“Jesus answered them, ‘Truly, truly, I say to you, everyone who commits sin is the slave of sin. The slave does not remain in the house forever; the son does remain forever. So if the Son makes you free, you will be free indeed’” (John 8:34-36).

In the verses leading up to Jesus’ statement above, He explained that the truth is able to make us free (John 8:32). Free from what? From sin. Sin enslaves those who commit it.

How does this happen? It does not somehow remove our free will. Even after we sin, we still have the ability to “choose…whom [we] will serve” (Joshua 24:15) and be persuaded to follow the Lord (2 Corinthians 5:11). So how does this “enslavement” happen?

In this article, we will notice seven ways that sin enslaves us. As we consider these, remember that most are actually accomplished by the devil and his ministers, who tempt us to sin, but they are attributed to sin itself.

Sin Enslaves Us by Telling Us There Are No Consequences

This is what Satan did in the Garden when he tempted Eve to sin. He told her, “You surely will not die” (Genesis 3:4), in an attempt to convince her that violating God’s law was inconsequential. Yet there are eternal consequences, as Paul pointed out, “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23). Even in this life, sin produces hardship. The wise man said, “Good understanding produces favor, but the way of the treacherous is hard” (Proverbs 13:15). But it is much easier to continue in sin if we are led to believe that there are no consequences for it.

Sin Enslaves Us by Telling Us There Is No Chance to Overcome

Many portray the battle to overcome sin as being completely hopeless. They may even cite Paul’s words to make this point: “For the good that I want, I do not do, but I practice the very evil that I do not want. But if I am doing the very thing I do not want, I am no longer the one doing it, but sin which dwells in me” (Romans 7:19-20). However, applying this passage to our lives as Christians ignores the context in which Paul described life before he was “in Christ Jesus” (Romans 8:1). God has promised a “way of escape” with every temptation (1 Corinthians 10:13). To reject that is to disregard the fact that “God is faithful” (1 Corinthians 10:13). Furthermore, Jesus has shown us how to live a life “without sin” despite being “tempted in all things as we are” (Hebrews 4:15). Rather than remaining enslaved to sin, we need to follow the example of Christ and take the way of escape when we are tempted.

Sin Enslaves Us by Telling Us of All the Pleasures of Sin

Moses was cited as a hero of faith because he chose to give up “the passing pleasures of sin” (Hebrews 11:24-26). There is no point in denying that there is some pleasure to be derived from certain sins. Yet any pleasure we receive from sin is temporary. Therefore, we need to develop self-control and learn to deny self (Luke 9:23) so that we can avoid doing what is wrong.

Sin Enslaves Us by Telling Us That Everyone Is in the Same Condition

Sin is a universal problem: “For all have sinned and fall short of the glory of God” (Romans 3:23). However, some act as though Christians are still like the world with regard to sin. Even though we “have sinned” (Romans 3:23), we are not to “continue in sin” since we have “died to sin” (Romans 6:1-2). We are to be different from the world, as Paul wrote, “Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect” (Romans 12:1-2). Our lives have been given to God and must not be handed back over to sin.

Sin Enslaves Us by Becoming a Habit

When we do something often enough, it becomes our default behavior. This is dangerous with sin because we eventually reach the point where we no longer “know how to blush” (Jeremiah 6:15) and sin without thinking seriously about it. However, we must take care not to become “seared in [our] own conscience” (1 Timothy 4:2). Instead, like Tabitha, who was “abounding with deeds of kindness and charity which she continually did” (Acts 9:36), we need to develop a habit of doing what is right.

Sin Enslaves Us by Becoming a Coping Mechanism for Hardships in Life

Satan thought this would work with Job because it works so often with others. The tempter believed that if Job lost all of the blessings he had received from God, then he would “curse” God (Job 1:8-11). However, despite all that he suffered, “Job did not sin with his lips” (Job 2:10). Even so, this temptation is very effective against many. Yet when we face hardships, we need to turn to the Lord instead of away from Him. Peter said we must “[cast] all [our] anxiety on Him, because He cares for [us]” (1 Peter 5:7). The more we focus on God’s promises, the “lighter” our troubles seem (2 Corinthians 4:17), and the easier it is to avoid sin.

Sin Enslaves Us by Shifting Our Focus Off of Jesus

Remember that when Peter walked on the water with Jesus, he began to sink when he lost focus on Christ (Matthew 14:21-31). By “fixing our eyes on Jesus,” we can “lay aside…the sin which so easily entangles us” (Hebrews 12:1-2). As we noted earlier, Jesus left us with a perfect example (Hebrews 4:15), and we are to “follow in His steps” (1 Peter 2:21-22), not “continually” go astray as we did before (1 Peter 2:25).

Conclusion

Jesus came to set us free from sin, and this is possible through the truth He proclaimed and His sacrifice on the cross. However, in order to take advantage of this freedom, we need to understand how sin enslaves us so we can learn to overcome it.

Even after being set free from sin, we do not want to become enslaved again. So understanding how this happens can help us be on guard against it.

The post How Does Sin Enslave Us? appeared first on Plain Bible Teaching.

In a letter to one of the sisters in Dixon Springs (Sister Rose), Kidwill spoke of the opportunity for the members of that congregation to spread the gospel in that area, while also warning about what could hinder their efforts.

“I hope that you will have at no distant day a goodly number of devoted Christians at Dixon Springs, who will not only contend for the Bible in opposition to all humanisms, but who will practice what they preach. I want Bro. Rose’s ear while I say that much, very much, depends on the few members that we have in your vicinity. The Savior compares the influence of example in his disciples to leaven in meal until all is leavened. May we realize that we are either stepping stones for our neighbors to a higher life or stumbling stones over which they may fall into ruin.” (Twenty-Five Years of Trust, p. 79)

As Kidwill pointed out, the success of a congregation’s efforts to spread the gospel will depend on their contending for the Bible. Jude admonished Christians to “contend earnestly for the faith which was once for all handed down to the saints” (Jude 3). The church in Thessalonica was commended because “the word of the Lord has sounded forth from [them]” to the surrounding areas and beyond (1 Thessalonians 1:8). If we are to help turn people to Christ, we must proclaim the gospel and hold forth the word of truth.

However, Kidwill recognized that any efforts to do so could be undermined by the behavior of the Christians in that place. Not only did they need to courageously spread the gospel, but they also needed to “practice what they preach.”

In his letter to the saints in Rome, Paul described what happens when God’s people fail to live up to His standard:

“You, therefore, who teach another, do you not teach yourself? You who preach that one shall not steal, do you steal? You who say that one should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? You who boast in the Law, through your breaking the Law, do you dishonor God? For ‘the name of God is blasphemed among the Gentiles because of you,’ just as it is written” (Romans 2:21-24).

To blaspheme God is to speak evil of Him. Paul explained that some unbelievers might speak evil of God, not because He did anything wrong – after all, He is perfect (Matthew 5:48) – but because they saw the wicked behavior of God’s people and blamed Him for that. Would they be right to blaspheme God? Obviously not! However, the sinful actions of God’s people were seen by these unbelievers as justification to reject God.

This is why Kidwill said that we are “either stepping stones for our neighbors…or stumbling stones over which they may fall into ruin.” We can either lead people to God or push them away from Him, and this can be done while also trying to teach the gospel.

It is essential that we live our lives in such a way that helps draw people closer to God rather than driving them away. Yes, some will be driven away by the teachings of Christ, no matter how we act (cf. John 6:60, 66); but we need to give people the opportunity to reject the gospel themselves, not behave in a way that leads them to refuse to consider the gospel because of how we acted around them. Instead, we need to live in such a way that could help draw people to the Lord.

“Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven” (Matthew 5:16).

“Keep your behavior excellent among the Gentiles, so that in the thing in which they slander you as evildoers, they may because of your good deeds, as they observe them, glorify God in the day of visitation” (1 Peter 2:12).

We have an opportunity to lead people to the truth by the way we live our lives. As they see us living in harmony with the will of God, we will find more open doors to teach them the gospel.

While we go through our daily lives, we can either be “stepping stones,” helping to lead people to Christ through our example of faith, or “stumbling stones” that hinder those around us from finding the way that leads to eternal life. Will we be an influence for good?

The post Stepping Stones or Stumbling Stones appeared first on Plain Bible Teaching.

“For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a terrifying expectation of judgment and the fury of a fire which will consume the adversaries. Anyone who has set aside the Law of Moses dies without mercy on the testimony of two or three witnesses. How much severer punishment do you think he will deserve who has trampled under foot the Son of God, and has regarded as unclean the blood of the covenant by which he was sanctified, and has insulted the Spirit of grace?” (Hebrews 10:26-29).

