing’ does not impinge upon or predetermine our ‘doing’. Each is real yet distinctly separate as causal realities. God has given us freedom of choice and honours our choices. Biblical faith is ours and not something imposed upon us from above. This was true for God’s own Son. The Father knew that Jesus would live a sinless life and would die upon the cross for our salvation. He predicted this and more in scriptures, all of which were fulfilled by Jesus. Yet Jesus still had to choose. He still had to obey and He still had to go to the cross. It was not finished until it was.
And so it was that Abraham really did pass God’s test. This passage in Genesis was recorded by God through Moses for our benefit – for teaching and training us in righteousness [ref: 2 Tim 3:16]. And while we are spectators to the life of Abraham, we are participants in the here and now.
God is not finished with us. Each of His commands tests our obedience. The question for us is: will be trust Him enough to obey Him?
Abraham showed us that:
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Bible Stories for Adults
Text: Genesis 11:1-9
(NIV) Now the whole world had one language and a common speech. 2 As people moved eastward, they found a plain in Shinar and settled there. 3 They said to each other, “Come, let’s make bricks and bake them thoroughly.” They used brick instead of stone, and tar for mortar. 4 Then they said, “Come, let us build ourselves a city, with a tower that reaches to the heavens, so that we may make a name for ourselves; otherwise we will be scattered over the face of the whole earth.”
5 But the LORD came down to see the city and the tower the people were building. 6 The LORD said, “If as one people speaking the same language they have begun to do this, then nothing they plan to do will be impossible for them. 7 Come, let us go down and confuse their language so they will not understand each other.” 8 So the LORD scattered them from there over all the earth, and they stopped building the city. 9 That is why it was called Babel —because there the LORD confused the language of the whole world. From there the LORD scattered them over the face of the whole earth.
The basic story is about a tower that some people built a long time ago – thousands of years ago, in fact. But, far from just an interesting incident, God had a purpose for having Moses write it down. The account is about human pride and rebellion, underlining the importance of obedience to God’s word and the consequences of failing to do so.
This story is set in history, taking place sometime after Noah’s death as recorded in Gen 9:28.
Looking back to Noah:
Whether this took place before all the migration described in chapter 10, while all the people were still together, or whether this was one of the branches of Noah’s family, we come to the episode of the tower of Babel in chapter 11. It could certainly fit chronologically before the scattering of the people described in chapter 10. And, as we’ll see, this would also make sense in context of the events surrounding the tower.
The location was somewhere in what was to become Babylon and today is modern day Iraq.
Observation: When members of the godhead purposed to create Mankind in their own image, they expressed that divine intent with the words ‘Let Us’ (Gen 1:27) Similar cooperative intent was echoed by the migrants to the land of Shinar who in rebellion to God said “Come let us build…(Gen 11:4)”. God responded with another ‘Let Us’…to put an end to that rebellion (Gen 11:7).
We are reminded that while men and women rebel and sin, the will of God still prevails. He guides the flow of history, establishing physical and spiritual boundaries beyond which we cannot go. It is rather within these boundaries that we decide whether or not we will trust and obey, or go our own way.
Looking ahead to Abram’s calling
Genesis 12:1-3 (NIV) The LORD had said to Abram, “Go from your country, your people and your father’s household to the land I will show you. 2 “I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing. 3 I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth
will be blessed through you. ”
What lessons might we take away from this?
“I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing.” (12:2). “So Abram went, as the LORD had told him;” (12:4)
Summing up:
James 4:13-17 (NIV) 13 Now listen, you who say, “Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money.” 14 Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes. 15 Instead, you ought to say, “If it is the Lord’s will, we will live and do this or that.” 16 As it is, you boast in your arrogant schemes. All such boasting is evil. 17 If anyone, then, knows the good they ought to do and doesn’t do it, it is sin for them.
John 6:40 (NIV) For my Father’s will is that everyone who looks to the Son and believes in him shall have eternal life, and I will raise them up at the last day.”
