OTHER NEW TESTAMENT LETTERS

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1. The Preeminence of Christ (Hebrews 1:1-4; 3:1-6; 7:23-28)

2. The Provision of Faith (James 2:14-26; 2 Peter 1:3-8; Jude 17-21)

3. The Necessity of Love (1 John 3:1-3, 16-18; 4:7-12, 16-21)

Central Truth: God’s Word portrays the Christian life.

Focus: Explore and adhere to truths in the New Testament.

Evangelism Emphasis: Salvation is received by grace through faith in Jesus Christ.

Golden Text: “ Whereby are given unto us exceeding great and precious promises; that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust” (2 Peter 1:4).

INTRODUCTION

The Bible is a book of prayer and promises intended to bring us into relationship with our Creator and reveal the perpetual benefits of such a relationship. Only through Christ can we gain access to God and realize the fullness of His promises—promises that include deliverance from sin, peace that passes all understanding, power to serve, and assurance of everlasting life.

From Paul’s conversion experience on the road to Damascus, he knew religious ceremonies could never bring him to perfection. He understood his only hope of eternal life and his only means to please God rested in knowing Jesus personally through confession and repentance, and by cultivating a spiritual walk. When he wrote that he desired to “know Him,” he spoke of an intimate knowledge not gained through religious observance, but only by personal communion with the Lord—knowledge not intellectual in nature, but experiential (Phil. 3:10).

For centuries, religious traditions and philosophies have distorted Biblical truth. Sadly, the institutional church has often perpetuated these ideas. The Christian movement urgently needs to reassert Jesus Christ as “the Way, the Truth, and the Life,” and to once again acknowledge He is the epicenter of history, the only Mediator between God and humanity.

Just as in the days of Josiah, truth seems lost in the house built for its preservation and proclamation. Figuratively, it lies dust-covered in a darkened back room, out of sight and out of mind, replaced by intellectualism, worldly wisdom, and human ingenuity. The time has come for the institutional church to become the spiritual church by metaphorically brushing the dust from the Book of Truth and consuming its honey-like sweetness. The spiritual life of believers depends on it; the spiritual life and effectiveness of the Christian movement depend on it; the healing of nations depends on it.

Truth not only means salvation through Jesus Christ; it is the guide into all that is pure and right. It is cleansing, instructive, protective, empowering, and wonderfully liberating. Embracing the truth revealed in Jesus and making it the pattern for our lives will not only change us, but can potentially change our surroundings, and even entire nations.

1. THE PREEMINENCE OF CHRIST

A. The Glory of Christ (Hebrews 1:1-4)

1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; 3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; 4 Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.

The phrase “at sundry times” (v. 1) comes from the Greek polumerōs , meaning “in many portions.” God did not give His complete revelation to any one patriarch, king, prophet, or apostle. Rather, He delivered a portion to one, a portion to another, and added a portion to still another. Every revelation served to give us what we needed to know of God’s self-existence, personhood, power, and eternal purpose.

Just as God spoke in the past through audible voices, dreams, and visions, today He speaks to us by His Son, who is Himself Creator and “heir of all things” (v. 2). As the perfect revelation of God, Christ is able to declare His Father’s will to us. As Creator and heir of all things, He declared, “All things that the Father hath are mine” (John 16:15). This means Christ’s lordship is universal, His power is unlimited, and His wealth is infinite.

As the “brightness of [God’s] glory” (Heb. 1:3), the Son affirms He is of one essence with the Father. This glory is not a visible and material manifestation of God, although at times He has allowed certain individuals to see a fuller measure of His light—for example, Moses on Mount Sinai; and Peter, James, and John on the Mount of Transfiguration. Rather, His glory is principally moral and spiritual.

In the phrase “the express image of his person” (v. 3), the author identifies Christ as God’s perfect representative. The word image comes from a Greek word which denotes a tool for engraving. It suggests a seal that makes a precise impression on a particular substance, such as the pressing down of a seal on warm wax, or a monarch’s portrait stamped on a gold coin. Being God’s “express image” speaks of the Son being both distinct from, and equal to, God the Father. Marvin R. Vincent said, “Here the essential being of God is conceived as setting its distinctive stamp upon Christ . . . so that the Son bears the exact impress of the divine nature and character” ( Word Studies in the New Testament ).

