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The Legacy Standard Bible

Beginning on Sunday, December 8, 2024, our Pastor began using the LSB version of the Bible in all of his teaching and preaching. This is the newly updated version of the NASB, which he has been using for a number of years. Here is some information on the LSB for those who would like to learn more. It also explains why Pastor Alan is now using this version of the English Bible.

The Legacy Standard Bible has been produced with the conviction that the words of Scripture as originally penned in Hebrew, Aramaic, and Greek are the eternal Word of God. The Holy Scriptures speak with authority to each generation, giving wisdom that leads to salvation, that people may serve Christ to the glory of God. Because it is God-breathed (2 Tim. 3:16), every word of it is inspired, every word is true, and every word must be conveyed to every nation, tribe, people, and tongue (Rev. 7:9), so that every word can be taught and obeyed (Josh. 23:14; Mt. 28:20; Jn. 17:17).

THE FOURFOLD AIM OF THE LOCKMAN FOUNDATION

1. These publications shall be true to the original Hebrew, Aramaic, and Greek.

2. They shall be grammatically correct.

3. They shall be understandable.

4. They shall give the Lord Jesus Christ His proper place, the place which the Word gives Him; therefore, no work will ever be personalized.

PREFACE TO THE LEGACY STANDARD BIBLE

In the history of the English Bible translations, the King James Version is the most well-known. This time-honored version of 1611, itself a revision of the Bishops’ Bible of 1568, became the basis for the English Revised Version, which appeared in 1881 (New Testament) and 1885 (Old Testament). Its American counterpart, a product of both British and American scholarship, was published in 1901. Recognizing the values of the American Standard Version, The Lockman Foundation felt an urgency to preserve the ASV while incorporating recent discoveries of Hebrew and Greek textual sources and rendering it into more current English. This resulted in the New American Standard Bible, a translation based upon the time-honored principles of translation of the ASV and KJV, along with other linguistic tools and biblical scholarship.

The Legacy Standard Bible reflects another iteration of such preservation and refinement. Worked on by a core translation team in conjunction with pastors and educators from different countries, it is designed to honor, maintain, and advance the tradition represented by the NASB.

PRINCIPLES OF TRANSLATION

Key Principles: The Legacy Standard Bible has worked to uphold the style and translational choices of the NASB as much as possible. Even more, it has endeavored to follow through on the NASB’s stated intent to be true to the original Hebrew, Aramaic, and Greek. While the interpreter, teacher, and pastor have the goal of understanding what the text means, the translator is to provide them with what the text says. Consistently, the goal of this translation is to be a window into the original text. Within that goal, this revision has focused upon accuracy and consistency. It has checked that words and grammar have been carried over properly. It also established rules for the consistent translation of terms within their various nuances. This allows the reader to more easily reconstruct what the original texts said. It also helps the reader more easily trace the flow of argument within a text, identify when the same word is used in another passage, and make connections between texts.

There are limits to the application of this philosophy. In this edition, a word might not be translated consistently in order to maintain a highly familiar rendering of a text or to preserve a wordplay in the text that advances the inspired author’s message. Moreover, because Scripture is a literary masterpiece, some linguistic features could not be transferred to this translation, not even by a note. Nevertheless, ensuring that the original languages are precisely rendered paves the way for careful readers to discover these insights for themselves.

In this way, the LSB upholds the philosophy that a translation does not replace pastors or teachers but rather depends upon faithful believers and the church to study and live out what has been written (Acts 8:30-31). Translation is a tool for the church and must be done in that context so that each word of Scripture may be taught and lived.

Modern English Usage: The attempt has been made to render the grammar and terminology in contemporary English. When word-for-word literalness was determined unacceptable to the modern reader; a change was made in the direction of a more current English idiom. In the instances where this has been done, the more literal rendering has been indicated in the notes. There are a few exceptions to this procedure. Of note, while an effort has been made to incorporate conjunctions as much as possible, the conjunction “and” is occasionally not translated at the beginning of sentences because of differences in style between ancient and modern writing. Punctuation is a relatively modern invention, and ancient writers often linked most of their sentences with “and” or other connectives.

Alternate Readings: In addition to the more literal renderings, notations have been made to include readings of variant manuscripts, explanatory equivalents of the text, and alternate translations that may bring out a play on words difficult to maintain in the text. These notations have been used specifically to assist the reader in comprehending the terms used by the original author.

THE COMMITMENTS OF THE LEGACY STANDARD BIBLE

The Legacy Standard Bible aspires to be a legacy preserved – to uphold the work and tradition that is found in translations from the KJV, ASV, to NASB.

The Legacy Standard Bible aspires to be a legacy performed – to advance the commitments of past translations by bringing forth features of the original text relative to accuracy and consistency.

The Legacy Standard Bible aspires to be a legacy passed on – to equip generations to study Scripture and continue the philosophy of being a window.
~ The Lockman Foundation

For additional information we recommend you contact The Lockman Foundation -- https://www.lockman.org/legacy-standard-bible-lsb/

JOHN TEACHES ON LOVE

Selected Scriptures from the LSB

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JOHN TEACHES ON LOVE

Text: Selected Scriptures from the LSB

Prayer: Gracious heavenly Father, we come before You with open hearts and minds, as we prepare to dig into Your holy Word. I ask You to clear away any distractions and doubts. Help us focus on the lessons You have prepared for us to learn this morning. May our hearts be fertile soil, ready to receive the seeds of Your wisdom. In the name of Jesus, I pray, Amen.

Introduction: In this week’s study, we’re jumping ahead by about 15 to 20 years. Most of the NT was written in the first 35 years after Jesus’ ascension. We have briefly mentioned the persecutions that the Christians were facing through these decades, and we learned about much of what Paul endured. Both Peter and Paul were martyred in the last 60s. Although the church continued to grow, so did the persecution against Christians. The apostles were killed in various ways, and the next generation of leaders stepped up to lead the churches throughout the empire.

John, however, avoided martyrdom. He was the only apostle to die of old age. Nearly 20 years after the last of Paul’s epistles, John penned three short letters. Not much had changed during this time. The church still grew and faced persecution. The gospel continued to be proclaimed and disciples continued to make disciples. But just as Peter and Paul had warned, false doctrine was threating the church. John wrote to call believers back to the fundamentals of the faith. He sought to remind them of the truth of the message they had heard and to exhort them to love.

I. CHRISTIAN LOVE (1 Jn. 2:7-11, 2:15-17, 3:11-18, 4:7-21)

Today we’re going to examine John’s teaching about Christian love.

[READ 1 Jn. 2:7-11]

7 Beloved, I am not writing a new commandment to you, but an old commandment which you have had from the beginning; the old commandment is the word which you have heard. 8 On the other hand, I am writing a new commandment to you, which is true in Him and in you, because the darkness is passing away and the true Light is already shining. 9 The one who says he is in the Light and yet hates his brother is in the darkness until now. 10 The one who loves his brother abides in the Light and there is no cause for stumbling in him. 11 But the one who hates his brother is in the darkness and walks in the darkness, and does not know where he is going because the darkness blinded his eyes.

1 Jn. 2:7-8
7 Beloved, I am not writing a new commandment to you, but an old commandment which you have had from the beginning; the old commandment is the word which you have heard. 8 On the other hand, I am writing a new commandment to you, which is true in Him and in you, because the darkness is passing away and the true Light is already shining.

As we notice in verse 7, as well as many other places in this epistle, John was writing to Christians. This is evidenced by his use of “beloved.” He was not giving them a new commandment, but one that they had learned from the beginning. By the way, John is not contradicting himself when he says “it is not a new commandment” in verse 7, but then, “it is a new commandment” in verse 8. Although it may sound a bit confusing at first, John was emphasizing that the commandment was one they had already been given (thus not a new command), but it was new in that Jesus had established it in a new way. The OT had commanded that they love the Lord with all their heart, soul, and might (Deut. 6:5) and love their neighbor as themselves (Lev. 19:18). But Jesus had heightened the standard and given the new commandment to love each other as He had loved them (Jn. 13:34). Also in verse 8, notice the contrast between light and darkness. The true light is Jesus, and darkness is the state in which those who are not saved exist. Without the light of Christ, they are blinded.

1 Jn. 2:9-11
9 The one who says he is in the Light and yet hates his brother is in the darkness until now. 10 The one who loves his brother abides in the Light and there is no cause for stumbling in him. 11 But the one who hates his brother is in the darkness and walks in the darkness, and does not know where he is going because the darkness blinded his eyes.

According to verses 9 & 11, the one who hates his brothers and sisters is still in darkness, even if he claims otherwise. Then in verse 10, he states the one who abides in the light is the one who loves his brothers and sisters.

John is making the point that a Christian is characterized by love. Someone may claim to follow Christ, but if they are characterized by hate toward other believers, their claim is false. Now let’s move down just a few verses to 2:15-17.

[READ 1 Jn. 2:15-17]

15 Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. 16 For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. 17 And the world is passing away, and also its lusts, but the one who does the will of God abides forever.

1 Jn. 2:15-17
15 Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. 16 For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. 17 And the world is passing away, and also its lusts, but the one who does the will of God abides forever.

In verse 15, John instructs his readers not to love the world, then gives the reason -- those who love the world do not have the love of the Father in them. John summarizes the things of the world in verse 16 as the lust of the flesh, the lust of the eyes, and the pride of life. These same three desires are what Satan used to successfully tempt Eve in Eden (see Gen. 3:1-6). He plied these same desires as he unsuccessfully tried to tempt Jesus in the wilderness (see Mt. 4:1-11). Throughout history including our own time, these same three fiery darts are the primary weapons in Satan’s arsenal of temptations. Let me explain. The desires of the flesh could include things like laziness, gluttony, alcoholism, lust, rebellion, selfishness, or anything that satisfies the sinful desires of self. The desires of the eyes could include lust, envy, or things that are deceptively appealing. The pride of life can include arrogance or a false sense of self-sufficiency. Of course there are many, many other temptations that could be included in this list, but they all basically fall under one of these three categories. And remember, temptation to sin occurs when we try to fulfill our God-given desires in an ungodly way. According to verse 16, where do these temptations to fulfill a godly desire in an ungodly way come from? They do not come from God but from the world. Verse 17 reminds us that these things have a fleeting value at best, because they are passing away. In this same verse, John emphasizes that doing the will of God has eternal value.

John consistently refers to the characteristic of love as indicative of an abiding relationship with God. Love for the brethren is one of the identifying marks of the children of God. But the opposite is also true. Love of the world cannot coexist with the love of the Father. Friendship with the world is enmity with God (see Jas. 4:4). Now let’s observe how John expounds on this truth.

[READ 1 Jn. 3:11-18]

11 For this is the message which you have heard from the beginning, that we should love one another; 12 not as Cain, who was of the evil one and slew his brother. And for what reason did he slay him? Because his deeds were evil, and his brother’s were righteous.
13 Do not marvel, brothers, if the world hates you. 14 We know that we have passed out of death into life, because we love the brothers. The one who does not love abides in death. 15 Everyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him. 16 By this we have known love, that He laid down His life for us; and we ought to lay down our lives for the brothers. 17 But whoever has the world’s goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him? 18 Little children, let us not love with word or with tongue, but in deed and truth.

1 Jn. 3:11-14
11 For this is the message which you have heard from the beginning, that we should love one another; 12 not as Cain, who was of the evil one and slew his brother. And for what reason did he slay him? Because his deeds were evil, and his brother’s were righteous.
13 Do not marvel, brothers, if the world hates you. 14 We know that we have passed out of death into life, because we love the brothers. The one who does not love abides in death.

According to verse 11, the message John emphasizes is we should love one another. How long have John’s readers (and us) heard this message? From the beginning. This refers to the beginning of the gospel message. Love has always been the central theme of Christianity. Notice John uses an historical example in verse 12. He points to the historical account of Cain, who murdered his brother. Why did Cain murder Abel? Because his deeds were evil and Abel’s were righteous. If we look back to the account in Genesis, we see that Cain was angry because God didn’t accept his sacrifice but favored Abel’s. This is another example of why we cannot separate the NT from the OT. John is making his point: hating one’s brother is a characteristic of those who are not following God. He also draws a connection, in verse 13, to the expectation of the world hating the children of God. Then in verse 14, John gives us the proof test of passing from death into life. “We know that we have passed out of death into life, because we love the brothers.”

1 Jn. 3:15-18
15 Everyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him. 16 By this we have known love, that He laid down His life for us; and we ought to lay down our lives for the brothers. 17 But whoever has the world’s goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him? 18 Little children, let us not love with word or with tongue, but in deed and truth.

In verse 15, John visualizes another truth from the historical account of Cain and Abel, “everyone who hates his brother is a murderer, and does not have eternal life abiding in him.” Then, in verse 16, he shows us what Christian love looks like. Jesus demonstrated this love by laying down His life for us. Likewise, we ought to lay down our lives for our brothers and sisters in Christ. Another example of love John provides is found in verse 17, we are to use our own possessions to help a brother or sister in need. Finally, John exhorts us to love genuinely and practically, “not with word or with tongue, but in deed and truth.” Christian love is not characterized by emotion or statement, but by self-sacrificing action.

John then goes on to explain the source of Christian love.

[READ 1 Jn. 4:7-21]

7 Beloved, let us love one another, for love is from God; and everyone who loves has been born of God and knows God. 8 The one who does not love does not know God, because God is love. 9 By this the love of God was manifested in us, that God has sent His only begotten Son into the world so that we might live through Him. 10 In this is love, not that we have loved God, but that He loved us and sent His Son to be the propitiation for our sins. 11 Beloved, if God so loved us, we also ought to love one another. 12 No one has beheld God at any time; if we love one another, God abides in us, and His love is perfected in us. 13 By this we know that we abide in Him and He in us, because He has given us of His Spirit. 14 We have beheld and bear witness that the Father has sent the Son to be the Savior of the world.
15 Whoever confesses that Jesus is the Son of God, God abides in him, and he in God. 16 And we have come to know and have believed the love which God has in us. God is love, and the one who abides in love abides in God, and God abides in him. 17 By this, love has been perfected with us, so that we may have confidence in the day of judgment, because as He is, so also are we in this world. 18 There is no fear in love; but perfect love casts out fear, because fear involves punishment, and the one who fears is not perfected in love. 19 We love, because He first loved us. 20 If someone says, “I love God,” and hates his brother, he is a liar; for the one who does not love his brother whom he has seen, cannot love God whom he has not seen. 21 And this commandment we have from Him, that the one who loves God should love his brother also.