In this passage, the Hebrew writer addressed the problem of those who would “go on sinning willfully” (Hebrews 10:26). These individuals previously had their “hearts sprinkled clean” and their “bodies washed with pure water” (Hebrews 10:22). In other words, they were Christians – forgiven of their sins after obeying the gospel. However, in the verses above, the Hebrew writer made three indictments against the ones who were “sinning willfully.”

What do we mean by using the term indictment? An indictment is a formal charge or accusation of a serious crime. In the passage above, the Hebrew writer was not just indicting these brethren of sin. It was more than that. There were three things they were doing because they continued in sin.

The warning in this passage is helpful for us to consider. Understanding this passage will help us recognize the severity of sin and how we should behave instead.

Who Was Being Indicted?

The Hebrew writer used three traits to describe the ones under consideration:

1. Those who “go on sinning willfully” (Hebrews 10:26). Sin is a serious offense against God. It is defined by the apostle John as “lawlessness” (1 John 3:4). He warned, “If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth” (1 John 1:6). This is not to be taken lightly. Paul wrote, “What shall we say then? Are we to continue in sin so that grace may increase? May it never be! How shall we who died to sin still live in it?” (Romans 6:1-2). When we become a Christian, we are putting away our old life of sin. Therefore, it should be unthinkable for us to “go on sinning willfully” and continue in the practices that we should have given up.
2. Those who have already received “the knowledge of the truth” (Hebrews 10:26). God’s desire is for “all men to be saved and to come to the knowledge of the truth” (1 Timothy 2:4). Therefore, we can conclude that since these brethren received “the knowledge of the truth,” they had been saved. Knowledge of the truth leads to obedience, which results in salvation. The Hebrew writer declared that Jesus is “to all those who obey Him the source of eternal salvation” (Hebrews 5:9). If we know the truth, we should practice the truth.
3. Those who are under the law of Christ (Hebrews 10:28-29). Throughout the book of Hebrews, the writer described the superiority of Christ over every part of the old covenant. He did this to admonish his brethren not to turn back to the old law which had been “nailed…to the cross” (Colossians 2:14). Just after explaining that he was “under the law of Christ” (1 Corinthians 9:21), Paul described how he would “discipline [his] body and make it [his] slave,” so that he would “not be disqualified” (1 Corinthians 9:27). When we recognize that we are “under the law of Christ,” we must do what He has instructed, not do what is contrary to His will.

Remember what we noticed at the beginning – these were Christians. So as Christians, we should ask ourselves a few questions:

1. Are we under the law of Christ? Yes.
2. Do we have a knowledge of the truth? Yes.
3. Are we sinning willfully? 

To answer that third question requires some honest self-evaluation. Some will dismiss the question because they refuse to entertain the thought that they could be wrong and need to change. Others will dismiss the question because they have been led to believe that, because they are in the flesh, they cannot help but sin. Neither of those responses is correct because they lead us to become so used to sin that we remain in it. The Hebrew writer was addressing Christians who were expected to overcome sin. That same expectation exists for us today, so it is important that we heed this warning.

What Was the Punishment?

First of all, notice that he said there is “no longer…a sacrifice for sins” (Hebrews 10:26). The animal sacrifices under the law of Moses could not take away sins. In fact, the Hebrew writer told them that it was “impossible” for these sacrifices to provide forgiveness (Hebrews 10:4). However, these sacrifices looked ahead to the perfect sacrifice of Christ. They taught the people that “all things are cleansed with blood, and without shedding of blood there is no forgiveness” (Hebrews 9:22), and it is “the blood of Christ” which is able to “cleanse your conscience from dead works to serve the living God” (Hebrews 9:14).

Without the sacrifice of Christ, we have no hope. Paul described the condition of the Gentiles when they were “separate from Christ” as “having no hope and without God in the world” (Ephesians 2:12). However, through His sacrifice, those who “formerly were far off have been brought near by the blood of Christ” (Ephesians 2:13). Yet if we reject His sacrifice by “sinning willfully after receiving the knowledge of the truth,” we end up in the same hopeless position and with the same “terrifying expectation of judgment” (Hebrews 10:26-27).

Paul warned the brethren in Corinth about the certainty of our appearing before the Lord to be judged by Him: “For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad” (2 Corinthians 5:10). After this, there will be punishment for those who are not faithful, as John described in the revelation he received of the judgment scene: “Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (Revelation 20:14-15). This punishment was “prepared for the devil and his angels” (Matthew 25:41; cf. Revelation 20:10), but it will also be for the unfaithful. It is what we “earn” for our sin, as Paul wrote, “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23).

What Are the Three Indictments?

The Hebrew writer issued three additional indictments against these brethren beyond the charge that they were “sinning willfully.”

1. They had “trampled under foot the Son of God” (Hebrews 10:29). Jesus died on the cross for our sins (1 Peter 2:24); not so that we could “continue in sin,” but that we might be “freed from sin” (Romans 6:1, 7). Paul wrote, “What then? Shall we sin because we are not under law but under grace? May it never be! Do you not know that when you present yourselves to someone as slaves for obedience, you are slaves of the one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness?” (Romans 6:15-16). Yet when a Christian continues in sin, he shows contempt for the sacrifice that Jesus made on the cross.
2. They had “regarded as unclean the blood of the covenant” (Hebrews 10:29). It was “through the blood of His cross” that we are reconciled to God (Colossians 1:20). But by continuing in sin, one aligns himself with the chief priests who considered Jesus’ death to be no different from the execution of a criminal (John 19:21).
3. They had “insulted the Spirit of grace” (Hebrews 10:29). Paul explained that the Holy Spirit revealed God’s will to us: “For to us God revealed them through the Spirit; for the Spirit searches all things, even the depths of God. […] Now we have received, not the spirit of the world, but the Spirit who is from God, so that we may know the things freely given to us by God” (1 Corinthians 2:10, 12). Disregarding the teachings revealed by the Spirit is like the “blasphemy of the Spirit” that Jesus warned so strongly against (Matthew 12:31).

How Do We Avoid This?

While this warning was for specific brethren in the Hebrew writer’s audience, it is just as important for us today. If we sin willfully, we are guilty of the same things that they were doing. How do we keep from “sinning willfully” and being guilty of the very things they were indicted for?

1. Instead of trampling under foot the Son of God, we must honor Christ. The psalmist wrote, “Do homage to the Son, that He not become angry, and you perish in the way, for His wrath may soon be kindled. How blessed are all who take refuge in Him!” (Psalm 2:12). We treat Jesus as Lord by doing His will. If we refuse to do His will, we have no right to claim Him as our Lord. Jesus Himself said, “Why do you call Me, ‘Lord, Lord,’ and do not do what I say?” (Luke 6:46). If we want to honor Christ, we must obey Him.
2. Rather than regarding the blood of Christ as unclean, we need to recognize the great value of His sacrifice. Peter explained that we were “not redeemed with perishable things like silver or gold…but with precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Peter 1:18-19). This precious blood of Christ was shed to “redeem us from every lawless deed” so that we would be “zealous for good deeds” (Titus 2:14). If we appreciate the great price that was paid to redeem us from sin, we must put away sin and practice good works.
3. Instead of insulting the Spirit of grace, let us follow the instructions of the Spirit. Paul said that those who are “led by the Spirit of God…are sons of God” (Romans 8:14). The Spirit was sent to “guide [the apostles] into all the truth” (John 16:13), and they were commissioned by Christ to make disciples and teach them “to observe all that [He] commanded” (Matthew 28:20). Rather than disregarding the message that was handed down from the Holy Spirit to the apostles and other inspired men, we need to do the things He has revealed for us to do.

Conclusion

Sin is not to be taken lightly, nor are we to continue in it. When we sin willfully, we disrespect Christ, disregard His sacrifice, and insult the Holy Spirit. Rather than doing this, let us take advantage of Jesus’ sacrifice, follow the word that the Spirit revealed, and honor Christ in all that we say and do.

The post Three Indictments appeared first on Plain Bible Teaching.

There are several passages in the Bible that talk about fasting, yet it is a topic that is sometimes ignored or glossed over. Because of this, many people have questions about it. The biggest question that we should be concerned about is this: Are Christians to fast today?

This is a good question, and to answer it, we need to consider what the Bible – particularly the New Testament – has to say on this topic. In this article, we will examine what the New Testament teaches about fasting and how it applies to us.

What Is Fasting?

