The Beloved Disciple's First Letter - Pt 3

 

My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. He is the propitiation for our sins, and not for ours only but also for the sins of the whole world. (1 John 2:1–2 ESV).

 

As John continues to write the epistle in our reading today, we should remember that in the previous chapter, he was addressing the Gnostics, the unbelievers. Now he is addressing the believers, his spiritual children, “I am writing this so that you may not sin” (v. 1). One of the reasons that John wrote this here was because the Gnostics Antinomianism doctrine which made physical acts irrelevant to the spirit, or was not a sin. So, John, being concerned that they might get tempted by some false teachings and end up doing something sinful, and He introduces them to Jesus, Our Advocate.

 

John acknowledges that believers still sin, whether knowingly or unknowingly. As James reminds us, “If anyone knows the good they ought to do and doesn’t do it, it is sin” (James 4:17). We fail in many ways—failing to love God fully, to love others as we should, and to live in complete obedience. These failures are sins. When Paul declares in Romans 6 that we are “dead to sin,” it doesn’t mean we are incapable of sinning. Instead, it signifies a break from sin’s dominion over us. John’s exhortation in 1 John 2:1, “so that you may not sin,” is a reminder of our call to holiness, even as we recognize that we could sin. The idea of being “dead to sin” in Romans 6:2 doesn’t imply an inability to sin but a new identity in Christ that empowers us to live above it.

 

John describes Jesus as our Advocate with the Father. This doesn’t mean Jesus is pleading with a reluctant or angry God who needs convincing to forgive. After all, God Himself initiated the plan of redemption (cf. John 3:16). The forgiveness of sins through Jesus is a completed, once-for-all act (cf. Hebrews 10:10-14). Jesus’s advocacy is not about repeatedly asking for forgiveness but as shown below:

 

§  Jesus is our High Priest and Intercessor. As our High Priest, Jesus “always lives to make intercession” for us (Hebrews 7:25). This intercession isn’t a plea for renewed forgiveness but an ongoing representation of His finished work. We are represented by Jesus!

§  Jesus is our defense against accusations of our enemy, the devil. Jesus defends us against all accusations, from Satan, the “accuser of the brethren” (cf. Revelation 12:10). His advocacy ensures that no charge can stand against those who are in Him (cf. Romans 8:33-34).

 

§  Jesus is our ultimate assurance. While God’s forgiveness is complete, believers still experience sin and guilt in their daily lives. Jesus’s advocacy is a reminder that our relationship with God is secure, not based on our performance, but on His perfect work. This provides comfort and confidence, especially when we struggle with feelings of unworthiness.

 

This is the glory of Jesus as our Advocate! We will always be accepted and loved as His children!

 

The Beloved Disciple's First Letter - Pt 2

 

This is the message we have heard from him and proclaim to you, that God is light, and in him is no darkness at all. If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar, and his word is not in us. (1 John 1:5–10 ESV).

 

In yesterday’s devotional we started a study of the book of First John. In the first few verses we see that John wanted us to know that Jesus is God (“God With Us”). In the today’s reading our focus changes from who Jesus is to who God is and how that should affect the way we live. We are told that God is light. Most of the religions of the world disagree about who Jesus is and what he is like but most of them wouldn't have a problem describing God as light. God is one hundred percent pure “light,” that is, he is holy, pure and righteous. Besides being light God also gives us light, he reveals the light of truth to us, and he gives us the light of salvation (vv. 4-5). The Word gave life to everything that was created, and his life brought light to everyone. The light shines in the darkness, and the darkness can never extinguish it.

 

Since we know that God is light and darkness cannot exist in the light then there are implications for us as we live the Christian life. Fellowship with God and living to please him is always characterized by walking in the light. We know that we have been saved for all of eternity but we can choose to step away from the light and stumble around in the dark because of sin.

 

Photosynthesis is the process of converting light energy into chemical energy that can be released later for the organism’s growth. In a manner similar to photosynthesis the light of the world shines on us and provides the nourishment that is necessary for our spiritual growth. We shouldn't think that we can be free from sin and always do what is right. We should step up to the light and examine ourselves and admit that we have fallen short of God's perfect standard. When we confess our sins to him then he will bathe us in the forgiveness Jesus has procured for us in the cross. (vv. 8-9). We are then able to continue our walk in the light of His grace.

 

We shouldn't think that we can live as we please and still have fellowship with God, you have never seen light and dark in the same room, we cannot live in spiritual darkness and still be a friend of God and enjoy his company. There is only one light, there isn't any other source, it came to our dark world but it didn't force us to be in the light. It is up to us to decide where we are going to walk, we cannot have fellowship with God and have one foot in the dark. And, we don’t need to try. The Holy Spirit empowers us to live in the light!