1 Jn. 4:7-10
7 Beloved, let us love one another, for love is from God; and everyone who loves has been born of God and knows God. 8 The one who does not love does not know God, because God is love. 9 By this the love of God was manifested in us, that God has sent His only begotten Son into the world so that we might live through Him. 10 In this is love, not that we have loved God, but that He loved us and sent His Son to be the propitiation for our sins.

John begins this section by explaining why we should love one another. In verse 7, this is straightforward and simply expressed: love is from God and is a product of being born of God and knowing Him. Verses 8 & 9 tell us that God made His love known by sending His only Son to die so we could have life. According to verse 10, does love begin with us? No. Love does not originate from us loving God, but from Him loving us.

1 Jn. 4:11-14
11 Beloved, if God so loved us, we also ought to love one another. 12 No one has beheld God at any time; if we love one another, God abides in us, and His love is perfected in us. 13 By this we know that we abide in Him and He in us, because He has given us of His Spirit. 14 We have beheld and bear witness that the Father has sent the Son to be the Savior of the world.

Verses 11 & 12 explain what not seeing God has to do with love. When we love one another, God’s love is manifest in us. Even though God cannot be seen, the world can see Him through our loving relationships with each other. As recorded in verses 13 & 14, we know we abide in God because “He has given us His Spirit,” and we confess (bear witness) that Jesus is the Son of God.

1 Jn. 4:15-17
15 Whoever confesses that Jesus is the Son of God, God abides in him, and he in God. 16 And we have come to know and have believed the love which God has in us. God is love, and the one who abides in love abides in God, and God abides in him. 17 By this, love has been perfected with us, so that we may have confidence in the day of judgment, because as He is, so also are we in this world.

As we can see, John continues this thought into this next set of verses. God is love. If we abide in Him, we abide in His love. He has sent His Son as a sacrifice for our sin and sent His Spirit to dwell in us. So, in these very intimate ways, we have come to know the love of God. Love becomes a marker for the one who abides in God and whom God abides in. In this way, our love for one another gives us confidence that God dwells in us, which, as verse 17 bears out, gives us confidence in the coming judgment. We will not be judged based on our sinful behaviors, but on the righteousness of Christ.

1 Jn. 4:18-21
18 There is no fear in love; but perfect love casts out fear, because fear involves punishment, and the one who fears is not perfected in love. 19 We love, because He first loved us. 20 If someone says, “I love God,” and hates his brother, he is a liar; for the one who does not love his brother whom he has seen, cannot love God whom he has not seen. 21 And this commandment we have from Him, that the one who loves God should love his brother also.

In verse 18, John encourages us with his words “perfect love casts out fear.” In the context of judgment, fear has to do with punishment. But as believers, we become “perfected in love.” This is characterized by a mature, consistent, and genuine love for one another. As I’ve just explained, this gives us confidence in the coming judgment. We will not be judged based on our sinful behaviors, but on the righteousness of Christ. So, why do we love God? Verse 19 says, “because He first loved us.” Can someone love God and hate other believers at the same time? Not according to verse 20. Anyone who claims such a thing is a liar. Verse 21 gives a commandment to believers, if we love God, then we must love one another.

John’s letter can seem somewhat repetitive, but he had an important truth to teach. Each time that he circles back to the topic of genuine, godly love, he expounds on it more. John teaches that love is central to the Christian message. Not only is the gospel the manifestation of God’s love, but also love is how we know that God abides in us. When we show Christian love, we are testifying to the love of God.

We cannot love God and continue to hate our brothers and sisters in Christ. We are all members of one body, with the same Spirit dwelling within us. To hate a brother is to hate the Spirit within you. John wrote in absolutes, so we understand that this doesn’t mean a moment of hatred signifies that we are not saved. But we cannot continue in a state of hatred. Our lives cannot be characterized by hate, if we are truly children of God. And this is not an entirely ethereal concept. We are not called to feel love or to say we love; we are called to act out our love, just as Jesus laid down His life for us.

II. LOVE IN ACTION (1 Jn. 5:1-5; 3 Jn. 5-20; Philemon 4-22)

So, what does the Bible teach about how to show love? John gives us a general idea in 1 Jn. 5:1-5.

[READ 1 Jn. 5:1-5]

1 Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the One who gives new birth loves also the one who has been born of Him. 2 By this we know that we love the children of God, when we love God and do His commandments. 3 For this is the love of God, that we keep His commandments; and His commandments are not burdensome. 4 For everything that has been born of God overcomes the world; and this is the overcoming that has overcome the world -- our faith.
5 Who is the one who overcomes the world, but he who believes that Jesus is the Son of God?

1 Jn. 5:1-3
1 Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the One who gives new birth loves also the one who has been born of Him. 2 By this we know that we love the children of God, when we love God and do His commandments. 3 For this is the love of God, that we keep His commandments; and His commandments are not burdensome.

According to verse 3 of this passage, we show that we love God by obeying His commandments. Verse 3 reminds us that  God’s commandments are not burdensome. Therefore, if we love God, we will delight in keeping His commands.

1 Jn. 5:4-5
4 For everything that has been born of God overcomes the world; and this is the overcoming that has overcome the world -- our faith.
5 Who is the one who overcomes the world, but he who believes that Jesus is the Son of God?

Besides love and obedience, the other trait John identifies as necessary for overcoming the world is faith. Verse 5 makes it clear that the one who overcomes the world is the one who believes that Jesus is the Son of God.

And as we have seen, the one who has faith that Jesus is the Son of God abides in the love of God and demonstrates this by keeping His commandments. So, in a general sense, we show that we love God through obedience. Now, let’s look at some other ways we show love.

[READ 3 Jn. 5-11]

5 Beloved, you are acting faithfully in whatever work you do for the brothers, and are doing this though they are strangers; 6 and they bore witness to your love before the church. You will do well to send them on their way in a manner worthy of God. 7 For they went out for the sake of the Name, receiving nothing from the Gentiles. 8 Therefore we ought to support such men, so that we may be fellow workers with the truth.
9 I wrote something to the church, but Diotrephes, who loves to be first among them, does not welcome what we say. 10 For this reason, if I come, I will bring to remembrance his deeds which he does, unjustly disparaging us with wicked words. And not satisfied with this, he himself does not welcome the brothers either, and he forbids those who want to do so and puts them out of the church.
11 Beloved, do not imitate what is evil, but what is good. The one who does good is of God; the one who does evil has not seen God.

3 Jn. 5-8
5 Beloved, you are acting faithfully in whatever work you do for the brothers, and are doing this though they are strangers; 6 and they bore witness to your love before the church. You will do well to send them on their way in a manner worthy of God. 7 For they went out for the sake of the Name, receiving nothing from the Gentiles. 8 Therefore we ought to support such men, so that we may be fellow workers with the truth.

John wrote this letter to Gaius after being brought a report about him. Verses 5 & 6 give us the tone of the letter. John affirmed, praised, and commended Gaius’ efforts. Although the letter is somewhat vague, verses 6-8 seem to indicate that Gaius had been supporting fellow believers as they passed through his area, showing hospitality and love to them. Likely, he gave them a place to stay, fed them, and perhaps gave them money or equipment for their journey. Gaius did not know these brothers. Verse 5 tells us they were strangers to him. Verse 7 informs us that these brethren had gone out “for the sake of the Name,” which indicates that they were likely missionaries traveling through the area. And in verse 8, John verifies that these men should be supported as brothers and fellow workers, while in verse 6, he commends Gaius for the Christian love he had exhibited toward them.

3 Jn. 9-10
9 I wrote something to the church, but Diotrephes, who loves to be first among them, does not welcome what we say. 10 For this reason, if I come, I will bring to remembrance his deeds which he does, unjustly disparaging us with wicked words. And not satisfied with this, he himself does not welcome the brothers either, and he forbids those who want to do so and puts them out of the church.

While John commends Gaius, he condemns Diotrephes for his lack of hospitality, unloving actions, sinful deeds, and judgmental attitude.

3 Jn. 11
11 Beloved, do not imitate what is evil, but what is good. The one who does good is of God; the one who does evil has not seen God.

In verse 11, we find a warning and admonishment. We are commanded not to imitate evil, like Diotrephes, while we are exhorted to do good, like Gaius. Then we are reminded that whoever does evil has not seen God.

Philemon and Onesimus give us another good example of love in action.

[READ Philemon 4-23]

4 I thank my God, always making mention of you in my prayers, 5 because I hear of your love and of the faith which you have toward the Lord Jesus and toward all the saints; 6 and I pray that the fellowship of your faith may become effective through the full knowledge of every good thing which is in you for the sake of Christ. 7 For I have come to have much joy and comfort in your love, because the hearts of the saints have been refreshed through you, brother.
8 Therefore, though I have much boldness in Christ to command you to do what is proper, 9 yet for love’s sake I rather plead with you -- since I am such a person as Paul, the aged, and now also a prisoner of Christ Jesus.
10 I plead with you for my child Onesimus, of whom I became a father in my chains, 11 who formerly was useless to you, but now is useful both to you and to me. 12 I have sent him back to you in person, that is, my very heart, 13 whom I intended to keep with me, so that on your behalf he might minister to me in my chains for the gospel, 14 but without your consent I did not want to do anything, so that your goodness would not be, in effect, by compulsion but voluntary. 15 For perhaps he was for this reason separated from you for a while, that you would have him back forever, 16 no longer as a slave, but more than a slave, a beloved brother, especially to me, but how much more to you, both in the flesh and in the Lord.
17 If then you regard me a partner, accept him as you would accept me. 18 But if he has wronged you in any way or owes you anything, charge that to my account. 19 I, Paul, am writing this with my own hand, I will repay it (not to mention to you that you owe to me even your own self as well). 20 Yes, brother, let me benefit from you in the Lord. Refresh my heart in Christ!
21 Having confidence in your obedience, I write to you, since I know that you will do even more than what I say.
22 And at the same time also prepare me a lodging, for I hope that through your prayers I will be graciously given to you.

Philemon 4-7
4 I thank my God, always making mention of you in my prayers, 5 because I hear of your love and of the faith which you have toward the Lord Jesus and toward all the saints; 6 and I pray that the fellowship of your faith may become effective through the full knowledge of every good thing which is in you for the sake of Christ. 7 For I have come to have much joy and comfort in your love, because the hearts of the saints have been refreshed through you, brother.

So, what can we discern about Philemon? In verse 5, we learn he was a believer, who was known for his love and faith toward God and the brothers. He apparently did a lot for the brethren, because as verse 7 intimates many were refreshed through his hospitality and support.

Philemon 8-11
8 Therefore, though I have much boldness in Christ to command you to do what is proper, 9 yet for love’s sake I rather plead with you -- since I am such a person as Paul, the aged, and now also a prisoner of Christ Jesus.
10 I plead with you for my child Onesimus, of whom I became a father in my chains, 11 who formerly was useless to you, but now is useful both to you and to me.

From these verses we discover Paul had the authority to command Philemon, but instead he chose to make a request of him so Philemon would have the opportunity to choose how to respond. This way, Paul showed love and trust toward Philemon and gave him the opportunity to respond in love toward Onesimus.

Philemon 12-16
12 I have sent him back to you in person, that is, my very heart, 13 whom I intended to keep with me, so that on your behalf he might minister to me in my chains for the gospel, 14 but without your consent I did not want to do anything, so that your goodness would not be, in effect, by compulsion but voluntary. 15 For perhaps he was for this reason separated from you for a while, that you would have him back forever, 16 no longer as a slave, but more than a slave, a beloved brother, especially to me, but how much more to you, both in the flesh and in the Lord.

In verses 12-14, Paul requests Philemon to accept Onesimus back in a spirit of forgiveness and love. Onesimus was a bondservant of Philemon, but he had run away. At some point, he encountered Paul, heard the gospel, and was saved. It seems that he had been serving with Paul, but he and Paul agreed that he now needed to settle this business between himself and his master, whom he had run away from. Paul sent this letter to Philemon along with Onesimus, urging Philemon to forgive and free Onesimus. Paul suggests in verse 15 perhaps it was providential that Onesimus had run away and encountered the gospel. This way, he could return as a beloved brother, who was now useful for the ministry. Verse 16 shows how Paul encouraged Philemon to receive Onesimus not as a slave, but as a beloved brother, just as joyfully and lovingly as Philemon would receive Paul. This would entail hospitality and support.

Philemon 17-21
17 If then you regard me a partner, accept him as you would accept me. 18 But if he has wronged you in any way or owes you anything, charge that to my account. 19 I, Paul, am writing this with my own hand, I will repay it (not to mention to you that you owe to me even your own self as well). 20 Yes, brother, let me benefit from you in the Lord. Refresh my heart in Christ!
21 Having confidence in your obedience, I write to you, since I know that you will do even more than what I say.

Paul demonstrates love toward both Philemon and Onesimus. Not only did he give Philemon the opportunity to respond of his own accord rather than forcing the issue (as we saw in verses 9-11) Paul also offers in verses 18-19 to pay back anything that Onesimus might owe Philemon. By doing this, Paul showed love toward Onesimus by paying his debt and to Philemon by not asking him to assume that debt. As verses 20 & 21 bear out, Paul expected a positive outcome. He had confidence that Philemon would respond in love and faith and would demonstrate even more brotherly love than he had requested.

In this case, we see love displayed as reconciliation and forgiveness, in addition to hospitality and support. Love is also shown through exhorting, trusting, and offering to pay another’s debt. Further, Onesimus showed love toward Paul and Philemon by agreeing to return and reconcile with Philemon so that he could serve the Body of Christ without restraint.

