Daily Bible Study Podcasts - with Keith

Kwa nini wengine wetu tumekua Mbali na Mungu?

Why are our righteous deeds like filthy rags?

If you’ve ever longed to be released from your earthly body to be free from sin and the physical suffering associated with it, then you know something of what Paul meant when he said, “All creation groans” in Romans 8:22. To better understand the meaning of all creation groans, it helps to consider the context. In Romans 8, the apostle Paul is teaching believers that their new life in Jesus Christ is solidly founded on God’s promises and plans for His children. The first promise Paul touches on is that of future glory: “I consider our present sufferings insignificant compared to the glory that will soon be revealed to us” (Romans 8:18, GW). We may suffer now through our journey here on earth, but Paul reminds us that this world is not our home (1 Peter 2:11; Hebrews 11:13). Awaiting us is a glorious future kingdom where death is defeated, and tears of sorrow, pain, and grief will all be wiped away (Revelation 21:4). When we firmly lay hold of this promise from God, we can begin to view our current troubles as light and momentary compared to the far greater eternal weight of glory (2 Corinthians 4:17). In Romans 8:19, Paul says that all creation is eagerly awaiting that future glorious day when God’s children become who they were always meant to be. J. B. Phillips’ New Testament in Modern English renders verse 19 like this: “The whole creation is on tiptoe to see the wonderful sight of the sons of God coming into their own.” Because of the fall of man, every part of God’s creation was subjected to a curse (Romans 8:20). Under that curse, all creation groans: the ground was cursed for Adam’s sake, thorns and thistles and noxious weeds began to grow, all of Eve’s daughters have labored painfully in childbirth, and death entered the world (Genesis 3:14–19). In Romans 8:21, Paul explains that the entire universe, held under the curse, eagerly longs for the day when it will join with God’s children in glorious liberation from death and decay. Paul is speaking of the new heavens and new earth when “no longer will there be any curse” (Revelation 22:3). The curse of sin will be lifted, and all creation will be restored to the Eden-like reflection of God’s glory (Isaiah 65:17; 66:22; 2 Peter 3:13). “‘There will be no more death’ or mourning or crying or pain, for the old order of things has passed away” (Revelation 21:4). Right now the entire creation reflects the curse of sin. All creation “groans”; that is, all created things suffer a common misery, being in a state of pain and disorder. The “groaning” is intense, as Paul’s simile shows: “as in the pains of childbirth.” When at last sin is removed from the children of God, all of nature will burst forth in glory. The full work of redemption includes the reversal of the curse. As part of creation, “we believers also groan, even though we have the Holy Spirit within us as a foretaste of future glory, for we long for our bodies to be released from sin and suffering. We, too, wait with eager hope for the day when God will give us our full rights as his adopted children, including the new bodies he has promised us” (Romans 8:23, NLT). God promises a magnificent future for the believer, complete with a brand-new, glorified body. At present, we only have a taste of our glorious future, through the presence of the Holy Spirit within us. He is the down payment, or deposit, guaranteeing our full adoption as God’s children and the release of our bodies from sin and suffering (2 Corinthians 1:22; 5:5; Ephesians 1:13–14; 4:30). In the meantime, all creation groans—believers, along with the rest of the fallen universe, travail as a woman in childbirth, longing to be clothed in their heavenly bodies (2 Corinthians 5:2). Significantly, the pain of childbirth is not endured without the hope of new life. Paul, knowing that hope transforms suffering, gave believers this inspiring metaphor. ..... www.keithmuoki.com

Romans 8:31 says, “What, then, shall we say in response to these things? If God is for us, who can be against us?” The “things” are the dozens of amazing proofs of God’s unfailing love listed in the preceding verses. Romans 8 contains many of the cherished verses that comfort us, such as “Therefore, there is now no condemnation for those who are in Christ Jesus” (verse 1). And the one that gets us through difficult times: “We know that in all things God works for the good of those who love him, who have been called according to his purpose” (verse 28). Verse 31 of Romans 8 is a culmination of all those wonderful promises. It reminds us who God is and how He helps us. When we grasp the truth that God is for us, we have nothing to fear. God is “for” us in the sense that He is on our side; He is working on our behalf and for our good. He has proved His benevolence in that He has adopted us (Romans 8:15), He has given us His Spirit (verses 16–17, 26–27), and He has determined to save us (verses 29–30). The follow-up question, “who can be against us?” is rhetorical. It’s another way of saying, “There is no one who could possibly be more powerful than God” or “No one can destroy us.” The idea is not that we will never face opposition; it’s simply that our opposition is doomed to failure. They may be against us, but not successfully against us. Since God is on our side, we have nothing to worry about. Romans 8:31 is an echo of other passages that say the something similar: • Psalm 118:6 says, “The LORD is with me; I will not be afraid. What can mere mortals do to me?” • 2 Kings 6:16: “‘Don’t be afraid,’ the prophet [Elisha] answered. ‘Those who are with us are more than those who are with them.’” • Psalm 56:9: “My enemies will turn back when I call for help. By this I will know that God is for me.” • Hebrews 13:6: “So we say with confidence, ‘The Lord is my helper; I will not be afraid. What can mere mortals do to me?’” • Psalm 27:1: “The LORD is my light and my salvation—whom shall I fear? The LORD is the stronghold of my life—of whom shall I be afraid?” Sometimes our hearts respond to verses like this with consternation: “I’ll tell you who can be against me! The IRS, my in-laws, terrorists, corrupt politicians—” and the list goes on. Our real-life enemies seem to overshadow the ideas conveyed in Romans 8. Despite spiritual promises, we still have to endure physical, mental, and emotional struggles—so much so that we may wonder if God is truly for us. The man who penned Romans 8:31 (Paul) faced the same struggles we face and many more. He lists some of his sufferings in 2 Corinthians 11:22–28 as proof that he did not write from a plastic bubble of ethereal peace. However, his intimate relationship with the risen Christ had become his all-consuming passion. He said he considered everything else “garbage” compared to knowing Christ (Philippians 3:7–9). He had learned the secret of contentment, whether he was celebrated or imprisoned, and he stated that secret: “I can do all things through Christ who gives me strength” (Philippians 4:13, BSB). So when Paul writes, “If God is for us, who can be against us,” he is comparing earthly opposition to the eternal power and presence of Almighty God—and he declares the winner. No one can overcome God’s love for us. Jesus taught the same thing. In Luke 12:4–5, Jesus said, “I tell you, my friends, do not be afraid of those who kill the body and after that can do no more. But I will show you whom you should fear: Fear him who, after your body has been killed, has authority to throw you into hell. Yes, I tell you, fear him.” His point, as was Paul’s, is that, no matter what may happen to us here on earth, there is a higher reality. There is a bigger war than the one we think we face, and God is the ultimate winner (Ephesians 6:12). If we are on His side, then we will win, too (Revelation 21:7–8, 27). .... www.keithmuoki.com

