040425

 

⭐"those who trust God reject sin. Sin is what happens when we choose to serve ourselves first, and above all. Because God perfectly provides, what do we need sin for?"
This begs the question = WHAT am I NOT trusting GOD for, when I overeat & buy unnecessary foods?
Do I PURGE because I don't trust God "not to kill me/ let me die" from "poison/ contamination/ suicidal overdose"???




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"John's message was simple and clear: The kingdom of heaven was near. Messiah was coming. Confess and repent of your sins. Demonstrate your commitment to leading a holy life by being baptized. Many people were doing exactly that, confessing their sins and being immersed by John in the Jordan River during an ongoing series of public baptisms.
John's baptism wasn't exactly the same as the Christian baptism practiced later in the church (Acts 18:25; 19:3–6). It was—like Christian baptism—a symbolic religious rite meant to declare a person's agreement with God about his or her sin. The main purpose of John's baptism was to publicly declare a renewed commitment to live as God had commanded in the law. Being immersed in the water and raised up out of it seems to have symbolized the cleansing of sin and escaping God's judgment."

THE FLOOD/ RED SEA!!!
 





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"James is not calling believers to see legalistic rule-following as the path to being blessed. He is writing to people who believe that Jesus fulfilled the Law of Moses by obeying it perfectly Himself. In Christ, the Word has been planted in us (James 1:21). That's the Word we hear and obey because we trust our Father. That Word is the perfect law, the law of the love of Christ, which brings freedom.
We will be blessed in what we do, this verse promises, as we look intently into that law and obey it."

"Those who are saved by faith in Christ understand that they have already received God's favor. We seek to use His power in us to live as Jesus would, to make good choices in response to the grace He has already given to us."

"When the New Testament speaks of "the world," it usually means the "world system." This is the fallen, sin-soaked attitude of humanity, which rejects God and opposes His wisdom. Later in this letter, James will describe worldly wisdom as bitter envy and selfish ambition. To be unstained by the world means that we refuse to be driven by our own appetites and desires and selfish goals. It means not compromising with a system that hates God. Just as James pointed out in James 1:5–8, the world's wisdom is not like God's. With this, James is also implying that it's very difficult to practice pure and undefiled religion before God…unless we see some serious changes inside of us. Merely planning to follow the right list of regulations is not enough."

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"Some Christians struggle with sin, spiritual weakness, and apathy. Are such people missing something? Have they been left unequipped by God? What have we not been given in order to lead the life God calls us to? Peter's answer is simple: We're not missing anything. We are fully equipped. But we have a choice about whether or not we'll really use those spiritual tools. This requires effort on our part.

How are we equipped? It didn't happen naturally. We weren't born with it. We didn't earn it through hard work or good behavior. For those in Christ, God's divine power has given us everything we need for life and godliness. Like salvation, all of this was ours when we came to know God (through faith in Christ). As Peter will make clear, knowing God, the source of all life, is the only path to being fully equipped to live as God calls us to do.

And how does He call us? By His own glory and goodness, meaning "moral excellence." Jesus sets the standard for what is good and glorious, calls for us to follow, and fully equips us to make the journey."

"In verse 3, Peter reveals that through knowing God, Christians have been given everything we need to lead the life God calls us to. We're not missing anything. Jesus has showed us His glory and goodness; He calls us to follow His example; and he has equipped us to do so. Here, in this verse, we find that by Jesus' glory and goodness—because He lived sinlessly and now exists in glory forever—we have been given something of enormous worth: promises.

In human terms, we think of promises as things of limited value. Experience has taught us that those too eager to make promises are usually the least trustworthy. And even when we consider a promise as reliable, we don't count ourselves as having received anything until the promise is completely fulfilled. The level of value we place on a promise has everything to do with the person making it, and our confidence that it will be completed.

But, in this context, these are not human promises. The God of the universe does not lie and does not fail to keep His word. Coming from Him, a promise is a declaration of certainty. A promise is eternal currency. A promise is a tangible gift.

So what has God promised us? Eternity in His family. An end to our suffering. Transformation by the power of His Holy Spirit. Purpose and meaning forever. These promises of God are of such great value that merely possessing them has already given us the right to participate in the "divine nature." In other words, we are already partners with Christ in the work God is doing in the world. More specifically, we are, right now, able to begin to answer Jesus' call to live in His glory and goodness.

More, we have already, right now, been given an escape from the corruption caused by sinful human desires: continual loss of integrity, function, and beauty. As we'll see later in this passage, Christians have not necessarily lost all desire to sin. We certainly have been freed from the eternal penalty of that sin. And, we have been rescued from our former destiny: to be endlessly decayed and destroyed by it."