 

The Beloved Disciple's First Letter - Pt 1

 

That which was from the beginning, which we have heard, which we have seen with our eyes, which we looked upon and have touched with our hands, concerning the word of life—the life was made manifest, and we have seen it, and testify to it and proclaim to you the eternal life, which was with the Father and was made manifest to us—that which we have seen and heard we proclaim also to you, so that you too may have fellowship with us; and indeed our fellowship is with the Father and with his Son Jesus Christ. And we are writing these things so that our joy may be complete. (1 John 1:1–4 ESV).

 

Today we come back to the New Testament for Morning Devotionals with a look into First John. It was written around A.D. 85–100 from Ephesus to Christian communities in Asia Minor (modern-day Turkey) to counter early false teachings. The letter is technically anonymous, but early church tradition and matching language style link it to the Apostle John as an elderly eyewitness to Jesus. It was written from Ephesus, where John spent his later years overseeing regional churches, a network of house churches in Asia Minor facing division.

 

A group had recently broken away from the church, creating hostility, confusion, and doubt among the remaining believers. The breakaway group promoted early Gnosticism or proto-gnostic ideas, denying that Jesus came fully in the physical human flesh (the incarnation) and claiming special spiritual knowledge while minimizing sin. First John was written as a poetic sermon to reassure faithful believers, reaffirm the reality of Jesus' physical and divine nature, and call the church back to love and moral obedience. It has a particular contemporary application in our technological world that favors “knowledge” or proof beyond reproach.

 

As briefly mentioned above, while the Apostle John does not introduce himself as the author of this letter, there are many discernible syntactical and thematic similarities between the Gospel and the letters that bear John’s name. Some have denied common authorship based on what they call subtle doctrinal differences between the Gospel and the letters. However, a closer investigation reveals no substantial differences exist, although the letters sometimes apply the teachings of Jesus a little differently than John’s Gospel does. But that should be no surprise since the needs addressed by John’s Gospel are different than those addressed in his epistles.

 

This John, the son of Zebedee, was one of the most important leaders in the early church. Paul, for instance, recognizes him as one of the three pillars of the Jerusalem church (cf. Galatians 2:9). He is known to have planted several churches in and around the city of Ephesus. It is likely that his letters are addressed to these churches and were written sometime in the late first century, shortly before he was exiled to Patmos where he received a special revelation from Jesus Christ. Tradition has John eventually being freed from Patmos and returning to Ephesus, overseeing the churches there until his death during the time of the Emperor Trajan.

 

There is a tradition about John that says near the end of his life, when it was difficult for him to walk, he was carried into church meetings repeating the exhortation “love one another” over and over again. Basic Christian truths, such as our need to love one another, are emphasized repeatedly in this letter, and we do well to understand that all of us need to be reminded to love one another. Ask God to give you love for other Christians and do what you can to show this love. That is the heart of this letter and the need of our present churches!

 

Micah - Who is Like the Lord? - Pt 10

Who is a God like you, pardoning iniquity and passing over transgression for the remnant of his inheritance? He does not retain his anger forever, because he delights in steadfast love. He will again have compassion on us; he will tread our iniquities underfoot. You will cast all our sins into the depths of the sea. You will show faithfulness to Jacob and steadfast love to Abraham, as you have sworn to our fathers from the days of old. (Micah 7:18–20 ESV).

 

As we come to the close of our look into Micah, I am reminded of the Heidelberg Catechism and the 56^th question and answer as it continues the catechism’s exposition of the Apostles’ Creed. In this section it focuses on the creedal statement that Christians believe in “the forgiveness of sins.” Interestingly, belief in divine forgiveness is confessed in the section of the creed that deals with the Holy Spirit. The writers of the Apostles’ Creed could have placed it under the creed’s section on the Father or the Son. After all, though we may petition any of the persons of the Trinity for forgiveness, Scripture directs us to make our requests for pardon primarily to the Father (cf. Matthew 6:9–13). Moreover, we are forgiven based on the work of the Son (cf. Ephesians 1:7; Colossians 1:13–14). Still, the Holy Spirit must quicken (regenerate) our hearts before we will acknowledge our need of forgiveness and seek God’s pardon in Christ (cf. John 3:5). So, in our subjective experience, the Holy Spirit makes the first move necessary for us to receive divine forgiveness. Thus, it is good and proper for the Apostles’ Creed to discuss forgiveness when setting forth the person and work of the Holy Spirit.

 

To help us understand divine forgiveness, the Heidelberg Catechism turns to today’s reading, wherein the prophet Micah marvels at the greatness of God’s pardon. It emphasizes the uniqueness of the Lord’s forgiveness, revealing that no other deity can offer the same kind of pardon that the one true God — the covenant Lord of Israel — offers to His people (v. 18). Considering the entire Bible, God’s forgiveness is incomparable because He forgives us in Christ Jesus without compromising His holy justice (cf. Romans 3:21–26). Only the God of Scripture is both just and Justifier. The other gods of this world, who are no gods at all but demons masquerading as gods (cf. Deuteronomy 32:17; 1 Corinthians 8:4–6; 10:20), compromise their self-proclaimed righteousness when they “forgive” because they do not demand true atonement for sin.