In a very real sense, the Christian life is a “put on.” In Romans 13:14, the apostle Paul instructs believers to “put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires” (ESV). The phrase put on Christ means to figuratively clothe oneself with the Lord Jesus Christ to reveal the glory of God to the world. Paul was talking about putting on spiritual clothing. Those who clothe themselves with the Lord Jesus are believers who do not focus on gratifying the desires of the sinful nature. In the preceding verses, Paul had encouraged the saints to “wake from sleep” (Romans 13:11) and “cast off the works of darkness and put on the armor of light” (verse 12). Paul paints a vivid picture of moving into the new life in Christ as trading the darkness of night for the light of day. As believers, we must not only wake up and throw off our night clothes but also get dressed in the appropriate outfit for the new day. Our “old clothes” were the deeds of darkness, but the proper new daytime attire for the solder of Christ is God’s armor of light (see Ephesians 6:11–18). The expression put on Christ occurs again in Galatians 3:27: “For as many of you as were baptized into Christ have put on Christ (ESV). As in Romans 13, putting on Christ here speaks of having clothed oneself with the new nature; believers are taught “to put on the new self, created to be like God in true righteousness and holiness” (Ephesians 4:24). We put on Christ when our old ways are nailed to the cross and we wear the grace and forgiveness of Jesus as a glorious garment for all the world to see. To the church in Colossae, Paul echoes the teaching: “Put on your new nature, and be renewed as you learn to know your Creator and become like him” (Colossians 3:10, NLT). The spiritual garment no Christian should ever be without is the Lord Jesus Christ. Putting on Christ means letting the Lord be our armor, embracing Him over and over, and daily trusting Him in faith, thankfulness, and obedience. John Chrysostom (c. AD 347—407) described putting on Christ as “never to be forsaken of Him, and His always being seen in us through our holiness, through our gentleness” (quoted by C. E. B. Cranfield in Epistle to the Romans, T&T Clark International, 2004, pp. 688–689). To put on Christ means to follow Him in discipleship, letting our lives be conformed to the image of Jesus (Romans 8:29). Rather than adapting ourselves to the pattern of this world, we are to be transformed by the renewing of our minds and the modification of our behavior into the model of Christ’s life on earth (Romans 12:2). This change requires putting off the old self and putting on the new throughout the Christian life (Ephesians 4:22–24; Colossians 3:12). To achieve this transformation, we rely wholly on our righteous standing before God made possible in Jesus Christ (Romans 3:22; 1 Corinthians 1:30; 2 Corinthians 5:21). Putting on Christ means abiding in Jesus and living to please Him. John Wesley described it as “a strong and beautiful expression for the most intimate union with Him, and being clothed with all the graces which were in Him” (quoted by L. Morris in The Epistle to the Romans, Inter-Varsity Press, 1988, p. 473). We are clothed in Christ when we become so closely united with Jesus that others see Him and not us. ..... www.keithmuoki.com

In Romans 5 Paul explains some of the marvelous benefits of being justified (declared righteous) in God’s sight, but what does it mean when He says that “hope does not disappoint” (Romans 5:5)? The full verse is “Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit who was given to us” (Romans 5:5, NKJV). In the context, Paul explains that we have peace with God through our Lord Jesus Christ (Romans 5:1); because of that, we stand in His grace and we rejoice, looking forward to the unveiling of His glory (Romans 5:2). As we look forward in hope and anticipation, we can even rejoice in our tribulations (Romans 5:3a). We don’t take joy in the tribulations themselves; rather, we rejoice in what they accomplish in our lives. Paul lays out the progression of results from the difficulties we encounter: “Knowing that tribulation brings about perseverance” (Romans 5:3b, NASB). Encountering hardship strengthens us and can enable us to withstand even more. Another word for perseverance is longsuffering—when we encounter tribulations, it can help us “suffer long” and endure. Perseverance brings about proven character (Romans 5:4a). The quality of our character is tested in trials, and when we have endured, our character is no longer hypothetical; it is proven. Proven character brings about hope (Romans 5:4b). When we have endured, and our character has been tested and shown to be faithful, that helps us to have a strong hope—not simply a wish for something, but an anticipation of what will certainly come. Finally, Paul adds that “hope does not disappoint” (Romans 5:5) or “hope does not put us to shame” (ESV). That kind of hope is certain because it relies upon God’s power, His promises, and His sacrifice (Romans 5:6–11) and not our own merits. That kind of hope is certain because of what He has accomplished, not because of any work on our part. Because Christ died for us (Romans 5:8), we have been justified, and we will be delivered from the future wrath of God (Romans 5:9). We were not saved based on our own righteousness; rather, we were reconciled (given peace with God) even while we were enemies of God, and so we will be saved by His life (Romans 5:10). While each of us will encounter difficulties—even tribulations or trials—Paul helps us recognize that those circumstances are part of God’s recipe for our growth. “Hope does not disappoint.” James offers a similar exhortation: “Consider it all joy, my brothers and sisters, when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing” (James 1:2–4, NASB). Trials and difficulties are designed to produce in believers an eternal benefit. It is for this reason—“hope does not disappoint”—that we can and should rejoice always (1 Thessalonians 5:16). Sometimes it helps to have an example of how “hope does not disappoint” (Romans 5:5), and Paul provides such an example for us in Philippians 4 as he explains that he has learned how to be content in any circumstances (Philippians 4:11). He can deal with humble means or prosperity, being filled or being hungry, having much or suffering need (Philippians 4:12). Whether in good or bad circumstances, Paul had learned to persevere because he recognized that he “can do all things through Him who strengthens” (Philippians 4:13, ESV). The same one who strengthened Paul to have that kind of contentment and courage strengthens us, working all things together for our good (Romans 8:28), and that ultimate good is that we will be more Christlike. Because it is His power at work, we know that His kind of “hope does not disappoint.” ..... www.keithmuoki.com

