Archive for the ‘Sunday School’ Category

1. How can we speak so that both believers and non-believers can appreciate the contrast between the holiness of God and the awfulness of sin? Should we use different language to the two groups in this regard? Explain.

Non-believers may tune us out when their sinful behavior is described as filthy and polluted. Yet if sinful behavior is allowed to be perceived as normal, then it is hard for individuals to examine it from another perspective.
Perhaps one way to begin is to focus on the holiness of God and how His commandments flow from this characteristic. Anything short of that standard fails miserably by comparison.

2. How can leaders in the church stumble into following the bad example of the religious leaders described in our text? How do we guard against this?

There are malicious religious leaders who followed the customs of the day rather than being beacons directing people to God.

3. People are often asked to evaluate how they would act if Jesus were standing beside them. But what if we turned that idea around?

If we watched God as He worked in the midst of sinful situations as He tried to bring people back to Him, we could have a guide on how to do the same.

4. How can the church teach young people—or indeed anyone—that shame, guilt, and remorse are appropriate reactions to sin?

We are surrounded by a generation of young people who seem not to be embarrassed about seeing or participating in any activity. There will be no shame, guilt, or remorse where sin is not recognized as sin. Helping people see the truth of this concept is vital.
If your class is made up of older individuals, this question may lead them into rehearsing a long list of the things the younger generation does that really irritates them. But a mannerism or behavior by one person that irritates another isn’t necessarily sinful in the eyes of God.

5. What descriptive models can we create to communicate an accurate picture of the awesome force of God’s anger? Or should we jus tsay what the Bible says and not be too “creative” in this regard?

Lead the class in formulating a list of possible ways to explain God’s reactions of anger and judgment; then help them evaluate the effectiveness of these models in today’s culture. One po-tential problem is using modern disasters as examples of His anger. We cannot be sure if they were judgments from God or just occurrences of nature. Passages such as Revelation 8:6-9:19 are powerful enough without embellishment!

6. What safeguards can the church put in place to keep the focus on winning the lost rather than fighting over interpretations of prophecies?

The fulfillment of the prophecy in verse 9 has been explained variously as (1) the return of the Jewish people to rebuild Jerusalem, (2) the unity developed as the church began, (3) a set of circumstances that will unfold just before the second coming of Christ, and (4) the final unity in Heaven. Rather than immediately focusing on disagreement, it is undoubtedly better to focus on what all Christians can agree with: God is in charge and His plans will be revealed in His time frame.
Yet we need not merely stop at that point, sweep our disagreements under the rug, and say, “God will work it out; let’s not worry about it.” We can dig deeper to see if there are further areas of agreement. For example, another thing we can agree upon is that in prophecy more than one interpretation may be true in a “double fulfillment” kind of way.

Into the Lesson

Below are several statements about morality from the pens of famous writers. Ask your students to critique the quotations.

1. “I know only that what is moral is what you feel good after and what is immoral is what you feel bad after” (Ernest Hemingway); 2. “Morality is simply the attitude we adopt toward people whom we personally dislike” (Oscar Wilde); 3.”Morality is the best of all devices for leading mankind by the nose” (Friedrich Nietzsche); 4.”What is morality in any given time or place? It is what the majority then and there happen to like and immorality is what they dislike” (Alfred North Whitehead); 5. “Morality is the theory that every human act must be either right or wrong, and that-99-percent of diens are wrong” (H. L .Mencken).
When you finish your discussion, explain that today’s lesson deals with upholding God’s moral standards in an immoral society.

Into the Word

Divide the class into pairs. Ask each to read Zephaniah 3:1-9 and answer these questions:

1. What does the word woe signify in verse 1?
2. The people were guilty of what four sins, according to verse 2?
3. What do the images of lions and wolves tell us about how the rulers treated their people?
4. In what way could the Judean prophets be guilty of treachery?
5. How did the priests pollute the sanctuary and do violence to the law? (See 2 Kings 21:4, 5.)
6. How did God bring His judgment to light? How did the unjust respond to these revelations?
7. What nations had God destroyed before that time? (See Deuteronomy 3:1-11; Joshua 18; etc.)
8. How had God warned Jerusalem concerning sin and impending destruction (v. 7)? How had the people responded?
9. What warning did God give the nations? What promise did He make to the people?
10. What is the contrast between the promised “pure language” of verse 9 and the treachery of the false prophets in verse 4?

When your pairs have completed the exercise, discuss their answers. Also, explain (from the les-son Conclusion) the concept of the “day of the Lord” in Zephaniah and the other prophets. Then ask your students to read 1 Thessalonians 4:13-5:15. Use these questions to discuss that passage. Answers are indicated in parentheses.

1. To what event does Paul link the day of the Lord? (the return of Christ)
2. What will happen to those who are not ready for His return? (they will be destroyed; see Matthew 24:36-44; 25:31-46)
3. How will Christians escape the wrath of God? (through the death of Christ; see also Romans 5:6-11)
4. Knowing all this, how should Christians behave? (with self-control, living by faith, love, and hope; we encourage one another)

Into Life

Ask your students to return to the quotations from the Into the Lesson exercise. Below are summary statements of these quotes and a criticism of each based on today’s lesson. Tell students to turn to their student books and do a three-way match: each author with a summary statement and a criticism. (If you don’t use the student books, reproduce the text below as necessary.)

A. Morality is just the opinion of the majority; B. Morality is based on personal feelings; C. Morality is just a means of controlling others; D. Morality is just a theory that most human behavior is bad; E. Morality is a means to criticize people we dislike.

a. Biblical morality is about self-control, so that we are ready for Christ’s return; it is not about controlling others; b. Christians are to use morality to encourage one another to be like Christ, not simply to condemn people; c. Only behavior that contradicts God’s Word is evil; d. Morality is based on God’s nature and His Word, not on human feelings; e. Morality is based on God’s nature and His Word, not on majority opinion. (Answers: 1Bd, 2Eb, 3Ca, 4Ae, 5Dc.)
Discuss answers and relate them to question four of the 1 Thessalonians exercise.

Into the Lesson

To open today’s lesson, share the following riddle with your class also printed in the student books. Ask students to guess the answer.
I am both first and last. In the course of time I was, and was not, and am again forever. Who am I?
List your students’ suggested answers on the board, then ask them to read Revelation 1:12-18. They should recognize that the answer is Jesus,who is the first and the last, and who lived, died, and rose again to eternal life.
Next, use the commentary on verse 18 to sketch the three reasons why the Christian should not fear death. Then tell your class that today’s lesson deals with the biblical evidence for believing that Jesus did indeed conquer death.

