1 John 4: Perfect Love Casts Out Fear

Today’s reading is 1 John 4.

Perfect love casts our fear, John declared. And thus has ensued numerous debates and discussions about the nature of love and fear. We should note what John has already said about love, especially perfect love.

In 1 John 2:4-5, he wrote, “Whoever says, ‘I know him’ but does not keep his commandments is a liar, and the truth is not in him, but whoever keeps his word, in him truly the love of God is perfected” (ESV). In 1 John 2:15, he wrote, “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him” (ESV). In 1 John 3:16-18, “By this we know love, that he laid down his life for us, and we ought to lay down our lives for the brothers. But if anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him? Little children, let us not love in word or talk but in deed and truth” (ESV). Then in 1 John 4:12, “No one has ever seen God; if we love one another, God abides in us and his love is perfected in us” (ESV).

Then, after having said all this, he wrote, “Whoever abides in love abides in God, and God abides in him. By this is love perfected with us, so that we may have confidence for the day of judgment, because as he is so also are we in this world. There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love” (1 John 4:16b-18, ESV).

Perfected love, therefore, is turning away from love of the world’s things–lust of the eyes, lust of the flesh, pride of life–and turning to love of our brothers and sisters. Perfect love is abiding by God’s Word and will. We must grasp this. John is not saying because Jesus loves us, we can live however we want without fear. After all, “If anyone says, ‘I love God,’ and hates his brother, he is a liar, for he who does not love his brother whom he has seen cannot love God whom he has not seen. And this commandment we have from him: whoever loves God must also love his brother” (1 John 4:20-21, ESV). Be aware, if we do not love our brothers and sisters, we should be afraid of judgment. We should be very afraid of it.

Considering all the arguing we’ve heard about these passages, we can be forgiven for being confused and struggling to understand. However, I think John is making a very simple point. Love. Truly love. Not be infatuated with. Not simply be a nice person. Not try really hard to externally keep a list of behavior rules. Love. Love as defined in 1 Corinthians 13. Love as described throughout God’s Word. Love God so much you will simply do whatever He says. Love others not by simply letting them have their way, but by seeking what is truly best for them. Love. Recall Paul’s warnings in 2 Timothy 3:2-4. We must not deceive ourselves when what we really love is self, money, and pleasure. Rather, we must love good, love God, and love others.

When we can say our actions are prompted by real, God-defined love, we have nothing to fear. Of course, that kind of love will be a growth process for us. As you choose the next right thing, choose the course of real love. We will never be punished for loving others the way God loves them. We will never be punished for loving God the way He loves us.

Tomorrow’s reading is 1 John 4.

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John 7: Judge with Right Judgment

Today’s reading is John 7.

As we said yesterday, Jesus healed a man on the Sabbath in John 5. The Jews have been upset with Jesus for two chapters now. He finally addresses the matter in John 7:14-24.

Notice some things Jesus did not say. Jesus did not say, “Didn’t you see my great big miracle? Surely that demonstrates my authority.” He didn’t say, “Show me the place the Law says I can’t heal on the Sabbath.” But we have to admit, He didn’t say, “Here’s the statement in the Law claiming I can heal on the Sabbath.” Neither did He say, “Look in this passage where we see Moses, Samuel, or Elijah heal on the Sabbath. Their example proves it.” Notice what He says.

“Moses gave you circumcision (not that it is from Moses, but from the fathers), and you circumcise a man on the Sabbath. If on the Sabbath a man receives circumcision, so that the Law of Moses may not be broken, are you angry with me because on the Sabbath I made a man’s whole body well?”

John 7:22-23 (ESV)

He doesn’t appeal to either a command, statement, or example about healing on the Sabbath. Instead, He calls to mind Leviticus 12:3: “And on the eighth day the flesh of his foreskin shall be circumcised” (ESV). But what if the eighth day fell on a Sabbath? Apparently, when the law against work on the Sabbath came up against the command to circumcise on the eighth day, the Jews realized the child must be circumcised. The priest who performed the circumcision was working, but he wasn’t breaking the Law. Instead, according to Jesus, he would be breaking the Law if he waited until the ninth day or if he moved it up to the seventh.