In Romans 12:9–21, the apostle Paul presents a series of short exhortations that concentrate on living and loving sacrificially in every situation and in all relationships. He begins with this appeal: “Let love be genuine. Abhor what is evil; hold fast to what is good” (Romans 12:9, ESV). Paul’s teaching stresses that people who overcome evil with sincere love bear the marks of a true Christian. In the original language, the word translated as “abhor” means “to find repugnant, hate, loathe, dislike, and have a horror of.” The term for “evil” in Romans 12:9 speaks of “morally objectionable behavior.” The appropriate Christian attitude toward evil behavior is vehement opposition to the point of being horrified by it and feeling hatred toward it. As Paul said in 1 Thessalonians 5:22, believers are to “reject every kind of evil.” It’s important to note that abhorring what is evil entails rejecting or hating sinful behavior. Believers are not to reject or hate sinful people who do evil, only their immoral behavior. Through the prophet Amos, God told the people of Israel to turn away from their corrupt behavior. If they would “do what is good and run from evil,” then they would live (Amos 5:14, NLT). If they would go against the prevailing immorality—if they would hate evil behavior and instead love what is good, honest, and righteous, if they would uphold justice instead of squashing it (Amos 5:10–12)—then the Lord would be with them to defend them rather than to judge them. God hates evil (Psalm 5:4–6; Proverbs 6:16–19). David said, “O God, you take no pleasure in wickedness; you cannot tolerate the sins of the wicked” (Psalm 5:4, NLT). Because God is holy, He hates sin and wickedness. Scripture says, “God is love” (1 John 4:8, 16), but it also teaches that “God is a righteous judge, a God who displays his wrath every day” (Psalm 7:11). Because God is holy (Psalm 99:9), His wrath against evil is as much a part of His character as His love. The love of God is pure and holy. The Lord loves justice, truth, righteousness, and holiness and therefore must hate wickedness, sin, and evil. If God did not abhor what is evil, He could not be a God of holy love. Thus, those who have genuine love for God will also abhor what is evil: “Let those who love the LORD hate evil, for he guards the lives of his faithful ones and delivers them from the hand of the wicked” (Psalm 97:10). David pledged, “I will not look with approval on anything that is vile. I hate what faithless people do; I will have no part in it” (Psalm 101:3). When we come face to face with evil behavior, God wants us to hate it so much that we refuse to take part in it. As we consider the things we watch on television or look at online, is there anything vile, evil, or repugnant to God? When we think about the behaviors we engage in alone or with other people, are there activities the Lord would want us to have no part in? The Bible teaches us to separate ourselves from the unclean things of the world (Isaiah 52:11; 2 Corinthians 6:17; James 4:8) and “cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Corinthians 7:1, NLT). Our genuine love for the Lord and other people ought to motivate us in every circumstance and relationship to abhor what is evil and hold fast to what is good. .... www.keithmuoki.com

Someone who is willing to sacrifice his own life to save another person is considered a hero. But who would be ready to die for an enemy? Jesus Christ proved Himself to be the ultimate Hero by dying to save His enemies: “For while we were still weak, at the right time Christ died for the ungodly. For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die—but God shows his love for us in that while we were still sinners, Christ died for us” (Romans 5:6–8, ESV). Before a person receives salvation in Jesus, he is a sinner and enemy of God (Romans 5:10; James 4:4). Sinner means “one who falls short of God’s standard or misses the target.” Instead of loving God as Creator and Father, the sinner rebels against Him. With a sinful nature, the ungodly person is hostile toward God (Romans 8:7). The apostle Paul paints a dreadful picture, saying that the ungodly are utterly powerless to help themselves. The ESV’s “while we were still weak” is rendered “when we were utterly helpless” in the New Living Translation and “when we were still powerless” in the New International Version. As sinners, we were like prisoners bound in chains, strapped to the guillotine, and guilty as charged. We were God’s enemies, about to be put to death, when Jesus Christ stepped in to die in our place. By this act of sending His Son to die for us, God proved how much He loved us. While we were still sinners, Christ died for us. Many people miss the truth implied by the fact that Christ died for us while we were still sinners. The chronology is important. Christ did not wait for us to “clean up our act”; He sacrificed Himself while we were still actively opposed to Him. Salvation does not depend on our meeting God halfway, keeping the commandments, or trying to be as good as we can. No, God completed the work of our salvation when we were in a state of open rebellion against Him. That’s grace. In Romans 5, Paul is teaching the Roman believers how to endure through suffering. He encourages them to rejoice in suffering, “knowing that suffering produces endurance, and endurance produces character, and character produces hope” (Romans 5:3–4, ESV). Suffering contributes to spiritual growth, which leads to Christian maturity. In the end, suffering allows believers to share in Christ’s glory (Romans 8:17; 1 Peter 4:12–14). But how does suffering produce hope? Paul explains, “And this hope will not lead to disappointment. For we know how dearly God loves us, because he has given us the Holy Spirit to fill our hearts with his love” (Romans 5:5, NLT). The ultimate foundation of our Christian hope is the unwavering love of God. Our hope will never disappoint us no matter what we endure because we know that God loves us and will never let us down. His perfect love never gives up on us (1 Corinthians 13:7). Because of His steadfast love, while we were still sinners—sworn adversaries of God—Christ died for us. The apostle John said something similar: “This is how we know what love is: Jesus Christ laid down his life for us” (1 John 3:16). The essence of God’s love is apprehended in His giving: “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV). Elsewhere, John says, “This is real love—not that we loved God, but that he loved us and sent his Son as a sacrifice to take away our sins” (1 John 4:10, NLT). And Paul affirms that the Son of God “loved me and gave himself for me” (Galatians 2:20, NLT). The love of God in Jesus Christ is unprecedented. No other love has ever been more costly to its giver and less deserving in its recipient. When God the Father gave His Son, Jesus, to die for us while we were still sinners, He gave everything—His own self—to rescue those who deserved nothing but judgment from Him. In giving His Son, God gave Himself, the costliest gift of all. ..... www.keithmuoki.com

Romans 12:9–21 contains a series of short appeals in which the apostle Paul urges Christians to live together as Christ’s body by putting sacrificial love into action. He begins with this plea: “Love must be sincere. Hate what is evil; cling to what is good” (Romans 12:9). Paul points out that true believers love genuinely, without hypocrisy, and overcome evil with good. The term for “good” in the original language speaks of “moral excellence.” The verb translated “cling to” means “to stick or hold together and resist separation, to join, unite, or embrace.” Some Bible versions say “hold fast” (ESV) or “hold tight to what is good” (NLT). When Paul told the Roman Christians to “cling to what is good,” his desire was for them to embrace moral goodness with all of their beings or, in other words, to love it. The godless of the world “hate what is good” (2 Timothy 3:3, NLT). But God’s children are lovers of good. We hate evil because it is the enemy of all that is good. God Himself is good and the source of all goodness (Mark 10:18). Everything God creates is “very good” in every aspect (Genesis 1:31). Our goodness as believers, our righteousness or moral excellence, starts by being made right with God through faith in Jesus Christ (Psalm 14:3; Romans 3:22; 10:4). God has made Jesus Christ our righteousness (1 Corinthians 1:30; 2 Peter 1:1; 2 Corinthians 5:21). Once we are made right with God through the blood of Jesus and our faith in Him, we continue to seek, hunger, and thirst for His righteousness by clinging to what is good (Matthew 5:6; 6:33). When we hold tight to God, He works His righteousness in us. When we cling to what is good—when we love God and stick close to Him—we can trust that He is transforming us from within, teaching us His good and perfect will, and working everything in our lives for good (Romans 8:28). Early church father Augustine of Hippo said, “It is good for me to stick close to my God. This will constitute the perfect and eternal wisdom, as it will constitute the truly happy life, because to attain it is to attain the eternal and supreme good, and to stick close to God forever is the sum of our good” (Letters, 131—164, The Fathers of the Church, vol. 20, R. J. Deferrari, ed., W. Parsons, trans., The Catholic University of America Press, 1953, p. 314). Paul advised the Thessalonians to test all things by God’s moral standard and only “hold on to what is good. Stay away from every kind of evil” (1 Thessalonians 5:21–22, NLT). He told the Roman believers, “Don’t copy the behavior and customs of this world, but let God transform you into a new person by changing the way you think. Then you will learn to know God’s will for you, which is good and pleasing and perfect” (Romans 12:2, NLT). God warned the people of Israel to turn away from their corrupt behavior and “do what is good” (Amos 5:14, NLT). If they would go against the prevailing corruption by hating evil behavior and clinging to what is good and righteous, if they would defend justice instead of trampling on it (Amos 5:10–12), the Lord would stand by them as their defender rather than as their judge. Similarly, Paul asserted that to those who “keep on doing good, seeking after the glory and honor and immortality that God offers,” the Lord will give eternal life. “But he will pour out his anger and wrath on those who live for themselves, who refuse to obey the truth and instead live lives of wickedness” (Romans 2:7–8, NLT). God’s Son, Jesus Christ, is “the good shepherd” who “lays down his life for the sheep” (John 10:11). His life and death are ultimate examples of what it means to put sincere, sacrificial love into action. Jesus “gave his life to free us from every kind of sin, to cleanse us, and to make us his very own people, totally committed to doing good deeds” (Titus 2:14, NLT). By doing good deeds and showing kindness and sacrificial love to others, we prove that we are the children of God. .... www.keithmuoki.com