"In the previous two verses, Peter summarized the enormous benefit we have received in knowing God through faith in Christ. We have been equipped to follow the example of Jesus' glory and goodness. We're not missing anything we need to lead the life He calls us to. More, through faith in Jesus, we have been granted the right to participate, right now, in God's nature. We can partner with Christ in fulfilling God's purpose on earth. We have been freed from the corruption of sin.
All of that sounds fantastic, but what does it mean for us today? Why does it seem that many Christians are so far away from participating in God's nature, not living with Christ's purpose, joy, and love? Why do some continue to live in the sin from whose corruption we've supposedly been freed?
This verse gives us a clue. God has given us all we need to live like Jesus, but now we must actually use those gifts. And that means work. Before we had received God's gift of grace, we lacked both the ability and the desire to live in Jesus' glory and goodness. Now that we have been empowered to do so, we must "make every effort" to add the following qualities to, or "alongside," our faith.
In other words, we must begin to live as if what we believe is really true.
By faith, we came to Christ. Now, with Christ's power, we must work to add goodness to our faith, and to add knowledge to our goodness."

In verses 3 and 4, Peter told us that Christians have, by faith, become participants in the divine nature. We are fully equipped to lead the lives God calls us to. Then in verse 5, he stated that we must "make every effort" to add a list of Christlike qualities to (or alongside of) our faith. Taken together, this list of qualities describe the life of a Christian who is participating in God's nature. As shown in this list, there is a logical order to these characteristics. Each one is a necessary requirement for the quality which follows.

First, since we have been equipped to live like Jesus, we must work to add goodness, or "moral excellence," to our faith. This means that we will work to do good, by God's power, in the world now, as Jesus would in our place. This goodness becomes the foundation for the rest of these qualities.

We are also to add knowledge. This is a deeper understanding of our God, through His Word, and prayer, and so forth, which informs our goodness. Merely wanting to do good is not enough; we must know what good is by knowing God.

Next, we must add self–control. Without the ability to control ourselves, our knowledge of good, and the desire to do it, are both worthless. Self-control is the moment-by-moment restraint of our urges. This is the ability to make the right choice, in those moments when temptation strikes us.

Then we must add perseverance. Perseverance is the ability to practice self–control over time. Our sprints of doing good turn into marathons. Our moment-by-moment, hour-by-hour, day-by-day choices eventually turn into lifestyles. Perseverance is the ability to maintain self-control, even when the pressure of temptation continues to attack us.

Next, we add godliness. This keeps our goodness from being merely human goodness. This is godly goodness. This is a moral excellence which reflects the nature of God Himself instead of the temporary, earth–bound "goodness" of men.



 

ESV NIV NASB CSB NLT KJV NKJV 

2 Peter

1

Verse

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21

2 Peter 1:7

ESVand godliness with brotherly affection, and brotherly affection with love.

NIVand to godliness, mutual affection; and to mutual affection, love.

NASBand in your godliness, brotherly kindness, and in your brotherly kindness, love.

CSBgodliness with brotherly affection, and brotherly affection with love.

NLTand godliness with brotherly affection, and brotherly affection with love for everyone.

KJVAnd to godliness brotherly kindness; and to brotherly kindness charity.

NKJVto godliness brotherly kindness, and to brotherly kindness love.

What does 2 Peter 1:7 mean?

Here, Peter concludes a list of character qualities begun in verse 6. These are traits we must add to our faith, if we are to live with the goodness, or "moral excellence," in which God has enabled us to walk. This is the very goodness of Jesus. Verses 5 and 6 described certain spiritual attributes, which need to be taken on in a particular order.

Now Peter writes that we must add brotherly kindness, or affection, alongside godliness. The idea is that we become motivated to do good for each other. This is supposed to come from a sense of connectedness. This is the type of connection experienced in the closest of families. And, truly, our brothers and sisters in Christ are our family. Peter calls us to "make every effort" to develop a familial affection for each other. Hard as it may be at times, we should strive to really "like" each other, so that we want to do good for one another.

Then, finally, we come to pinnacle of these qualities: love. God is love, and the goodness of Jesus was motivated both by His love for the Father and His love for us. Peter's term for "love" here comes from the Greek root word agape, which refers to a selfless, sacrificial concern for the good of others. It makes sense, then, that our ultimate reason to do good is the same self–sacrificing love that Christ showed for us.

It's important to remember that Peter is writing to Christians here. A challenging idea jumps out from this verse and the one that follows: It is possible for a Christian to be fully equipped for a meaningful life of Christlike goodness, and yet to squander that opportunity. It is possible, instead, to choose to be ineffective and unproductive with that precious gift.