When the writer describes Christ as “upholding all things by the word of his power” (v. 3), he declares Christ not only created all things by His word (11:3), but He also sustains all things by His word. Having provided cleansing from our sins, He took up the role of Mediator between God and us, sitting at the right hand of the Father and interceding in our behalf (1:3). His power to mediate rests on His ranking higher than the angels in His official capacity as the God-Man and has rightly inherited His title of Messiah , or Christ (v. 4). His “more excellent name” expresses His divine relation to the Father, and no angel can claim such a designation.

List several truths about the Son of God that are given in this passage.

B. The Household of Christ (Hebrews 3:1-6)

1 Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; 2 Who was faithful to him that appointed him, as also Moses was faithful in all his house.

Both Moses and Christ presided over the household of God on earth (v. 2). Frequently, the New Testament draws a parallel between the two, such as, “For the law was given by Moses, but grace and truth came by Jesus Christ” (John 1:17). Although there is a resemblance between the two—each being an apostle sent to represent God to the people and the people to God—the similarity ends with Christ’s superiority. Moses was part of the household; Christ was its Founder.

Christ is preeminent in all things and the builder of all things. Jesus is considered “worthy of more glory than Moses,” just as the one who builds the house is better than the house itself (Heb. 3:3-4). The writer challenged the Hebrews to accept Christ’s apostleship and priesthood as being legitimate, as well as being the perfect revelation of all that Moses’ ministry foreshadowed.

Not only is Christ the builder of all things, He is building His own house by incorporating into it all who put their trust in Him—“if we hold fast the confidence and the rejoicing of the hope firm unto the end” (v. 6).

What are we as Christians called to do “unto the end” (v. 6), and how can we do so?

C. The Priesthood of Christ (Hebrews 7:23-28)

24 But this man , because he continueth ever, hath an unchangeable priesthood.

27 Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself.

Many priests preceded Christ but, because of death, not one had a continuing priesthood. Since earthly priests were subject to human frailties and limitations, their time of service was temporary, and one soon replaced another (v. 23). Conversely, Jesus established an unchangeable priesthood because death had no hold on Him (v. 24). A dead priest could no longer mediate; his work had ceased. Because Jesus lives, His mediatorial work continues. Since He lives to make intercession, He is able to completely save all who come to Him in faith (v. 25).

The Levitical priesthood, limited by mortality, also had another impediment. With them was a continual remembrance of sins, the necessity to constantly offer “gifts and sacrifices” that were “incapable of cleansing the soul of the worshipper” (9:9 Ph.). But Jesus was “holy, harmless, undefiled, separate from sinners” (7:26). Being perfect, He had no need to offer sacrifices daily as other priests, or sacrifices for sins yearly on the Day of Atonement. He only needed to sacrifice Himself “once” for all people (v. 27) and, having done thusly, secured salvation “to the uttermost” for all who trust Him (v. 25).

The Mosaic Law, instituted as our schoolmaster to bring us to justification by faith (Gal. 3:24), appointed “as high priests men who have weakness” (Heb. 7:28 NKJV). However, Jesus was “consecrated for evermore”—perfected a priest by His perfect sacrifice. Christ could never have fully atoned for others if the nature of sin resided in Him. But the offering of the Holy One of God had value beyond comprehension. He satisfied the Law, paid the debt of sinners, and became the “High Priest of our profession” (3:1).

According to verse 25, how is Jesus Christ always helping us?

We Are His House

God has moved into a house to stay. He lives in the hearts of His people on earth. As His living house, we are a superior house to that of Moses’ tabernacle. We are “partakers of the heavenly calling” (Heb. 3:1). The word partaker is used elsewhere to describe our partnership with Christ in suffering (1 Peter 4:13), in His divine nature (2 Peter 1:4), and in His inheritance (Col. 1:12).—Ron Phillips

2. THE PROVISION OF FAITH

A. Faith Proved by Works (James 2:14-26)

17 Even so faith, if it hath not works, is dead, being alone.

26 For as the body without the spirit is dead, so faith without works is dead also.

Some theologians see an antagonism between Paul’s emphasis on justification by faith and James’ stress on justification by works. Although at first glance the two positions seem at odds, further analysis proves otherwise. Paul fought against self-righteousness by correcting people who made salvation all about works, to the neglect of faith. Contrariwise, James wrestled against formality by correcting people who made salvation all about faith, to the neglect of works. In this context, Paul taught faith as a spiritual principle, while James taught faith as a practical principle. In effect, Paul spoke about the application of faith in relationship to Christ’s finished work on Calvary; James spoke of faith as having to do with how believers live their lives daily. Both are facets of the same gemstone and, therefore, necessary elements in the Christian life.