Generally, fasting refers to the practice of abstaining from food for a period of time, though it could also include “washing, anointing, sleeping” (International Standard Bible Encyclopedia). It means to “afflict soul or self” (ISBE) and involves denying ourselves of certain comforts and desires.

Fasting could be done for religious or non-religious reasons. Notice two examples:

• Religious reasons – “So I gave my attention to the Lord God to seek Him by prayer and supplications, with fasting, sackcloth and ashes. I prayed to the Lord my God and confessed…” (Daniel 9:3-4). This passage shows fasting connected with prayer, as Daniel made an appeal to God on behalf of His people.
• Non-religious reasons – “All the valiant men rose and walked all night, and took the body of Saul and the bodies of his sons from the wall of Beth-shan, and they came to Jabesh and burned them there. They took their bones and buried them under the tamarisk tree at Jabesh, and fasted seven days” (1 Samuel 31:12-13). Following the death of King Saul and his sons, his valiant men buried them and then fasted. This was not done for some religious reason, but it was a sign of mourning.

What Does the New Testament Say about Fasting?

As we see fasting in the Old Testament, it was also practiced in the New Testament:

• Jesus fasted before going to the wilderness to be tempted by the devil (Matthew 4:1-2).
• The teachers in the church in Antioch were fasting before the Holy Spirit called Saul and Barnabas to go out and preach (Acts 13:1-3).
• The prophetess Anna fasted while serving in the temple (Luke 2:36-37).
• The disciples of John the Baptist said that they fasted, which was in contrast with Jesus’ disciples (Matthew 9:14).

However, there were differences.

• In the Old Testament, in addition to the individual acts of fasting that we noticed above with Daniel and Saul’s warriors, there were some fasts which took place at specific times as the Lord directed: “Thus says the Lord of hosts, ‘The fast of the fourth, the fast of the fifth, the fast of the seventh and the fast of the tenth months will become joy, gladness, and cheerful feasts for the house of Judah; so love truth and peace’” (Zechariah 8:19). At other times, the rulers of God’s people called upon them to fast (2 Chronicles 20:3; Esther 4:16).
• In the New Testament, fasting was practiced individually. Jesus said, “Whenever you fast, do not put on a gloomy face as the hypocrites do, for they neglect their appearance so that they will be noticed by men when they are fasting. Truly I say to you, they have their reward in full. But you, when you fast, anoint your head and wash your face so that your fasting will not be noticed by men, but by your Father who is in secret; and your Father who sees what is done in secret will reward you” (Matthew 6:16-18). While someone might decide to “fast twice a week” (Luke 18:12), this was not done because the Lord taught for His disciples to do it this way.

In the New Testament, fasting is connected with certain activities:

• Prayer – We already noticed this in two of the examples above (Luke 2:37; Acts 13:3). In Luke’s account of John’s disciples talking to Jesus about how they fasted, they mentioned doing so while they offered prayers (Luke 5:33). When the disciples had trouble casting out a demon from a man’s son, Jesus said it could only be done “by prayer and fasting” (Matthew 17:21).
• Mourning – When John’s disciples asked Jesus why His disciples did not fast, He said it would be inappropriate for them to do so because He was still with them. However, when the time came for them to mourn, they would fast (Matthew 9:14-15).
• Decision-making – When it was determined that Saul and Barnabas would be sent out from Antioch, the teachers in the church there were fasting (Acts 13:2-3). When Paul (as he came to be known) and Barnabas returned to the churches they helped establish on this preaching tour, they prayed and fasted as they “appointed elders…in every church” (Acts 14:23).

The New Testament also describes fasting as an individual matter. Remember what Jesus said about it in the Sermon on the Mount:

“Whenever you fast, do not put on a gloomy face as the hypocrites do, for they neglect their appearance so that they will be noticed by men when they are fasting. Truly I say to you, they have their reward in full. But you, when you fast, anoint your head and wash your face so that your fasting will not be noticed by men, but by your Father who is in secret; and your Father who sees what is done in secret will reward you” (Matthew 6:16-18).

Fasting was not done by a congregation or by all of God’s people together. At most, it was done by a handful of people at a time (Acts 13:2-3; 14:23). But Jesus explained that if His people were to fast, others should not be able to tell they were fasting.

Must Christians Fast?

This is an important question. Jesus spoke of His disciples fasting, but does that mean we are required to fast?

On one hand, there is no command in the New Testament for Christians to fast. We should refrain from binding a command that God has not bound upon His people, lest we become guilty of “teaching as doctrines the precepts of men” (Matthew 15:9). Jesus told Peter, “I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven” (Matthew 16:19). This means that Peter and the rest of the apostles would command this to be done if it was required by God. However, if God did not require it, there would be no command from the apostles. When we examine the New Testament, we find no such command in the apostles’ teaching.

On the other hand, some will argue that, even though it is not commanded, it is spoken of as if it were assumed that the Lord’s disciples would fast. After all, when Jesus gave instructions about fasting to those who were gathered for His Sermon on the Mount, He said, “when you fast” (Matthew 6:17), not if you fast. However, consider a few points:

• In the Sermon on the Mount, Jesus talked about more than just fasting. He also mentioned the practice of offering sacrifices: “Therefore if you are presenting your offering at the altar, and there remember that your brother has something against you, leave your offering there before the altar and go; first be reconciled to your brother, and then come and present your offering” (Matthew 5:23-24). The fact that Jesus mentioned something on this occasion (whether fasting or animal sacrifices) did not mean it was a requirement for His people once His kingdom was established. Instead, He addressed both of them because those were common practices, and He was teaching them the attitude they were to possess as they did them. His point was not to say that His people under the new covenant were required to fast, but that any fasting we do is between us and God. We are not to fast to be noticed by men.
• When Jesus answered the question from John’s disciples about why Jesus’ disciples did not fast, He said, “But the days will come when the bridegroom is taken away from them, and then they will fast” (Matthew 9:15). However, like the statement from the Sermon on the Mount, He was not talking about an act of obedience under the new covenant. This was about a time of mourning, “when the bridegroom is taken away.” This would occur when Jesus was put to death.
• As we noted, the example in Antioch before Saul and Barnabas were commissioned by the Holy Spirit describes something done by seven men (Acts 13:1). It was not being done by the whole church.

Jesus’ statement in the Sermon on the Mount is no more a requirement to fast than His statement about offering sacrifices. The disciples’ mourning of Jesus’ death before His resurrection does not constitute an ongoing practice bound upon the church. Christians may fast as the individuals in Antioch did, but it is not something we are required to do.

Why Would We Fast?

Fasting is not commanded, but a Christian may fast voluntarily. Why would a Christian choose to fast? Consider a few reasons:

• Fasting can help one practice self-control – Self-control is listed as a “fruit of the Spirit” (Galatians 5:22-23) and is a necessary trait for us to possess as Christians. As Paul explained to the brethren in Corinth, “food is for the stomach,” but we must “not be mastered by anything” (1 Corinthians 6:12-13). It is good to enjoy food as a blessing from God (cf. 1 Timothy 4:3-5). However, if we have difficulty exercising self-control in our consumption of food, fasting can be helpful from time to time in order to help us learn to enjoy the blessing of food as God intended, rather than eating in excess because we lack self-control.
• Fasting can help one focus on spiritual things – This is why the practice is often connected with prayer in both the Old and New Testaments. In Paul’s instruction to the Corinthians about food and the stomach, he reminded them that “God will do away with both of them” (1 Corinthians 6:13). This life is temporary, so we need to focus on what is lasting. After miraculously feeding the five thousand, Jesus said to them, “Do not work for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give to you…” (John 6:27). Food is a blessing, but we must not allow it – or any blessing from God – to distract us from what is eternally important.
• Fasting can be done when in mourning – Jesus said His disciples would mourn His death (Matthew 9:15). This is a natural response when a loved one passes away. The wise man said, “It is better to go to a house of mourning than to go to a house of feasting, because that is the end of every man, and the living takes it to heart” (Ecclesiastes 7:2). When we go through periods of mourning, we may find it helpful to fast.

Fasting is not commanded, but it can help remind us of certain spiritual truths. Therefore, it can be beneficial to us in certain circumstances.

Warnings about Fasting

While Christians have the liberty to fast, and it can be helpful at times, the New Testament also contains warnings about fasting that we should heed before deciding to fast.