Biblical love is portrayed as an action; most often a self-sacrificing action. Just think about the example John gave us. He said that we know love by the sacrifice of Jesus on the cross. Jesus was God, and yet He humbled Himself, took on flesh, became a servant, and died our death so that we might be forgiven and reconciled to Him. If this is love, then our Western view of love is completely off base. Love is not an emotion or state of attraction. Jesus died for us while we were His enemies. Love is choosing to place another’s welfare above your own desires. Love is not just expressed in words or displays of affection. Love is expressed in sacrificial action. Biblical examples include showing hospitality, forgiving debts, meeting needs, and even delivering hard exhortations and admonishments. If we are to love like Christ, we must ask how we can serve one another.

III. WHAT WE’VE HEARD FROM THE WORD

It’s clear that John was concerned with genuine fellowship and love among the brethren. As he wrote to believers, he emphasized that they were to love one another as Christ had loved them. This was not a new teaching, but it was a distinctive mark of a genuine believer, which was an important thing to identify during the time of the early church. The believers’ faith was being shaken as false believers and antichrists infiltrated the church and denied the faith. So, John explained to them, and us, that they could be confident in their salvation. They could know that they were children of God. In the same way, they could identify those who were not of God by their love for the world and their pursuit of sinful pleasures. It all comes down to loving others sacrificially, just as God through Christ loves us.

Prayer: Heavenly Father, thank You for loving us and always seeing us. We are so grateful that we’re not invisible to You. Lord, You alone are worthy of all praise, blessing, honor and glory. We praise You for Your perfect love demonstrated by sending Your Son Jesus into our world and for the sacrifice He made for our redemption. May the Holy Spirit apply the realities we’ve learned today to each of our lives. Help us to love one another, and all believers sacrificially. Grant us the courage to make decisions that align with Your will, and the peace to accept the paths You lay before us. In Jesus’ name I pray, Amen.

Invitation # 302: “Share His Love” (3 vs.)

Benediction: Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; for God is love.
Amen. (1 Jn. 4:7-8)

JOHN TEACHES ON LOVE - Study Guide

JOHN TEACHES ON LOVE

Answers (Lesson 177) - August 10, 2025 - Rev. Alan Cousins

Text: Selected Scriptures from the LSB

Introduction: John penned three short letters. The church was still growing and facing persecution. The gospel continued to be proclaimed and disciples continued to make disciples.

Just as Peter and Paul had warned, false doctrine was threating the church. John wrote to call believers back to the fundamentals of the faith. He sought to remind them of the truth of the message they had heard and to exhort them to love.

I. CHRISTIAN LOVE (1 Jn. 2:7-11, 2:15-17, 3:11-18, 4:7-21)

Today we’re going to examine John’s teaching about Christian love.

1 John 2:7-11

1 John 2:15-17

John then goes on to explain the source of Christian love.

1 John 4:7-21

II. LOVE IN ACTION (1 Jn. 5:1-3; 3 Jn. 5-20; Philemon 4-22)

So, what does the Bible teach about how to show love? John gives us a general idea in 1 Jn. 5:1-5.

1 John 5:1-5

According to verse 3 of this passage, we show that we love God by obeying His commandments. Verse 3 reminds us that God’s commandments are not burdensome. Therefore, if we love God, we will delight in keeping his commands.

3 John 5-11

While John commends Gaius, he condemns Diotrephes for his lack of hospitality, unloving actions, sinful deeds, and judgmental attitude.

Philemon 4-23

III. WHAT WE’VE HEARD FROM THE WORD

OUR GREAT HIGH PRIEST

Selected Scriptures from the LSB

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OUR GREAT HIGH PRIEST

Text: Selected Scriptures from the LSB

Prayer: Dear Lord Jesus, when You preached on earth You always used just the right words to reach the hearts of Your hearers. Your truth moved them deeply and prompted them to follow You and to live for You. Please bless my words today, so that I can speak the truth of Your Word. May I say the things Your children need to hear, words that come directly from You, infused with Your love and filled with Your wisdom. May this hour be a time in which the speaker and the listener are united in Your Spirit. In Your name I pray, Amen.

Introduction: Over the course of the last several messages, we have seen how Peter and Paul wrote to the saints, warning them against false teaching and exhorting them to holy living. As apostles, they were responsible for the establishing and strengthening of the early church. They had diligently spread the Word, started local congregations in every city they visited, taught the believers how to live righteously, and trained pastors and leaders to carry on the work of the ministry. As they came to the end of their lives, they were especially concerned with the state of the church, which would need to continue through great persecution and false doctrines after the apostles’ passing. The writings that resulted from this concern have been used by God for over two thousand years to encourage and equip the church.

Around this same time, the letter to the Hebrews was written. Interestingly, this is a truly anonymous book. We don’t know who wrote the letter, though scholars have suggested several individuals. The book does not even directly reveal its audience. The second-century church traditionally held that the letter was written to the Hebrews. Details such as the OT references and parallels support this conclusion. Historical details in the letter suggest that it was penned in the late 60s, around the time Peter and Paul were writing their final letters. \

The main theme of Hebrews is the contrast between the old covenant and the new covenant. Because of Jesus Christ and His atoning work on the cross, the old Levitical practices were no longer necessary, being replaced by the new covenant of the blood of Christ. You may remember that we looked at the superiority of Christ and His covenant as we wrapped up our study of the OT. This morning, we’re going to take a closer look at Jesus in His role as our great high priest.

I. OUR HIGH PRIEST (Heb. 1:1-4, 4:14 - 5:10)

If you ever took an English composition class, you were probably taught to begin your papers with a relevant hook and a thesis that will give your reader a glimpse of your main idea. This is precisely how the book of Hebrews opens.

[READ Heb. 1:1-4]

1 God, having spoken long ago to the fathers in the prophets in many portions and in many ways, 2 in these last days spoke to us in His Son, whom He appointed heir of all things, through whom also He made the worlds, 3 who is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power; who, having accomplished cleansing for sins, sat down at the right hand of the Majesty on high, 4 having become so much better than the angels, as He has inherited a more excellent name than they.

Heb. 1:1-4
1 God, having spoken long ago to the fathers in the prophets in many portions and in many ways, 2 in these last days spoke to us in His Son, whom He appointed heir of all things, through whom also He made the worlds, 3 who is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power; who, having accomplished cleansing for sins, sat down at the right hand of the Majesty on high, 4 having become so much better than the angels, as He has inherited a more excellent name than they.

The writer of Hebrews begins in verses 1 & 2 with a shocking hook, or attention grabber. The Jews were a people of history and tradition, so he got their attention by alluding to their heritage as God’s chosen people and then boldly proclaimed that things had changed. The thesis of the book of Hebrews is found in verses 2-4, with verse 4 stating it concisely -- Jesus is better. In the first part of verse 3, he clarifies the superior nature of Jesus, and in the last portion of verse 3, he expresses Jesus’ superior means of purification from sins. Then, the rest of the book expounds on this superiority of Jesus.

Going back to verse 1, we learn that God spoke to the fathers of the Jewish people by the prophets. Then he adds that God had spoken to them “in many portions and in many ways.” What does this mean? The phrase refers to the way God revealed His message. “In many portions” relates to the history of how God spoke. The OT is written in 39 different books reflecting different historical times, locations, cultures, and situations. “In many ways,” pertains to the methods by which God spoke. He communicated through dreams, visions, symbols, signs, direct words, and even inspired poetry.

And what about the phrase “in these last days” found in verse 2? The Jews understood the last days to refer to the revelation of the Messiah. The NT writers often spoke of living in the last days. Then the writer states that “in these last days God spoke to us in His Son.” Jesus is the radiance of God’s glory and the exact imprint of His nature. Jesus is the exact representation or manifestation of God’s nature and essence. Verse 3 tells us what Jesus has done. He upholds the universe, He made purification for sin, He sat at the right hand of the Father, and He has inherited the name that is above every name (see Phil. 2:9).

After establishing this premise, the writer continues to expound on these truths. He spends some time emphasizing that Jesus is better than angels and Moses. Then he begins to explain the new priestly system and how it works.

[READ Heb. 4:14 – 5:10]

4:14 Therefore, since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us take hold of our confession. 15 For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things like we are, yet without sin. 16 Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.
5:1 For every high priest taken from among men is appointed on behalf of men in things pertaining to God, in order to offer both gifts and sacrifices for sins, 2 being able to deal gently with the ignorant and misguided, since he himself also is beset with weakness; 3 and because of it, he is obligated, just as for the people, to also offer sacrifices for sins in the same way for himself. 4 And no one takes this honor to himself, but receives it when he is called by God, even as Aaron was.
5 In this way also Christ did not glorify Himself to become a high priest, but He who said to Him,
“YOU ARE MY SON,
TODAY I HAVE BEGOTTEN YOU”;
6 just as He says also in another passage,
“YOU ARE A PRIEST FOREVER
ACCORDING TO THE ORDER OF MELCHIZEDEK.”
7 He, in the days of His flesh, offered up both prayers and supplications with loud crying and tears to the One able to save Him from death, and He was heard because of His reverence. 8 Although He was a Son, He learned obedience from the things which He suffered. 9 And having been made perfect, He became to all those who obey Him the source of eternal salvation, 10 being designated by God as a high priest according to the order of Melchizedek.

Heb. 4:14-16
14 Therefore, since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us take hold of our confession. 15 For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things like we are, yet without sin. 16 Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.

Verse 14 introduces Jesus as the high priest of the new covenant. This truth helps us hold confidently to our faith, because we know, as verse 15 states, Jesus can sympathize with us in our weakness, yet He never sinned. Notice that Jesus was tempted in all the same ways we are. Then we learn the amazing news in verse 16, that through Jesus Christ and His new priesthood we have the freedom to confidently draw near the throne of grace to receive mercy.

Heb. 5:1-4
1 For every high priest taken from among men is appointed on behalf of men in things pertaining to God, in order to offer both gifts and sacrifices for sins, 2 being able to deal gently with the ignorant and misguided, since he himself also is beset with weakness; 3 and because of it, he is obligated, just as for the people, to also offer sacrifices for sins in the same way for himself. 4 And no one takes this honor to himself, but receives it when he is called by God, even as Aaron was.

Under the OT system, verse 1 explains that a high priest was chosen from among men to represent the people before God. The high priest acted on behalf of them by offering sacrifices and gifts to atone for sin. Verse 2 tells us that a human high priest was able to deal with others gently because he also struggled with the same weaknesses as everyone else. Because of this mutual weakness, verse 3 reminds us that the high priest had to offer sacrifices for his own sins as well as for the sins of the people. Verse 4 clarifies that under the old system, the high priest was appointed, or called by God. He did not choose this honor for himself.

Heb. 5:5-6
5 In this way also Christ did not glorify Himself to become a high priest, but He who said to Him,
“YOU ARE MY SON,
TODAY I HAVE BEGOTTEN YOU”;
6 just as He says also in another passage,
“YOU ARE A PRIEST FOREVER
ACCORDING TO THE ORDER OF MELCHIZEDEK.”

Verse 5 bears out that just as the high priest under the Levitical system was called by God, so Jesus was appointed as high priest by the heavenly Father; He did not choose this honor for Himself. In verses 5 and 6, we find two biblical quotes (cross-references), both from the Psalms; the first is from Psalm 2:7, and the second from Psalm 110:4. Verse 6 discloses that Jesus was a priest after the order of Melchizedek and that He would keep this calling forever.

Heb. 5:7-10
7 He, in the days of His flesh, offered up both prayers and supplications with loud crying and tears to the One able to save Him from death, and He was heard because of His reverence. 8 Although He was a Son, He learned obedience from the things which He suffered. 9 And having been made perfect, He became to all those who obey Him the source of eternal salvation, 10 being designated by God as a high priest according to the order of Melchizedek.

The phrase “in the days of His flesh”, found in verse 7, is referring to the time when Jesus was living on earth, having taken on flesh during His incarnation. During Jesus’ time on earth, He offered up prayers and supplications. Perhaps this statement is more specifically describing Jesus’ time in the garden of Gethsemane, where He prayed to the Father for the cup of God’s wrath against sin to pass from Him. I want you to notice the phrase, “He was heard because of His reverence.” Obviously, this does not mean that Jesus escaped death on the cross. Scripture clearly records Jesus’ death and burial. But the One who could save Him raised Him from the dead.

What resulted from His suffering? First, verse 8 tells us, “He learned obedience through His suffering.” Jesus did not need to suffer to conquer or correct any personal disobedience. In His deity, Jesus understood obedience completely. As the incarnate Lord, He humbled Himself to learn (see Lk. 2:52). He learned obedience for the same reasons He bore temptation: to confirm His humanity and experience mankind’s’ sufferings to the fullest. Secondly, verse 9 relates that because of His suffering for the sins of others, Jesus became the source of eternal salvation. The phrase, “having been made perfect,” does not imply that He was previously imperfect. Rather, it refers to the sympathy and obedience He obtained through His suffering. It was through these things that He became the perfect sacrifice for sins. The eternal salvation Christ secured by His death, burial, and resurrection, is made available to all who obey Him. Just as Jesus had to obey the Father to provide salvation, we receive this salvation by obeying the gospel command to repent and believe. Then, the lives of the redeemed are characterized by obedience to the commands of God.

Under the Levitical system, the high priest was appointed by God to represent the people. He would offer gifts and sacrifices for the sins of the people. The high priest was able to deal gently with those who failed to keep the law of God, because He shared their weakness. But since he had also sinned, he had to offer sacrifices to atone for his own sin before he could beseech God on behalf of the people. This system demonstrated the fallibility of man and illustrated the justice and mercy of God. But in this system, neither the priest nor the sacrifices were perfect. They could only temporarily appease God’s wrath.

But then Jesus arrived in human flesh. He was God in nature, manifesting God’s glory. He humbled Himself in obedience. He took on flesh and experienced temptation in every respect. He learned obedience through suffering. He became like His brothers and sisters in every way, except He was without sin (Heb. 2:17, 4:15). Because of these things, He can mediate between God and us (1 Tim. 2:5). He can go before God on our behalf, having been made like us. But He didn’t need to offer sacrifices for Himself, and since He had no sin, he offered Himself as the sacrifice for our sins, once and for all. Jesus is our high priest, and a superior high priest He is! Amen?