Paul consistently made the case that true Christianity did not come by the works of the Law but by faith in Jesus’ sacrifice for sins. James argued that faith is more than a mere profession, and as such, it will promote good works (James 2:14). Faith that does not manifest itself in producing fruit is “dead” (v. 17). This kind of faith has no resemblance to Christ, since it is nothing more than lip service.

To illustrate his point, James used an example of offering emp ty platitudes to someone who is cold and hungry (v. 16). How can we tell a hungry person to be blessed without the thought of giving him a piece of bread? Faith that does not lead us to follow the example of Christ in ministering to the needs of others is useless. The message is that the perfect test of our faith is obedience to God. Although good works can never save us, they do express true salvation.

James used two examples of faith from the Old Testament to support his position: Abraham and Rahab. The writer of Hebrews included both in his discussion of the champions of faith: Abraham, the father of Israel, and “the harlot Rahab” both obtained God’s favor “by faith” (11:17, 31). And now James spoke of their works: Abraham offering Isaac, and Rahab hiding the Jewish spies (2:21, 25)—as being the product of their faith. Just as the body is lifeless without the spirit, so is faith lifeless without works (v. 26).

“He [James] has shown that the faith which lies only in the cold assent of the intellect to a system of divinity is more like a lifeless corpse than a living man,” notes The Pulpit Commentary . “Truly saving faith consists in such a warm personal trust of the heart as will manifest itself in a life of holy obedience.”

Who was called “the f riend of God” (v. 23), and why?

B. Grace Upon Grace (2 Peter 1:1-8)

5 And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; 6 And to knowledge temperance; and to temperance patience; and to patience godliness; 7 And to godliness brotherly kindness; and to brotherly kindness charity.

Peter described himself in his first epistle as “an apostle of Jesus Christ” (1:1), but in this second epistle he adds the lowlier name of “servant” (1:1). He understood that his position in relationship to Christ was one of complete servanthood.

The apostle uses the Greek word translated “like precious” to refer to “faith” (v. 1). It is only found here in the New Testament, and it means “faith of the same value” (NKJV note). Everyone who has been made righteous in Christ has done so through the reception of this precious faith.

The apostle proceeds to speak of “grace and peace” (v. 2), “life and godliness” (v. 3), all of which come through “the knowledge of Him who called us by glory and virtue” (v. 3 NKJV). In verse 4, he notes that these “great and precious promises” enable us to partake of Christ’s “divine nature, having escaped the corruption that is in the world through lust.”

In the following verses, Peter instructs believers to “add” certain graces with all “diligence” (v. 5). We are to build on the foundation God has laid for us, albeit through the grace and strength He gives. This is the same note struck by James when he wrote that we must add good works to our faith.

As believers, we must, with intense personal effort, add to our faith “goodness . . . knowledge . . . self-control . . . perseverance . . . godliness . . . mutual affection, love” (vv. 5-7 NIV). Faith is the foundation on which these graces stand. In the words of Augustine, “Faith is the root and mother of all virtues.” But faith does not stand alone; it produces fruit. And no grace is complete in itself. Each one engenders, affirms, and encourages another. Believers must never be content until all graces are possessed, for these graces are the prominent features of mature Christian character. If they abound in us, we can be assured of fruitfulness in “the knowledge of our Lord Jesus Christ” (v. 8).

What can God enable us to accomplish through His “divine power” (vv. 3-4)?

C. The Most Holy Faith (Jude 17-21)

20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, 21 Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.

Jude called on his readers to remember the words of the apostles concerning the last days (v. 17)—how “scoffers, propelled by their own ungodly desires” (v. 18 NET) and not having the Spirit of God, would divide the church (v. 19) through their own separation from church doctrine (vv. 4, 8). Their sensuality and worldliness would inspire their divisiveness.