• Do not fast to be noticed by others – Jesus strongly warned against “practicing your righteousness before men to be noticed by them,” because then we will have “no reward with [our] Father who is in heaven” (Matthew 6:1). This included the practice of fasting. Whenever His disciples would fast, Jesus forbade them from portraying themselves in a miserable condition in order to draw attention to their fasting (Matthew 6:16). Instead, any fasting done by His disciples was to be done “in secret” and not practiced in order to be “noticed by men” (Matthew 6:17-18). Fasting is to be personal, not performative.
• Do not think that God is obligated to show you approval because you fast – In the parable of the Pharisee and the tax collector, Jesus described the Pharisee bragging in his prayer about how he would “fast twice a week” (Luke 18:12), among other things. The reason Jesus gave the parable was to teach those who “trusted in themselves that they were righteous, and viewed others with contempt” (Luke 18:9). Despite the Pharisee’s outward show of piety, he was not justified before God (Luke 18:14). Likewise, fasting today does not mean God will be pleased with us.
• Do not think that fasting is a substitute for actual self-control – Paul warned of those who practiced “self-made religion,” which involved “self-abasement and severe treatment of the body” (which could include fasting), but was “of no value against fleshly indulgence” (Colossians 2:23). As we noted earlier, fasting can help us learn self-control. However, refraining from enjoying food (which is a blessing from God) is useless if we fail to refrain from sins like sexual immorality (which Paul addressed in his comments to the Corinthians about food, 1 Corinthians 6:12-20). One may appear righteous by practicing something like fasting, but still be spiritually dead. Jesus rebuked the scribes and Pharisees because they were in this condition: “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which on the outside appear beautiful, but inside they are full of dead men’s bones and all uncleanness. So you, too, outwardly appear righteous to men, but inwardly you are full of hypocrisy and lawlessness” (Matthew 23:27-28). If fasting is practiced, it must be done for the right reasons, not to mask other sins while giving others the impression that we are righteous.

Conclusion

The New Testament certainly talks about fasting, but it is not commanded of Christians to practice. If you fast, do so for the right reason and not for any of the wrong reasons we are warned against.

In all things, whether we fast or not, we must exercise self-control and focus on spiritual things.

The post What the New Testament Teaches about Fasting appeared first on Plain Bible Teaching.

“Therefore everyone who hears these words of Mine and acts on them, may be compared to a wise man who built his house on the rock. And the rain fell, and the floods came, and the winds blew and slammed against that house; and yet it did not fall, for it had been founded on the rock.

“Everyone who hears these words of Mine and does not act on them, will be like a foolish man who built his house on the sand. The rain fell, and the floods came, and the winds blew and slammed against that house; and it fell—and great was its fall” (Matthew 7:24-27).

First, let us notice what the two men had in common:

• Both men built a house. No other details were given about the construction, design, or materials used because these were irrelevant to His point. In the parable, there was no difference between the two structures.
• Both men labored diligently to build their house. Jesus was not comparing a hardworking individual to a lazy person. Both men spent time, money, and effort constructing their houses.
• Both men faced a storm. Again, no other details were given. Therefore, there was no difference in the weather conditions, location, or the surrounding terrain. Both houses faced the same threat.

By outward appearances, it would seem that these men did the same thing. However, there was one key difference between them. This variable determined whether he was saved or ruined.

What was the difference? It was the foundation upon which the men built their houses.

• The wise man built his house on the rock. Because of this, he had a solid foundation under his house, which enabled it to weather the storm without suffering loss of life or property.
• The foolish man built his house on the sand. Even though the structure of his house may have been the same as the wise man’s house, it was toppled, and the man who built the house was ruined.

What does this mean for us?

The key to understanding Jesus’ point is to recognize what the foundation represented in His illustration. He spoke of “these words of Mine” (Matthew 7:24, 26) at the end of this sermon in which He described the characteristics of those who would be part of His kingdom. However, while we might rightly say that His word provides us with a solid foundation, that is not the whole point that Jesus was making on this occasion.

Remember, both the wise man and the foolish man heard Jesus’ words. His teaching, which would enable them to withstand the storms of life, was given to both builders. Yet there was a significant difference between them:

• The wise man is one who hears the words of Christ “and acts on them” (Matthew 7:24).
• The foolish man is one who hears the words of Christ “and does not act on them” (Matthew 7:26).

That is the difference. We can have a solid foundation for our lives by hearing the words of Christ AND doing what He teaches us to do.

In fact, Jesus emphasized our responsibility to do what He taught throughout the sermon on the mount:

• We are to exhibit the characteristics outlined in the Beatitudes (Matthew 5:3-12).
• We are to “let [our] light shine” so that others will “see [our] good works” (Matthew 5:16).
• We must possess a “righteousness [that] surpasses that of the scribes and Pharisees” (Matthew 5:20).
• We “are to be perfect, as [our] heavenly Father is perfect” (Matthew 5:48).
• We are to store up “treasures in heaven” rather than on earth (Matthew 6:19-21).
• We must recognize that we cannot “serve two masters” (Matthew 6:24), which necessarily implies our responsibility to serve the Lord.
• We are to “seek first His kingdom and His righteousness” (Matthew 6:33).
• We are to “treat people the same way [we] want them to treat [us]” (Matthew 7:12). We often call this practicing the “golden rule.”
• We are to follow the narrow and difficult way that leads to life (Matthew 7:13-14).
• We are to do the will of God in order to enter the kingdom of heaven, not do whatever we think is pleasing to Him (Matthew 7:21-23).

The points above are just a brief overview of Jesus’ sermon. We could spend more time on a more exhaustive, in-depth study, but this list helps us see the point: the Lord expects His people to do His will, not just say they believe in Him. After all, James said that anyone who fails to do His will has a dead faith (James 2:17, 26). This illustration of the two builders is the logical conclusion to everything Jesus taught on this occasion.

All of us will face storms in life. These trials will come in the form of temptations to sin, discouragement that makes us feel like giving up, and hardships that make it difficult to know where to turn and what to do. Without a solid foundation, we have no hope, regardless of how carefully and diligently we work to build the life that seems best to us. Therefore, it is critical that we build upon the foundation that Jesus described.

• We need to believe in Jesus, but not just that. After all, “the demons also believe, and shudder” (James 2:19).
• We need to accept His word as truth, but not just that. Otherwise, we may be like those who are “merely hearers who delude themselves” (James 1:22).
• We need to DO what Jesus said to do. He said elsewhere, “Why do you call Me, ‘Lord, Lord,’ and do not do what I say?” (Luke 6:46). We cannot rightfully claim Jesus as Lord (one with authority) if we do not do what He taught. James said we must “prove to be doers of the word” (James 1:22) and “show [our] faith by [our] works” (James 2:18).

Jesus said there is hope for the one who “hears these words of Mine and acts on them” (Matthew 7:24). Let us be sure we are building our lives upon His teachings and obeying His will in all that we do.

The post Build on the Rock appeared first on Plain Bible Teaching.

The Lord’s Supper is a simple memorial that reminds us of the body and blood of Jesus, which was offered on the cross for our sins. Jesus explained its purpose and significance to His disciples when He instituted it:

“While they were eating, Jesus took some bread, and after a blessing, He broke it and gave it to the disciples, and said, ‘Take, eat; this is My body.’ And when He had taken a cup and given thanks, He gave it to them, saying, ‘Drink from it, all of you; for this is My blood of the covenant, which is poured out for many for forgiveness of sins. But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom’” (Matthew 26:26-29).

When Paul wrote to the church in Corinth, he reminded them of these same instructions:

“For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was betrayed took bread; and when He had given thanks, He broke it and said, ‘This is My body, which is for you; do this in remembrance of Me.’ In the same way He took the cup also after supper, saying, ‘This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me. For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes’” (1 Corinthians 11:23-26).

These instructions are fairly straightforward. However, that does not eliminate the possibility of controversy regarding the observance of the Lord’s Supper. One point of controversy that has arisen among brethren over the years has to do with whether or not the Lord’s instructions require us to partake of one singular loaf and drink from the same singular cup. We will consider this question here.

The Argument for a Single Loaf and Cup

Those who argue that Christians must share a single loaf while partaking of the Lord’s Supper and drink from the same literal container claim that this is what Jesus demanded in His instructions. They assert that when Jesus “took some bread” and “broke it and gave it to the disciples” (Matthew 26:26), it must have been a single loaf. Yet this is not stated in the text. And regarding the cup, even if Jesus used a single container (Matthew 26:27), that in itself does not require us to drink from the same container while partaking of the Lord’s Supper. We will notice why later.

Brethren who argue for a single loaf and container will also appeal to Paul’s instructions about the Lord’s Supper and how it signifies the unity of Christians and the fellowship we have with one another. On this point, Paul’s statement is often cited:

“Is not the cup of blessing which we bless a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ? Since there is one bread, we who are many are one body; for we all partake of the one bread” (1 Corinthians 10:16-17).