II. ORDER OF MELCHIZEDEK (Gen. 14:17-20; Heb. 7:1-20)

You probably noticed an interesting phrase that I purposely didn’t say much about in the previous passage we just worked through. What was it? Twice those verses mention that Jesus was appointed high priest in the order of Melchizedek. Let’s look at what this means by turning to Genesis 14.

[READ Gen. 14:17-20]

17 Then after he came back from striking down Chedorlaomer and the kings who were with him, the king of Sodom went out to meet him at the valley of Shaveh (that is, the King’s Valley). 18 And Melchizedek king of Salem brought out bread and wine; now he was a priest of God Most High. 19 Then he blessed him and said,
“Blessed be Abram of God Most High,
Possessor of heaven and earth;
20 And blessed be God Most High,
Who has delivered your enemies into your hand.”
Then he gave him a tenth of all.

Let me fill in some of the blanks and summarize what was happening. Abram’s nephew, Lot, had been captured during a battle between king Chedorlaomer (with his allies) and the king of Sodom (and his allies). Abram and his men defeated Chedorlaomer in battle, and rescued Lot and his family. On the return trip, Abram was joined by the king of Sodom, and Melchizedek. If you want the longer explanation, then read and study all of Genesis 14.

Gen. 14:17-18
17 Then after he came back from striking down Chedorlaomer and the kings who were with him, the king of Sodom went out to meet him at the valley of Shaveh (that is, the King’s Valley). 18 And Melchizedek king of Salem brought out bread and wine; now he was a priest of God Most High.

In verse 18, we learn that Melchizedek was the king of Salem and priest of God Most High. Salem was an early name for the city that would become Jerusalem. Melchizedek brought bread and wine for Abram and his men. He was likely a long-time friend of Abram’s and came to offer his assistance.

Gen. 14:19-20
19 Then he blessed him and said,
“Blessed be Abram of God Most High,
Possessor of heaven and earth;
20 And blessed be God Most High,
Who has delivered your enemies into your hand.”
Then he gave him a tenth of all.

In verse 19, Melchizedek proclaimed that Abram was blessed by God, and in verse 20, he praised God for bringing victory to Abram. Abram responded to Melchizedek’s kindness and ministry to him by giving him a tenth of all the spoils he had captured from the enemy.

We don’t really know too much more about Melchizedek. He is only mentioned in Psalm 110:4 and in Hebrews, which both say he was a type of Christ. Now let’s turn back to Hebrews to find out what Melchizedek has to do with Jesus being our high priest.

[READ Heb. 7:1-28]

1 For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham as he was returning from the slaughter of the kings and blessed him, 2 to whom also Abraham apportioned a tenth part of all, was first of all, by the translation of his name, king of righteousness, and then also king of Salem, which is king of peace. 3 Without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, he remains a priest continually.
4 Now observe how great this man was to whom Abraham, the patriarch, gave a tenth of the spoils. 5 And those indeed of the sons of Levi, who receive the priest’s office, have a commandment in the Law to collect a tenth from the people, that is, from their brothers, although these are descended from Abraham. 6 But the one whose genealogy is not traced from them had collected a tenth from Abraham and blessed the one who had the promises. 7 But without any dispute the lesser is blessed by the greater. 8 And in this case mortal men receive tithes, but in that case one receives them, of whom it is witnessed that he lives on. 9 And, so to speak, through Abraham even Levi, who received tithes, paid tithes, 10 for he was still in the loins of his father when Melchizedek met him.
11 Now if perfection was through the Levitical priesthood (for on the basis of it the people received the Law), what further need was there for another priest to arise according to the order of Melchizedek, and not be designated according to the order of Aaron? 12 For when the priesthood is changed, of necessity there takes place a change of law also. 13 For the one concerning whom these things are spoken belongs to another tribe, from which no one has officiated at the altar. 14 For it is evident that our Lord was descended from Judah, a tribe with reference to which Moses spoke nothing concerning priests. 15 And this is clearer still, if another priest arises according to the likeness of Melchizedek, 16 who has become such not according to a law of physical requirement, but according to the power of an indestructible life. 17 For it is witnessed about Him,

“YOU ARE A PRIEST FOREVER
ACCORDING TO THE ORDER OF MELCHIZEDEK.”

18 For, on the one hand, there is a setting aside of a former commandment because of its weakness and uselessness 19 (for the Law made nothing perfect), and on the other hand there is a bringing in of a better hope, through which we draw near to God. 20 And inasmuch as it was not without an oath 21 (for they indeed became priests without an oath, but He with an oath through the One who said to Him,

“THE LORD HAS SWORN
AND WILL NOT CHANGE HIS MIND,
‘YOU ARE A PRIEST FOREVER’”;

22 so much more Jesus also has become the guarantee of a better covenant.
23 And the former priests, on the one hand, existed in greater numbers because they were prevented by death from continuing, 24 but Jesus, on the other hand, because He continues forever, holds His priesthood permanently. 25 Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them.
26 For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens; 27 who does not need daily, like those high priests, to offer up sacrifices, first for His own sins and then for the sins of the people, because this He did once for all when He offered up Himself. 28 For the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law, appoints a Son, who has been made perfect forever.

Heb. 7:1-3
1 For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham as he was returning from the slaughter of the kings and blessed him, 2 to whom also Abraham apportioned a tenth part of all, was first of all, by the translation of his name, king of righteousness, and then also king of Salem, which is king of peace. 3 Without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, he remains a priest continually.

The author of Hebrews tells us in verse 2 that the name Melchizedek means “king of righteousness.” Also in verse 2, the author defines Melchizedek’s other name “the king of Salem,” as the “king of peace.” In verse 3, the writer emphasizes the lack of genealogical information about Melchizedek. Also in verse 3, he writes that Melchizedek resembles the Son of God. Here Melchizedek is clearly presented as a type of Christ. Remember, a type is a special kind of symbolism (something that represents something else.) We can define a type as a “prophetic symbol” because all biblical types are representations of something yet future. As in the case of Melchizedek, when we say that someone is a type of Christ, we are saying that a person in the Old Testament behaves in a way that corresponds to Jesus’ character or actions in the New Testament.

Heb. 7:4-6
4 Now observe how great this man was to whom Abraham, the patriarch, gave a tenth of the spoils. 5 And those indeed of the sons of Levi, who receive the priest’s office, have a commandment in the Law to collect a tenth from the people, that is, from their brothers, although these are descended from Abraham. 6 But the one whose genealogy is not traced from them had collected a tenth from Abraham and blessed the one who had the promises.

In verse 4, the writer states that Abraham gave Melchizedek a tenth of all the spoils of battle. This indicates that Melchizedek was superior to Abraham. The lesser gives the tithe to the greater. In verse 5, the author compares Abraham’s tithes to Melchizedek with the Levitical practice of tithing. The priests were given the tithe by command of the law by their brothers. The Levites were not superior, nor did the people give the tithe to them willingly. Rather, the tithe was to honor God, whom the priests served. In contrast, Abraham gave the tithe voluntarily, honoring the one who was superior to him even though he was of different descent. Verse 6 points to another example of Melchizedek’s superiority when he blessed Abraham.

Heb. 7:7-10
7 But without any dispute the lesser is blessed by the greater. 8 And in this case mortal men receive tithes, but in that case one receives them, of whom it is witnessed that he lives on. 9 And, so to speak, through Abraham even Levi, who received tithes, paid tithes, 10 for he was still in the loins of his father when Melchizedek met him.

Verse 8 compares the two cases. In the case of the Levites, mortal men received the tithes. In the case of Melchizedek, the one who received the tithe is said to live on. So, was the writer of Hebrews claiming that Melchizedek never died? No. He was pointing to the fact that there is no record of his death. In this way he serves as a type of Jesus, the eternal high priest. Verses 9-10 reveal that Levi paid tithes through Abraham. Let me explain. Levi was the father of the priestly tribe who received the tithes. Since he was descended from Abraham, it was almost as if Levi was paying the tithe to Melchizedek, signifying that the priest Melchizedek is superior to the Levitical priests.

Heb. 7:11-13
11 Now if perfection was through the Levitical priesthood (for on the basis of it the people received the Law), what further need was there for another priest to arise according to the order of Melchizedek, and not be designated according to the order of Aaron? 12 For when the priesthood is changed, of necessity there takes place a change of law also. 13 For the one concerning whom these things are spoken belongs to another tribe, from which no one has officiated at the altar.

Verse 11 asks an important question, was perfection attainable through the Levitical priesthood? Of course, the answer is NO. We know that the Levitical priesthood pointed forward to the need for the Messiah. The writer of Hebrews indicates that it is significant that Jesus was not a priest in the order of Aaron, but in the order of Melchizedek. Verse 12 tells us that with the change of the priesthood, the law is changed as well. So, according to Jewish law, should Jesus have been allowed to be a priest? According to Jewish laws, all priests came from the tribe of Levi as verse 13 attests.

Heb. 7:14-17
14 For it is evident that our Lord was descended from Judah, a tribe with reference to which Moses spoke nothing concerning priests. 15 And this is clearer still, if another priest arises according to the likeness of Melchizedek, 16 who has become such not according to a law of physical requirement, but according to the power of an indestructible life. 17 For it is witnessed about Him,

“YOU ARE A PRIEST FOREVER
ACCORDING TO THE ORDER OF MELCHIZEDEK.”

Look at verse 14, Jesus was descended from the tribe of Judah, so He would not have been eligible for the priesthood under the law. How then, can Jesus be our priest if He is not from the priestly tribe? According to verses 15-16, Jesus did not become a priest because of legal requirements but because of His indestructible life. In other words, the Levitical priests were not priests because they earned it through good works, but because they were appointed through lineage and legal requirements. In verse 17, and other verses we’ve considered today, we learn that the order of Melchizedek is characterized by righteousness and peace. Jesus became a priest in the order of Melchizedek, based on His righteousness rather than the law.

Heb. 7:18-20
18 For, on the one hand, there is a setting aside of a former commandment because of its weakness and uselessness 19 (for the Law made nothing perfect), and on the other hand there is a bringing in of a better hope, through which we draw near to God. 20 And inasmuch as it was not without an oath

In verse 18 we learn that since Jesus is priest of a new order, the old commandment was set aside, proven to be weak and useless. According to verse 19, the law could not make anything perfect; it could only illuminate guilt. However, the new priesthood of Jesus Christ offers hope, through which we can draw near to God.

Heb. 7:21-22
21 (for they indeed became priests without an oath, but He with an oath through the One who said to Him,

“THE LORD HAS SWORN
AND WILL NOT CHANGE HIS MIND,
‘YOU ARE A PRIEST FOREVER’”;

22 so much more Jesus also has become the guarantee of a better covenant.

In verse 21, what does God promise about the new priesthood of Jesus? It will last forever because Jesus is a priest forever. Verse 22 proclaims that as an eternal priest, Jesus guarantees a better covenant.

Heb. 7:23-25
23 And the former priests, on the one hand, existed in greater numbers because they were prevented by death from continuing, 24 but Jesus, on the other hand, because He continues forever, holds His priesthood permanently. 25 Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them.

Verse 23 points out the weakness of the old order; the Levitical priests died and had to continually be replaced. But according to verse 24, Jesus will continue forever and hold on to His priesthood permanently. As verse 25 informs us, because Jesus is a perfect and eternal high priest, He can save forever those who come to the Father through Him, and He lives eternally to ever intercede for them.

Heb. 7:26-28
26 For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens; 27 who does not need daily, like those high priests, to offer up sacrifices, first for His own sins and then for the sins of the people, because this He did once for all when He offered up Himself. 28 For the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law, appoints a Son, who has been made perfect forever.

The author of Hebrews, in verse 26, describes Jesus our high priest as holy, innocent, unstained, separated from sinners, and exalted. Considering verses 27-28, since Jesus is a sinless and eternal high priest in the order of Melchizedek, what does this mean for the sacrificial system? The sacrificial system is no longer needed. Jesus has offered Himself up once and for all.

Jesus, our great high priest, was not appointed to be priest by the law or because He was born into the right tribe. He earned the right to be priest in the order of righteousness and peace because He lived a perfectly righteous life. He doesn’t need to offer sacrifices for Himself because He is not marred by sin. He can intercede for us forever because He is eternally our priest, He is the guarantor of the better covenant.

III. WHAT WE’VE HEARD FROM THE WORD

Unlike the Jews and other believers during the time before Christ, we do not have to bring animal sacrifices again and again to appease God and temporarily cover our sins. We do not have to rely on an appointed priest with the same weaknesses we have. Our high priest brought about a change in the law, a new order in which He has paid the price for sin once and for all. As believers living after Christ, we don’t have to trust in a ritual system or in unseen and not-yet-fulfilled promises. We trust in the completed work of Jesus Christ, the high priest who sympathizes with our weaknesses and yet does not succumb to them. He has made a new covenant with us, a better covenant. This new covenant is not based on the faithful obedience of men, but on the humble obedience of the Son of God. God promised a Messiah and the Messiah has come.

Although we place our faith in the accomplished work of Christ on the cross, we also hope in the future fulfillment of a new heavens and a new earth – a heavenly country. Like the OT examples in Hebrews 11, (which we will consider on Wednesday) we recognize that we are strangers and exiles on earth and that God has prepared a city for us. We have set our hope on that wonderful homecoming, when we will be made perfect together with all those who have gone before us, faithfully trusting in God and His promises.

Prayer: Heavenly Father, now may Your living word do the work You sent it to do in us. May we take it home with us; so that a bit of the Church may spring up wherever we are; so that our week may be filled with the gifts Your grace gives us today. We praise You for Your sovereign plan of redemption and the power of Christ to save us to the uttermost. Thank You for giving Your Son to be our perfect high priest. Don’t allow us to forget what we’ve heard, but let Your Holy Spirit build upon it. In Jesus’ name I pray, Amen.

Invitation # 549: “Face to Face” (4 vs.)