Into the Word

Share the following information with your class: George Rawlinson (1812-1902) was an English historian. He formulated guidelines for historians to follow to determine the value of historical writings. He proposed that (1) the writings of eyewitnesses generally have the highest degree of credibility, (2) the writings of those who get their information from eyewitnesses have the next highest degree of credibility, and (3) writers of a later age, who depend on word-of-mouth (oral tradition) for their information, have the lowest degree of credibility.
Using these guidelines and the questions below, your students should evaluate the historical credibility of the following biblical reports of the risen Jesus. (This exercise is also in the student books.) You can either divide your class into small groups and assign each group one or two passages. Or investigate each passage with the entire class.
The passages are (A) John 20:11-20; (B) John 20:26-28; (C) John 21:1-14; (D) 1 Corinthians 15:3-8
Questions for Each Passage

1. Was the author an eyewitness of the appearance of the resurrected Christ?
2. Did the author get the information from an eyewitness?
3. Did the author rely on word-of-mouth from an earlier age?
4. Taking the first three questions together, what degree of historical credibility should we assign to the passage in question?

Answers

Passages A, B, and C: The author, John, was an eyewitness of the resurrected Lord; see John 21:20-24 (highest degree of credibility).
Passage D. Paul and others were eyewitnesses of the risen Lord, though not all were witnesses to the same appearances; see Acts 9 (highest degree of credibility).
After you have analyzed each passage, discuss the implications this evidence has for a Christian’s faith. Use the lesson commentary on John 20:30-31 and the questions below to guide the discussion.

1. Why did John record so many miracles, especially the miracle of Jesus’ resurrection?
2. Why is it important to have historical evidence of the highest credibility upon which to base one’s faith in Jesus?
3. What assurance do we have that death has been defeated, based on the historical evidence we have for the resurrection of Jesus?

Into Life

Introduce the last exercise by saying, “It is important for each Christian to be able to explain why he or she believes in Christ. As Peter said, ‘But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear’ (1 Peter 3:15).”
Then ask students to use the paper you provided (or the space in their student books) to complete the following open-ended statement: “I believe that Jesus is the Christ, the Son of God, because …”
Ask several volunteers to share their faith statements.

Into the Lesson

Have two sides of your assembly area clearly marked, “This Side” and “That Side.” As class begins, ask everyone to stand. Give these directions: ‘I want all the on “This Side” and all the on “That Side.”
Fill in an appropriate dinotomy, such as men/women, right-handed/left-handed, local sports team fans/fans of teams from their cities. If you like, you may perform this division two or three times rapidly, using different criteria each time. Then have students sit.
Say, “Many things divide us. But one matter must never divide us: who we consider Jesus to be.”
Have a student read John 6:40-43. Note – Today’s texts in John chapters 8 and 12 continue Jesus’ answer regarding questions of who He is. Remind the class of this quarter’s theme, “Jesus Christ: A Portrait of God” and remind them of Lesson 1, “Who Is Jesus Christ?”
Continue with an emphasis on the “I Am” theme of the Gospel of John. Say, ” John 1 is an affirmation of power and position.”
Ask students to affirm a position or role that each holds. Give them one personal example, such as, “I am the head of the class.” Encourage metaphors, to be coded by other members of the class.

Into the Word

Prepare in advance half sheets of paper with two blocks drawn vertically down the left side.
One block should feature one of the letters of the word darkness. On the right side of the paper make eight numbered lines with a “T/F” by each line. Give each student eight yellow peel-and-stick dots to resemble small suns, each large enough to cover a letter on the paper. (Such dots are available inexpensively at office supply stores.)
Say, “Read the text silently and then close your Bibles and books. We are going to have a true-false quiz on elements of today’s lesson.Your goal is to ‘dispel darkness’ with the Word of light. For each answer you get correct, you may cover one letter with a ‘sunlight’ dot.”
Read aloud each of the following statements. Allow time for students to mark their answers,and then give the answer and any explanation necessary. (1) Jesus calls himself the light of the world [True; 8:12]. (2) This is the first time in the Gospel of John that Jesus has been called “the light” [False; 1:5, 7-9]. (3) In the Pharisees’ legal system, a person could not testify on his own behalf [True; 8:13]. (4) Jesus affirms that the Pharisees had no idea where He came from [True; 8:14]. (5) Jewish law required four witnesses to testify to confirm a truth [False; 8:17]. (6) The Jewish leaders asked Jesus to bring in his mother as a witness [False; 8:19]. (7) No one was able to lay a hand on Jesus [True; 8:20]. (8) Seeing Jesus is the same as seeing God [True; 12:45]. (9) Jesus’ discussion with the Jewish leaders in John 8 took place in the temple [True; 8:20]. (10) Believing in God requires believing in Jesus, and vice versa [True; 12:44].

Into Life

Introduce the assignment below using this book summary. Say, “In Ursula LeGuin’s fantasy The Tombs of Atuan, the hero, named Ged, rescues the princess, Atha, who has learned to love the darkness of the catacombs. There she has been made priestess of the dark powers. As Ged delivers her from the tombs, he assures her that she was not made for darkness but for light.”
Explain that Arha was taken as a young child to replace a dying princess, but as most children are, she was afraid of the dark. As she grew comfortable entering the dark world of tombs she became fascinated. She gained a sense of power over the darkness, even as it gained power over her. Arha’s name means “the eaten one.” Comment on those darkness first scares, then fascinates. then “eats alive.” Liken this same sequence to most people in our world who get swallowed up in darkness and need a light bearer to rescue them.
Close with a time of sharing. Ask students how they plan to change one habit in the week ahead to better reflect Jesus’ light.