In verse 20, Jude exhorted the saints to build their spiritual lives on the foundation of their “most holy faith.” This faith is the same faith he spoke of in verse 3: “Earnestly contend for the faith.” It is faith as a doctrine instead of faith as a grace. The grace of faith is appropriatin g faith measured to us by God so we might obtain salvation and receive His daily blessings. Kenneth Wuest observed that Jude’s use of faith in this verse does not refer to that particular faith exercised by the saints, because it is described as “most holy.” Rather, he referred to the Christian faith—to the body of truth that constitutes Christianity ( Word Studies in the Greek New Testament ). It is on this foundation we must “work out our own salvation with fear and trembling” (Phil. 2:12).

“Praying in the Holy Ghost” (Jude 20) is how we can accomplish the task of firmly building on the foundation of our most holy faith. That does not mean our praying needs to be in an unknown tongue to be effective, though there are times when the Holy Spirit may intercede through us in such a manner. For supplication to be effective—whether in a heavenly language or in our own native tongue—it must be offered “in the Holy Ghost” (Paul urged, “Praying always with all prayer and supplication in the Spirit,” Eph. 6:18). Our praying must never degenerate into a mere formality; it must be Spirit-driven. “The fullness of the Spirit is the prerequisite to effectual praying” ( Wuest ).

Jude 21 says we are to keep ourselves in God’s love; or, as Jesus said, “Abide in My love” (John 15:9 NKJV). This is a region of safety where God’s children dwell. In His love we are protected from the storms of false doctrine, ungodliness, unbearable trouble, and anxiety. Building ourselves up in our most holy faith, praying in the Holy Spirit, and keeping ourselves in God’s love are the things we do with the view of eternal life in Jesus Christ, according to His mercy. We must always be “looking” unto Him (v. 21). This seems to point to the Second Coming and to our glorification as believers.

Walk by Faith

When you try to walk in your own power, you will fall, no matter how many times you try, no matter how much effort you expend. But when you look at Jesus and draw your power from Him, then you can do what you could not do before. Like Peter, you can walk on water. Like the paralyzed man, you can walk by faith.—Samuel Rodriguez, You Are Next

3. THE NECESSITY OF LOVE

A. Manner of God’s Love (1 John 3:1-3)

1 Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. 2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. 3 And every man that hath this hope in him purifieth himself, even as he is pure.

John does not contemplate the greatness of God’s love in this verse but rather the manner of His love. “What manner of ” means “from what country,” as of something foreign. With this in mind, God’s love is foreign to unbelievers as long as they reside in their sinful state. We only experience this love through the work of the Holy Spirit in bringing salvation. This is the Father’s love, self-kindled and self-sustaining. God’s love exists because He exists; His love abounds because He abounds. It bursts forth freely from the Father, who is righteous and who delights to love unconditionally.

John had just written, “Everyone who practices righteousness is born of Him” (2:29 NKJV). Now he declares we are the children of God through His love. From Paul’s writings, we understand the expression “children of God” in the context of spiritual adoption (Rom. 8:15-17). That is, through God’s abundant love He delivered us from “darkness, and . . . translated us into the kingdom of his dear Son” (Col. 1:13). Satan is no longer our father; sin is no longer our master. We belong to God’s family. And if (as His children) the world does not recognize us, it is because the world does not recognize Him.

The ultimate purpose of God’s love is that through spiritual adoption we will become like Jesus when He appears (1 John 3:2), although for now we cannot fully understand what that means. However, we rest in the knowledge that we will be like Him, because we will see Him in His glorified body. This likeness has to do with our physical condition, for we are already like Him spiritually through the sanctifying work of the Holy Spirit. John is speaking of the transformation of the believer’s physical body at the appearing of Jesus Christ.

John’s assurance of this change provides our basis for living in “hope” (v. 3). This hope arouses in us the constant need to purify ourselves, “even as [Christ] is pure.” Through continually depending on the Holy Spirit, we find strength to put sin out of our lives in anticipation of the Lord’s coming. It is because of God’s love that we have such hope, and it is this spiritual hope that prompts obedience and godliness.

Describe the Christian’s relationships with God and the world.