Because we are united in “one body,” we partake of “one bread.” I know of no one who disagrees with that statement. However, those who insist that we must partake of a single loaf must argue that the “one bread” has to be a single loaf of bread. This reasoning is faulty, and we will notice how in a moment.

A Divine Requirement or a Matter of Expediency?

There is nothing wrong with using one literal loaf and one literal cup when partaking of the Lord’s Supper. However, the question we must ask is whether this is a matter of expediency or a divine requirement (as some brethren insist).

• If it is a matter of expediency, the course of action we take must be agreed upon within the local church and in harmony with what has been authorized in the New Testament. As a matter of expediency, we are not at liberty to bind our decision upon others.
• If it is a divine requirement, we have no choice but to practice it that way if we want to remain faithful to God.

So which is it? Some brethren insist that using one literal loaf and one literal cup is required by the Lord. If this is the case, we should be able to examine the Scriptures and find such a requirement. Let us consider what we find in the passages that discuss this.

The Practice of the Lord’s Supper

Remember what we noticed about the institution of the Lord’s Supper:

“While they were eating, Jesus took some bread, and after a blessing, He broke it and gave it to the disciples, and said, ‘Take, eat; this is My body.’ And when He had taken a cup and given thanks, He gave it to them, saying, ‘Drink from it, all of you; for this is My blood of the covenant, which is poured out for many for forgiveness of sins. But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom’” (Matthew 26:26-29).

Today, we partake of the Lord’s Supper by following the pattern given by the Lord when He instituted this memorial (cf. 1 Corinthians 11:23-26). However, while using a single loaf and a single container is an authorized way to partake of the Lord’s Supper, this was never made a requirement. Consider each of the emblems:

• There is no way to prove that Jesus used just one loaf when He instituted the Lord’s Supper. Those who claim that He did will argue that He took “bread” (the Greek word artos), not “breads.” However, the singular form of the word can include the plural. Notice another passage that uses the same Greek word: “And the tempter came and said to Him, ‘If You are the Son of God, command that these stones become bread’” (Matthew 4:3). In this instance, the devil tempted Jesus to turn stones (plural) into bread. Does this mean turning multiple stones into a single loaf of bread? Surely, that was not the intention. However, if the devil’s temptation was successful and he convinced Jesus to turn multiple stones into multiple loaves, it would still be accurate to say that the stones were turned into bread. In the same way, we might use more than one loaf when observing the Lord’s Supper, yet we are still partaking of “one bread.”
• There is no way to prove that the cup was just a single container when Jesus instituted the Lord’s Supper. On the surface, it may appear that this was the case. However, notice what Luke recorded about how they prepared to observe the Lord’s Supper: “And when He had taken a cup and given thanks, He said, ‘Take this and share it among yourselves; for I say to you, I will not drink of the fruit of the vine from now on until the kingdom of God comes’” (Luke 22:17-18). When Jesus said to “share [the cup] among yourselves,” He was telling them to distribute it among themselves. The Greek word for share (diamerizo) means to be divided into parts. It does not suggest the idea of passing around a single container and all drinking from it. Instead, it describes a practice in which something is poured into smaller containers and distributed to those who are partaking. Also, notice that this was done before the institution of the Lord’s Supper (Luke 22:19-20). In other words, when they observed this memorial, the fruit of the vine had already been distributed to each one so that all could partake of it.

In order to practice the Lord’s Supper in the way that Jesus instituted it, we must partake of the bread and the cup. We can do this with a single loaf and a single cup, but those who insist that this must be done are adding to the text and making a requirement that the Lord never made.

A Symbol of Unity

Proponents of using a single loaf and a single container for the Lord’s Supper often argue that doing so is necessary because it signifies unity among God’s people. They may cite the following statement by Paul to the church in Corinth:

“Is not the cup of blessing which we bless a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ? Since there is one bread, we who are many are one body; for we all partake of the one bread” (1 Corinthians 10:16-17).

Two chapters later, Paul further emphasized the fact that Christians are “many members” who make up the “one body” in Christ (1 Corinthians 12:12ff). The importance of unity is stressed throughout the pages of the New Testament. However, does that require us to use a single loaf and container when we partake of the Lord’s Supper?

Those who argue in favor of this will say that since the many make up the one body, and since the church is the one body, and we partake of one bread, then we should use one single loaf, just as Jesus has just one church. On the surface, this may seem compelling, yet those who argue this are making too much of Paul’s statement regarding the “one bread” and are missing an important point.

Paul said that “we” are part of “one body” and “partake of the one bread.” He could not have been referring to a single, literal loaf used by a local congregation as they partook of the Lord’s Supper. How do we know? By using the term “we,” he included himself with the brethren in Corinth. Did he partake of a single, literal loaf with them? No. He already stated that he was “absent” from them (1 Corinthians 5:3). Despite not being physically present, he still partook of the “one bread” just as they did. Therefore, the “one bread” is simply bread used in the Lord’s Supper to represent the body of Christ; it does not refer to a single, literal loaf of bread. Even IF the church in Corinth used just one loaf in partaking of the Lord’s Supper (though it cannot be proven that they did), and even IF Paul, while he was in Ephesus when he wrote this letter (1 Corinthians 16:8), partook of a single, literal loaf of bread while with the church in that city (which also cannot be proven), there would then be two loaves between these two churches. Yet Paul still referred to this as “one bread.” Therefore, the number of loaves used to partake of the Lord’s Supper is immaterial. The important thing is that they are partaking in a worthy manner, remembering the death of Christ on the cross (1 Corinthians 11:26-27).

Unintentionally Undermining Unity

As we noticed in the last point, those who advocate for a single loaf and one container for the Lord’s Supper often appeal to unity as one of the primary reasons for promoting this position. However, by insisting that “one bread” must mean one literal loaf, and that “one cup” must mean one literal container, they are stirring up division in the body of Christ.

However, there is another way in which they unintentionally undermine our unity in Christ. Not only are they limiting their fellowship to those who agree with their contention that we must partake of a single, literal loaf and container as we observe the Lord’s Supper, but they have also placed another limit on the number of people with whom they can be in fellowship. If we must share one literal container when partaking of the Lord’s Supper, then the local church must necessarily be limited to the size of the container that the members can reasonably pass around while still holding enough fruit of the vine for every member in attendance. This may not be difficult for small congregations, but it quickly becomes impractical (and sometimes impossible) as the local church gets larger.

When the church was established on the day of Pentecost, “three thousand souls” obeyed the gospel and were added by God to the church (Acts 2:41, 47). These brethren continued worshipping together, which included “the breaking of bread” (Acts 2:42), a phrase which synecdochically referred to the Lord’s Supper. If these brethren had to use a single, literal container when they partook of the Lord’s Supper, they would not have been able to do so together. A container large enough to hold the amount of juice for three thousand people – and which quickly grew to thousands more (Acts 4:4) – would be impossible to pass around. Those who insist on a single container for the Lord’s Supper must be prepared to send brethren away and refuse to welcome them into fellowship lest they reach a point at which they can no longer share a single loaf and cup as they insist must be done.

Conclusion

The Lord’s Supper was given as a memorial to help Christians remember the death of Christ each first day of the week. Because Jesus has “all authority” (Matthew 28:18), we must observe the Lord’s Supper in the way that He instructed.

At the same time, we need to be careful not to make rules which the Lord did not make. He is the one with “all authority,” not us. Therefore, we must not disrupt the unity of the church by insisting upon something that cannot be proven in the Scriptures.

As we observe the Lord’s Supper, we must partake of the “one bread” which represents the body of Christ and the “one cup” which represents the blood He shed on the cross for our sins. However, the New Testament does not mandate the use of one literal loaf and one physical container. Each congregation must decide what is most expedient in their case, while still doing what the Lord commanded. Each member of a congregation must strive for unity as they work and worship together, not cause division by insisting that everyone conform to his unprovable assertion about the Lord’s Supper (or anything else).

The post One Loaf and One Cup appeared first on Plain Bible Teaching.

• When did you get saved?
• I got saved when I was fifteen years old.
• Several people were getting saved at the revival.

However, despite how frequently we hear phrases like those in conversations with religious people, the Bible never talks about salvation in this way. Instead, the New Testament refers to people being saved.

This is significant because it emphasizes our dependence upon God for our salvation. Salvation is not something we “get” on our own. Instead, we are dependent upon God to save us. Even when there are conditions we must meet (which we will discuss), we are relying upon God to save us. Therefore, the New Testament talks about being saved (passive, something that is done for us) rather than getting saved (active, something we do or obtain for ourselves).