Then Jesus draws a conclusion. If a person’s body can undergo a medical procedure that divides his body in two in order to receive God’s blessing, then surely Jesus is authorized to perform a medical miracle that will make that person’s whole body well.

Do you see what Jesus is doing? He is inferring. He is drawing a conclusion. He is declaring the Scripture implies any day on which a man can be blessed by circumcision, he can be blessed by healing. He is declaring Scriptural statements and examples imply things beyond their explicit statements. Some today get upset when they hear inferences from Scripture are authoritative. But, that is exactly how Jesus authorizes healing on the Sabbath.

Certainly, inferring conclusions must be done carefully. In fact, Jesus offers this warning:

“Do not judge by appearances, but judge with right judgment.”

John 7:24 (ESV)

In other words, we aren’t allowed to do just any old thing we judge to be true. We must judge with right judgment. We must work to make sure the conclusions we draw and the judgments we infer really are warranted from the Scriptural statements and examples we cite. But if we want to know what God has authorized, one of the ways we figure that out is to draw conclusions and use right judgment when applying Scripture.

Jesus did it. We can also.

Tomorrow’s reading is John 7.

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John 7: Authority Matters

Today’s reading is John 7.

In John 5, Jesus healed a man on the Sabbath. The Jews have been upset with Jesus for two chapters now. He finally addresses the matter in John 7:14-24. Notice the things He doesn’t say. He doesn’t say, “Look, it doesn’t matter what we do. We are allowed to do what we want as long as we are sincere.” He doesn’t say, “Authority doesn’t matter.” Instead, He makes the exact opposite point. He claims having true authority for His action and His teaching matters a great deal to Him.

“My teaching is not mine, but his who sent me.”

John 7:16 (ESV)

That’s an important statement Don’t miss it. We need to be like Jesus on this. Whose teaching do we proclaim? Our own? Some church council’s? Some dynamic preacher’s? We need to teach what comes from God.

Jesus goes on to say:

“If anyone’s will is to do God’s will, he will know whether the teaching is from God or whether I am speaking on my own authority. The one who speaks on his own authority seeks his own glory: but the one who seeks the glory of him who sent him is true, and in him there is no falsehood.”

John 7:17-18 (ESV)

We hear lots of wrangling about Biblical or New Testament authority today. People argue about what is authorized and what isn’t. Because these are difficult discussions, some suggest authority doesn’t matter. Jesus seemed to think it mattered. However, many people misunderstand why using Bible authority properly matters. Many think the reason we must get Bible authority right is to make sure we get to heaven. That is not what Jesus says. Some wield Bible authority discussions as if what matters most is that we are righter than others who don’t get Bible authority correct. This, however, is not the reason Jesus declares either.

Jesus makes it clear. Authority matters because God’s glory matters. If I act on my own authority, I’m glorifying myself. If I act on your authority, I’m glorifying you. If I act on the authority of some council or synod or congress, I’m glorifying those groups. But when I act based upon God’s authority, I’m glorifying God.

Don’t dismiss questions of Biblical authority even when they get difficult. Discuss them. Even debate them. Then do what you see coming from God’s Word. Only in that way will you glorify God.

And God’s glory matters!

Tomorrow’s reading is John 7.

PODCAST!!!

Click here to take about 15 minutes to listen to the Text Talk conversation between Andrew Roberts and Edwin Crozier sparked by this post.

PATHS:
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John 4: God is Looking for Worshipers

Today’s reading is John 4.

What is God looking for? Perfect people? People in Jerusalem? People in Samaria? White people? Black people? Brown people? Rich people? Poor people? Healthy people? Sick people? Righteous people? Sinful people? People descended from Abraham? American people? Russian people? European people? African people?