B. Proof of God’s Love in Us (1 John 3:16-18)

18 My little children, let us not love in word, neither in tongue; but in deed and in truth.

As Christians, we express pure love by our actions. Jesus displayed His love by laying down His life for us, and because of His perfect sacrifice, we “perceive” God’s love (v. 16). The word perceive speaks of knowledge gained by experience. We have experienced His perfect love and therefore have a moral obligation to lay down our lives on behalf of our brethren. In verse 17, John makes it clear that if we have the means to provide for the needs of one of our own and yet close our hearts, we cannot truly say we love God. Love is known by the fruit it bears.

The love in God’s heart and the pure love in ours are alike. Therefore, the love we show should resemble that of our Savior; not in degree, but in character. His love is infinite; ours is not. Someone said a pearl of dew will not hold the sun, but it may hold a spark of light. Although we cannot contain the fullness of God’s infinite glory and love, through Christ we have received a reasonable measure of these attributes. And with His measure of love comes the incentive to follow His example in sacrifice as much as is possible.

When John wrote that we must love not in word but in action (v. 18), he did not forbid us to use warm and comforting words. There are times and places for such words, but words alone are not sufficient for the needs of suffering people. True love engenders acts of kindness. Our love must be more than a profession, it must be reality; it must not be a shallow emotion, but rather wholehearted service. The benevolence of our hearts must translate to the generosity of our hands. Sincerely reaching out to a brother or sister in need, or to one who does not yet know Christ, is the proof of God’s love in us.

“Love is an image of God, and not a lifeless image, but the living essence of the divine nature which beams with all goodness.”—Martin Luther

C. Perfecting of Love (1 John 4:7-12)

7 Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. 8 He that loveth not knoweth not God; for God is love.

10 Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.

The love with which we are to love each other is agape , the perfect love which the Holy Spirit produces in the hearts of believers. It is the same love manifested in Christ’s action on the cross and whose elements Paul described in 1 Corinthians 13. The exhortation John gives to “love one another” (1 John 4:7) speaks of continuous action. Anyone who loves in this manner is truly “born of God” and, in being born of Him, knows Him intimately through agape.

In verse 8, John declares “God is love.” Since God and love are not interchangeable terms, the meaning here is that it is God’s nature to love. That is, God is a person; love is not. But God is a loving God because love is His essence, His character. When John refers to Him as “Spirit” in John 4:24, he acknowledges Him as divine. Speaking of Him in 1:5 as “light,” John stresses His perfection in knowledge and righteousness. In 1 John 4:8, he perceives God as love , understanding His deep and perfect affection for the subjects of His grace.

God based His action of sending His Son to die for our sins on His love for us and not on our love for Him (v. 10), since we were in darkness outside His presence. We are able to love Him because He loved us from the beginning. And if He so loved us, we ought to love each other, for it is through loving one another that His love is “perfected in us” (v. 12).

If we do not love God, why can we not love others as we should?

D. Love Casting Out Fear (1 John 4:16-21)

18 There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.

The thought of being judged for sin is frightening, for sin’s judgment is eternal death. This fear keeps unbelievers living in bondage. But agape love sets us free from this fear.

Once God, through His love, has set us free from this fear of retribution, we are able not only to love Him but also to love one another. People who say they love God but cannot bring themselves to love others are deceivers (v. 20). God’s commandment to us is this: “He who loves God must love his brother also” (v. 21 NKJV). In this love there is no fear—no fear of punishment and no fear of rejection.

Why is God’s love able to drive out fear?

“By God’s grace we love Him who first loved us, in order to believe in Him, and by loving Him we perform good works, but we have not performed the good works in order to love Him.”—Augustine

GROW IN FAITH

With all the world’s libraries filled with great works of literature, history, and philosophy, not a single volume answers humankind’s deepest questions and needs. Only the Bible does that. Of all the promises God has given to us, the one on which all others rest is the promise that through the crucible of the cross and our faith in Jesus Christ as Savior, we mystically partake of the divine nature (2 Peter 1:4). When we do, our faith becomes firmly established in truth and grows accordingly. The lordship of Christ in our lives, the development of our faith, and our growth in His love assure us that we can daily escape the corruption of this world, with the constant expectation that someday soon we shall fully realize our eternal salvation.