Benediction: Beloved, since we have so great a cloud of witnesses surrounding us, let us lay aside every weight and the sin which so easily entangles us. Let us run with endurance the race that is set before us, fixing our eyes on Jesus, the author and perfecter of our faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. Glory to His name, Amen. (Heb. 12:1-2)

OUR GREAT HIGH PRIEST - Study Guide

OUR GREAT HIGH PRIEST

Answers (Lesson 176) - August 3, 2025 - Rev. Alan Cousins

Text: Selected Scriptures from the LSB

Introduction: The main theme of Hebrews is the contrast between the old covenant and the new covenant. Because of Christ and His atoning work on the cross, the old Levitical practices were no longer necessary, being replaced by the new covenant of the blood of Christ.

This morning, we’re going to take a closer look at Jesus in His role as our great high priest.

I. OUR HIGH PRIEST (Heb. 1:1-4, 4:14 - 5:10)

Hebrews 1:1-4

The writer of Hebrews begins in verses 1 and 2 with a shocking hook, or attention grabber. The Jews were a people of history and tradition, so he got their attention by alluding to their heritage as God’s chosen people and then boldly proclaimed that things had changed. The thesis of the book of Hebrews is found in verses 2-4, with verse 4 stating it concisely -- Jesus is better. In the first part of verse 3, he clarifies the superior nature of Jesus, and in the last portion of verse 3, he expresses Jesus’ superior means of purification from sins. Then, the rest of the book expounds on this superiority of Jesus.

Hebrews 4:14 - 5:10

What resulted from His suffering? First, verse 8 tells us, “He learned obedience through His suffering.” Jesus did not need to suffer to conquer or correct any personal disobedience. In His deity, Jesus understood obedience completely. As the incarnate Lord, He humbled Himself to learn (see Lk. 2:52). He learned obedience for the same reasons He bore temptation: to confirm His humanity and experience mankind’s sufferings to the fullest. Secondly, verse 9 relates that because of His suffering for the sins of others, Jesus became the source of eternal salvation. The phrase, “having been made perfect,” does not imply that He was previously imperfect. Rather, it refers to the sympathy and obedience He obtained through His suffering. It was through these things that He became the perfect sacrifice for sins. The eternal salvation Christ secured by His death, burial, and resurrection, is made available to all who obey Him. Just as Jesus had to obey the Father to provide salvation, we receive this salvation by obeying the gospel command to repent and believe. Then, the lives of the redeemed are characterized by obedience to the commands of God.

II. ORDER OF MELCHIZEDEK (Gen. 14:17-20; Heb. 7:1-20)

Hebrews 7:1-28

The author of Hebrews tells us in verse 2 that the name Melchizedek means “king of righteousness.” Also in verse 2, the author defines Melchizedek’s other name “the king of Salem,” as the “king of peace.” In verse 3, the writer emphasizes the lack of genealogical information about Melchizedek. Also in verse 3, he writes that Melchizedek resembles the Son of God. Here Melchizedek is clearly presented as a type of Christ. Remember, a type is a special kind of symbolism (something that represents something else.) We can define a type as a “prophetic symbol” because all biblical types are representations of something yet future. As in the case of Melchizedek, when we say that someone is a type of Christ, we are saying that a person in the OT behaves in a way that corresponds to Jesus’ character or actions in the New Testament.

III. WHAT WE’VE HEARD FROM THE WORD

WARNINGS AGAINST FALSE TEACHING

Selected Scriptures from the LSB

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WARNINGS AGAINST FALSE TEACHING

Text: Selected Scriptures from the LSB

Prayer: Heavenly Father, since there are so many false teach-ings and doctrines of demons that are flooding mainline church-es today, I pray that You would give each of us discernment and protection from all who are distorting the holy scriptures and the gospel of grace. Please, give us wisdom and understanding as we read Your Word, so that we will be enabled to discern what is biblical truth and what is a distortion of that truth. Fa-ther, Your Word tells us that in the last days there will come times of great difficulty, where love will wear thin and people will be become proud and arrogant, abusive and unholy, having an outward appearance of godliness but denying the truth of the gospel. Protect us and all those we love from those who distort the truth, keeping us covered in the love of God, and protected by the blood of Christ, as we wait for His return. This morning, we come before You with hearts open to Your truth and spirits longing to hear Your voice more clearly. May we be challenged by Your Word this morning and given discernment by Your Holy Spirit. In Jesus’ name I pray, Amen.

Introduction: Peter’s first epistle was one of encouragement and exhortation as he charged the believers to remain faithful despite persecution and suffering. He called them to holy living in all their conduct and gave them some specific examples of how to do this. Peter sought to impress upon his readers their identity in Christ and their responsibility to stand firm in the faith against the attacks of the devil.

Peter likely wrote his second epistle just a few years after the first. Both were likely written in the mid-60s of the first century AD during Nero’s harsh rule. Where his first letter was to en-courage faithfulness and holy living in the face of persecution, the second letter was written to warn against false teachers. Pe-ter was likely in prison in Rome awaiting his execution when his concern for the doctrinal integrity of the churches of Asia led him to pen this letter.

As our world is filled with the increasing cacophony of voices clamoring for our attention, we can look to the apostles’ warn-ings against false teachings and glean helpful tips and tools as we seek to discern the truth. Today, we will learn how we can defend ourselves from false teachers, both from within and out-side of the church.

I. BEWARE FALSE TEACHERS (2 Pet. 1:2-10, 2:1-3, 3:14-18)
Let’s begin today’s study as Peter began this epistle.

[READ 2 Pet. 1:2-10]

2 Grace and peace be multiplied to you in the full knowledge of God and of Jesus our Lord; 3 seeing that His divine power has granted to us everything pertaining to life and godliness, through the full knowledge of Him who called us by His own glory and excellence. 4 For by these He has granted to us His precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust. 5 Now for this very reason also, applying all diligence, in your faith supply moral excellence, and in your moral excellence, knowledge, 6 and in your knowledge, self-control, and in your self-control, perse-verance, and in your perseverance, godliness, 7 and in your godliness, brotherly kindness, and in your brotherly kind-ness, love. 8 For if these things are yours and are increasing, they render you neither useless nor unfruitful in the full knowledge of our Lord Jesus Christ. 9 For in whom these things are not present, that one is blind, being nearsighted, having forgotten the purification from his former sins. 10 Therefore, brothers, be all the more diligent to make your calling and choosing sure; for in doing these things, you will never stumble;

2 Pet. 1:2-4
2 Grace and peace be multiplied to you in the full knowledge of God and of Jesus our Lord; 3 seeing that His divine power has granted to us everything pertaining to life and godliness, through the full knowledge of Him who called us by His own glory and excellence. 4 For by these He has granted to us His precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust.

Of course, the “His” in verse 3 is referring to Jesus. Peter’s introduction is an interesting support for the deity of Christ, since he calls Him God and Lord (Savior). Peter explains that Jesus has granted us all things that pertain to life and godliness, which He accomplished by the knowledge of Him-self. In this case, “knowledge” isn’t just about knowing facts, but recognizing and acknowledging the truth on a deeper, expe-riential level of consciousness. In verse 4, Peter points out the benefits of verse 3. The saints have escaped from the corrup-tion of the world and are promised they will become partakers in the divine nature.

2 Pet. 1:5-8
5 Now for this very reason also, applying all diligence, in your faith supply moral excellence, and in your moral excellence, knowledge, 6 and in your knowledge, self-control, and in your self-control, perseverance, and in your perseverance, godli-ness, 7 and in your godliness, brotherly kindness, and in your brotherly kindness, love. 8 For if these things are yours and are increasing, they render you neither useless nor unfruitful in the full knowledge of our Lord Jesus Christ.

In verses 5-7, Peter urges his readers to pursue faith, vir-tue (moral excellence), knowledge, self-control, stead-fastness (perseverance), godliness, brotherly kindness, and love. Then in verse 8, Peter explains that the growth of these attributes in a believer’s life will lead to fruitfulness.

2 Pet. 1:9-10
9 For in whom these things are not present, that one is blind, being nearsighted, having forgotten the purification from his former sins. 10 Therefore, brothers, be all the more diligent to make your calling and choosing sure; for in doing these things, you will never stumble;

In verse 9, Peter describes those who do not demonstrate the characteristics of holiness as those who are blind and have forgotten they’ve been forgiven and cleansed from their former sins. At the end of verse 10 (referring back to the list of attrib-utes from verses 5-7), Peter assures his readers that those who practice these qualities will never fall.

Second Peter connects to his first epistle in that he had previ-ously written to the believers regarding the standard of holiness and how they are called to pursue Christlikeness. Peter begins this letter with an echo of this same calling. Knowing Christ has set us free from the corruption of our former sins we ought to pursue the same qualities of holiness our Lord modeled in His life.

But Peter also connects the idea of holiness with a new theme. It is the pursuit of holiness that prepares believers to stand against the lies of false teachers. Peter then establishes his authority as an eyewitness of the majesty of Christ and re-minds them that Scripture is the very Word of God; it is not produced or interpreted by man. Having established the stand-ard of truth, Peter goes on to warn them about those who coun-terfeit the truth. Now, let’s look at his warning.

[READ 2 Pet. 2:1-3]

1 But false prophets also arose among the people, just as there will also be false teachers among you, who will secretly introduce destructive heresies, even denying the Master who bought them, bringing swift destruction upon themselves. 2 And many will follow their sensuality, and because of them the way of the truth will be maligned. 3 And in their greed they will exploit you with false words, their judgment from long ago is not idle, and their destruction is not asleep.

2 Pet. 2:1-3
1 But false prophets also arose among the people, just as there will also be false teachers among you, who will secretly introduce destructive heresies, even denying the Master who bought them, bringing swift destruction upon themselves. 2 And many will follow their sensuality, and because of them the way of the truth will be maligned. 3 And in their greed they will exploit you with false words, their judgment from long ago is not idle, and their destruction is not asleep.

In this passage, Peter points to history to demonstrate what could be expected. Just as false prophets had arisen throughout history, so Peter’s readers would surely run up against false teachers, so he exposes the dangers they pose. They are de-structive. They secretly introduce heresies. And because of them, the way of truth will be blasphemed. You will also no-tice their heresies are based on their own sensuality and greed. Peter then points out their judgment and destruction. If we look ahead to verses 4-10 of this chapter, we find the basis of Peter’s confidence in this judgment taking place. God had destroyed the world but saved Noah. God had destroyed Sodom and Gomorrah but rescued Lot. In the same way, He would res-cue the godly and punish the unrighteous.

Through the rest of chapter 2, Peter continues to describe false teachers and the dangers of their dogma. He is confident these evildoers will be punished but is concerned for those who might be led astray. Now let’s skip forward to Peter’s conclusion in chapter 3.

[READ 2 Pet. 3:14-18]

14 Therefore, beloved, since you are looking for these things, be diligent to be found by Him in peace, spotless and blame-less, 15 and consider the patience of our Lord as salvation, just as also our beloved brother Paul, according to the wis-dom given him, wrote to you, 16 as also in all his letters, speaking in them of these things, in which are some things hard to understand, which the untaught and unstable distort, as they do also the rest of the Scriptures, to their own de-struction. 17 You therefore, beloved, knowing this before-hand, be on your guard lest you, having been carried away by the error of unprincipled men, fall from your own stead-fastness, 18 but grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory, both now and to the day of eternity. Amen.

2 Pet. 3:14-16
14 Therefore, beloved, since you are looking for these things, be diligent to be found by Him in peace, spotless and blame-less, 15 and consider the patience of our Lord as salvation, just as also our beloved brother Paul, according to the wis-dom given him, wrote to you, 16 as also in all his letters, speaking in them of these things, in which are some things hard to understand, which the untaught and unstable distort, as they do also the rest of the Scriptures, to their own de-struction.

What are the things we are looking for which Peter speaks of in verse 14? In order to answer this question, we must back up to verse 13. There Peter points out that we are waiting for the new heavens and a new earth. Peter charges the saints with giving due diligence to the process of their progressive sanctifi-cation by submitting to the Holy Spirit’s work. This was so they would be found without blemish and be at peace while they were waiting for the Lord’s return. This ties in with the theme of 1 Peter we were looking at last Sunday. Peter wanted his readers to be growing in holiness. In verse 15, Peter speaks of counting the Lord’s patience as salvation. What does he mean by this? He is referring to his previous point, where he as-sures the believers that Jesus would return in glory and judg-ment. Though we long for the return of the Lord, Jesus’ patience allows for more people to come to repentance. In verses 15-16, Peter affirms that Paul wrote according to the wisdom given to him by God and that his writings are indeed Scripture. He al-so warns that there are some things in Paul’s writings which are difficult to understand, and that some people would twist the scriptures to their own purposes.

2 Pet. 3:17-18
17 You therefore, beloved, knowing this beforehand, be on your guard lest you, having been carried away by the error of unprincipled men, fall from your own steadfastness, 18 but grow in the grace and knowledge of our Lord and Savior Je-sus Christ. To Him be the glory, both now and to the day of eternity. Amen.

Peter cautions the saints to prepare for this, in verse 17, so they wouldn’t succumb to false doctrine. By knowing ahead of time that there would be those who would twist Scripture, they need-ed to be careful to distinguish between truth and error. He clos-es in verse 18 by exhorting his readers to grow in the grace and knowledge of Jesus Christ.

Peter warned that false teachers would come among the believ-ers, speaking heresies and twisting Scripture. He warned that the false teachers would be punished and condemned as un-righteous. But he also wanted believers to be prepared to en-counter these errors and to stand firm in the truth. He pointed to the knowledge of Jesus as the means for standing firm and rec-ognizing heresy. In other words, the better you know the origi-nal, the easier it is to recognize counterfeits.

Peter offers a list of qualities he challenges believers to make every effort to attain. These are attributes of godliness connect-ed to the knowledge of Christ. Failing to pursue these qualities is linked to spiritual blindness. Peter says these people have forgotten that they have been cleansed from their former sins, and as a result are likely to falter.

II. STAND FIRM IN THE TRUTH (Jude 17-25; 2 Jn. 7-11; 2 Tim. 4:1-5)

Jude was a half-brother of Jesus, and he wrote to his fellow be-lievers with an appeal to contend for the faith against false teachers who had crept in among them (Jude 3-4). His discus-sion of false teachers is reminiscent of Peter’s. The difference is Peter was warning about false teachers who were to come, while Jude was addressing current threats.