Jesus says God is looking for worshipers. Not just any worshipers. He is looking for people who will worship Him in spirit and truth. The underlying nature of worship has not changed between the Old Covenant and the New. When Jews worshiped under the Law, their spirits, their whole beings were to be involved. Further, they were worship in truth. That is, they were to worship according to God’s truth and they were to worship truly, with sincerity and no hypocrisy.

Jesus’s point seems to me to be that under the Law part of worship was where the worshiper’s body was. But the hour was coming when all that would matter is where the worshiper’s heart, mind, spirit, and soul are. Our bodies don’t have to be in Jerusalem or on Gerizim. But our spirit must be turned toward God, how heart must be involved in what we are doing, our soul must be devoted to God, our mind must be aligned with what we are doing. As long as our spirit, mind, heart, and soul are aligned and involved properly, it doesn’t matter where our body is.

God is looking for worshipers. He is looking for those who will worship in their own prayer closets. He is looking for those who will worship with their families. He is looking for those who will worship with other worshipers.

He is looking for worshipers.

Will you be one?

Tomorrow’s reading is John 4.

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John 1: Greater than Moses

Today’s reading is John 1.

For the law was given through Moses; grace and truth came through Jesus Christ. No one has ever seen God; the only God, who is at the Father’s side, he has made him known.

John 1:17-18 (ESV).

First, let’s get this out of the way. John is not saying the Law of Moses contained no grace and truth. Further, he is not saying the Grace and Truth of Jesus contains no law. Rather, he wraps up his prologue to his gospel record by prepping us for what he will do with this book. Recall the preparatory point we learned on Monday. John will answer the question, “Which prophet is Jesus?” Is he the testing prophet with signs and wonders meant only to test Israel to see if they will be true to the Lord? Or is He the prophet like Moses, the New Moses, if you will, the greater Moses who will show Israel how to be true to the Lord?

Raised in church on the New Covenant, we have tendency to view John as saying, “Moses gave us The Law and The Law is bad. Jesus gave us grace and truth. Grace and truth is good.” That is not John’s point. The Law wasn’t bad. It was a tremendous gift to the Israelites. It was itself grace for them, God’s gift to them. John’s point is not Law+Moses=bad but Grace+Truth+Jesus=good. His point was, “You think the Law was great? You ain’t seen nothin’ yet. Let me tell you about Jesus.”

And then John makes a sly point. In Deuteronomy 34:10, when some editor of Moses’s writings explained they still hadn’t found The Prophet like Moses, he highlighted this point about Moses: “whom the LORD knew face to face” (see also Exodus 33:11; Numbers 12:8). What a prestigious position Moses had. No one was as close to the Lord as Moses was. Yet everyone who read Exodus knew this: Moses didn’t actually see God’s face. When Moses asked to see God’s glory, God told him, “You cannot see my face, for man shall not see me and live” (Exodus 33:20, ESV). In other words, Moses didn’t actually see the Lord. “Face to face” was a metaphor for Moses. Yes, Moses’s relationship was closer than any other prophet, but he didn’t actually see God.

John says about this Word who is the Light, the Life, the Son, who is God:

No one has ever seen God; the only God, who is at the Father’s side, he has made him known.

John 1:18 (ESV)

Who is Jesus? He is greater than Moses. “Face to face” for Moses was a metaphor. A poignant, pointed, powerful metaphor to be sure. But only a metaphor. For Jesus, who is the Word who is God in the very bosom of God, “face to face” is a literal reality. Moses was great. Jesus is greater.

With this, John begins his exciting explanation that the Prophet Like Moses has come. We better listen to Him.

Tomorrow’s reading is John 1.

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Psalm 93: The Lord’s Trustworthy Testimonies

Today’s reading is Psalm 93.