In Romans 8:38–39, the apostle Paul articulates one of the most profoundly comforting reassurances in Scripture: “For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.” The psalmist echoes Paul’s conviction that neither death nor life can separate us from God’s love: “I can never escape from your Spirit! I can never get away from your presence! If I go up to heaven, you are there; if I go down to the grave, you are there!” (Psalm 139:7–8, NLT). God is present everywhere. There is no place we can go and be cut off from His presence. The Bible also tells us that God, by His very nature, is love (1 John 4:8, 16). And if God is love and exists everywhere, then it stands to reason that nothing and no place can isolate us from His love. Paul relates a laundry list of things that could potentially have the power to barricade us from God’s loving presence: life, death, angels, demons, the present, the future, powers, height, depth, and anything else in all creation. With that last item, nothing is left out! And then Paul affirms that none of these things are powerful enough to create a barrier between us and the boundless love of God in Christ. Everything in all the universe, whether in this present life or the life to come, is under God’s sovereign control and the dominion of His Son, Jesus Christ our Lord (Ephesians 1:22; 1 Corinthians 15:27–28; Hebrews 2:8). God displayed His great love for us on the cross (Romans 5:8; John 3:16–17). On Calvary, Jesus Christ triumphed over all things, including death and every living enemy, by offering His life in our place (Colossians 2:15). When we receive God’s gift of salvation, we are “buried with Christ” through baptism and “raised to new life” by “the mighty power of God, who raised Christ from the dead” (Colossians 2:12, NLT). Paul continues, “You were dead because of your sins and because your sinful nature was not yet cut away. Then God made you alive with Christ, for he forgave all our sins. He canceled the record of the charges against us and took it away by nailing it to the cross” (Colossians 2:13–14, NLT). The redeemed of the Lord are made spiritually and eternally alive in Christ. We died and were buried with Jesus and then raised and restored to newness of life. Not one thing in this life or even in death can ever cause lasting harm to us because Jesus Christ rescinded all charges against us. For this reason, nothing and no one will ever be able to separate us from the love of God that is in Jesus Christ. We belong to the Lord forever (Isaiah 43:1; John 1:12; 10:28; Romans 8:15; 14:8). We may sometimes feel like our pain, sorrow, and loss distance us from God’s affection. But to this deception, Paul asks, “Can anything ever separate us from Christ’s love? Does it mean he no longer loves us if we have trouble or calamity, or are persecuted, or hungry, or destitute, or in danger, or threatened with death? . . . No, despite all these things, overwhelming victory is ours through Christ, who loved us” (Romans 8:35–37, NLT). When we feel separated from God’s love, the problem is not any lack on His part. The hindrance comes from our perception. When instability and insecurity threaten us, our confidence must rest securely in the knowledge of God’s love for us and not in our own feelings. Human love is often erratic, weak, fluctuating. Doubt, circumstances, and fear can obscure our awareness of the Lord’s presence. We must stand on the sure promise of God’s Word that His love never fails (1 Corinthians 13:8). It is never-ending (Lamentations 3:22). The Lord’s faithful love endures forever (Psalm 136:7, 13, 21). God does not promise us a life free of affliction, but He does promise to be with us. ....www.keithmuoki.com

In Romans 1:16 Paul writes, “I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile.” The gospel is intended for all people. But, chronologically, the gospel message was first revealed to the Jewish people before it was revealed to the Gentiles (non-Jewish people). The Jews are God’s chosen people (Deuteronomy 7:6–7). Through the Jews, God demonstrated His love and holiness to the world: “Theirs is the adoption to sonship; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises. Theirs are the patriarchs, and from them is traced the human ancestry of the Messiah” (Romans 9:4–5). It was through the seed of Abraham that “all peoples on earth will be blessed” (Acts 3:25; cf. Genesis 22:18; 26:4). That promised blessing came through Jesus Christ, as explained in Galatians 3:16. Jesus was born as a Jew under the Law, fulfilled the Jewish Law perfectly, and died as a once-for-all sacrifice on behalf of all who would put their faith in Him (Galatians 4:4–5; Hebrews 9:14–15, 23–28). In His public ministry, Jesus spoke of being sent to the Jews, and He focused His efforts on them. He was the Jewish Messiah, and He had come, in part, to “strengthen Judah and save the tribes of Joseph” (Zechariah 10:6). On one occasion, Jesus seemed to rebuff the pleas of a Gentile woman (though He later helped her) in Matthew 15:21–28 (also see Matthew 10:5). Jesus predicted that “repentance for the forgiveness of sins will be preached in [Christ’s] name to all nations, beginning at Jerusalem” (Luke 24:47, emphasis added). The gospel of the kingdom was to be a blessing to the whole world, but it was natural that it be first proclaimed to Israel. When Paul speaks of the gospel bringing salvation “first to the Jew” in Romans 1:16, he alludes to the special relationship the Jews had to the Messiah. The Christ was the Son of David, and the hope of the Messiah had long been held by the Jews (see Luke 2:38). So, when the gospel of Christ was first proclaimed, the Jews had priority. We see this prioritization in Paul’s first missionary journey. Every time they would come to a new city, Paul and Barnabas would preach in the synagogue to the Jews in that city. In Pisidian Antioch, they were so opposed by the unbelieving Jews that the missionaries said, “We had to speak the word of God to you first. Since you reject it and do not consider yourselves worthy of eternal life, we now turn to the Gentiles” (Acts 13:46). The persecution in Antioch continued, and Paul and Barnabas were eventually expelled, so they went to the next town (verse 51). There are several important things to note about Paul’s statement that the power of God in the gospel “brings salvation to everyone who believes: first to the Jew, then to the Gentile.” First, God did not cease saving Jews in order to save Gentiles. In all of his missionary journeys, Paul continued to preach first in the synagogues. God continues to desire the salvation of all the world (John 3:16–18; 1 Timothy 2:4). Second, Jews are neither better nor worse than Gentiles. All need the Savior, and, in Christ, all are on equal spiritual footing. Colossians 3:10–11 reminds us we “have put on the new self, which is being renewed in knowledge in the image of its Creator. Here there is no Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all.” The believing Gentile is just as welcome in the family of God as the believing Jew. The Jew who has faith in Christ Jesus is just as secure in his salvation as the born-again Gentile. Finally, salvation comes the same way to both Jews and Gentiles. It is for “everyone who believes” (Romans 1:16). Jesus is the only way of salvation (Acts 4:12; John 14:6) regardless of one’s heritage. .....www.keithmuoki.com