[READ Jude 17-25]

17 But you, beloved, must remember the words that were spoken beforehand by the apostles of our Lord Jesus Christ, 18 that they were saying to you, “In the last time there will be mockers, following after their own ungodly lusts.” 19 These are the ones who cause divisions, worldly-minded, not having the Spirit. 20 But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, 21 keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ to eternal life. 22 And on some, who are doubting, have mercy; 23 and for others, save, snatching them out of the fire; and on others have mercy with fear, hating even the tunic polluted by the flesh.
24 Now to Him who is able to keep you from stumbling, and to make you stand in the presence of His glory blameless with great joy, 25 to the only God our Savior, through Jesus Christ our Lord, be glory, majesty, might, and authority, be-fore all time and now and forever. Amen.

Jude 17-21
17 But you, beloved, must remember the words that were spoken beforehand by the apostles of our Lord Jesus Christ, 18 that they were saying to you, “In the last time there will be mockers, following after their own ungodly lusts.” 19 These are the ones who cause divisions, worldly-minded, not having the Spirit. 20 But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, 21 keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ to eternal life.

In verse 17, Jude reminds his readers about the predictions of the apostles. In verse 18, he quotes 2 Peter 3:3, where Peter predicted that scoffers would arise, following their own ungodly passions. In verse 19, Jude adds that these scoffers cause di-visions, are worldly, and are devoid of the Spirit. In verses 20-21, Jude encourages believers to build themselves up in the faith, pray in the Holy Spirit, live in the love of God, and await the mercy of Christ that leads to eternal life. In Jude’s charge, we clearly see the triune nature of God as all three Persons of the Trinity being named in conjunction with building faith.

Jude 22-25
22 And on some, who are doubting, have mercy; 23 and for others, save, snatching them out of the fire; and on others have mercy with fear, hating even the tunic polluted by the flesh.
24 Now to Him who is able to keep you from stumbling, and to make you stand in the presence of His glory blameless with great joy, 25 to the only God our Savior, through Jesus Christ our Lord, be glory, majesty, might, and authority, be-fore all time and now and forever. Amen.

So, how does Jude counsel believers to treat those who are led away by false teachers? He begins in verse 22 by encourag-ing mercy. Yet, according to verse 23, it seems that slightly dif-ferent approaches in showing mercy may be appropriate for dif-ferent groups. However we interpret these two verses, it’s clear we are to show mercy to those who are doubting, proclaim the truth, and snatch away those who are being seduced by false teachings. This responsibility can only be accomplished when we are built up in our faith, and are able to recognize error and stand against it. Verses 24-25, divulge that only Jesus is able to keep us from stumbling and present us blameless before the heavenly Father.

Although Jude encourages believers to be merciful to those who are being swayed by false teachings, exhorting them to contend for the faith, John addresses a different issue.

[READ 2 Jn. 7-11]

7 For many deceivers have gone out into the world, those who do not confess Jesus Christ as coming in the flesh. This is the deceiver and the antichrist. 8 See to yourselves, that you do not lose what we accomplished, but that you may receive a full reward. 9 Anyone who goes too far and does not abide in the teaching of Christ, does not have God. The one who abides in the teaching, he has both the Father and the Son. 10 If anyone comes to you and does not bring this teaching, do not receive him into your house, and do not give him a greet-ing, 11 for the one who gives him a greeting participates in his evil deeds.

2 Jn. 7-9
7 For many deceivers have gone out into the world, those who do not confess Jesus Christ as coming in the flesh. This is the deceiver and the antichrist. 8 See to yourselves, that you do not lose what we accomplished, but that you may receive a full reward. 9 Anyone who goes too far and does not abide in the teaching of Christ, does not have God. The one who abides in the teaching, he has both the Father and the Son.

Notice that John mentions a specific false teaching. In verse 7, He speaks of those who do not confess that Jesus had come in the flesh. This belief is related to Gnosticism, which taught that matter is evil, so God could not have existed in the flesh. This idea resulted in various heretical ideas. Also, in verse 7, John denounces the false teachers as deceivers and antichrists. In verse 9, he tells us how to recognize these deceivers. The in-dicator is whether or not they are abiding in the teachings of Christ. He also points out the connection between the Father and the Son. You cannot accept one without the other.

2 Jn. 10-11
10 If anyone comes to you and does not bring this teaching, do not receive him into your house, and do not give him a greet-ing, 11 for the one who gives him a greeting participates in his evil deeds.

In verse 10, John admonishes believers to not even allow these false teachers into their homes, nor give them a greeting. So, does this mean we shouldn’t speak to a false teacher? John was not saying that we cannot speak respectfully or have a con-versation with someone who disagrees with us over a minor is-sue. He was not speaking of those who were confused or genu-inely believed something that was false. He was speaking of de-ceivers and antichrists who were intentionally undermining the foundational doctrines of Christianity. No benefit or aid should be given to them because that would assist them in perpetrating their destructive behavior and spreading their false message.

Paul also gave Timothy some practical instructions in dealing with false teachers.

[READ 2 Tim. 4:1-5]

1 I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by His ap-pearing and His kingdom: 2 preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and teaching. 3 For the time will come when they will not endure sound doctrine, but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires, 4 and will turn away their ears from the truth and will turn aside to myths.
5 But you, be sober in all things, endure hardship, do the work of an evangelist, fulfill your ministry.

2 Tim. 4:1-3
1 I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by His ap-pearing and His kingdom: 2 preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and teaching. 3 For the time will come when they will not endure sound doctrine, but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires,

In verses 1-2, Paul charges Timothy to preach the word; to be ready; and to reprove, rebuke, and exhort with patience and teaching. Paul points to God and Jesus as the authority by whom he makes this entreaty. He attests to Jesus’ right to judge and the promise of His second coming. By following these instruc-tions, Timothy would be judged faithful in the ministry for the coming kingdom.

Timothy was to rebuke and reprove the myths and unsound teaching that catered to individual passions. In modern Eng-lish, the words reprove and rebuke have similar meanings. The main difference is the tone – to reprove is to admonish gen-tly and to rebuke is to criticize sharply. In Greek, the differ-ence is more pronounced. To “reprove” (elegcho) states that someone has done wrong. To “rebuke” (epitimao) is to ex-press strong disapproval, or by implication, to forbid. To “exhort,” in both English and Greek, means to invite or invoke to action by way of warning or advice. So, Paul was instructing Timothy to expose what was wrong, to clearly disapprove of the wrong, and to call the believers toward the truth. This is a good example of where reading in context helps us capture the full meaning of the text. In 2 Timothy 3:16-17, just before the passage we’re looking at right now, we read …

16 All Scripture is God-breathed and profitable for teaching, for reproof, for correction, for training in righteousness, 17 so that the man of God may be equipped, having been thor-oughly equipped for every good work.

Paul described the Scriptures as inspired by God and profitable for teaching, reproof, correction, and training in righteousness. Paul expected Timothy to rely on Scripture to inform his teach-ing, reproof, rebuke and exhortation.

2 Tim. 4:2-4
2 preach the word; be ready in season and out of season; re-prove, rebuke, exhort, with great patience and teaching. 3 For the time will come when they will not endure sound doctrine, but wanting to have their ears tickled, they will ac-cumulate for themselves teachers in accordance to their own desires, 4 and will turn away their ears from the truth and will turn aside to myths.

At the end of verse 2, Paul tells Timothy to perform these things with patience and teaching. This warning against false teaching is different from the others we have looked at this morning. The previous warnings have been against the deceiv-ers and antichrists who sneak into the church and spread false teaching. But I want you to notice in verses 3-4, Paul warns Timothy about the people who ask for false doctrine based on what they want to hear.

2 Tim. 4:5
5 But you, be sober in all things, endure hardship, do the work of an evangelist, fulfill your ministry.

In verse 5, Paul bookends his previous warning with some prac-tical instruction. He reminds Timothy to be sober-minded, to endure suffering, to do the work of an evangelist, and to fulfill his ministry. By this, Paul was explaining to Timothy that he needed to exercise self-control, keeping watch to ensure he re-mained faithful to the Word he preached. He was to endure suf-fering, knowing that trials produce growth for the believer. And he was to be faithful to the ministry to which he was called. He was to preach the Word, share the gospel, and lead the church forward in sound doctrine and righteousness.

III. WHAT WE’VE HEARD FROM THE WORD
The apostles knew that false teachers would sneak into the church, deceiving those who could be easily swayed. This was not a new realization. Jesus had warned them about ravenous wolves among the flock, and God had given instructions regard-ing false prophets in Deuteronomy. There are many passages that deal with identifying false teachers and dangerous heresies. But there aren’t that many that describe precisely how you should handle one. That’s because the correct approach is not much different from the ordinary Christian pursuit of holiness. As we focus on building ourselves up in the faith, exhorting each other in the church, and boldly proclaiming the true gospel of Christ, we are in effect defending against false teaching.

Paul instructed Timothy and Titus to teach sound doctrine (2 Tim. 4:2; Titus 2:1). They were to rebuke and correct the flock. They were to train the believers to know the truth. Jude gave similar instructions to the believers he wrote to. He told them to build themselves up in the faith. He directed them toward the Father, Son, and Holy Spirit. They were to stand firm in the truth, extending mercy to those who had been led astray. John provided an additional warning. He wanted the believers to be careful not to take part in spreading false teach-ing by offering hospitality or aid to those trying to destroy the church. We should avoid those who seek to undermine the gospel, instead focusing our attention on the weak and ignorant who have been led astray by the lies of the deceiver.

It is not too difficult to identify false teachers if you are inti-mately familiar with the truth. But often these deceivers are clever and sly. They don’t begin by contradicting major truths. They say things that sound good and slowly erode the founda-tions of truth. However, we can recognize these false teach-ers by their lack of spiritual fruit.

As believers, we need to be alert, so these deceivers don’t go unnoticed (Jude 4). We should not believe everything that sounds good or everyone who speaks from a place of authority, but rather we should test every spirit to see if it’s from God (1 Jn. 4:1). We must not offer aid to the antichrists or associate with them. Rather, we are to rebuke them, identify their error, and teach sound doctrine, snatching back to the truth those who have been duped by the lies and false teaching of these wolves in sheep’s clothing.

Prayer: Heavenly Father, we beseech You to sharpen our inner senses so we may distinguish between what is from You and what is not. Make us sensitive to Your Holy Spirit. Teach us to pause and listen before we speak, decide, or act. Help us to rec-ognize Your voice like a sheep knows its shepherd. Keep us from being moved by emotion, pressure, or fear, but only by the sure leading of Your Spirit. Open our eyes to see the traps the enemy sets. Give us wisdom to discern the motives of those around us, and the courage to walk away from anything that does not hon-or You. May we not fall prey to flattery, manipulation, or half-truths disguised as light. Guard our hearts from deception and let Your Word be the lamp to our feet and light to our path. Lord, keep us from false teachings and empty philosophies. May our theology always be shaped by Your Spirit, not by popular trends or human reasoning. Keep our hearts anchored in sound doctrine and seasoned with humility and love. Please equip us to help others walk in Your truth. Use us as vessels to speak wisdom, break deception, and point people back to You. These things I ask in Jesus’ name, Amen.

Invitation # 448: “A Charge to Keep I Have” (4 vs.)

Benediction: Beloved, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world. Every spirit that does not confess Jesus is not from God … but is the spirit of the anti-christ. May you never forget that you are a child of God and are able to overcome them; because greater is He who is in you than he who is in the world. Amen. (1 Jn. 4:1-4)

WARNINGS AGAINST FALSE TEACHING - Study Guide

WARNINGS AGAINST FALSE TEACHING

Answers (Lesson 174) - July 13, 2025 - Rev. Alan Cousins

Text: Selected Scriptures from the LSB

Introduction: Peter likely wrote his second epistle just a few years after the first. Where his first letter was to encourage faithfulness and holy living in the face of persecution, the second letter was written to warn against false teachers. Peter was likely in prison in Rome awaiting his execution when his concern for the doctrinal integrity of the churches of Asia led him to pen this letter.

Today, we will learn how we can defend ourselves from false teachers, both from within and outside of the church.

I. BEWARE FALSE TEACHERS (2 Pet. 1:2-10, 2:1-3, 3:14-18)

Let’s begin today’s study as Peter began this epistle.

2 Peter 1:2-10

Of course, the “His” in verse 3 is referring to Jesus. Peter’s introduction is an interesting support for the deity of Christ, since he calls Him God and Lord (Savior). Peter explains that Jesus has granted us all things that pertain to life and godliness, which He accomplished by the knowledge of Himself. In this case, “knowledge” isn’t just about knowing facts, but recognizing and acknowledging the truth on a deeper, experiential level of consciousness. In verse 4, Peter points out the benefits of verse 3. The saints have escaped from the corruption of the world and are promised they will become partakers in the divine nature.

In verses 5-7, Peter urges his readers to pursue faith, virtue (moral excellence), knowledge, self-control, steadfastness (perseverance), godliness, brotherly affection, and love. Then in verse 8, Peter explains that the growth of these attributes in a believer’s life will lead to fruitfulness.

In verse 9, Peter describes those who do not demonstrate the characteristics of holiness as those who are blind and have forgotten they’ve been forgiven and cleansed from their former sins. At the end of verse 10 (referring back to the list of attributes from verses 5-7), Peter assures his readers that those who practice these qualities will never fall.

Second Peter connects to his first epistle in that he had previously written to the believers regarding the standard of holiness and how they are called to pursue Christlikeness. Peter begins this letter with an echo of this same calling. Knowing Christ has set us free from the corruption of our former sins we ought to pursue the same qualities of holiness our Lord modeled in His life. But Peter also connects the idea of holiness with a new theme. It is the pursuit of holiness that prepares believers to stand against the lies of false teachers. Peter then establishes his authority as an eyewitness of the majesty of Christ and reminds them that Scripture is the very Word of God; it is not produced or interpreted by man. Having established the standard of truth, Peter goes on to warn them about those who counterfeit the truth. Now, let’s look at his warning.