 

Micah shows us that God casts our sins into the depths of the sea when He forgives us. He puts them so far out of His sight that He never sees them again (v. 19). Of course, the Lord does not actually forget our sins. If we remember the sins committed against us, how can the omniscient Lord not recall our transgressions of His law? Micah only means that God no longer holds our sins against us when He forgives us. He never again counts them against our standing before Him.

 

Those whom God forgives are forgiven indeed. He does not actually forget what we have done, but He no longer holds our wickedness against us when we trust in Christ. Through the blood of Christ, He sees us as righteous and acceptable in His sight, and He will not take this status from us. We find it hard not to hold the sins of others against them, but the Lord readily and easily refuses to hold our sins against us if we are in Christ. That is the Good News! And there is no conjunction or exception placed after that declaration! Trust in Jesus! After all… who is like the Lord!

  

Micah - Who is Like the Lord? - Pt 9

 

“With what shall I come before the LORD, and bow myself before God on high? Shall I come before him with burnt offerings, with calves a year old? Will the LORD be pleased with thousands of rams, with ten thousands of rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?” He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God? (Micah 6:6–8 ESV).

 

Today’s reading contains one of the most familiar and often used quotes from Micah’s prophecy.  These verses sit inside a dramatic "courtroom lawsuit" where God brings charges against the people of Israel and Judah for breaking their covenant. He begins with God calling the mountains and hills as a jury. God reminds the people of His past goodness—rescuing them from Egypt and guiding them through history. In response to God's charges, the people ask how they can appease God. They escalate their ritualistic offers out of desperation or sarcasm: starting with calves, moving to thousands of rams, rivers of oil, and finally even suggesting human child sacrifice ("shall I offer my firstborn for my transgression?"). Micah cuts through the panic of escalating religious rituals to state that God does not want empty compliance or extreme bribes. Instead, God requires a transformed everyday life. We would do well to look closely at each of these.

 

The prophet says we are to act justly. The Hebrew word is מִשְׁפָט (mishpat). It is the word most often used when Scripture speaks of the LORD’s own just character and of the standards by which human society is to be ordered. From the first books of Moses to the closing lines of Malachi, the word underscores that right order is rooted in the very being of God: “All His ways are justice” (Deuteronomy 32:4). We get a keen insight from Genesis which defines the action. Abraham’s children must “keep the way of the LORD by doing what is right and just” (Genesis 18:19). Justice is therefore covenantal, not optional. The prophets expose violations—oppressing the poor (Isaiah 10:1–2), perverting courts (Amos 5:12), abusing orphans and widows (Jeremiah 22:3). So, Micah distills the ethical demand: “to act justly, to love mercy, and to walk humbly with your God.” Acting justly is living with total fairness, defending the vulnerable, and protecting the poor and voiceless in society rather than exploiting them.

 

Micah also says we are to love mercy. The Hebrew word is חֶ֕סֶד (hesed). This word saturates the Hebrew Scriptures as the hallmark of God’s covenantal character and the standard for covenantal response among His people. Frequently rendered in the Berean Standard Bible as “loving devotion,” it combines steadfast loyalty, mercy, kindness, and relational faithfulness. Of its approximately 247 occurrences, over half lie in the Psalms, yet it shapes every major section of the Old Testament, from the Torah to the Post-Exilic books. It means to show loyal love, steadfast commitment, and deep kindness that mirrors God's own covenant faithfulness to humanity.

 

Micah also says we are to walk humbly with our God. The Hebrew word is צנַע (tsana). It highlights an inner orientation of modesty, reserve, and lowliness before God and others. It portrays a quiet, self-effacing posture that neither courts attention nor seeks exaltation. Rather than mere external meekness, it expresses a heart disposition that acknowledges the Lord’s supremacy and one’s own dependent creatureliness. It is living without arrogance, recognizing one's identity as a dependent creature, and accepting life and grace as gifts from God.

 

This is the example of Jesus. It is how He lived and walked. Dare we be any different?

 

Micah - Who is Like the Lord? - Pt 8

 

Therefore he shall give them up until the time when she who is in labor has given birth; then the rest of his brothers shall return to the people of Israel. And he shall stand and shepherd his flock in the strength of the LORD, in the majesty of the name of the LORD his God. And they shall dwell secure, for now he shall be great to the ends of the earth. And he shall be their peace. When the Assyrian comes into our land and treads in our palaces, then we will raise against him seven shepherds and eight princes of men; they shall shepherd the land of Assyria with the sword, and the land of Nimrod at its entrances; and he shall deliver us from the Assyrian when he comes into our land and treads within our border. (Micah 5:3–6 ESV).