Because the Lord is robed in majesty and girded with strength, the world has been established. However, the earth is not the only stable thing in this psalm. Because the Lord is king from everlasting to everlasting, His decrees are trustworthy. God’s statements can be taken to the bank. We can rely on them. We can live by them. Our lives will be established by them.

This same word is found twenty-three times in Psalm 119. However, there it is translated “testimonies” (ESV). According to Psalm 119:144, God’s testimonies are righteous forever. According to Psalm 119:152, they have been founded forever. Therefore, the Lord’s testimonies must be our delight (Psalm 119:14, 24). We must cling to them (Psalm 119:31). The Lord’s testimonies are protection against the wicked (Psalm 119:95). They give us more wisdom than even our teachers (Psalm 119:99). They are a heritage, an inheritance that brings joy (Psalm 119:111). Those who keep the Lord’s testimonies are blessed (Psalm 119:2).

Of course, this takes us right back to Psalm 1. What is the testimony of the Lord but His Word, His Law? And those who meditate on the Law of the Lord day and night are blessed like trees planted by the waters.

Would you know how to live this life victoriously? Dig into the Lord’s testimonies. Apply them. Live them. Do not let them go.

The Lord knows the way of the righteous. Walk His way. It works.

Praise the Lord!

Tomorrow’s reading is Psalm 93.

PODCAST!!!

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Psalm 82: Is It a Psalm or Is It the Law?

Yes!

In John 10:35, Jesus, referring to Psalm 82, explained the Psalms are Scripture and cannot be broken. However, did you catch what He said as He quoted Psalm 82:6?

Jesus answered them, “Is it not written in your Law, ‘I said, you are gods’?”

John 10:34 (ESV)

He didn’t say, “Is it not written in the Writings…?” Neither did He say, “Is it not written in your Wisdom Literature…?” Nor did He say, “Is it not written in one of the psalms…?” He said, “Is it not written in your Law…”

No doubt, the term “Law” sometimes referred to the 10 Commandments, sometimes to the Pentateuch, sometimes the collection of rules the Jews took as their Law. However, notice how Jesus uses it here. The Psalms were not an appendix to the Law, they were not an addendum or an adjunct. Jesus says the Psalms were Law to the Jews. That is, what they learned from the Psalms was just as binding on them as what they learned from Leviticus. Sometimes, the Law referred to the entirety of Old Testament Scripture whether from the Torah, the Prophets, or the Writings.

At the same time, this reminds us of something. “What was written in former days was written for our instruction”(Romans 15:4, ESV). Paul said that about Psalm 69:9. Just like all of the Law, we learn from it. We learn about the nature of God. We learn how God keeps covenant and how He expect His people to keep covenant. We learn many aspects of what God approves and what He disapproves. Most of all, we learn His plan to save His people through the coming Messiah. We learn a great deal from the Law, but it is not our covenant. It is not our agreement with Yahweh. We have a new covenant, a new agreement (see Jeremiah 31:31-34; Hebrews 8:8-13). We learn a great deal from the Psalms and the rest of the Law, but let us remember to use it lawfully. Let us remember to rightly divide and rightly apply the Law and the Psalms. Let us remember we have a covenant with God through Jesus Christ that fulfills all that was written beforehand.

Tomorrow’s reading is Psalm 82.

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How does Psalm 82 prompt or improve your hope in God?

Psalm 75: Jesus Judged

Today’s reading is Psalm 75.

God appointed a time to judge with equity. Under the weight of sin and unrighteousness, the world tottered, as did its inhabitants. However, God preserved the world so it would last until His appointed time. Judgment is coming.

In context of this string of Asaphian psalms, he referred to the judgment coming on Babylon. Certainly, as we consider our present state, we might see this in reference to the final judgment (or, actually, any number of temporal judgments between Babylon and the end).

However, when we think about God’s patience and His withholding the immediate judgment truly due folks perhaps we hear hints of another judgment. That is the judgment Jesus endured on the cross.