2 Peter 2:1-3

In this passage, Peter points to history to demonstrate what could be expected. Just as false prophets had arisen throughout history, so Peter’s readers would surely run up against false teachers, so he exposes the dangers they pose. They are destructive. They secretly introduce heresies. And because of them, the way of truth will be blasphemed. You will also notice their heresies are based on their own sensuality and greed. Peter then points out their judgment and destruction. If we look ahead to verses 4-10 of this chapter, we find the basis of Peter’s confidence in this judgment taking place. God had destroyed the world but saved Noah. God had destroyed Sodom and Gomorrah but rescued Lot. In the same way, He would rescue the godly and punish the unrighteous.

2 Peter 3:14-18

What are the things we are looking for which Peter speaks of in verse 14? In order to answer this question, we must back up to verse 13. There Peter points out that we are waiting for the new heavens and a new earth. Peter charges the saints with giving due diligence to the process of their progressive sanctification by submitting to the Holy Spirit’s work. This was so they would be found without blemish and be at peace while they were waiting for the Lord’s return. This ties in with the theme of 1 Peter we were looking at last Sunday. Peter wanted his readers to be growing in holiness. In verse 15, Peter speaks of counting the Lord’s patience as salvation. What does he mean by this? He is referring to his previous point, where he assures the believers that Jesus would return in glory and judgment. Though we long for the return of the Lord, Jesus’ patience allows for more people to come to repentance. In verses 15-16, Peter affirms that Paul wrote according to the wisdom given to him by God and that his writings are indeed scripture. He also warns that there are some things in Paul’s writings which are difficult to understand, and that some people would twist the scriptures to their own purposes.

Peter cautions the saints to prepare for this, in verse 17, so they wouldn’t succumb to false doctrine. By knowing ahead of time that there would be those who would twist Scripture, they needed to be careful to distinguish between truth and error. He closes in verse 18 by exhorting his readers to grow in the grace and knowledge of Jesus Christ.

Peter warned that false teachers would come among the believers, speaking heresies and twisting Scripture. He warned that the false teachers would be punished and condemned as unrighteous. But he also wanted believers to be prepared to encounter these errors and to stand firm in the truth. He pointed to the knowledge of Jesus as the means for standing firm and recognizing heresy. In other words, the better you know the original, the easier it is to recognize counterfeits.

Peter offers a list of qualities he challenges believers to make every effort to attain. These are attributes of godliness connected to the knowledge of Christ. Failing to pursue these qualities is linked to spiritual blindness. Peter says these people have forgotten that they have been cleansed from their former sins and are likely to falter.

II. STAND FIRM IN THE TRUTH (Jude 17-25; 2 Jn. 7-11; 2 Tim. 4:1-5)

Jude was a half-brother of Jesus, and he wrote to his fellow believers with an appeal to contend for the faith against false teachers who had crept in among them (Jude 3-4). His discussion of false teachers is reminiscent of Peter’s. The difference is Peter was warning about false teachers who were to come, while Jude was addressing current threats.

Jude 17-25

In verse 17, Jude reminds his readers about the predictions of the apostles. In verse 18, he quotes 2 Peter 3:3, where Peter predicted that scoffers would arise, following their own ungodly passions. In verse 19, Jude adds that these scoffers cause divisions, are worldly, and are devoid of the Spirit. In verses 20-21, Jude encourages believers to build themselves up in the faith, pray in the Holy Spirit, live in the love of God, and await the mercy of Christ that leads to eternal life. In Jude’s charge, we clearly see the triune nature of God as all three Persons of the Trinity being named in conjunction with building faith.

So, how does Jude counsel believers to treat those who are led away by false teachers? He begins in verse 22 by encouraging mercy. Yet, according to verse 23, it seems that slightly different approaches in showing mercy may be appropriate for different groups. However we interpret these two verses, it’s clear we are to show mercy to those who are doubting, proclaim the truth, and snatch away those who are being seduced by false teachings. This responsibility can only be accomplished when we are built up in our faith and are able to recognize error and stand against it. Verses 24-25, divulge that only Jesus is able to keep us from stumbling and present us blameless before the heavenly Father.

Although Jude encourages believers to be merciful to those who are being swayed by false teachings, exhorting them to contend for the faith, John addresses a different issue.

2 John 7-11

Notice that John mentions a specific false teaching. In verse 7, He speaks of those who do not confess that Jesus had come in the flesh. This belief is related to Gnosticism, which taught that matter is evil, so God could not have existed in the flesh. This idea resulted in various heretical ideas. Also, in verse 7, John denounces the false teachers as deceivers and antichrists. In verse 9, he tells us how to recognize these deceivers. The indicator is whether or not they are abiding in the teachings of Christ. He also points out the connection between the Father and the Son. You cannot accept one without the other.

In verse 10, John admonishes believers to not even allow these false teachers into their homes, nor give them a greeting. So, does this mean we shouldn’t speak to a false teacher? John was not saying that we cannot speak respectfully or have a conversation with someone who disagrees with us over a minor issue. He was not speaking of those who were confused or genuinely believed something that was false. He was speaking of deceivers and antichrists who were intentionally undermining the foundational doctrines of Christianity. No benefit or aid should be given to them because that would assist them in perpetrating their destructive behavior and spreading their false message.

Paul also gave Timothy some practical instructions in dealing with false teachers.

2 Timothy 4:1-5

In verses 1-2, Paul charges Timothy to preach the word; to be ready; and to reprove, rebuke, and exhort with patience and teaching. Paul points to God and Jesus as the authority by whom he makes this entreaty. He attests to Jesus’ right to judge and the promise of His second coming. By following these instructions, Timothy would be judged faithful in the ministry for the coming kingdom.

Timothy was to rebuke and reprove the myths and unsound teaching that catered to individual passions. In modern English, the words reprove and rebuke have similar meanings. The main difference is the tone – to reprove is to admonish gently and to rebuke is to criticize sharply. In Greek, the difference is more pronounced. To “reprove” (elegcho) states that someone has done wrong. To “rebuke” (epitimao) is to express strong disapproval, or by implication, to forbid. To “exhort,” in both English and Greek, means to invite or invoke to action by way of warning or advice. So, Paul was instructing Timothy to expose what was wrong, to clearly disapprove of the wrong, and to call the believers toward the truth. This is a good example of where reading in context helps us capture the full meaning of the text.

2 Timothy 3:16-17

Going back to 2 Timothy 4:2-4, at the end of verse 2, Paul tells Timothy to perform these things with patience and teaching. This warning against false teaching is different from the others we have looked at this morning. The previous warnings have been against the deceivers and antichrists who sneak into the church and spread false teaching. But I want you to notice in verses 3-4, Paul warns Timothy about the people who ask for false doctrine based on what they want to hear.

2 Timothy 4:5

In verse 5, Paul bookends his warning with some practical instruction. He reminds Timothy to be sober-minded, to endure suffering, to do the work of an evangelist, and to fulfill his ministry. By this, Paul was explaining to Timothy that he needed to exercise self-control, keeping watch to ensure he remained faithful to the Word he preached. He was to endure suffering, knowing that trials produce growth for the believer. And he was to be faithful to the ministry to which he was called. He was to preach the Word, share the gospel, and lead the church forward in sound doctrine and righteousness.

III. WHAT WE’VE HEARD FROM THE WORD

There are many passages that deal with identifying false teachers and dangerous heresies. But there aren’t many that describe how you should handle one. That’s because the correct approach is very much like the ordinary Christian pursuit of holiness.

As we focus on building ourselves up in the faith, exhorting each other in the church, and boldly proclaiming the true gospel of Christ, we are in effect defending against false teaching. We should avoid those who seek to undermine the gospel, instead focusing our attention on the weak and ignorant who have been led astray by the lies of the deceiver. We can recognize false teachers by their lack of spiritual fruit.

As believers, we need to be alert, so these deceivers don’t go unnoticed (Jude 4). We should not believe everything that sounds good or those who speaks from a place of authority; but rather we should test every spirit to see if it’s from God (1 Jn. 4:1). We must not offer aid to the antichrists or associate with them. Rather, we are to rebuke them, identify their error, and teach sound doctrine, snatching back those who have been duped by these wolves in sheep’s clothing.

CALLED TO HOLINESS

Selected Scriptures from the LSB

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CALLED TO HOLINESS

Text: Selected Scriptures from the LSB

Prayer: Heavenly Father, I want to begin this message by thanking You for Your holiness and for calling us out of darkness into Your marvelous light, setting us free from slavery to sin and releasing us from bondage to fear. Thank You for breathing the resurrection life of Christ into our very being, and for taking up permanent residence within our hearts as we surrender our lives to You. Lord, I’m sure it is the desire of every one of us gathered here today to be led by Your Holy Spirit and to walk in Your truth. May He continue sanctifying us, helping us to live lives of personal holiness. Lord, we realize that we are incapable of living a holy life on our own. So, we ask You to teach us today how to be holy. Open our eyes to clearly see Your will for us. Unblock our ears so we may hear Your still small voice and give us receptive spirits to learn all You want to teach us. In Jesus’ name I pray, Amen.

Introduction: There is no doubt that Paul is one of the most influential people in Christianity. Much of Acts is devoted to his journeys as he proclaimed the gospel and suffered many types of afflictions. He is also responsible for much of the NT, having written 13 of the epistles. Through his bold gospel proclamation, in-depth theological discussions, and faithful rebuke and exhortation of the saints, the church of Jesus Christ spread throughout the known world and the faith of the new believers was strengthened. It is no wonder that we have spent so much time studying his life.

But Paul was not the only apostle who was living boldly and obediently to the calling of Jesus. Today, we are going to take a look at Peter’s first epistle and the call to holiness.

The word we use to describe the biblical doctrine of holiness is “sanctification.” Basically, something is sanctified when it is set apart for a specific use. For example, there were certain tools set aside for service to God in the temple – these were sanctified. Likewise, the Bible describes Christians as sanctified or set apart for service to God (see Acts 20:32). It is the same root word that is translated as “saints.” In the opening of 1 Corinthians, Paul addresses “the church of God which is at Corinth, to those who have been sanctified in Christ Jesus, called as saints, with all who in every place call on the name of our Lord Jesus Christ.” Saints have been sanctified by God – set apart to holy service for Him.

While we are set apart at the moment of our salvation, there is another sense in which we are called to holiness. This is typically referred to as progressive sanctification or growing in holiness. This is the topic of today’s study.

I. THE STANDARD OF HOLINESS (1 Pet. 1:13-16; Mt. 22:34-40)

Let’s read 1 Peter 1:13-16 and look for the standard of holiness we are called to live by.

[READ 1 Pet. 1:13-16]

13 Therefore, having girded your minds for action, being sober in spirit, fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ. 14 As obedient children, not being conformed to the former lusts which were yours in your ignorance, 15 but like the Holy One who called you, be holy yourselves also in all your conduct; 16 because it is written, “YOU SHALL BE HOLY, FOR I AM HOLY.”

1 Pet. 1:13-16
13 Therefore, having girded your minds for action, being sober in spirit, fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ. 14 As obedient children, not being conformed to the former lusts which were yours in your ignorance, 15 but like the Holy One who called you, be holy yourselves also in all your conduct; 16 because it is written, “YOU SHALL BE HOLY, FOR I AM HOLY.”

Peter gives us three commands in verse 13: (1) prepare your mind for action; (2) be sober-minded; and (3) hope in grace.

Let me call your attention for a moment to verse 13 in the KJV.

13 Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;

What exactly does Peter mean by “gird up the loins of your mind”? He was using the ancient imagery of a person gathering up their robe and tucking it into their belt to prepare for work, walking, or running. Pulling the robes up around the waist or thighs (loins) would allow for easier movement. Remember, the historical context is an important part of proper Biblical interpretation, especially with figures of speech. The NASB, ESV, and LSB all translate the idea as “preparing your minds for action” to better communicate the idea to the modern reader. Today we might use a phrase like “buckle up” or “tighten your laces” in a similar way. Let’s return to our passage in the LSB.

When is God’s grace to be brought to believers? According to verse 13, “at the revelation of Jesus Christ.” This is a reference to the second coming of Christ with the word “revelation” coming from the Greek word apokalypsis. This refers to the same event back in verse 7, where Peter refers to “the appearing of Jesus Christ.” In verse 14, Peter uses a family analogy, calling the believers to be obedient to God as they would be obedient to a father. He goes on in this verse to warn believers not to conform themselves to their former passions.

This is similar to the instructions given by Paul in Romans 12:1-2 and the put off / put on principle we talked about a few weeks ago. As we learned then, Paul called believers to live lives of holiness in service to God, conforming their minds to God’s will rather than the world’s system they formerly followed.

Also, in verse 14, I want to point out the word “former.” Of course, this speaks of their former behavior before becoming Christians where they were conforming to their own passions in ignorance. The word “but” at the beginning of verse 15, shifts the statement to a command. Peter was pointing them in a new direction that was opposite to the one of their former lives. The command is: “be holy yourselves in all your conduct.” Peter points to God as the model of holiness. Since God has called you to Himself, you should be holy in response to His kindness in calling you to salvation in Christ. In verse 16, Peter gives the reason for pursuing holiness – “be holy because God is holy.” This is a command from God, originally given in Leviticus 11:44-45 and 19:2, where the context is God affirming His covenant with the Israelites in the wilderness. Back in verse 15, Peter tells believers they are to obey God “in all their conduct” indicating total submission to God in every area of life.

In Matthew 22:34-40, Jesus was questioned about obedience to God through the commands of the law. Let’s look at how He answered.

[READ Mt. 22:34-40]

34 But when the Pharisees heard that Jesus had silenced the Sadducees, they gathered themselves together. 35 And one of them, a scholar of the Law, asked Him a question, testing Him, 36 “Teacher, which is the great commandment in the Law?” 37 And He said to him, “‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ 38 This is the great and foremost commandment. 39 And the second is like it, ‘You shall love your neighbor as yourself.’ 40 On these two commandments hang the whole Law and the Prophets.”