1. Some claim to believe in God, yet do not exhibit a lifestyle that acknowledges God’s commands. How do you share with someone of this mind-set what a relationship with God really involves? How do you prepare yourself for a “judge not” response?
Mere mental assertion is so easy! Yet our faith in Christ must be more than this. Scripture tells us that even the demons believe there is a God (James 2:19).
Perhaps you can approach the person with an illustration: someone claims to be an employee of a company, but he or she never does any work there and knows nothing of that company’s product line. Is he or she really an employee of that company? Scripture tells us that true faith and love for God is evidenced and expressed through obedience (James 2:20-24). After Jesus said, “Judge not” He also said, “by their fruits ye shall know them” (Matthew 7:1, 20).
2. John says God’s commandments are not grievous (burdensome). Without giving trite, pre-packaged answers, what would you say to a believer who is struggling with obedience in some area?
What we say to one who struggles with obedience can depend on the nature of the disobedience: giving up profanity may require a different approach from giving up an adulterous affair. It can also depend on whether or not the person seeks us out for counsel or we seek the person out for godly confrontation.
Modeling holy lives ourselves is a prerequisite in any case. Presenting oneself as an imperfect fellow struggler is also important. At our new birth, the Holy Spirit grants us a new nature that empowers us to obey, yet we know that we still struggle with sin (Romans 7:7-25). But we are not in the struggle alone: we have our fellow believers. God’s Spirit changes our hearts, motives, and desires to the degree we allow Him to do so.
3. The next time you face temptation, how will it help you to know that everyone who is born of God overcomes the world?
There’s nothing more empowering and encouraging than hearing “you can do it,” as these verses proclaim. Other Scriptures confirm our ability to triumph over sin. Since we know that God always offers us a way out (1 Corinthians10:13), we know to look for that escape. Since we know that we are in a battle and that God has equipped us with tools to fight Satan’s attacks (Ephesians 6:10-18), we know to prepare for and expect temptations (1 Peter 5:8).
4. John writes these verses to refute a heresy that claimed Jesus had not come to earth “in the flesh.” What other false ideas do we deal with today? What makes some false ideas more serious than others?
There is much historical evidence that Jesus walked the earth. Today we are snore likely to find people who would deny Jesus’ claim to deity rather than His humanity. Many struggle with the idea of virginal conception, six-day creation, and other biblical doctrines that science cannot explain.
Sometimes the most dangerous false ideas are not those that “subtract” from who Jesus was but those that “add” elements to His identity that are not found in the Bible. For example, one false doctrine acknowledges Jesus to be the Son of God while adding the idea that Jesus was also a spirit brother of Satan.
5. How does today’s text help you witness to someone who believes in God but feels that insisting on Jesus as the only way is too exclusive? How do cultural trends lure people into this trap?
Some nonbelievers agree that Jesus puts forth the highest standards for morality. They recognize Him as a great moral leader, yet Jesus claims to be God. Would a great moral leader tell lies? Either He is God, or His moral teachings are hypocrisies, or He suffered from delusions. Believing in God in the abstract is easy; believing in the God who walked the earth and looked at people eyeball to eyeball is threatening! Yet God himself offered dramatic validation of Jesus’ divinity (Mark 9:7; Luke 3:22). God offers us no middle ground regarding who Jesus is. God allows each of us to choose or reject Jesus. He doesn’t offer another way into His favor (John 14:6).