Isaiah foretold the suffering servant Messiah in Isaiah 53. He bore our griefs and carried our sorrows. He was pierced for our transgressions and crushed for our iniquities. He took the chastisement that brought us peace. He was taken away by oppression and judgment. It was the Lord’s will this happen.

Paul explains in Romans 8:3-4, saying Jesus, God the Son, came in the likeness of sinful flesh and condemned sin in the flesh. He did this so “that the righteous requirement of the law might be fulfilled in us.” Many mistakenly read this as saying Jesus kept the Law perfectly throughout His life and if we are Christians through His perfect law-keeping, we are seen as perfectly keeping the Law. However, in the Romans context the righteous requirement of the Law does not refer to perfectly keeping all of the Law’s rules. Romans 1:32 sets the stage for us: “Though they know God’s righteous decree that those who practice such things deserve to die…” The righteous requirement of the Law to which Paul refers in Romans 8:3-4 is not perfectly keeping all the rules and statutes of the Law. It is the righteous decree that those who sin will die. Jesus did condemn sin in the flesh. That is, He didn’t sin while in the flesh, showing that sinning while in the flesh deserves condemnation. But then, though innocent and not required by the Law to die, He did die. We who turn to God and away from our own sins, who walk by the Spirit and cease walking by the flesh, who put our faith in Jesus, and are buried with Him in baptism raised to walk in a new life, have a great grace. Being in Christ and Christ being in us, the righteous requirement of death for sin has been fulfilled in us. Christ died, therefore we have all died.

In other words, God passed over former sins in order to show His righteousness in Jesus. Jesus accepted the judgment that those who sin should die. He died. He was judged. And because of His indestructible life, He arose. Now He is not only just, but the justifier of those who have faith in Him.

Have you put your faith in Him? Have you given Him your allegiance and loyalty? If not, can we help you do so? Let us know in the comments below.

Next week’s reading is Psalm 76.

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Psalm 71: On Guilt and Shame

Today’s reading is Psalm 71.

The ancient people through whom and to whom God wrote Scripture looked at the world, life, and experience through different eyes than we do. So much so, even their perspective on sin differed from ours. In our modern, Western, individualistic culture we think and view sin in almost strictly judicial terms. We focus on guilt, innocence, and justice. We think about the individuals, personal actions, and rules. Despite using the words Testament and Covenant when we refer to the sections of the Bible, we actually think in terms of Contract. Guilt, therefore, is when the individual breaks a rule. Forgiveness means the legal consequences for breaking the rule are remitted.

Shame, in this outlook, also centers around the individual who broke the rule. Psychologists and counselors today will often say guilt is the feeling I did something wrong, and shame is the feeling I am something wrong. In modern terminology, that is a decent differentiation. But notice, it centers around how the individual views self.

Our ancient counterparts did not view things the same way. While we are individualistic and judicial, they were tribal and familial. They focused on shame, honor, and relationship. Certainly, they had rules and laws. We are familiar with Ten of them. They had many others in the Old Testament. But they really did think in terms of covenant. Guilt for them was not so much breaking a rule as betraying a relationship. One scenario in which many still maintain this is marriage. We don’t look down on adultery because it breaks the rules of the marriage contract, but because it betrays the relationship. Shame, in that outlook, was not how the individual felt about him or herself, but how their actions and circumstances reflected on the relationship and on the others in that relationship. Their actions either brought shame or honor to the relationship and those in it.

We can debate which outlook is better. Perhaps theirs, perhaps ours. Perhaps their are pros and cons to both outlooks. The point is when Psalm 71 begins, “In you, O LORD, do I take refuge; let me never be put to shame!” and ends, “For they have been put to shame and disappointed who sought to do me hurt,” we need to read it through the ancient lens, not the modern one. The psalmist did not beg to be free from the emotion of thinking he is inherently bad, nor that his enemies would come to realize they are internally and naturally flawed. Rather, he calls to mind the deep relationship he has with God. His own circumstances and actions reflect on that relationship and on the God with whom the psalmist is in relationship. He begs God to let honor surround him and his relationship with God. Let the enemies be ashamed. Let their actions and circumstances reflect poorly on them and their relationships. The psalmist wanted to experience honor and glory. He knew the only place to find it was in a relationship with God.