In Romans 13:11–14, the apostle Paul turned his attention to end times, encouraging Christians to “to wake up from your slumber, because our salvation is nearer now than when we first believed” (verse 11). With the end of the age in view, Paul concluded the segment with this summary: “But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires” (Romans 13:14, ESV). Instead of wasting precious time satisfying lustful and selfish cravings, Paul roused believers to clothe themselves in the righteousness of Jesus Christ. In Ephesians 4:22–24, Paul gave a strikingly similar exhortation to make no provision for the flesh: “Since you have heard about Jesus and have learned the truth that comes from him, throw off your old sinful nature and your former way of life, which is corrupted by lust and deception. Instead, let the Spirit renew your thoughts and attitudes. Put on your new nature, created to be like God—truly righteous and holy” (NLT). The “flesh” in Romans 13:14 refers to the physical, bodily aspects of a person as opposed to the immaterial soul or spirit. In Scripture, the flesh is often understood as the seat of sin and rebellion toward God. The word for “provision” in the original language carries the idea of “thinking about what you will do in the event of something happening.” If we think about pleasing our flesh, we furnish the fuel to make it happen. It’s as though our thoughts gather the necessary provisions to move forward and act upon our lustful desires. Thus, “make no provision for the flesh” could be translated “do not think about how to gratify the desires of the flesh” (NIV), “don’t let yourself think about ways to indulge your evil desires” (NLT), or “forget about satisfying the desires of your sinful nature” (GW). To make provision for the flesh is to expect to fail. It’s like an alcoholic who’s trying to stay sober but who tucks away a little liquor in a secret stash, “just in case.” He’s making provision for the flesh and will likely fail to remain sober. In a similar way, those who seek to live godly lives must identify their stumbling blocks and remove them. Believers are to live and behave like Jesus Christ did. To do this, we must put fleshly thoughts out of our minds. Scripture explains that the battle over sin is fought in the mind (Romans 7:21–25). The apostle Peter urged the early disciples “to abstain from sinful desires, which wage war against your soul” (1 Peter 2:11). Sinful thinking influences our behavior to the point of gratifying the cravings of our flesh (Ephesians 2:3). When we dwell on sin, we follow its desires. Scripture emphasizes the incredible power of the thought life. Making no provision for the flesh requires taking “captive every thought to make it obedient to Christ” (2 Corinthians 10:5). How do we do this? By guarding our hearts and thinking about worthy things: “Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things” (Philippians 4:8). Colossians 3:1–2 suggests making no provision for the flesh as follows: “Since, then, you have been raised with Christ, set your hearts on things above, where Christ is, seated at the right hand of God. Set your minds on things above, not on earthly things” (NIV). As new creatures in Christ (2 Corinthians 5:17), “we have the mind of Christ,” said Paul in 1 Corinthians 2:14. In Philippians 2:5, he taught Christians to “have the same mindset as Christ Jesus.” The mind of Christ is made known to believers by the indwelling Holy Spirit (John 14:26; 16:12–15; Romans 8:9; 1 Corinthians 2:11–13). As we yield to the Holy Spirit’s leading, we are transformed by the renewal of our minds and can better discern the will of God (Romans 12:1–2). Paul told the Galatians to “walk by the Spirit, and you will not gratify the desires of the flesh” .. www.keithmuoki.com

From faith to faith is an expression found in some versions of Romans 1:17, such as the King James Version, the New American Standard Bible, and the Christian Standard Bible. The English Standard Version uses the wording “from faith for faith” instead. The meaning of the phrase becomes more evident in the New International Version: “by faith from first to last.” And perhaps the most transparent rendering of the verse for today’s reader is found in the New Living Translation: “from start to finish by faith.” To fully understand what from faith to faith means, we must consider the phrase in context. In the first chapter of Paul’s letter to the Romans, the apostle introduces himself to the church in Rome. While many of the believers there would have heard of Paul, they had not yet met him personally. In preparation for a future visit, Paul wants the members of the church to know him sufficiently to discern fact from fiction concerning his identity. In Romans 1:16–17, Paul reaches the high point of his introductory greeting to the church in Rome: “For I am not ashamed of this Good News about Christ. It is the power of God at work, saving everyone who believes—the Jew first and also the Gentile. This Good News tells us how God makes us right in His sight. This is accomplished from start to finish by faith. As the Scriptures say, ‘It is through faith that a righteous person has life’” (NLT). Nothing mattered more to Paul than fulfilling God’s will for his life, which was to preach the good news of salvation. Without the good news of the gospel, and without the power that is the gospel, there can be no salvation, no freedom from sin, no redemption, and no life. The power of the gospel is the theme of Paul’s letter to the Romans and the ambition of his life. Paul writes with full knowledge that the church in Rome is facing persecution and suffering under Roman oppression. Many of the believers there are experiencing humiliation and shame because of their faith in Christ. Paul wants them to be assured that the worldly power of Rome cannot hold a candle to the mighty power of God—the gospel of Jesus Christ. That gospel is God’s limitless power directed toward the salvation of men and women. For every person who believes, whether Jew or Gentile, man or woman, black or white, the gospel effectively becomes the saving power of God. Paul tells the Roman Christians that “in the gospel the righteousness of God is revealed” (Romans 1:17). Righteousness is thus a complete and total work of God. Humans tend to view righteousness as something we can achieve by our own merit or actions. But the righteousness of God is different. It is a right standing before God that has nothing to do with human accomplishment or worth. It is received by faith. There is nothing we can do to deserve or earn it. The exact meaning of Paul’s phrase from faith to faith has been debated, with several plausible explanations proposed. Some understand it in relation to the origin of faith: “From the faith of God, who makes the offer of salvation, to the faith of men, who receive it.” In simpler terms, “Salvation comes from God’s faith (or faithfulness) to our faith.” This was Karl Barth’s impression of the phrase from faith to faith, that salvation is accomplished through God’s faithfulness, which comes first, and our faith in response to that. Others believe that Paul had the spreading of faith through evangelism in mind: “From the faith of one believer to another.” A third and widely accepted understanding is that from faith to faith speaks of a progressive, growing development of faith “from one degree of faith to another” akin to the “ever-increasing glory” of 2 Corinthians 3:18. .....www.keithmuoki.com