Introduction

A. Searching for the Source
Hernando de Soto was the first European to explore the Mississippi River. Despite all his courageous efforts, however, he only got as far up the river as modern-day Memphis, Tennessee. Little did he know that he was less than a third of the way up that mighty river! He died in 1542 of a fever, and his body was buried in the river that was too big for him to trace. David Livingstone was a Christian missionary and explorer of the Nile River in Africa. His final, most famous, journey was a search for that long river’s source. When he died in 1873, he still had not found the elusive headwaters for which he was searching.
Sometimes searching for the source of a mighty river has been just too difficult. But what of the great river of love that flows in the community of God throughout the world and throughout history? What is its ultimate source? What inspired this love?
The apostle John makes it clear in this lesson that the source of love is God. Love is part of His central nature; love flows from His heart. Whenever we act in love, we are reproducing what we learned first from Him.
B. Lesson Background
The apostle John is in some ways an unlikely person to be writing about love. He did not show much love when he and his brother wanted to call down fire from Heaven on a village in Samaria (Luke 9:54). He did not show much love when he and his brother tried to secure preferred seats of honor alongside Jesus (Mark 10:35-37). But while John did not show love very well in the beginning, he certainly received it—as “the disciple whom Jesus loved” (see John 21:20). John learned firsthand that we love because He first loved us. In the end John came to be known as the apostle of love.
Previously, we saw John demonstrate that love for fellow Christians is a test that reveals whether a person is really walking in the light. Now John goes further: love is also the test that reveals if a person actually is born of God. Since God is the ultimate source and embodiment of love, anyone who is genuinely born of God will reflect His characteristics. A person without love is a person who is not God’s child. We will see John establish that such a person does not even know God.
I. Example of Love (1 John 4:7-12)
A. Our Pattern (vv. 7,
7. Beloved, let us love one another: for love is of God: and every one that loveth is born of God, and knoweth God.
John addresses his readers as people who are beloved in his eyes (see also 1 John 3:2, 21; 4:1, 11). John’s urging that they love one another is a repeat of 1 John 3:11, 23. He is quick to supply a threefold reason.
First, love is of God; that is, God is the source of this selfless emotion. Second, those who love show that they are born of God; they as genuine children resemble their Father in a vital way. Third, those who love show that they know God; they follow God’s love as their pattern. [See question #1, Page 256].
8. He that loveth not, knoweth not God; for God is love.
John said previously that the one who lacks love walks in the darkness and abides in death (see 1 John 2:11; 3:14). If someone does not have love, John now asserts, he or she does not even know God. Since the very nature of God is love, the person unacquainted with love is unacquainted with God.
This is the same truth that Paul wrote to the Corinthians. Even if a person speaks in tongues, delivers prophecies, and exercises mountain-moving faith, it all means nothing without love (see 1 Corinthians 13:1-3). Love is the most excellent way because it is God’s way. (See question #2, page 256).
B. Our Salvation (vv. 9, 10)
9. In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him.
God’s love is not just an empty emotion. It is a mighty passion that impelled Him to bring salvation to those created in His image. It was manifested, or shown, in the way God sent his only begotten Son to take on human flesh and to die on the cross. This will forever be the world’s greatest example of love (see John 15:13). God sent—and Jesus came—so we might live through Him. Exactly how Jesus’ death can save us is the subject of the next verse.
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.
God is the source, the fountainhead, of love. It is not that we loved God, as if we had taken the first steps to make salvation possible. Rather, it is that He loved us, even when we were sinful and unworthy (see Romans 5:8). Love begins with God.
When God sent His only begotten Son into the world, He sent Him to be the propitiation for our sins. That word “propitiation” is vital for understanding how God forgives sin. God provided Jesus to be the sacrifice for sin. When Jesus gave His life, God accepted Jesus’ suffering as payment for sin’s penalty. This payment turned God’s wrath away from us—God was propitiated. We could never have turned away God’s wrath on our own (see also Romans 3:25; 1 John 2:2). God does not just ignore our sins and pretend that they do not exist. His own holiness and justice do not allow this. Holiness and justice require that sin be punished. Yet in His great love for us, God took the necessary steps to deal with our sins. He sent Jesus, who was both infinite God and sinless man, to give His one great life in our place.
C. Our Challenge (vv. 11, 12)
11. Beloved, if God so loved us, we ought also to love one another.
The theme of love is repeated often in this epistle. God, the source of love, has so loved us that He gave Jesus for our salvation (John 3:16). Since we have been saved by this love, we ought to be ready to love one another. In view of what God has done for us in love, nothing less is acceptable (see also Matthew 18:33). (See question #3, page 256).
STEALING JESUS
A few years ago a church in midtown Manhattan (New York City) was burglarized. It was a fairly predictable theft: an offering box and its contents were stolen. Three weeks later a more unusual theft took place: a four-foot plaster figure of Jesus, weighing 200 pounds, was stolen. Stranger yet was the fact that the statue was part of a crucifix, and the cross itself was left behind! The church custodian commented, “They just decided, ‘We’re going to leave the cross and take Jesus.’”
Think about the implications of that for a moment. Lots of people today like the idea of Jesus as an example of love. They even like the idea (theoretically, at least) of being a person who loves like Jesus. But, as John tells us, God showed His love for us by sending Jesus to be a propitiation for our sins.
If we’re going to “take Jesus” as the model for our lives, then we’re going to have to “take the cross” as a model as well.
If any man will come after me, let him deny himself, and take up his cross daily, and follow me” (Luke 9:23).
Is this the model of love and service that directs your life? — C. R. B.
12. No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us.
Adam heard the sound of God, Abraham heard the voice of God, and Moses stood on holy ground at the burning bush, but no man has ever seen God. Moses was even told that no man could see God’s face and live. So on the mountain Moses was covered in the cleft of a rock when the presence of God passed by (see Exodus 33:20-23). Some were allowed to see various kinds of manifestations of God (Exodus 24:11). Yet the New Testament reaffirms that no man hath seen God at any time, both here and in John 1:18.
Even though we cannot see God, we can still have God’s presence dwelling in us. God’s very nature is love, no it is natural for Him to live in us if we have love for one another. This does not mean that we somehow “become” God—creator and creature are still distinct. Even so, we are able to reflect His love for each other. In this way His love is perfected. It reaches completion and fulfills its intended purpose
II. Proof of Love (1 John 4:13-16a)
A. Spirit Was Given (v. 13)
13. Hereby know we that we dwell in him ,and he in us, because he hath given us of his Spirit.
Our knowledge that we dwell in God is not based on some mystic, mysterious experience. It is based on the fact that God has given us of His Spirit (Romans 8:9; 1 John 3:24). We know that we have the Spirit because God—who cannot lie (Hebrews 6:18)—has given us His firm promise (see Acts 2:38). Thus God’s promise of the Spirit and our practice of love join together as proof that we are in Him and He is in us. Love is the first and greatest fruit that His Spirit produces in us (see Galatians 5:22).
B. Son Was Sent (v. 14)
14. And we have seen and do testify that the Father sent the Son to be the Saviour of the world.
When John says we have seen and do testify, he reemphasizes the truth of the opening verses of his epistle (see 1 John 1:1-3). He and the other apostles could testify because they knew first-hand that the Father sent the Son into the world. They had seen with their own eyes, heard with their own ears, and touched with their own hands the one sent to be the Saviour of the world. Jesus did not come just to teach, lead, and be-friend—He came to rescue (John 3:17).
C. Confession Is Made (vv. 15, 16a)
15. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God.
God sent His Son to save humanity, and God has the right to set certain conditions for salvation. Specifically in this verse, God expects us to confess that Jesus is the Son of God. Jesus promised that if a person confesses Him before others, He will confess that person before the Father in Heaven (see Matthew 10:32).
Mere confession is not the entirety of the plan of salvation, of course. As John makes clear, loving action serves as proof that we belong to the truth (1 John 3:17-19). But confessing Jesus is a necessary condition.
16a. And we have known and believed the love that God hath to us.
John knows for certain that Jesus really came (v. 14), and because of this he also knows of the great love that God has for us. He and his readers have known this love and have believed it; they have put their trust and confidence in it.
III. Results of Love (1 John 4:16h-18)
A. Living in God (v. 16b)
16b. God is love; and he that dwelleth in love dwelleth in God, and God in him.
God does not just “have” love, God is love. He embodies everything that is good about love and encompasses the entire range of love’s expressions. God and love are so much identified with each other that to dwell in love is to dwell in God. Furthermore, when we dwell in this love, God himself also dwells in us.
B. Bold at Judgment (v. 17)
17. Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world.
When our love is made perfect or complete, the final result is that we will have boldness on Judgment Day. We will have nothing to fear when that day comes.
We will have this boldness before God because as he (Jesus) is, now are we. Just as Jesus is pure (1 John 3:3) and righteous (1 John 3:7), by His blood we can also stand before the Father pure and righteous. Jesus abides in the Father (see John 17:21-26), and so can we. Although we live in this world, we can have confidence when our love has been made perfect through Christ. Even now, we can approach God’s throne of grace in bold confidence (Hebrews 4:16).
C. Freedom from Fear (v. 18)
18. There is no fear in love; but perfect love casteth out fear: because fear bath torment. He that feareth is not made perfect in love.
Christians can have boldness in judgment, as the previous verse says, because there is no fear in love. This fear is not the kind of healthy awe that a person should have for God. Rather, the kind of fear in view is a paralyzing dread and terror. Love and that kind of fear simply have nothing to do with one another; they cannot co-exist. Therefore, love that is perfect or full-grown will cast out fear. While fear paralyzes and has torment, genuine love confirms our salvation. The person who still lives in unhealthy fear of God is not yet mature. He or she is not yet made perfect in love.
IV. Grand Summary of Love (1 John 4:19-21)
A. God Was First (v. 19)
19. We love him, because he first loved us.
Now John sums up his grand teaching about love. God is the source of love. When we love him, it is only because he first loved us. Without God’s initiative, we would not have known genuine love; neither would we have known how to love. When we abide in God and His Spirit abides in us, divine love becomes a natural part of our lives.
We return to God the love He has shown us. At the same time, we pass on this kind of love onto our brothers and sisters in Christ.
B. God Commands Us (vv. 20, 21)
20. If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he bath seen, how can he love God whom he bath not seen?
The practical test of love, as seen before, is that God’s child must love the brother or sister in Christ. A person who says I love God but then hates a fellow Christian is a liar. There is a logical reason for this fact: we have been made in the image of God. Therefore, this brother or sister whom we should love bears a certain resemblance to God. We have seen this brother or sister. even though we have not seen God. If we cannot find anything attractive or lovable in our fellow Christian, then we will not find anything lovable in God. If we fail this practical test of love, our claims to love God are simply lies. (See question #4, page 256).
CLEAN HANDS AND LOVING HEARTS
Millions of people suffer from food poisoning every year. A primary cause is the failure of food-service workers to wash their hands properly. Now “big brother” is here, this time for good! Ultraviolet light scanners developed to detect germs on meat in processing plants are being adapted to show whether we have washed our hands thoroughly. Imagine a parent saying to a child, “Johnny, put your hands under the scanner and let me see if you got them clean”!
Do we need to be reminded that what we can’t see can hurt us? Yet there are ways to see the unseen, and ultraviolet scanning for germs is only one of them.
A much more important means of “scanning” for both the good and bad of life is found in today’s text. John acknowledges that we can’t see God. Even so, if we love God then our lives will be a confession of His existence. The Spirit living in us will help on to make this confession. The confession is more than just spoken words. It is also the testimony of our deeds each day of our lives as we exhibit godly character. We reflect God’s love in the way we treat others.
21. And this commandment have we from him, That he who loveth God love his brother also.
John concludes as he began: we must love one another. To love God and to love one’s neighbour are inseparable. “On these two commandments hang all the law and the prophets” (Matthew 22:40).
Moreover, this is our Lord’s commandment. It is not optional or negotiable. By observing this love in us, all people will be able to tell that we are Christ’s disciples (see John 13:34, 35). (See question #5, page 256).
Conclusion
A. Source of Love
Love does not out happen. It is a virtue of the highest order, created and demonstrated by God himself. If the world were merely an evolutionary accident and the law of the jungle demanded the survival only of the fittest, then there would be no room for self-sacrificing love. But just as God is the creator of the universe and the source of all life, so is He the source of true love.
Without our knowledge of God, searching for the source of love would be an impossible task. We would be like the early explorers who were hopelessly ill-equipped when they searched for the sources of great rivers.
If we had only scientific observation to guide us, we would ultimately give up on love and agree with the law of the jungle: the strong devour the weak. If we had only the history of human empires as our guide, we might conclude that there is no real love to be found. It is only in the spiritual realm that we are able to trace love back to its divine source. But unlike the source of a river, which becomes smaller and smaller as it is traced, the divine source of love becomes greater and greater as we draw nearer.
Also unlike the source of a river, the source of love does not need to be increased by tributaries. God’s love can never be diminished or depleted: it flows from God’s infinite heart.
B. Channels of Love
When we recognize that God is the source of love, we next realize that He intends for us to be the channels of that love. We become the passageways through which the mighty river of God’s love flows. This love will bless countless lives, but only as we allow it to flow through us. God continues to be the dynamic source of the love that flows through us. But He has given us the responsibility to direct that love in ways that would please Him. For instance, we know that we should direct generous love toward the widows and the orphans (James 1:27). We should be channels of divine love toward those who are helpless, homeless, and hungry (Matthew 25:34-36).
To be like Jesus means being ready to extend God’s love to children (Matthew 19:14), to social outcasts such as Zaccheus (Luke 19:1-10), and to people of other races such as the woman of Samaria (John 4:9). To be like Jesus means surprising people with the range of our love. To be like Jesus means also surprising people with the intensity of our love. Jesus’ love for John marked that apostle for life. He never forgot that he was “the disciple whom Jesus loved.”
Finally, we must remember that love begins at home. If we cannot love those who are nearby, we deceive ourselves to think that we can love those who are far away. It is in our own family and in our own church that love builds its foundation (Galatians 6:10; 1 Timothy 5:8). It bears repeating: How can we love the God whom we have not seen, if we do not love our brothers and sisters whom we have seen?
C. Prayer
Dear Father, thank You for showing us Your love even when we were sinners and enemies of Your kingdom. Help us to learn to love You better and to be channels of Your love to all our brothers and sisters. Thank You that there has never been a greater love than the love Jesus showed when He died in our place. Forgive us when we fail to love but let us learn from our failures. In the name of Jesus, the ultimate example of love, we pray, amen.
D. Thought to Remember
Focus on the source of love.