This is a sobering thought. This would be something like realizing you've had a superpower all along, and have been wasting it. It would be disastrous to leave that ability unused, pursuing lesser things because they were easier or more immediately attractive. How can a Christian avoid that? Peter says that seeking the qualities he listed in the previous verses, and to have them growing in us, is the way to be effective and productive as people who know the Lord.

Prior verses have shown, though, that this isn't just going to happen to us while we're sleeping, or not paying attention. Peter has commanded us to go to work, to "make every effort," to add these qualities alongside the faith we possess.

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Google hits hard=
""Moral filth" refers to anything that sullies or defiles the moral character... something that is morally unclean or harmful, impure, evil, or vile. 
It includes:
Corruption: Actions or behaviors that are dishonest, unethical, or illegal. 
Pollution: The act of making something impure or unclean, especially in a moral sense. 
Wickedness: The state of being morally bad or evil.
Examples of what might be considered "moral filth" include:
Actions: Lying, cheating, stealing, violence, sexual immorality, and hatred. 
Thoughts: Obsessive thoughts, envy, malice, and bitterness. 
Behaviors: Vulgar language, obscenity, and disrespect for others."

 The term "rhuparia" is used in the New Testament to denote moral impurity or filthiness, particularly in a spiritual or ethical sense. It conveys the idea of moral defilement and is often associated with behaviors or attitudes that are contrary to the holiness and purity expected of believers... In the Greco-Roman world, cleanliness and purity were often associated with religious and social practices. The concept of moral impurity would have been understood in contrast to the ritual purity required in both Jewish and pagan religious practices. For early Christians, moral purity was emphasized as a reflection of one's relationship with God, distinguishing them from the surrounding culture.

The term "rhupos" refers to physical filth or dirt, often used metaphorically to describe moral impurity or defilement. In the New Testament, it is used to illustrate the concept of spiritual uncleanness that contrasts with the purity expected of believers... In the Greco-Roman world, cleanliness was often associated with religious and moral purity. The Jewish tradition, as seen in the Old Testament, also emphasized ceremonial cleanliness, which was a significant aspect of the Law. The concept of "rhupos" would resonate with early Christians who were familiar with these cultural and religious practices, understanding the importance of both physical and spiritual cleanliness.

The term "rhuparos" is used in the New Testament to describe something that is physically or morally unclean. It conveys a sense of impurity or defilement, often in a spiritual or ethical context. The word suggests a state of being tainted or sullied, whether it be in terms of physical cleanliness or moral integrity... In the Greco-Roman world, cleanliness was often associated with purity and order, while filth was linked to disorder and impurity. This cultural understanding is reflected in the New Testament, where physical cleanliness often serves as a metaphor for spiritual purity. The Jewish tradition, with its emphasis on ritual cleanliness, also informs the use of "rhuparos," highlighting the importance of purity in one's relationship with God.

4507 rhyparía (a feminine noun) – properly, dirt (filth); (figuratively) moral filth that soils (desecrates) the soul, emphasizing a specific application (influence) of moral filth. 4507 /rhyparía ("moral filth") is only used in Js 1:21.
metaphorically, of wickedness as moral defilement; dirtiness (morally) -- turpitude.

4509 rhýpos (a masculine noun) – Derived from the Greek verb ῥύπτω (rhýptō), meaning "to soil" or "to defile." properly, "grease-filth," soiling all it touches; (figuratively) uncleanness that results from doing what is morally unfit, i.e. what is unacceptable because (morally) filthy (LS).
dirt, i.e. (morally) depravity -- filth.

4508 rhyparós – dirty, i.e. (relatively) cheap or shabby; morally, wicked -- vile, filthy, foul: properly, of clothing, James 2:2(!) (Zechariah 3:3)... metaphorically, defiled with iniquity, base (filthy): Revelation 22:11 (sordid, mean).