Romans 12:1–2 says, “Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship. Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.” As followers of Christ, we are not to be conformed to this world’s pattern. In Romans 12:2, Paul has a “don’t” follow by a “do.” The negative command is to not conform to the pattern of this world. As the J. B. Phillips Bible translates it, “Don’t let the world around you squeeze you into its own mould,” which is what the Greek term for “conform”—syschēmatizō—means: “to form according to a pattern or mold.” The same term is found in only one other place in the New Testament, which is 1 Peter 1:14: “As obedient children, do not be conformed to the former lusts which were yours in your ignorance.” What exactly do Paul and Peter mean by telling Christians to not conform to the world? The Christian and the world are not to be “like-shaped.” That is, we should not allow ourselves to be pressed into following the corrupt customs, ungodly principles, or evil plans of action promoted by worldly men. The blessed man, according to Psalm 1:1, resists being conformed to the pattern of the world: “Blessed is the one who does not walk in step with the wicked or stand in the way that sinners take or sit in the company of mockers.” Just as a boat is in the water, but not of the water, the Christian is in the world, but not of the world. Followers of Christ pattern their lives after their Lord (see 1 Peter 2:21), not according to the principles of the world, which the Bible says is controlled by the devil, the “god of this world” (2 Corinthians 4:4). The reference to “world” is not the physical world, but rather the aion or age. The Bible says that Christians are delivered from this present evil age (Galatians 1:4), which Satan oversees and which is marked by idolatry, fleshly lusts, and rebellion. The believer lives by the powers of the age to come (Hebrews 6:5), even while residing in this world. The key to escaping the world’s grip of conformity is the metamorphosis (rendered “transformed” in Romans 12:2) of the Christian’s mind. This is accomplished through God’s gift of the Holy Spirit who is working to change believers’ hearts and minds from within, so that their obedience to God might be natural and immediate (see Romans 7:6; 8:5–9; Jeremiah 31:31–34; 2 Corinthians 3:6–7; Ephesians 4:22–24). .... www.keithmuoki.com

Members of the church in Rome were united in their faith in Jesus Christ, but the apostle Paul recognized a division between the Jewish and Gentile believers among them. The two groups of Christians were arguing and passing judgment on one another, and Paul told them to stop “quarreling over disputable matters” (Romans 14:1). The entire chapter of Romans 14 deals with the question of disputable matters. Disputable matters can be summed up as non-essential issues in the Christian life, or “gray areas” in which the Bible does not spell out clear guidelines. While many things in the Christian life are essential, some are not. The two specific disputable matters that Paul addressed in Romans 14 were chiefly regarding which foods were acceptable to eat (verses 2–3) and the observance of certain holy days (verses 5–6). He also touched on drinking wine in verse 21. The Roman Christians had become partisan. Love and unity were being forgotten amid their disputes. Some of the believers in the church felt freedom in Christ to eat all kinds of foods without restriction. It is unclear whether these restrictions dealt only with kosher regulations as spelled out in the Jewish law, or also included eating meat that had been offered to pagan idols. Those who were weak in faith may have felt too much temptation when eating meat and thus gave up anything that reminded them of their pre-Christian life. Likewise, some Christians who had always worshiped God on the required Jewish holy days may have felt hollow and faithless if they didn’t continue to dedicate those days to God. The problem was that the “strong” Christians were looking down on the weaker ones, and the “weak” believers were condemning or judging the strong. The church was caught up in the sins of pride, legalism, and judgmentalism. Paul reminded them that, as servants of God, they were accountable to God alone: “Who are you to pass judgment on the servant of another? It is before his own master that he stands or falls. And he will be upheld, for the Lord is able to make him stand” (Romans 14:4, ESV). God is our Master, and it’s up to Him to judge us. If we are busy serving our Master, we won’t be concerned with trivial matters like investigating the eating habits of our brothers and sisters. The overarching lesson of the chapter is that harmonious relationships in the body of Christ are critical to God. Unity in the church is more important than agreement on debatable, less significant matters in the Christian life. Disputable matters should not disrupt Christian oneness. God calls Christians to live without judging each other and without causing others to violate their consciences: “Therefore let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in the way of a brother or sister” (Romans 14:13). Mature Christians who have freedom in Christ in a certain area should be careful not to influence weaker brothers and sisters to stumble and violate their conscience. Even if we believe we are right, if our actions will cause another believer to falter spiritually, we are to stop what we are doing. And weak or less mature believers who have strong convictions in an area must avoid restricting or judging those who have discovered Christian freedom. Mutual respect and love are the marks of true Christian disciples (John 13:34–35). Paul said, “Accept the one whose faith is weak” (Romans 14:1). He meant that the strong should consider the weak as fellow believers and equals in the body of Christ. The lesson of Romans 14 still speaks forcefully today. If Christians disagree on non-essential, disputable matters, neither side should condemn or judge the other, but both should be allowed to worship God as they are “fully convinced in their own mind” (verse 5). Paul stressed a critical concern in God’s kingdom—that brothers and sisters act in love (Romans 14:15). ...... www.keithmuoki.com

In his letters, the apostle Paul warned the believers in the churches in Rome and Galatia not to place their hope for salvation in the works of the law. To the Roman Christians, he said, “For by works of the law no human being will be justified in his [God’s] sight” (Romans 3:20). To the Galatian believers: “We know that a person is not justified by works of the law but through faith in Jesus Christ” (Galatians 2:16; cf. 3:5). To justify is to declare righteous. The “works of the law” are the actions performed to fulfill the Mosaic Law found in the first five books of the Old Testament. Keeping the Sabbath, being circumcised (the issue before the Galatian churches), eating “clean” foods, and other ceremonies are powerless to justify us in the sight of God. In addition, following the morality of the law (not murdering, not committing adultery, not stealing) is insufficient to make us right in God’s eyes. No act on the part of sinful creatures can result in God’s declaring them to be righteous in His sight. Why can’t the works of the law save us? First, because the works of the law can never be done completely. The standard is perfection, and that means “good enough” won’t pass muster. Paul explains to the Galatians: “All who rely on the works of the law are under a curse, as it is written: ‘Cursed is everyone who does not continue to do everything written in the Book of the Law’” (Galatians 3:10, emphasis added). James further explains that anyone who offends in just one point is guilty of breaking the whole of the law (James 2:10). There are over six hundred individual commandments in the Mosaic Law, and breaking just one of them one time renders a person guilty. No one but Jesus ever kept the law perfectly. Second, the law was never intended to justify anyone; it was given to show us our sinfulness and to reveal the perfect holiness of the Lawgiver (Romans 3:20). Without the law, we would not know what sin is (Romans 7:7). The law is holy because God is holy. Just as a straightedge reveals the crookedness of a line, so the law of God exposes our lack of holiness. No one measures up to God’s standard (Romans 3:10). The law cannot justify; it can only condemn. No one can stand before a holy God on the basis of his own efforts, even if those efforts include a hearty attempt at keeping the works of the law. If the works of the law justify no one, and serve only to reveal our own sinfulness and our desperate state, what are we to do? The Bible offers the only solution to the problem of sin: “But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify. This righteousness is given through faith in Jesus Christ to all who believe” (Romans 3:21–22). This is why “the just shall live by faith” (Romans 1:17, NKJV). We can only be declared righteous “by faith apart from works of the law” (Romans 3:28), and that faith must rest in the only Savior, the Lord Jesus Christ: “Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved” (Acts 4:12). To continue to attempt to earn a place in heaven through the works of the law is to ignore the sacrifice of Christ: “If righteousness could be gained through the law, Christ died for nothing!” (Galatians 2:21). ....... www.keithmuoki.com