In fact, the New Testament describes aspects of our salvation (being saved) that relate to the past, present, and future. Let us consider a few different passages.

Salvation Promised

“And it shall be that everyone who calls on the name of the Lord will be saved” (Acts 2:21).

“They said, ‘Believe in the Lord Jesus, and you will be saved, you and your household” (Acts 16:31).

On the day of Pentecost, Peter cited the prophet Joel, who said that “whoever calls on the name of the Lord will be delivered” (Joel 2:32). Not knowing what this meant, the people asked Peter what they needed to do, and he explained what it meant to “call on the name of the Lord.” He told them, “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit” (Acts 2:38). He specifically mentioned baptism as the act by which we call upon God to cleanse us of our sins and, therefore, save us. In his first epistle, he wrote, “Corresponding to that, baptism now saves you not the removal of dirt from the flesh, but an appeal to God for a good conscience through the resurrection of Jesus Christ” (1 Peter 3:21).

When Paul was in Damascus after the Lord appeared to him, Ananias came to him and said, “Now why do you delay? Get up and be baptized, and wash away your sins, calling on His name” (Acts 22:16). It is in baptism that we appeal to God to save us. This is why Paul, after telling the Philippian jailer to believe in Jesus (Acts 16:31), immediately preached the gospel to him, and the jailer responded by being baptized “that very hour of the night” (Acts 16:32-33).

Although the New Testament does not speak about how to “get saved,” it does show us how to “be saved.” This salvation is promised to all who will believe in Christ and call upon His name – not as many in the religious world describe it, but as it is defined in the New Testament.

Past Salvation

“Even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved) […] For by grace you have been saved through faith; and that not of yourselves, it is the gift of God” (Ephesians 2:5, 8).

“For in hope we have been saved, but hope that is seen is not hope; for who hopes for what he already sees?” (Romans 8:24)

In the verses above, Paul was writing to Christians. Instead of saying that they “got saved,” he said they “have been saved.” Previously, they were “dead in [their] trespasses and sins” (Ephesians 2:1). However, God is “rich in mercy,” and “because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ” (Ephesians 2:4-5).

How had they been saved? To answer this, it is helpful to consult Paul’s letter to the saints in Rome. As stated above, these brethren had “been saved” (Romans 8:24), but what was involved in that? Earlier in the letter, he described how they had become “obedient from the heart to that form of teaching to which [they] were committed” (Romans 6:17). What “form of teaching” was this? He described it at the beginning of the chapter. As Jesus died, was buried, and was raised from the dead, they became dead to sin, were baptized into Christ, and were then raised to walk in newness of life (Romans 6:3-4). The pattern of belief (Romans 1:16), repentance (Romans 6:6), and baptism (Romans 6:3-4) was the same “form of teaching” presented throughout the book of Acts (Acts 2:37-38; 9:5, 9-11, 18; 16:30-34; et al.). This began on the day of Pentecost when “three thousand souls” received Peter’s message and “were baptized” (Acts 2:41). From that day forward, God continued to add to the church “those who were being saved” (Acts 2:47). In fact, it was the same thing done in Ephesus (Acts 19:1-5) by those to whom Paul wrote which had “been saved” (Ephesians 2:5, 8).

When someone is “obedient from the heart to that form of teaching” (Romans 6:17) by believing in Christ, repenting of their sins, and being baptized into Christ, they “have been saved” by the grace of God for the hope of eternal life.

Present Salvation

“But we believe that we are saved through the grace of the Lord Jesus, in the same way as they also are” (Acts 15:11).

“By which also you are saved, if you hold fast the word which I preached to you, unless you believed in vain” (1 Corinthians 15:2).

When controversy arose in the early church over the issue of circumcision and whether it was required of Gentiles who were converting to Christ, the apostles and elders met in Jerusalem to discuss it (Acts 15:1-21). During this debate, Peter said that we “are saved” just as the Gentiles who were converting to Christ. This is the state of being in fellowship with God in which we “walk in the Light as He Himself is in the Light,” so that we “have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin” (1 John 1:7).

When Paul wrote to the Christians in Corinth, he used the same language (“you are saved”), but reminded them of a condition they needed to meet – “if you hold fast the word which I preached to you.” In other words, they were in a state of salvation, but they needed to continue following the word of God and holding fast to His promises if they wanted to remain in that condition.

As we noticed above, after someone obeys the gospel, they “have been saved” (past tense). Now, as Christians, they “are saved” (present tense) and remain in that condition throughout their lives as they continue to serve the Lord.

Future Salvation

“Praising God and having favor with all the people. And the Lord was adding to their number day by day those who were being saved” (Acts 2:47).

“For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God” (1 Corinthians 1:18).

When people speak about “getting saved,” they are usually emphasizing what they believe to be the point of conversion. As we have discussed, there is a moment in which we move into a “state” of salvation after we obey the gospel, God forgives us of our sins, and adds us to the church. That moment in time is important. However, even when Luke wrote about the first converts after the church was established on the day of Pentecost, he did not say that God added to the church those who were “getting saved,” but those who were “being saved.”

The importance of this distinction has to do with the fact that, while Christians are saved now, we also look forward to salvation. In his first epistle, Peter said that those who had been “born again to a living hope, through the resurrection of Jesus Christ from the dead,” were awaiting “a salvation ready to be revealed in the last time” (1 Peter 1:3, 5). So while Christians are saved, we are also being saved.

Those who are “being saved” are the ones who have obeyed the gospel, just as the three thousand did on the day of Pentecost (Acts 2:37-38, 41, 47). We must then “be faithful until death” in order to reach the reward that God has promised (Revelation 2:10). Even the apostle Paul did “not regard [himself] as having laid hold of it yet,” so he was determined to “press on toward the goal for the prize of the upward call of God in Christ Jesus” (Philippians 3:13-14). We must do the same.

Conclusion

Because it is so common to hear the phrase “get saved” (or similar), many people may not consider the theological significance of it. However, if we want to be Biblically accurate and use the language of Scripture, we should be careful not to speak about “getting” saved or how we “got” saved. Instead, we should use Biblical language as we talk about salvation.

• Those who are not yet Christians must be saved in order to have their sins forgiven and have the hope of eternal life.
• We have been saved after obeying the gospel and being converted to Christ.
• As Christians, we are saved and enjoy fellowship with God as part of His church.
• We will be saved when the Lord returns and welcomes the faithful to the home He has prepared for them in heaven.

We are to “speak as the oracles of God” (1 Peter 4:11, NKJV), which means to speak the very words of God. Therefore, let us be careful with the language we use to describe salvation (along with every Bible topic). We do not want to run the risk of our careless language giving others (or even ourselves) the wrong impression of a subject so important as this. 

The post Salvation: Past, Present, and Future appeared first on Plain Bible Teaching.

Over the course of this study, we have been looking at qualities we are to add to our faith – moral excellence, knowledge, self-control, perseverance, godliness, brotherly kindness, and love. Now, we are going to wrap up the series by looking at Peter’s conclusion.

“For if these qualities are yours and are increasing, they render you neither useless nor unfruitful in the true knowledge of our Lord Jesus Christ. For he who lacks these qualities is blind or short-sighted, having forgotten his purification from his former sins. Therefore, brethren, be all the more diligent to make certain about His calling and choosing you; for as long as you practice these things, you will never stumble; for in this way the entrance into the eternal kingdom of our Lord and Savior Jesus Christ will be abundantly supplied to you” (2 Peter 1:8-11).

Let us consider four points from the verses above.

We Must Grow in These Things

Christians need to possess the qualities discussed in this study. When Peter wrote, “If these qualities are yours…” (2 Peter 1:8), he did not use the word if as though it were optional. Rather, it is expected that we possess them. God expects His people to be of a certain character,* and calls us to live up to a higher standard than the world.

Not only must we possess these qualities, but we must continue to grow in them. Peter said they are to be “yours and…increasing” (2 Peter 1:8), and God expects us to grow in this manner. In his first epistle, Peter described how Christians are to be “like newborn babies, [who] long for the pure milk of the word, so that by it you may grow in respect to salvation” (1 Peter 2:2). He closed his second letter to these brethren with an admonition to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18).

If we possess and grow in these characteristics, we will be useful and fruitful (“neither useless nor unfruitful”) in the Lord’s service. Paul told the brethren in Colossae to “walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God” (Colossians 1:10). If we hope to please the Lord – which should be the desire of every Christian – then we need to learn about these characteristics that are pleasing to God and work diligently to cultivate them in our lives.