Mt. 22:34-40
34 But when the Pharisees heard that Jesus had silenced the Sadducees, they gathered themselves together. 35 And one of them, a scholar of the Law, asked Him a question, testing Him, 36 “Teacher, which is the great commandment in the Law?” 37 And He said to him, “‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ 38 This is the great and foremost commandment. 39 And the second is like it, ‘You shall love your neighbor as yourself.’ 40 On these two commandments hang the whole Law and the Prophets.”

In verses 37-38,
Jesus said that to love God with all our heart, soul, and mind is the first and greatest commandment. His use of heart, soul, and mind indicates the whole being of a person. In Mark’s account, the idea of strength is added (Mk. 12:30). In verse 39, Jesus identified loving your neighbor as yourself as the second great commandment. Many people have mistakenly turned this passage into three commands, adding “love yourself” to the list. But Jesus clearly said there are two commands. He knew that people already love and care for themselves, so He called people to love others as they already love themselves. This is not a command for self-esteem, but for humility and service towards others.

We are commanded to be holy. We are commanded to be holy because the God who has called us to Himself is holy. As you think about this, it might cause you a little trepidation or fear. It is an amazingly high standard to achieve. And it isn’t in just one area of our lives, but in all our conduct. You aren’t called to be a holy parent, or a holy friend, or a holy student, or a holy neighbor, or a holy citizen alone, but to be holy in every area of your life.

God’s attribute which is in view in these commands is His holiness. This is such an important thing to consider because God’s holiness is often viewed as His overarching attribute through which we understand all of His other attributes.

While there are many nuances to consider as we live lives that are holy before God, Jesus really simplified it by describing obedience to God in two categories – loving God and loving others. He was referring back to commands God had given the Israelites, so these are not new concepts, simply the standard God has always had for His children. When we consider the Ten Commandments, the first four are directed at loving and worshiping God properly, and the final six are directed toward loving others properly. We can simplify our thinking by beginning our day in prayer to God asking for the Holy Spirit to help us love God and others. We do not battle our flesh and the world on our own – we have the power of God in us to live lives that are pleasing to Him. We need to be ever mindful of Paul’s exhortation:
“Walk by the Spirit and you will not carry out the desires of the flesh” (Gal. 5:16).

II. THE ARMOR OF GOD (Eph. 6:10-20)

Now that we know God has called us to holiness and to be more and more like Christ by the power of the Holy Spirit, let’s consider a passage that gives us some practical instructions for how to do this. We live in a world that is under the influence of Satan, and we live in bodies that are influenced by our fleshly lusts.

In Ephesians 6:10-20, Paul gives us a plan to battle against worldly and hellish influences. Since Paul is writing to believers, we’re going to think about this passage as though Paul was writing to us personally.

[READ Eph. 6:10-20]

10 Finally, be strong in the Lord and in the might of His strength. 11 Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil. 12 For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places. 13 Therefore, take up the full armor of God, so that you will be able to resist in the evil day, and having done everything, to stand firm. 14 Stand firm therefore, having girded your loins with truth, and having put on the breastplate of righteousness, 15 and having shod your feet with the preparation of the gospel of peace. 16 In addition to all, having taken up the shield of faith with which you will be able to extinguish all the flaming arrows of the evil one, 17 also receive the helmet of salvation, and the sword of the Spirit, which is the word of God,

18 praying at all times with all prayer and petition in the Spirit, and to this end, being on the alert with all perseverance and petition for all the saints, 19 as well as on my behalf, that words may be given to me in the opening of my mouth, to make known with boldness the mystery of the gospel -- 20 for which I am an ambassador in chains -- so that in proclaiming it I may speak boldly, as I ought to speak.

Eph. 6:10-13
10 Finally, be strong in the Lord and in the might of His strength. 11 Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil. 12 For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places. 13 Therefore, take up the full armor of God, so that you will be able to resist in the evil day, and having done everything, to stand firm.

In verse 10, Paul begins this section with an exhortation to look to God for stamina, relying on the strength of His might. In verse 11, Paul uses the analogy of the various pieces of armor that a Roman soldier would have worn to relate to the “armor” that God has given to us. So, the Christian life is compared to a battle and the believer to a soldier equipped by God for battle. Our foe in this battle is the devil. The armor allows us to stand against Satan’s schemes. In verse 12, Paul reminds us that we do not wrestle against flesh and blood, which is how we normally think. Our battle is not against people, but against the wicked ideologies they stand for, and which are influenced by Satan and his demons. So, our war is against these evil spiritual beings who rule the darkness of this age and have influence over the world and its people. The terminology Paul uses in verse 12, refers to demonic spiritual beings who are organized into various hierarchies (authorities and powers), much like an earthly army would have. Ours is a fight against a spiritual army under the direction of Satan.

Notice the word “stand” is used twice in the first three verses of this passage. Verse 16 explains that putting on the armor of God enables us to stand firm against the devil’s evil schemes.

Eph. 6:14-17
14 Stand firm therefore, having girded your loins with truth, and having put on the breastplate of righteousness, 15 and having shod your feet with the preparation of the gospel of peace. 16 In addition to all, having taken up the shield of faith with which you will be able to extinguish all the flaming arrows of the evil one, 17 also receive the helmet of salvation, and the sword of the Spirit, which is the word of God,

In verses 14-17, we find a list of all the pieces of armor a belt, a breastplate, shoes, a shield, a helmet, and a sword. Let’s move in for a closer look at each individual piece. The belt’s attribute is truth. We go to the Word of God and the person of Jesus as the source of truth when we stand against the devil. The characteristic of the breastplate is righteousness. Our righteousness comes from Christ who gives us His perfect righteousness and who protects us from the attacks of the devil. The shoes have the quality of readiness given by the gospel of peace. The shield has the virtue of faith. By faith we can extinguish the flaming darts of the devil. These darts are likely referring to the temptations and lies that come at us through the world’s system, strongly influenced by the evil one. We can discern truth from lies and recognize sinful temptations by comparing everything to the Word of God. The trait of the helmet is salvation. Since Paul is talking to believers, this reference is to the assurance of salvation rather than the initial salvation of the believer (see Isa. 59:17; 1 Thes. 5:8). We learn about our salvation from the Bible and the person and work of Jesus on our behalf. Then notice that the sword is connected to the Holy Spirit and is the Word of God. This speaks of all the words of truth from God, which we have today in the Bible.

Eph. 6:18-20
18 praying at all times with all prayer and petition in the Spirit, and to this end, being on the alert with all perseverance and petition for all the saints, 19 as well as on my behalf, that words may be given to me in the opening of my mouth, to make known with boldness the mystery of the gospel -- 20 for which I am an ambassador in chains -- so that in proclaiming it I may speak boldly, as I ought to speak.

After we put on the armor, in verse 18, Paul calls us to constant, ongoing prayer for all the saints. The goal of this supplication is connected to the previous mention of the armor, indicating prayer for mutual protection of other believers from the attacks of Satan. In verse 19, Paul asked for prayers for his own boldness that he would proclaim the gospel message as a good ambassador for Jesus Christ.

God has called us out of the kingdom of darkness and the power of Satan into the kingdom of His Son. He has set us apart for holy service in His kingdom, but He has not left us on our own. He has given us amazing truths in His Word where we can read about His faithfulness to His children and all He has done for us in Christ. As we begin each day, we can use this analogy of the armor of God to remind us that as we seek His truth in the Bible and come before Him in prayer, we are prepared for the battle we will surely face.

Whether this battle comes through direct attacks by the enemy, from temptations present in the world around us, or from our own lusts, we have the power to fight because God is with us. His Spirit dwells in us, helps us recall the truths of Scripture, and what Christ has done to secure our salvation. We can recognize lies and proclaim the truth. We can see sinful temptations up ahead and turn toward righteousness, claiming God’s promises in Scripture. We can do all of these things, but only by His power, boldly seeking to live righteous and holy lives, and to proclaim the gospel as ambassadors of Christ.

III. WHAT WE’VE HEARD FROM THE WORD

The call to be holy in every area of our life is an awesome calling. It’s not a calling we can attain on our own. Our goal is not to meet some checklist of steps to godliness or earn a bunch of merit badges in different areas. Our goal is no less than to be conformed into the image of our Savior. It is not some godly men of the past whom we seek to emulate, but Jesus Christ. As God in the flesh, He was the only man to live a life of perfect obedience to the commands of His Father. No other person, born in sinful flesh, has ever accomplished that, and you never will. You can only trust that Christ has already done it for you and seek to grow in holiness.

By the grace of God in our lives and the work of the Spirit within us, we can continue to grow in holiness, being progressively sanctified. We have the truths of His Word as armor for us to wear into the battle against our own lusts and the forces of darkness that work against us. We also have His Spirit dwelling in us and other Christian brothers and sisters alongside of us, as we fight the darkness and let our lights shine before everyone, proclaiming Jesus is the light of the world.
In all of this, we must remember that when we fail to obey, we can bow before our merciful and gracious Father asking for His forgiveness in the name of Christ. We do not strive after holiness to earn His favor, but because He has already shown His favor to us in sending Christ, who died in our place, rose from the grave, and is now preparing a place for us to be with Him some day for all eternity.

Prayer: Heavenly Father, Your Word commands us to “be holy as You are holy.” We realize that in and of ourselves, we cannot live in true holiness of heart. It is only when the Lord Jesus lives in us, and the Holy Spirit carries out His life-transforming work within us that we can be holy. Thank You, that we have been born into Your family, united together with Christ and are one with Him. I pray that increasingly, Jesus’ nature and character will be developed in us, until we can all say as Paul did, “my old self has died and been crucified with Christ, and it is no longer I that live, but Christ that lives His resurrection life in me and works through me.” We believe this is Your will for each of Your children, so we come to You today and say, Father, Your will be done in our lives. O God, give us the desire and grace to become living sacrifices, holy and acceptable unto You, to the praise of Your glory. This I ask in Jesus’ name, Amen.

Invitation # 485: “The Battle Belongs to the Lord” (2 vs.)

Benediction: Beloved, no weapon forged against you will prevail, and you will refute every tongue that accuses you. This is the heritage of the servants of the Lord, and this is their vindication from Me, declares the Lord. Amen. (Isa. 54:17)

CALLED TO HOLINESS - Study Guide

Answers (Lesson 173) - July 6, 2025 - Rev. Alan Cousins

Text: Selected Scriptures from the LSB

Introduction: Today, we are going to take a look at Peter’s first epistle and the call to holiness. The word we use to describe the biblical doctrine of holiness is “sanctification.” Basically, something is sanctified when it is set apart for a specific use. The Bible describes Christians as sanctified or set apart for service to God. It is the same root word that is translated as “saints.”

1 Corinthians 1:2

There is another sense in which we are called to holiness. This is typically referred to as progressive sanctification or growing in holiness. This is the topic of today’s study.

I. THE STANDARD OF HOLINESS (1 Pet. 1:13-16; Mt. 22:34-40)

Let’s read 1 Peter 1:13-16 and look for the standard of holiness we are called to live by.

1 Peter 1:13-16

Peter gives us three commands in verse 13: (1) prepare your mind for action; (2) be sober-minded; and (3) hope in grace.

Let me call your attention for a moment to verse 13 in the KJV. 13 Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;

In Matthew 22:34-40, Jesus was questioned about obedience to God through the commands of the law. Let’s look at how He answered.

Matthew 22:34-40

In verses 37-38, Jesus said that to love God with all our heart, soul, and mind is the first and greatest commandment. His use of heart, soul, and mind indicates the whole being of a person. In Mark’s account, the idea of strength is added (Mk. 12:30). In verse 39, Jesus identified loving your neighbor as yourself as the second great commandment. Many people have mistakenly turned this passage into three commands, adding “love yourself” to the list. But Jesus clearly said there are two commands. He knew that people already love and care for themselves, so He called people to love others as they already love themselves. This is not a command for self-esteem, but for humility and service towards others.

While there are many nuances to consider as we live lives that are holy before God, Jesus really simplified it by describing obedience to God in two categories – loving God and loving others. He was referring back to commands God had given the Israelites, so these are not new concepts, simply the standard God has always had for His children. When we consider the Ten Commandments, the first four are directed at loving and worshiping God properly, and the final six are directed toward loving others properly. We can simplify our thinking by beginning our day in prayer to God asking for the Holy Spirit to help us love God and others. We do not battle our flesh and the world on our own – we have the power of God in us to live lives that are pleasing to Him. We need to be ever mindful of Paul’s exhortation: “Walk by the Spirit and you will not carry out the desires of the flesh” (Gal. 5:16).

II. THE ARMOR OF GOD (Eph. 6:10-20)

Ephesians 6:10-20

Notice the word “stand” is used twice in the first three verses of this passage. Verse 16 explains that putting on the armor of God enables us to stand firm against the devil’s evil schemes.

In verses 14-17, we find a list of all the pieces of armor -- a belt, a breastplate, shoes, a shield, a helmet, and a sword. Let’s move in for a closer look at each individual piece. The belt’s attribute is truth. We go to the Word of God and the person of Jesus as the source of truth when we stand against the devil. The characteristic of the breastplate is righteousness. Our righteousness comes from Christ who gives us His perfect righteousness and who protects us from the attacks of the devil. The shoes have the quality of readiness given by the gospel of peace. The shield has the virtue of faith. By faith we can extinguish the flaming darts of the devil. These darts are likely referring to the temptations and lies that come at us through the world’s system, strongly influenced by the evil one. We can discern truth from lies and recognize sinful temptations by comparing everything to the Word of God. The trait of the helmet is salvation. Since Paul is talking to believers, this reference is to the assurance of salvation rather than the initial salvation of the believer (see Isa. 59:17; 1 Thes. 5:8). We learn about our salvation from the Bible and the person and work of Jesus on our behalf. Then notice that the sword is connected to the Holy Spirit and is the Word of God. This speaks of all the words of truth from God, which we have today in the Bible.

III. WHAT WE’VE HEARD FROM THE WORD

In all of this, we must remember that when we fail to obey, we can bow before our merciful and gracious Father asking for His forgiveness in the name of Christ. We do not strive after holiness to earn His favor, but because He has already shown His favor to us in sending Christ, who died in our place, rose from the grave, and is now preparing a place for us to be with Him some day for all eternity.