 

Our reading today is actually the final prophecy concerning the coming of Jesus. We saw last week that the birth would take place in Bethlehem. We should begin with the original context of the prophecy in order to interpret the text fully. Remember that Micah prophesied during the second half of the eighth century and the first decade of the seventh century (ca. 750 BCE), a time of great moral decline in the history of Judah and Israel. The poor were oppressed and some priests were sexually promiscuous. Because of such debauchery, God sent Micah to prosecute the covenant, that is, to convict His people of their violations. During this period, the people were told that the covenant curses would fall on them, finally culminating in exile to Assyria and Babylon (cf. Leviticus 26:27–33; Micah 4:10). In fact, the Assyrian king Shalmaneser V (and his successor Sargon II) captured Samaria, ending the northern Kingdom of Israel. As a result the Assyrians deported tens of thousands of Israelites, resettling them in Halah, along the Habur River, and in the cities of the Medes. This gave rise to the biblical account of the "Ten Lost Tribes"

 

We should also remember that this was not the prophet’s final word. Though judgment would fall, Micah in today’s passage says a ruler born in Bethlehem will redeem a faithful remnant (vv. 2, 7). As we have already seen, Bethlehem is the city from which David came (cf. 1 Samuel 16:1–13), which informs us that Micah is talking about a Davidic king. The Messiah will come to lead the people out of exile and back to their land where they will be sheltered from their foes.

 

Jesus was born in Bethlehem while His people suffered under the hands of occupiers. Aside from being David’s birthplace, Bethlehem in Hebrew means “house of bread,” providing a fitting place for the Bread from heaven to become incarnate (cf. John 6:22–59). Micah’s prophesy of the king also speaks of Him having an origin “from old” and “from ancient days” (v. 2). This hints at His divinity, a truth more clearly revealed in the New Testament (cf. John 1:1–18).

 

Bethlehem was tiny and seemingly insignificant (v. 2). Yet, the Lord chose to reveal His glory and salvation in this village, not a mighty city (cf. Luke 2:1–20). Needless to say, this is a perfect image of Jesus’ character. God often fulfills His purposes through those things man has forsaken (cf. 1 Corinthians 1:18–31).

 

God’s often uses what the world deems insignificant or unlovely. Across the world, His kingdom is spread by ordinary people who will probably never be famous or remembered in the history books of men. Yet, those who know Christ are remembered by God and are the most significant people of all in His eyes, the only eyes that really matter. Each one of us, famous or not, can be used by the Lord in mighty ways.

 

Micah - Who is Like the Lord? - Pt 7

 

Now muster your troops, O daughter of troops; siege is laid against us; with a rod they strike the judge of Israel on the cheek. But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days. Therefore he shall give them up until the time when she who is in labor has given birth; then the rest of his brothers shall return to the people of Israel. And he shall stand and shepherd his flock in the strength of the LORD, in the majesty of the name of the LORD his God. And they shall dwell secure, for now he shall be great to the ends of the earth. And he shall be their peace. (Micah 5:1–5 ESV).

 

In 1865, the year the Civil War ended and President Lincoln was assassinated, themes of peace and quiet would probably have been welcome to Americans. In that year, the Rev. Phillips Brooks took a trip to Israel and saw Bethlehem and its surrounding fields on Christmas Eve, which eventually inspired him to write the Christmas hymn, O Little Town of Bethlehem. He had ridden on horseback through the fields around Bethlehem, and attended the Church of the Nativity on Christmas Eve. At that time, Brooks was rector of Holy Trinity Episcopal Church in Philadelphia. This hymn was probably inspired by this journey, but Brooks did not complete the hymn until 1868. That year, he commissioned a tune for it from his church organist so that it could be sung at the Sunday school service at his church for Christmas on December 27, 1868. It was originally written in five stanzas, but the fourth is usually omitted. The hymn focuses on the relative silence of the birth of Christ – Bethlehem was just a little town, and only a few people paid attention to the event. The heraldic chorus of angels is minimized in the lines:

 

“While mortals sleep, the angels keep

Their watch of wondering love.”

 

The final stanza is a prayer that Christ would come and transform our lives.

In contrast to some other Christmas hymns that emphasize the glory of God as seen in the grand chorus of angels, Brooks focuses on the quietness of Christ’s birth, and how little the larger world paid attention. The final stanza is a prayer that Christ would come and be present with us. This is the revelation that Micah is giving to Judah. It is their hope, yet to come, but guaranteed by the very word of God Himself!

 

It is our hope, already past and yet continuing to have the effect of our redemption and ultimate victory over every would be oppressor! Take hope today! Jesus is risen!