In Romans 12:1–2 Paul explains believers’ responsibilities to present their bodies to God as a living and holy sacrifice, to be transformed by the renewing of the mind, and to avoid being conformed to the world. One specific way we express the transformation of a renewed mind is to weep with those who weep (Romans 12:15). God is great in mercy, and He intends for us to live lives that reflect that mercy. Believers should walk humbly, not thinking more highly of ourselves than we ought (Romans 12:3), in part because we are all members of the body of Christ. In a sense, we are all part of each other (Romans 12:4–5)—we are family. God has given believers various ways to express His grace to others (some call these “gifts” or “spiritual gifts”), and Paul explains how we should carefully and faithfully express His grace to each other, using the tools God has provided (Romans 12:6–8). There are some ways we can express grace uniquely—we may have certain gifts, skills, or tools that someone else might not. But then there are ways that we are all expected to express His grace to others, and Paul discusses some of those in Romans 12:9 and following, all the way through the end of Romans 15. One way that we express God’s grace to each other is identified in Romans 12:15—we rejoice with those who rejoice and weep with those who weep. Paul adds an instruction that we be of the same mind with each other (Romans 12:16). If a brother or sister is rejoicing over something wonderful that has happened, we should share in that joy. We are members of the same body—we are family. We should take joy in that which brings our brothers and sisters joy. Conversely, we need to weep with those who weep (Romans 12:15). There are times of sadness or heartbreak. There are times of grief, and when others are encountering those difficult times, we can come alongside them and share that burden with them. Consider how in 1 Thessalonians 4:13–17 Paul explains that, when a loved one who is in Christ dies, he or she will one day be resurrected, and we will be together with the Lord. Because of that truth, we don’t need to grieve as those who have no hope (1 Thessalonians 4:13). Still, there is grief. And when a brother or sister encounters grief, we shouldn’t tell him or her to “get over it” or even remind the grieving one that he or she should always rejoice (1 Thessalonians 5:16). On the contrary, Paul helps us understand we should be devoted to one another in brotherly love (Romans 12:10), and we need to weep with those who weep. While it is certainly true that we should always rejoice and that we don’t ever have a hopeless grief, we need to express grace and love and weep with those who weep. Perhaps one of the most beautiful examples of weeping with those who weep is found in the shortest verse in the Bible—“Jesus wept” (John 11:35). When Lazarus died, Jesus traveled to Bethany with the intention of raising him from the dead. Given Christ’s knowledge, it would seem there was no reason for Him to grieve, but when He was around those who were stricken with grief, Jesus was “deeply moved in spirit and troubled” (John 11:33), and He wept. In the same way, even though we know that God always designs a positive outcome for those who love Him (Romans 8:28), it is still right for us to share the burden of grief and help each other through the pains of life. To weep with those who weep is part of being family in the body of Christ. ..... www.keithmuoki.com

Author: Although the Gospel of Mark does not name its author, it is the unanimous testimony of early church fathers that Mark was the author."He was an associate of the Apostle Peter, and evidently his spiritual son (1 Peter 5:13). From Peter he received first-hand information of the events and teachings of the Lord, and preserved the information in written form. It is generally agreed that Mark is the John Mark of the New Testament (Acts 12:12). His mother was a wealthy and prominent Christian in the Jerusalem church, and probably the church met in her home."Mark joined Paul and Barnabas on their first missionary journey, but not on the second because of a strong disagreement between the two men (Acts 15:37-38). However, near the end of Paul's life he called for Mark to be with him (2 Timothy 4:11). Date of Writing: The Gospel of Mark was likely one of the first books written in the New Testament, probably in A.D. 55-59. Purpose of Writing: Whereas Matthew is written primarily to his fellow Jews, Mark's gospel appears to be targeted to the Roman believers, particularly Gentiles. Mark wrote as a pastor to Christians who previously had heard and believed the Gospel (Romans 1:8). He desired that they have a biographical story of Jesus Christ as Servant of the Lord and Savior of the world in order to strengthen their faith in the face of severe persecution and to teach them what it meant to be His disciples. Key Verses: Mark 1:11: "And a voice came from heaven: "You are my Son, whom I love; with you I am well pleased."" Mark 1:17: ""Come, follow Me," Jesus said, "and I will make you fishers of men."" Mark 10:14-15: "He said to them, "Let the little children come to Me, and do not hinder them, for the kingdom of God belongs to such as these. I tell you the truth, anyone who will not receive the kingdom of God like a little child will never enter it."" Mark 10:45: "For even the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many." Mark 12:33: “To love him with all your heart, with all your understanding and with all your strength, and to love your neighbor as yourself is more important than all burnt offerings and sacrifices.” Mark 16:6: ""Don't be alarmed," he said. "You are looking for Jesus the Nazarene, who was crucified. He has risen! He is not here. See the place where they laid Him."" Mark 16:15: "He said to them, "Go into all the world and preach the good news to all creation."" Brief Summary: This gospel is unique because it emphasizes Jesus' actions more than His teaching. It is simply written, moving quickly from one episode in the life of Christ to another. It does not begin with a genealogy as in Matthew, because Gentiles would not be interested in His lineage. After the introduction of Jesus at His baptism, Jesus began His public ministry in Galilee and called the first four of His twelve disciples. What follows is the record of Jesus' life, death and resurrection. Mark's account is not just a collection of stories, but a narrative written to reveal that Jesus is the Messiah, not only for the Jews, but for the Gentiles as well. In a dynamic profession, the disciples, led by Peter, acknowledged their faith in Him (Mark 8:29-30), even though they failed to understand fully His Messiahship until after His resurrection. As we follow His journeys through Galilee, the surrounding areas, and then to Judea, we realize what a rapid pace He set. He touched the lives of many people, but He left an indelible mark on His disciples. At the transfiguration (Mark 9:1-9), He gave three of them a preview of His future return in power and glory, and again it was revealed to them who He was. However, in the days leading to His final trip to Jerusalem, we see them bewildered, fearful and doubting. ................to learn more visit our website www.keithmuoki.com