"Now Joshua was clothed with filthy garments - Such, it is expressed, was his habitual condition; he was one so clothed. The "filthy garment," as defilement generally, is, in Scripture, the symbol of sin. "We are all as the unclean, and all our righteousnesses are as filthy rags""
"Now Joshua was clothed with filthy garments,.... Having fallen into sin... as a most filthy creature, covered with sin, and as it were clothed with it: sins may well be called filthy garments, since righteousnesses are as filthy rags... and stood before the angel: as an accused person, charged with sin, and waiting the issue of the process against him: he stood under an humble sense of his iniquities, looking to the blood and righteousness of Christ for pardon and justification; praying and entreating that these filthy garments might be took away from him, and he be clothed with fine linen, suitable to his character as a priest. Such a sordid dress was the habit of persons arraigned for crimes. It was usual, especially among the Romans, when a man was accused of, and charged with, capital crimes, and during his arraignment, to let down his hair, suffer his beard to grow long, to wear filthy ragged garments, and appear in a very dirty and sordid habit; hence such were called "sordidati"."
"filthy garments—symbol of sin (Pr 30:12; Isa 4:4; 64:6); proving that it is not on the ground of His people's righteousness that He accepts them. Here primarily the "filthy garments" represent the abject state temporally of the priesthood and people at the return from Babylon. Yet he "stood before the angel." Abject as he was, he was before Jehovah's eye, who graciously accepts His people's services, though mixed with sin and infirmity."
"The promise of the vision is... that in accordance with the constant imagery of Holy Scripture and with the express statement of Zechariah 3:4, “I have caused thine iniquity to pass from thee,” the guilt and pollution of sin shall be replaced by spotless purity and holiness"
"After the repulse of the accuser, Joshua is cleansed from the guilt attaching to him. When he stood before the angel of the Lord he had dirty clothes on. The dirty clothes are not the costume of an accused person (Drus., Ewald); for this Roman custom was unknown to the Hebrews. Dirt is a figurative representation of sin; so that dirty clothes represent defilement with sin and guilt (cf. Isaiah 64:5; Isaiah 4:4; Proverbs 30:12; Revelation 3:4; Revelation 7:14). The Lord had indeed refined His nation in its exile, and in His grace had preserved it from destruction; but its sin was not thereby wiped away. The place of grosser idolatry had been taken by the more refined idolatry of self-righteousness, selfishness, and conformity to the world. And the representative of the nation before the Lord was affected with the dirt of these sins, which gave Satan a handle for his accusation. But the Lord would cleanse His chosen people from this, and make it a holy and glorious nation. This is symbolized by what takes place in Zechariah 3:4 and Zechariah 3:5. The angel of the Lord commands those who stand before Him, i.e., the angels who serve Him, to take off the dirty clothes from the high priest, and put on festal clothing; and then adds, by way of explanation to Joshua, Behold, I have caused thy guilt to pass away from thee, that is to say, I have forgiven thy sin, and justified thee (cf. 2 Samuel 12:13; 2 Samuel 24:10), and clothe thee with festal raiment... Machălâtsōth, costly clothes, which were only worn on festal occasions (see at Isaiah 3:22).; They are not symbols of innocence and righteousness (Chald.), which are symbolized by clean or white raiment (Revelation 3:4; Revelation 7:9); nor are they figurative representations of joy (Koehler), but are rather symbolical of glory. The high priest, and the nation in him, are not only to be cleansed from sin, and justified, but to be sanctified and glorified as well."
"The angel showed Joshua, the high priest, to Zechariah, in a vision. Guilt and corruption are great discouragements when we stand before God. By the guilt of the sins committed by us, we are liable to the justice of God; by the power of sin that dwells in us, we are hateful to the holiness of God. Even God's Israel are in danger on these accounts; but they have relief from Jesus Christ, who is made of God to us both righteousness and sanctification. Joshua, the high priest, is accused as a criminal, but is justified. When we stand before God, to minister to him, or stand up for God, we must expect to meet all the resistance Satan's subtlety and malice can give. Satan is checked by one that has conquered him, and many times silenced him. Those who belong to Christ, will find him ready to appear for them, when Satan appears most strongly against them. A converted soul is a brand plucked out of the fire by a miracle of free grace, therefore shall not be left a prey to Satan. Joshua appears as one polluted, but is purified; he represents the Israel of God, who are all as an unclean thing, till they are washed and sanctified in the name of the Lord Jesus, and by the Spirit of our God. Israel now were free from idolatry, but there were many things amiss in them. There were spiritual enemies warring against them, more dangerous than any neighbouring nations. Christ loathed the filthiness of Joshua's garments, yet did not put him away. Thus God by his grace does with those whom he chooses to be priests to himself. The guilt of sin is taken away by pardoning mercy, and the power of it is broken by renewing grace. Thus Christ washes those from their sins in his own blood, whom he makes kings and priests to our God. Those whom Christ makes spiritual priests, are clothed with the spotless robe of his righteousness, and appear before God in that; and with the graces of his Spirit, which are ornaments to them. The righteousness of saints, both imputed and implanted, is the fine linen, clean and white, with which the bride, the Lamb's wife, is arrayed, Re 19:8. Joshua is restored to former honours and trusts. The crown of the priesthood is put on him. When the Lord designs to restore and revive religion, he stirs up prophets and people to pray for it."


⭐HOPE = https://www.bibledaily.net/devotional/get-rid-of-all-moral-filth/
https://www.bibledaily.net/devotional/cleanse-them-by-preaching-the-word-constantly/