If We Lack These Qualities…

Being a Christian does not mean we automatically possess the qualities Peter listed. It is possible for Christians to lack these traits, which is why Peter said we are to apply “diligence” (2 Peter 1:5) in order to acquire and grow in them. What does it say about us if we lack these qualities? Peter mentioned two things.

First, we are “blind or short-sighted” (2 Peter 1:9). He was not talking about our physical eyesight. Instead, this was a spiritual problem. Peter described a condition in which we are not focused on spiritual things that pertain to our faith. Instead, we focus wholly on worldly or temporal things. Paul described the danger of this in his letter to the saints in Rome: “For the mind set on the flesh is death, but the mind set on the Spirit is life and peace” (Romans 8:6). The apostle John warned, “Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. The world is passing away, and also its lusts; but the one who does the will of God lives forever” (1 John 2:15-17). These warnings were given because it is very easy for Christians to allow the things of this life to distract them from the things of God. This misplaced focus hinders us from growing in these areas as we should.

Second, we have “forgotten [our] purification from [our] former sins” (2 Peter 1:9). Peter explained in his first letter that we have been redeemed by the blood of Christ: “Knowing that you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, but with precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Peter 1:18-19). Redemption is about more than just providing us with forgiveness. Because we have been redeemed (bought with a price), we are now His people, and we are to do His will. Paul explained that Jesus “gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds” (Titus 2:14). In his letter to the Ephesians, he wrote, “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them” (Ephesians 2:10). Being the people of God means that we are to be doing the work God has given us to do. This includes continually adding these characteristics to our faith. Yet when we forget that Jesus redeemed us with His blood through the cross, we start to see ourselves as being no different from the world and, therefore, free to behave as the world does. As we discussed throughout this study, adopting a worldly perspective may enable us to develop a distorted form of these qualities, but not as they are defined in the word of God.

Be All the More Diligent

We want to avoid being what Peter described – useless, unfruitful, blind, and having forgotten our purification. Therefore, we are to be diligent, not only to add these qualities to our faith (2 Peter 1:5) but also to “make certain about His calling and choosing you” (2 Peter 1:10), or “make your calling and election sure” (KJV).

What does it mean to “make [our] calling and election sure”? We need to understand what those terms mean.

• Calling – We are “called” through the gospel (2 Thessalonians 2:14). When we obey the gospel, we make a commitment to live by faith. Paul wrote, “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith to faith; as it is written, ‘But the righteous man shall live by faith’” (Romans 1:16-17).
• Election – God “chose us in Him before the foundation of the world, that we would be holy and blameless before Him” (Ephesians 1:4). We have been “created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them” (Ephesians 2:10). As the people of God, we have an obligation to strive to live up to this higher standard.

To make our “calling…sure,” we must live by faith as the message of the gospel teaches us. To make our “election sure,” we must live holy lives and engage in the good works that God has given us to do.

Peter then said that “as long as you practice these things, you will never stumble” (2 Peter 1:10). In other words, we will not sin as long as we are continuing to add these qualities to our faith. We have been called to overcome sin (1 John 2:1; Romans 6:6-7, 11), yet we still sin from time to time. John acknowledged this: “If we say that we have no sin, we are deceiving ourselves and the truth is not in us” (1 John 1:8). Why do we sin even after becoming a Christian? It is because we have slipped in our efforts to continually add these qualities as we should. To overcome sin, we need to do more than stop sinning; we must actively practice these things.

The Entrance into the Eternal Kingdom

Through Christ, we have the way of heaven open to us. Jesus told His disciples, “In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also” (John 14:2-3). Not just for them, but all of His people have hope that acts as “an anchor of the soul” because Jesus has entered into heaven “as a forerunner for us” (Hebrews 6:19-20). Peter said this “entrance into the eternal kingdom” will be “abundantly supplied to [us]” (2 Peter 1:11). In other words, it is not in doubt. We “overwhelmingly conquer through Him who loved us” (Romans 8:37).

However, in order to take advantage of the way into heaven that the Lord has opened up for us, we must continually add these qualities to our faith – moral excellence, knowledge, self-control, perseverance, godliness, brotherly kindness, and love. This is what it means to be “faithful until death,” even in the face of “tribulation” (Revelation 2:10). No matter what our circumstances are, we continue to grow in the Lord.

Conclusion

The Lord made it so that we can be saved eternally in heaven. In order to reach that reward, we must live by faith, which involves continually adding to it. Let us not become complacent, but rather be diligent so that we can receive the reward promised to the faithful.

———

* Another passage that discusses characteristics which God’s people must possess is Galatians 5:22-23, in which Paul described the fruit of the Spirit. For an in-depth study of this passage, see the article, The Fruit of the Spirit.

The post Add to Your Faith (Part 9): The Entrance into the Eternal Kingdom appeared first on Plain Bible Teaching.

This year is quickly drawing to a close, and it will be 2026 before we know it. Before we get there, it is time for the annual “Top 5” post on Plain Bible Teaching, where we look back at the most-read articles, most-listened-to podcast episodes, and most-watched videos – not necessarily to see what was most “popular” but what was most helpful.

A couple of things I noticed that I thought were interesting:

• A book review made it in the Top 5 articles posted this year. I don’t think we’ve had that before.
• Three of the Top 5 Facebook posts were Restoration History articles.

If you missed these articles, podcast episodes, and videos when they were posted, be sure to check them out (and share them with others). They are divided into the top 5 articles (new and old), Facebook posts, podcasts, videos, and YouTube Shorts. Also, this year I started Plain Bible Teaching for Today on Substack to write articles on current events, social issues, and related topics. The Top 5 articles from there are at the bottom.

Top 5 new articles (posted in 2025):

1. Not Forsaking the Assembly (04/09/25)
2. Thoughts on Raising Money for a Church Building (04/23/25)
3. Book Review: The Sin of Empathy (04/10/25)
4. The Great Commission in the Book of Acts (03/19/25)
5. Why Did Jesus Die on the Cross? (02/05/25)

Plus, here are the top 5 older articles (posted in 2024 or earlier) that continue to generate interest:

1. Are the Jews Still God’s Chosen People Today? (02/11/11)
2. The Rise and Fall of the United States: A Biblical Perspective (10/11/12)
3. Understanding Romans 14 (01/03/18)
4. Contentment: What It Is and Is Not (08/19/20)
5. How Can People Know We Are Christians? (07/20/16)

Also, here are the top 5 articles posted on the Plain Bible Teaching Facebook Page this year (based on reach):

1. How Should Christians Dress for Worship Services? (11/19/25)
2. I.B. Grubbs’ Six Rules of Biblical Hermeneutics (06/16/21)
3. Thoughts on Raising Money for a Church Building (04/23/25)
4. What Does It Mean to Be Called to Preach? (04/02/25)
5. Pay Particular Attention to Your Children (07/16/25)

Here are the top 5 podcast episodes this year:

1. Offering an Invitation at Every Service? (11/27/25)
2. Building the Church Building (03/27/25)
3. Why People Want to Know When the End Will Be (10/09/25)
4. Cohabiting Young Adults and the Church (07/10/25)
5. Why Church Kitchens Are Going Away (03/13/25)

And the top 5 videos posted on the Plain Bible Teaching YouTube channel this year:

1. Why Church Kitchens Are Going Away (03/13/25)
2. Why People Want to Know When the End Will Be (10/09/25)
3. A Defense of Topical Preaching (05/01/25)
4. Having an A.I. Pastor (02/13/25)
5. Cohabiting Young Adults and the Church (07/10/25)

Related to that, here are the top 5 YouTube Shorts posted this year:

1. What It Means to Call on the Name of the Lord (05/04/25)
2. Show Mercy Like Jesus (04/25/25)
3. Be Prepared At All Times (10/19/25)
4. When God Binds Two People in Marriage (08/31/25)
5. A Problem with Expository Preaching (05/11/25)

Top 5 articles on Substack:

1. How Women Can Inspire Men to Be Better (11/03/25)
2. False Teachers at the Bible College (08/18/25)
3. Addressing the Problem of Antisemitism (11/10/25)
4. God and the Modern Nation of Israel (12/15/25)
5. Why the Local Church Matters (12/01/25)

Thanks to everyone for your continued interest in Plain Bible Teaching. If you are not yet on the mailing list to receive the free PBT Weekly Newsletter, be sure to subscribe to stay up to date on new content and more.

The post Top 5 on Plain Bible Teaching in 2025 appeared first on Plain Bible Teaching.