Into the Lesson
Before class begins display a large wall sign “The Path to Heresy”. Begin the lesson by asking for a definition of heresy. After the discussion, summarize and write on the sign the definition(s) that your class comes up with. Compare it, or them with the dictionary definition given in the lesson Introduction. Then ask for examples of heresy within modern Christianity.
Make a transition by reminding the class that there were heresies in the church of the New Testament that still persist today. Deliver a brief lecture to include discussion of Gnosticism and Arianism, based on the lesson Introduction.
Into the Word
This activity is an opportunity to develop leadership in your class. Assign the following phrases to eight class members during the week before class. Ask each to be ready to give a brief definition or explanation of his or her assigned phrase. Give each of these students a copy of appropriate part of the lesson commentary. Encourage them to read the lesson Introduction to help them understand the significance of their assigned phrases.
The eight phrases to assign are: The image of the invisible God (v. 15); The firstborn (v. 15); By him all things were created (v. 16); He is before all things (v. 17); The pre-eminence (v. 18); In him should all fulness dwell (v. 15); Made peace through blood (v. 20); Reconcile all things unto himself (v. 20). (If your class is small, you may wish to double up on verses 16, 17 and/or verses 19, 20.)
Before asking the assigned students to share their findings, distribute to all class members a copy of the printed text with each of the phrases mentioned above underlined. Have a wide margin available for students to write notes. Read Colossians 1:15-20 together and ask the assigned class members to help clarify the phrases mentioned above.
Next, tell the class that in verses 21-23 Paul explains the implications for this wonderful snapshot of Jesus. Read these verses and ask the following discussion questions:

1. How would you describe reconciliation in everyday language to an unbeliever?
2. How is this a “before and after” story?
3. What are the differences among, and implications of, the three words concerning how Christ presents us to God as “holy”, “unblamable,” and “unreprovable”?
4. What does the word “if” imply in verse 23?

Into Life
Allow class members to form small groups of no more than five people each. Each group will choose to do either Activity #1 or Activity #2 below. Since you may not know how many groups will choose to do each activity, it will be necessary to have several sheets of each of the following instructions available. You will also need several hymnals and chorus books for Activity #1.
Activity #1. Your task is to select hymns or choruses for a worship service that will focus on the supremacy of Jesus Christ. Today’s printed text will be the text for the sermon in this service. Find several hymns and choruses that speak of some of the qualities or characteristics of Jesus that are mentioned in today’s study. Be ready to share with the rest of the class the reasons you chose these songs based on the specific lines or words in the songs that reflect today’s text.
Activity #2. Your task is to write a prayer of worship based on the concepts of today’s printed text. The prayer of worship will be incorporated into the worship service that those doing Activity #1 are working on. It will become the prayer that many class members will pray throughout the week; for this, have someone from your group go to the church office and make a photocopy of the prayer for each member of the class. Allow time for discussion. Make sure to give each group equal time.

Into the Lesson
Display several facsimile traffic signs as class begins: STOP, YIELD, NO U-TURN, ONEWAY, or others. Simple hand-drawn and colored ones will be adequate. Ask the class to note their reactions when they see such signs.
Next, direct students to make a quick read of I John 5:1-12 and select the sign that best makes a visual for today’s study. Allow students to justify their choices with brief explanations. Example: someone may choose One Way, because of the exclusive nature of Jesus being the only way to Heaven (v. 12).
Into the Word
Make copies of today’s text, with a space after each verse. Distribute one copy to each student.
Say, “By now we all have noticed John’s style: emphatic repetition of ideas and phrases. I want you to look at today’s text and find phrases of three or more words that appear more than once. Circle them and draw a connecting line between the matches.”
If students need a start, point out that “born of God” occurs in verses 1 and 4. Others they may find include “believeth that Jesus is the” (vv. 1, 5); “keep his commandments” (vv. 2, 3); “overcometh the world” (vv. 4 [twice], 5); “by water and blood” (v. 6 [twice]); “the witness of God” (v. 9 [twice]); “he that believeth” (v. 10 [twice]); “of His Son” (vv. 9, 10); “the Son of God” (vv. 5, 10, 12). Have students call out their findings; make a list on the board. When the list is complete, go back through and ask how each phrase is completed in the text and what the implications are.
Label this next activity “Ask John” (write those two words on the board). Tell the class that you want them to be John. You will ask “John” questions and you want “John” to answer with one of the verses from today’s text.
For example, if you ask, “John, many say they are ‘born again.’ What is a first step to being born of God?” “John” should answer, from verse 1, “Whosoever believeth that Jesus is the Christ.”
Here are some questions, in random order:

1. “John, sometimes witnesses give conflicting testimony. Isn’t that true regarding Jesus’ humanity and deity?” (v. 8).
2. “John, what is the most obvious result of loving God the Father?” (v. lb).
3. “John, how will I know that I truly love God’s children?” (v. 2).
4. “John, isn’t belief simply a matter for the head? Isn’t it only intellectual?” (v.10a).
5. “John, this world we are in sometimes just overwhelms me… with temptation, sickness, death. Can I get out alive?” (v. 4).
6. “John, what is the secret to being an overcomer?” (v. 5).
7. “John, aren’t you being a bit exclusive when you say ‘life is in his Son’?” (v. 12).
8. “John, I’ve heard some claim that Jesus could not be both God and man. How do you respond to that?” (v. 6a).
9. “John, I know that more than one witness is required in most legal systems. Do we have that regarding Jesus?” (vv. 7, 8).
10. “John, the Old Testament is full of rules and regulations. How would you characterize God’s commandments?” (v. 3b).
11. “John, I know I should tell people that Jesus is the Christ, God’s Son, but some won’t believe me. What do I do?” (v. 9).
12. “John, do I have to obey the Scriptures in order to love God?” (v.3a).
13. “John, some reject God’s testimony regarding Jesus. What’s the bottom line in that circumstance?” (v. 10b).

Into Life
Divide your class in two by saying, “I want those whose age is an odd number to help with the first list I am going to request. I want those whose age is an even number to help with the second. OK, here are the questions for our lists: (1) What can a person do this week to show love for God? (2) What can a person do this week to show love for others?”
As ideas are given, write the two lists on the board. Alternate between the two. When lists are completed, recommend that each student pick one entry from each list that is not in his or her typical lifestyle and try to implement both into the coming week of life and service.

1. Describe someone you know who excels at loving people. How will you follow his or her example?
Many of your students have relatives or friends whom they have witnessed loving unselfishly, even sacrificially. Sacrifice can be of both time and resources.
Some examples of lavish love can elicit warnings from well-meaning people, including Christians. For instance, those who care for foster children are warned that involvement in such a ministry will bring pain when the children are returned to their families. Those who minister to the urban poor are often warned of the dangers they face when they go out on the streets at night. Yet anytime we choose to put love into action on this fallen planet, we make ourselves vulnerable to pain. Jesus didn’t let pain prevent Him from loving us. We follow His example!
2. Some may view church attendance and Bible study as good measures of a person’s walk with God. What problems can that type of thinking create? Why is love a better test to discern authentic Christianity?
Church attendance and Bible study are spiritually nutritious activities. But thinking of those activities as standards by which to measure godliness confuses means with ends. When we grow spiritually through church attendance and Bible study (the means) the result should be to love as Jesus loves (the ends).
Loving others shows that a person understands the heart of the law …and the heart of God!
“And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbor as thyself. There is none other commandment greater than these” (Mark 12:30, 31).
3. In what ways might you face (or have you faced) ridicule or social rebuff while expressing love as Jesus expects? How do you (or did you) react to such attacks?
People are generally tolerant, often approving, of small, convenient acts of charity. Writing a check to a good cause or participating in a fundraiser for a cancer victim fit this idea. But should you offer to give up a vacation to go on a mission trip, you may find yourself met with looks of disbelief by family, co-workers, or even other Christians.
To love as Jesus loves means going beyond what is easy for others to understand. Loving an “outsider” can risk someone’s “insider” social status. Yet connecting a person with a body of believers may provide a tangible way to experience the truth of God’s love for eternity. What could be more important than that?
4. Verse 20 implies that “seeing” a person makes it easier to love him or her. Why is this true? What are some things that we can “see” in others that can help us love them?
We may think that seeing people is part of the problem rather than part of the solution, since some folks are about as huggable as a cactus. It helps to remember that love is more than an emotion—it’s doing what’s best for the one you love.
To do something that benefits another, we first have to see (or somehow be aware of) his or her needs. God himself doesn’t need anything, but we can love Him by loving and serving the people He created. Jesus tells us that when we do loving things for others, He credits it to us as if we had done the deeds for Him personally (Matthew 25).
5. What was a time when it was difficult for you to love someone? What helped you to express loving action despite the difficulty? It’s not so hard to think of loving people if the people we are considering are our children, spouses, or close friends. But what about someone who is malicious? Can you act in a loving manner toward someone who is hateful to you?
Jesus tells us that  is the mark of the children of God (Matthew 5:44-46). This type of love doesn’t seem to be part of our human nature. It’s possible though, when we are filled up with God’s love. Remembering that God loved us when we were unlovable can help us behave kindly toward those who are hard to love (Romans 5:8).

Introduction

 Although secular society continually attempts to exclude Jesus, He still seems to be everywhere. We see Him as a plastic dashboard statue in a passing car. We watch Him portrayed in Hollywood productions. We observe Hint in many variations as the manger baby for Christmas. In spite of all of this attention, we sometimes neglect to ask the most crucial question: “Who is Jesus Christ?” The lessons for this quarter will explore this vital question.

1. The Path to Heresy

Perhaps you have heard the word heresy at some time in your life. Merriam-Webster says that heresy is “an opinion, doctrine, or practice contrary to the truth.” Heresy is dangerous false teaching that negates or denies the central truths of the Christian faith (see 2 Peter 2:1).

Many heresies that have arisen in the history of the church are centered on Jesus Christ himself. The first major heresy about Jesus came from a collection of false teachings we call gnosticism. While there were several false doctrines within gnosticism, the most dangerous was the belief that Jesus was not really human—He just seemed or appeared to be human. Gnostics had no problem with the divinity of Jesus; they denied His humanity. But, as Hebrews 2:14 teaches, if Jesus had not been a man, He could not die. Thus, acceptance of gnostic beliefs would deny the basic doctrine that Jesus died on the cross to pay the price for our sins, the doctrine of the atonement. A second major heresy that was centered specifically on Jesus was a fourth-century teaching we call Arianism. Arians taught that while Jesus was indeed a powerful, supernatural being, He had not always existed. He was a created being. This was recognized as a heresy because it ultimately denied the divinity of Christ. If He were a creature, then He could not be the creator—He could not really be God. If this were true, then Jesus’ claims about himself were delusions or lies, and He should be rejected as a false teacher.