In the middle of the psalm, he writes, “May my accusers be put to shame and consumed; with scorn and disgrace may they be covered who seek my hurt.” That is, “Let the world see those who hurt ‘Your People,’ God, are the foolish ones who lack honor.” The psalmist’s request is not wrapped up in how he will feel about himself, but about how the society and culture around him will view him. The underlying concern, however, is not how everyone will see him, but how their view of him reflects on the God upon whom he relies. If he has spent his life trusting God, and God does not uphold at the end of his life, the psalmist will be shamed, but worse it will reflect negatively on God.

Therefore, at the end of the psalm, the psalmist expresses the honor he will verbalize toward God in praise and thanksgiving. He will do that because he expects God to uphold the relationship and make good on the trust the psalmist has put in Him. He believes, in the end, everyone will see he made the right choice relying on God. Further, everyone will wish they had made the same choice when it is all over.

Rely on God. He is the rock, the refuge, the deliverer. In the end, though calamity and struggle lies between now and then, there will be no shame for those who put their faith in God and relied on Him.

Praise the Lord!

Tomorrow’s reading is Psalm 71.

PODCAST!!!

Click here to take about 15 minutes to listen to the Text Talk conversation between Andrew Roberts and Edwin Crozier sparked by this post.

PATHS:
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How does Psalm 71 prompt or improve your praise of God?

Psalm 67: Blessed to Show God’s Way

Today’s reading is Psalm 67.

Blessed is the man
who walks not in the counsel of the wicked,
nor stands in the way of sinners,
nor sits in the seat of scoffers;
but his delight is in the law of the LORD,
and on his law he meditates day and night.

…

For the LORD knows the way of the righteous,
but the way of the wicked will perish.

Don’t be confused. Your eyes did not deceive you. This week’s psalm is Psalm 67, but I did just quote Psalm 1. On Monday, I suggested this week’s psalm brings together three strands of thought. The first is the Aaronic blessing. The second is the Abrahamic promise. The third is the Psalmic introduction. (I admit it, I made up “Psalmic” so the three strands sound the same.)

We have often said the first psalm provides an introduction to the entire psalter. We’ve noted multiple psalms calling back to it. Psalm 67 does the same. The entire psalter begins with a declaration regarding whom God blesses. He blesses the one who meditates on and delights in His law. He blesses the one who walks on God’s way. He blesses that one like a tree planted by streams of waters, yielding fruit in its season. By implication, He makes the blessed one stand in the judgment and among the congregation.

Notice how so much of this makes its way into this week’s psalm. We seek a blessing. When we are blessed, the rest of the earth will learn about God’s way. God blesses by causing a fruitful yield on the earth. While that last one refers specifically to God’s blessing Israel with fruitful crops, it still calls to mind the fruitful blessing of Psalm 1. Because the nations learn God’s way, they can be glad God judges and leads them (of course, only if they will follow).

Like yesterday, we discover we must not seek blessing simply for the sake of personally experiencing blessing. Rather, we seek blessing so folks outside Christ, not walking on God’s way, may learn God’s way. We seek blessing so people around us may see it really does matter who a person’s God is.

May we seek God’s blessing. May we declare God’s blessing. May we shine the light of God to folks around us so they will want to walk God’s way.

Tomorrow’s reading is Psalm 67.

PODCAST!!!

Click here to take about 15 minutes to listen to the Text Talk conversation between Andrew Roberts and Edwin Crozier sparked by this post.

PATHS:
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How does Psalm 67 prompt or improve your trust in God?