“I hate, I reject your festivals, nor do I delight in your solemn assemblies. Even though you offer up to Me burnt offerings and your grain offerings, I will not accept them; and I will not even look at the peace offerings of your fatlings. Take away from Me the noise of your songs; I will not even listen to the sound of your harps. But let justice roll down like waters and righteousness like an ever-flowing stream” (Amos 5:21-24).

These words from God may sound shocking to many people today. Why would God not accept worship that was being offered to Him?

The rebuke above was directed to the nation of Israel. The reason why God refused to accept their worship was because of their sin: “For I know your transgressions are many and your sins are great…” (Amos 5:12). Offering sacrifices to God did not excuse them of disregarding His law and doing things that were contrary to His will.

Other passages describe various kinds of gifts which were offered to God, but He did not accept them. In this article, we are going to consider some unacceptable gifts we may offer to God, lest we find ourselves guilty of offering something that He would “hate” or “reject.”

Gifts Offered without Cost

“Araunah said to David, ‘Let my lord the king take and offer up what is good in his sight. Look, the oxen for the burnt offering, the threshing sledges and the yokes of the oxen for the wood. Everything, O king, Araunah gives to the king.’ And Araunah said to the king, ‘May the Lord your God accept you.’ However, the king said to Araunah, ‘No, but I will surely buy it from you for a price, for I will not offer burnt offerings to the Lord my God which cost me nothing.’ So David bought the threshing floor and the oxen for fifty shekels of silver. David built there an altar to the Lord and offered burnt offerings and peace offerings. Thus the Lord was moved by prayer for the land, and the plague was held back from Israel” (2 Samuel 24:22-25).

When David sinned by taking the census, God sent a pestilence as punishment (2 Samuel 24:1-2, 15). To rectify the situation, the prophet Gad told David, “Go up, erect an altar to the Lord on the threshing floor of Araunah the Jebusite” (2 Samuel 24:18). David immediately went to do this (2 Samuel 24:19). When he arrived, Araunah freely offered everything David needed to make the sacrifice. Yet David insisted that he pay for it, lest he be guilty of offering something to God that “cost [him] nothing.”

God has called us to make sacrifices to Him. We are “as living stones…being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5). Do we offer such sacrifices willingly? Or do we only give something to God when it is convenient?

We have a responsibility on “the first day of every week…to put aside and save, as [we] may prosper” (1 Corinthians 16:2). This refers to the contributions made to the collection of the church [and we will consider this more in a few moments]. While the New Testament does not specify an amount or percentage we must give, this principle of sacrificial giving indicates that we are to offer more than whatever may be “left over” at the end of the week. We give something that could realistically be used for other purposes, but we choose to offer it for the Lord’s cause. And not just with our giving on the first day of the week. Every day of our lives, we offer ourselves as a sacrifice to God: “Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Romans 12:1). This will cost us something, and we must “count the cost” (Luke 14:28, ESV) as we decide to devote our lives to the Lord.

Gifts Offered Dishonestly

“But a man named Ananias, with his wife Sapphira, sold a piece of property, and kept back some of the price for himself, with his wife’s full knowledge, and bringing a portion of it, he laid it at the apostles’ feet. But Peter said, ‘Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back some of the price of the land? While it remained unsold, did it not remain your own? And after it was sold, was it not under your control? Why is it that you have conceived this deed in your heart? You have not lied to men but to God.’ And as he heard these words, Ananias fell down and breathed his last; and great fear came over all who heard of it. The young men got up and covered him up, and after carrying him out, they buried him” (Acts 5:1-6).

Ananias and Sapphira sold a piece of property and brought a portion of the money to the church. They were struck down by the Lord, not for keeping back part of the money (as Peter explained, they were free to do with it what they chose), but for lying about what they brought.

Any gift we give to God is of our free will. As the psalmist wrote, “Willingly I will sacrifice to You…” (Psalm 54:6). God does not force us to offer anything [we will discuss this more in the next point]. We may deceive others about what we offer to God, but that is meaningless; we will not fool Him. As the Hebrew writer said, “For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do” (Hebrews 4:12-13).

Gifts Offered Grudgingly

“Now this I say, he who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully. Each one must do just as he has purposed in his heart, not grudgingly or under compulsion, for God loves a cheerful giver” (2 Corinthians 9:6-7).

After giving these brethren instructions in his first epistle about giving (1 Corinthians 16:1-2), he encouraged them in the second epistle to give with the proper attitude. He said we are not to give “grudgingly,” but cheerfully as we have purposed to do.

Again, any gift we offer is of our own free will, but we must want to give, not reluctantly choose to give. Consider the example of the Israelites as they offered gifts for the temple: “Then the rulers of the fathers’ households, and the princes of the tribes of Israel, and the commanders of thousands and of hundreds, with the overseers over the king’s work, offered willingly; and for the service for the house of God they gave 5,000 talents and 10,000 darics of gold, and 10,000 talents of silver, and 18,000 talents of brass, and 100,000 talents of iron. Whoever possessed precious stones gave them to the treasury of the house of the Lord, in care of Jehiel the Gershonite. Then the people rejoiced because they had offered so willingly, for they made their offering to the Lord with a whole heart, and King David also rejoiced greatly” (1 Chronicles 29:6-9). They abundantly offered these gifts for the house of the Lord “willingly” and “with a whole heart.” In the same way, we must offer sacrifices in service to God wholeheartedly, not because we have to but because we want to.

Gifts Offered That He Never Asked For

“Now it came about when the king lived in his house, and the Lord had given him rest on every side from all his enemies, that the king said to Nathan the prophet, ‘See now, I dwell in a house of cedar, but the ark of God dwells within tent curtains.’ Nathan said to the king, ‘Go, do all that is in your mind, for the Lord is with you.’ But in the same night the word of the Lord came to Nathan, saying, ‘Go and say to My servant David, Thus says the Lord, “Are you the one who should build Me a house to dwell in? For I have not dwelt in a house since the day I brought up the sons of Israel from Egypt, even to this day; but I have been moving about in a tent, even in a tabernacle. Wherever I have gone with all the sons of Israel, did I speak a word with one of the tribes of Israel, which I commanded to shepherd My people Israel, saying, ‘Why have you not built Me a house of cedar?’”’” (2 Samuel 7:1-7).

David thought it would be a good idea to build a house for God. By human reasoning, it made sense, and Nathan initially encouraged him to do it. However, the Lord told Nathan to inform David that he was not to do this. Why? God never spoke a word about wanting it. He never asked David to build Him a house. Therefore, despite the king’s good intentions and his willingness to sacrifice time and resources for the project, it was not according to God’s will for him to do this.

It is good to ask what we can do to serve God, but we should never answer with our assumptions. Jesus spoke of those who claimed to do many things in His name, yet were guilty of practicing “lawlessness” (Matthew 7:22-23). In other words, they did things that God never instructed or authorized them to do.

We instead need to search the Scriptures to find out what is pleasing to God. Paul told Timothy, “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work” (2 Timothy 3:16-17). The word that God revealed to us fully equips us with everything we need to engage in good works. This means that if we want to do something “in the name of the Lord,” but there is no command or authority for it in His word, then we cannot label it as a good work. Despite our good intentions, we would not be honoring God by offering such a sacrifice to Him.

Gifts Offered Inconsistently with His Requirements

“Now Nadab and Abihu, the sons of Aaron, took their respective firepans, and after putting fire in them, placed incense on it and offered strange fire before the Lord, which He had not commanded them. And fire came out from the presence of the Lord and consumed them, and they died before the Lord. Then Moses said to Aaron, ‘It is what the Lord spoke, saying, “By those who come near Me I will be treated as holy, And before all the people I will be honored.”’ So Aaron, therefore, kept silent” (Leviticus 10:1-3).

Nadab and Abihu offered “strange fire” and were punished by God. It was called “strange” because it was different from what God commanded.

When we offer worship to God, we must do so “in spirit and truth” (John 4:24). To go along with the previous point, this means we offer worship to Him by His authority. Paul wrote, “Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father” (Colossians 3:17). Everything in our worship – from singing, to praying, to partaking of the Lord’s Supper, and so on – must be done in harmony with His will. We cannot offer something different (or “strange,” as Nadab and Abihu did) and expect to please the Lord.

Conclusion

The desire to offer gifts to God is good, including our time, money, effort, and worship. However, we need to be careful that the gifts we offer are acceptable to Him. Otherwise, they are worthless.

The post Unacceptable Gifts for God appeared first on Plain Bible Teaching.