Both of these heresies can be found in the church today. There are those who do not like to think of Jesus as a man, thus falling into a modem gnosticism. For example, this viewpoint has trouble thinking about the baby Jesus of Christmas time without also thinking that He never cried or while assuming that He was shouting words of wisdom while in the cradle. There are others today who see Jesus as the ultimate man but not as God, thus agreeing with the Arians. These modem Arians admire Jesus as an advocate for the downtrodden, a wise teacher, or even as a revolutionary leader. This line of thought stops short of seeing Jesus as God in flesh. Biblical Christians are called to affirm that Jesus was fully human and fully divine. To do anything less sets one on the path of heresy and departure from the Christian faith.

B. Lesson Background

Paul’s letter to the Colossian church was sent primarily to combat a growing threat of heresy within that group of believers. Paul never says exactly what the heresy is, but we can see that he refers to it as a type of “philosophy” (Colossians2:8); it seems to have been an early form of gnosticism, perhaps combined with a type of Judaism. Judaism was the belief that Christians were obligated to keep every aspect of the Old Testament law, including circumcision. Paul wrote to correct the problem and call the church to a return to the simple faith in Christ (2:6, 7).

Today’s lesson text comes on the heels of Paul’s opening prayer for the needs of the Colossian church. Paul has asked God that the Colossian believers would be spiritually wise (1:9), live upright lives (1:10), be strong in the face of persecution (1:11), and be thankful for their glorious salvation through Jesus Christ (1:12-14). Having ended his prayer on this high note, he then proceeds to discuss the true nature of Christ and what this means to his readers.

I. Divine Christ for Creation (Colossians 1:15-20)

The six verses in this subsection (1:15-20) have been labeled the “Christ Hymn” or the “Hymn to Christ.”

A. Jesus: Image of God (v. 15)

15. Who is the image of the invisible God, the firstborn of every creature?

This extraordinary verse is one of the most profound doctrinal statements of the entire New Testament. Yet it is susceptible to misunderstanding in at least two ways.

First, when Paul says Jesus is the image of God, he does not mean that Jesus is some type of “copy” of God. We know from our experience with copy machines that the copying process always causes degradation, and each copy is less perfect than the original. Such experiences do not apply here. Paul means that Jesus is “imaging” or revealing the unseen God, the creator who does not normally allow human eyes to see him (compare John 1:18). Jesus is the visible expression of God. See also John 14:9.

Second, when Paul describes Jesus as the first-born of every creature, he is not saying that Jesus himself is a created being. Rather, this is his way of saying that Jesus is the ruler over all creation. In the ancient world the firstborn son has authority over the father’s household that is essentially equal to that of the father himself. The only one who can overrule the firstborn son is the father. Since there is complete unity of purpose between Jesus and His Father, the authority of the son over creation is equal to that of the Father.

The word translated firstborn here is translated “first-begotten” in Hebrews 1:6. There it is even clearer that Jesus enters the world of humans from the outside as an uncreated being.

Thus Paul begins the Christ Hymn with a robust statement of the divinity of Christ. He does this by affirming two mighty characteristics of Jesus: His role in revealing the (role God and His authority over creation.

INVISIBLE GOD

Most religions in the ancient world worship gods represented by idols. Yet the God of the bible refuses to be represented by an idol of any kind; He commanded that His people not make “any graven image” (Exodus 20:4). When the Romans first occupied Palestine, some officers entered the Holy of Holies in the temple and were dismayed that there was no image there. Since there was no idol present, they concluded that these Jews did not worship any God at all and thus were atheists.

Today many people doubt God’s existence because they cannot see Him. Yet in other areas of life we readily accept what we cannot see. We cannot see carbon monoxide, but we know that this gas can be lethal. We cannot see love, but we feel its presence and power. We cannot see radio waves, but that does not stop us from tuning in our favorite stations. Even though all these things are invisible, we still order our lives around them because we know they are real. God too is real. And Jesus is the image of God. That means that what we see in Jesus is a picture of what God is like. The apostle John tells us that no one has even seen God, except as God’s Son has revealed Him (John 1:18). What a privilege to see Jesus in the pages of Scripture!

B. Jesus: Creator and Sustainer (vv. 16, 17)

16. For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him.

Living an inclusive statement with important implications. First, all things were created by Him. Paul makes sure that his readers do not exclude anything from this broad statement. There are no exceptions. Paul wants the Colossians to know that this includes both the physical realm (in earth) and the spiritual realm (in heaven). Paul also insists that all things were created for him. This, of course further excludes Jesus from the realm of created beings and things. While the full purpose of creation is not laid out here, we know from elsewhere in Scripture that creation was undertaken by God for His glory. Paul includes Jesus in this goal; there is no separation of purpose.

17.And he is before all things, and by him all things consist.

Paul’s mighty statements about Christ continue at an intense pace. In this verse he asserts the preexistence of Christ. The affirmation that Jesus is before all things tells us that the divinity of Christ is not limited by time or space. This statement is similar to Jesus’ own claim that “be-fore Abraham was, I am” (John 8:58).

Paul goes on to declare that Jesus is not only the creator but is also the sustainer of all things. The word translated consist has the sense of “continue to exist.” The Bible never sees God-the-creator as some kind of divine clock maker who makes the clock, winds it up, and then abandons it. Christ continues to be involved in the ongoing affairs of the created order. Without this involvement the world would quickly cease to exist.

C. Jesus: Preeminent One (v. 18)

18. And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence

Having established that Christ is the creator and ruler of the world, Paul now narrows the focus of the Christ Hymn to Jesus’ role in the church. As elsewhere, the church is seen as the body of Christ (see Romans 12:5, 1 Corinthians12:27), a beautiful metaphor. Compare Ephesians1:22, 23; 4:15; 5:23. (See question #1. page 128.) In regard to Christ’s relationship to the church, Paul lifts up three important concepts. First, Christ is the beginning or originator of the church. He founded the church (Matthew 16:18) and purchased it with His own blood (Acts 20:28). Second, Jesus’ resurrection is the crucial doctrine of the church. Without the resurrection of Jesus, the faith of Christian believers is futile and useless (1 Corinthians 15:14), and the church is based on fraud. The doctrine of the resurrection emphasizes the flesh-and-blood side of Jesus. As a man Jesus died, but God raised Him from the dead. As the firstborn of the resurrection, He will lead all believers to victory over death.

Third, Paul states that all of these things work to establish Christ’s preeminence. This word means first place or highest rank. There in no authority in the church that exceeds the authority of Christ in any matter. It is His church, not ours. We must remind ourselves that we exist as the church for His service and for His glory.

D. Jesus: Dwelling of Deity (v. 19)

19. For it pleased the Father that in him should all fullness dwell.

This verse lifts up the doctrine of the in carnation. Although we may not be able to understand this teaching completely, it is a foundational doctrine for the Christian faith. This is the belief that the deity of God was present in the person of a man, Jesus of Nazareth.