This book is known as the Gospel of Matthew because it was written by the apostle of the same name. The style of the book is exactly what would be expected of a man who was once a tax collector. Matthew has a keen interest in accounting (18:23-24; 25:14-15). The Gospel of Matthew is very orderly and concise. Rather than write in chronological order, Matthew arranges this Gospel through six discussions. As a tax collector, Matthew possessed a skill that makes his writing all the more exciting for Christians. Tax collectors were expected to be able to write in a form of shorthand, which essentially meant that Matthew could record a person’s words as they spoke, word for word. This ability means that the words of Matthew are not only inspired by the Holy Spirit, but should represent an actual transcript of some of Christ’s sermons. For example, the Sermon on the Mount, as recorded in chapters 5-7, is almost certainly a perfect recording of that great message. Date of Writing: As an apostle, Matthew wrote the Gospel of Matthew in the early period of the church, probably in A.D. 55-65. This was a time when most Christians were Jewish converts, so Matthew’s focus on Jewish perspective in this Gospel is understandable. Purpose of Writing: Matthew intends to prove to the Jews that Jesus Christ is the promised Messiah. More than any other Gospel, the Gospel of Matthew quotes the Old Testament to show how Jesus fulfilled the words of the Jewish prophets. Matthew describes in detail the lineage of Jesus from David, and uses many forms of speech that Jews would have been comfortable with. Matthew’s love and concern for his people is apparent through his meticulous approach to telling the gospel story. Key Verses: Matthew 5:17: “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.” Matthew 5:43-44: “You have heard that it was said, ‘Love your neighbor and hate your enemy.’ But I tell you: Love your enemies and pray for those who persecute you.” Matthew 6:9-13: “This, then, is how you should pray: ‘Our Father in heaven, hallowed be your name, your kingdom come, your will be done on earth as it is in heaven. Give us today our daily bread. Forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from the evil one.” Matthew 16:26: “What good will it be for a man if he gains the whole world, yet forfeits his soul? Or what can a man give in exchange for his soul?” Matthew 22:37-40: "Jesus replied, '"Love the Lord your God with all your heart and with all your soul and with all your mind." This is the first and greatest commandment. And the second is like it: "Love your neighbor as yourself." All the Law and the Prophets hang on these two.'" Matthew 27:31: “After they had mocked him, they took off the robe and put his own clothes on him. Then they led him away to crucify him.” Matthew 28:5-6: “The angel said to the women, 'Do not be afraid, for I know that you are looking for Jesus, who was crucified. He is not here; he has risen, just as he said. Come and see the place where he lay.'” Matthew 28:19-20: “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.” Brief Summary: The Gospel of Matthew discusses the lineage, birth, and early life of Christ in the first two chapters. From there, the book discusses the ministry of Jesus. The descriptions of Christ’s teachings are arranged around “discourses” such as the Sermon on the Mount in chapters 5 through 7. Chapter 10 involves the mission and purpose of the disciples; chapter 13 is a collection of parables; chapter 18 discusses the church; chapter 23 begins a discourse about hypocrisy and the future. Chapters 21 through 27 discuss the arrest, torture, and execution of Jesus.

Author: Jude 1 identifies the author of the Book of Jude as Jude, a brother of James. This likely refers to Jesus' half-brother Jude, as Jesus also had a half-brother named James (Matthew 13:55). Jude likely does not identify himself as a brother of Jesus out of humility and reverence for Christ. Date of Writing: The Book of Jude is closely related to the book of 2 Peter. The date of authorship for Jude depends on whether Jude used content from 2 Peter, or Peter used content from Jude when writing 2 Peter. The Book of Jude was written somewhere between A.D. 60 and 80. Purpose of Writing: The Book of Jude is an important book for us today because it is written for the end times, for the end of the church age. The church age began at the Day of Pentecost. Jude is the only book given entirely to the great apostasy. Jude writes that evil works are the evidence of apostasy. He admonishes us to contend for the faith, for there are tares among the wheat. False prophets are in the church and the saints are in danger. Jude is a small but important book worthy of study, written for the Christian of today. Key Verses: Jude 3: “Dear friends, although I was very eager to write to you about the salvation we share, I felt I had to write and urge you to contend for the faith that was once for all entrusted to the saints.” Jude 17-19: "But, dear friends, remember what the apostles of our Lord Jesus Christ foretold. They said to you, ‘In the last times there will be scoffers who will follow their own ungodly desires.’ These are the men who divide you, who follow mere natural instincts and do not have the Spirit.” Jude 24-25: “To him who is able to keep you from falling and to present you before his glorious presence without fault and with great joy—to the only God our Savior be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore! Amen.” Brief Summary: According to verse 3, Jude was anxious to write about our salvation; however, he changed topics to address contending for the faith. This faith embodies the complete body of Christian doctrine taught by Christ, later passed on to the apostles. After Jude warns of false teachers (verses 4-16), he advises us on how we can succeed in spiritual warfare (verses 20-21). Here is wisdom we would do well to accept and adhere to as we go through these days of the end times. Connections: The Book of Jude is filled with references to the Old Testament, including the Exodus (v. 5); Satan’s rebellion (v. 6); Sodom and Gomorrah (v. 7); Moses’ death (v. 9); Cain (v. 11); Balaam (v. 11); Korah (v. 11); Enoch (vv. 14,15); and Adam (v. 14). Jude’s use of the well-known historical illustrations of Sodom and Gomorrah, Cain, Balaam, and Korah reminded the Jewish Christians of the necessity of true faith and obedience. Practical Application: We live in a unique time in history and this little book can help equip us for the untold challenges of living in the end times. Today’s Christian must be on guard for false doctrines which can so easily deceive us if we are not well-versed in the Word. We need to know the Gospel—to protect and defend it—and accept the Lordship of Christ, which is evidenced by a life-change. Authentic faith always reflects Christ-like behavior. Our life in Christ should reflect our very own heart-knowledge that rests on the authority of the Almighty Creator and Father who puts faith into practice. We need that personal relationship with Him; only then will we know His voice so well that we will follow no other. . . . . Keith believes that we are saved only once (Hebrews 9:12) by grace through faith (Ephesians 2:8-9) in the finished work of Jesus Christ at the cross (John 19:30) and we can NOT lose our free (Romans 5:15) God-given Salvation (John 6:39). This is because our salvation is based purely on faith in the gospel (1 Corinthians 15:1-4) and not on any of our fleshly works of righteousness (Titus 3:5-7). …………………………………………………………………………