Paul adds more detail to this statement in Colossians 2:9: “For in him dwelleth all the fill-stens of the Godhead bodily.” Understanding the term Godhead allows us some insights into Paul’s thought on this matter. This word is an abstract form of the word for God, thus meaning deity or divinity. This may be a less than satisfactory explanation except for Paul’s important qualification that in Christ we find full deity. Jesus did not merely have a “spark of the divine,” or “a more in tense relationship with God.” Christ was and is God. As the apostle John wrote, “the Word [Christ] was God” (John 1:1), and this Word “was made flesh and dwelt unsung us” (John 1:14).

E. Jesus: Peace Offering (v. 20)

20. And, having made peace through the blood of his cross, by him to reconcile all things as  to himself; by him, I say, whether they be things in earth, or things in heaven.

From the doctrine of the incarnation, Paul continues the Christ Hymn with the equally foundational doctrine of the atonement. Briefly stated Paul teaches that Jesus’ death on the cross was an act that paid the price for human sins; it ‘hereby returned all creation back to God.

There are many aspects to the doctrine of the atonement, and Paul draws on three of them here. First, the cross of Christ served as a type of peace offering to God. The biblical concept of peace can mean more than lack of hostilities. In the Old Testament peace (Hebrew shalom) could be used in the sense of “satisfaction of a debt.” For example, a landowner who failed to cover a pit, thus allowing his neighbor’s ox to fall to its death, was obligated to give the neighbor a new ox. To do was to make peace with the neighbor (see Exodus21:34, where the idea of payment is represented by the Hebrew shalom). Elsewhere, Paul teaches that Christ is our peace, having breached the wall of separation between Jews and Gentiles and between God and humanity (Ephesians 2:11-22). Second, Paul uses the concept of Jesus’ death as a blood offering for sins. The Bible teaches that without the shedding of blood there is no forgiveness of sins (Hebrews 9:22). This is the essence of Paul’s “preaching of the cross” (1 Corinthians 1:18), that the blood of Jesus serves as an ultimate, once-for-all sin offering (see Hebrews 10:10).

Third, this verse speaks of the atonement in terms of reconciliation. Two parties who were once on good terms but who have been alienated from one another need to be reconciled. They are reconciled when the cause for alienation is removed. We were alienated from God because of sin but reconciled when Jesus’ death covered our sin (see Romans 5:10). What is even more remarkable is that Jesus’ death does more than reconcile humankind with God; it also reconciles all of creation—all things . . . whether they be things in earth. or things in heaven—with its creator.

II. Human Savior for Humanity (Colossians 1:21-23)

Verse 20 marks the end of the Christ Hymn. Paul now turns to its direct implications for his readers.

A. Jesus: Justifier and Sanctifier (vv. 21, 22)

21, 22. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and un-blamable and un-reprovable in his sight. Paul reminds his readers of our side of the problem: we are the ones who caused the alienation by our sin (wicked works). Our movement away from God brings to mind the story of the wife who was riding with her husband in their big old car with the old-fashioned bench seats. She asked, “Honey, why don’t we sit next to each other like we did on our honeymoon?” Her husband, who was driving, answered, “Dear, I haven’t moved.” Alienation from God is not due to any failing or moving away on His part. The moving away has been entirely our work. When we are reconciled to God through the blood of Jesus, He is able to present us completely restored before the throne of God. We are holy (cleansed of sin), un-blamable (without fault), and un-reprovable not accused of any wrongdoing). ‘

ALIENATED … RECONCILED

Our family likes to watch old movies. One fond memory is the 1968 comedy With Six You Get Egg Roll. Starring Doris Day and Brian Keith. Day is a widow with three boys; Keith is a widower with one daughter. Day and Keith meet and the chemistry begins to flow. At one point Keith breaks a date with her in order to go to a birth-day party. But when Day sees him at a restaurant with a much younger woman, she is furious—not knowing that the young woman is his daughter and her birthday party is at the restaurant. After that is cleared up, Day and Keith get married. When Keith discovers that his daughter house work while Day’s son plays basketball, the fire works begin anew! He moves out of the house, and their relationship is on the rocks again. Eventually the misunderstandings are straightened out, and they live happily ever after.

Alienated, and then reconciled. Unfortunately, our alienation from God was more than a simple misunderstanding. We sinned, and this created a great gulf between us and God. But God pursued us. It took the sacrifice of His Son to unite us once again with God. It was that great sacrifice that makes it possible for us to live happily—and eternally—ever after.

B. Jesus: Core of the Gospel (v. 23). It’ s ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister. Here Paul speaks of the faith as the body of doctrine that is to be believed by Christians (see Jude 3). If we depart from the central doctrines of Jesus Christ as contained in the Christ Hymn, then we abandon the faith (see 1 Timothy 4:1).The danger that is in view here is not that we will quit believing altogether, but that our beliefs will become false as we drift into heresy. [See question #4, page 1281

While Paul's books may have different emphases, they are consistent concerning these central doctrines, as is all of the New Testament. This is why we are able to use verses from one part of Scripture to help us understand a verse in another book. This is known as the "analogy of faith," since Scripture never fights with itself. It speaks with one voice in teaching us about the implications of Jesus' life, death, and resurrection. These teachings are both secure and timeless, serving with equal value every generation of Christian believers. [See question #5, page 1284]

Conclusion

A. The Ageless Jesus

“Jesus Christ the same yesterday, and today, and for ever” (Hebrews 13:8). Some things about the church must change as culture and society changes. For example, no churches in the first century AD had Web sites or parking lots. However, the church has no need for new, updated doctrines about Jesus. Those doctrines as taught in the New Testament were adequate for Paul’s churches and they remain sufficient for ours. Church history tells sad stories of teachers who wanted to redefine what the church taught about Jesus. Gnosticism and Arianism were only two of several threats that the church battled to retain “the faith”: the true doctrines concerning Christ. Until Jesus returns there will be false Christs (Mark 13:22). These may be flesh-and-blood impostors. They may be teachers presenting warped views of the nature of Christ and His work of salvation. Church leaders should always be on guard against the infiltration of such false teachings into the congregation (see Titus 1:9).

B. The Christ of Christmas

Paul never tells the Christmas story of baby Jesus, either in his letters or in his recorded preaching in the book of Acts. (The closest he comes is in Galatians 4:4.) Yet Paul would agree that the basic story of a baby born in Bethlehem is essential to our understanding of who Jesus is. Jesus did not appear on the scene as a full-grown man, like gods of Greek mythology. The story of Jesus is an account both of human frailty and of divine, awe-inspiring power. He was born on the road and cradled in a feed trough. Yet He was worshiped by wise kings, and his birth was heralded by an angel choir. Even at His birth He was truly God and truly human.

C. Prayer

Father God we stand in awe of the mystery of the true nature of Your Son, Jesus Christ. May we rest assured in the knowledge that Jesus ‘blood has purchased our salvation. We pray this in the name of Jesus, amen.