“Jesus summoned His twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every kind of disease and every kind of sickness. Now the names of the twelve apostles are these: The first, Simon, who is called Peter, and Andrew his brother; and James the son of Zebedee, and John his brother; Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus; Simon the Zealot, and Judas Iscariot, the one who betrayed Him” (Matthew 10:1-4).

After spending an extensive amount of time with them over a period of three years, Jesus sent His apostles into all the world to preach the gospel. These men were chosen from various backgrounds. We do not know what all of them did before Jesus called them, but we do know this for a few.

For those whose backgrounds are known, there are some lessons we can learn. We can also see that Jesus offered them (and us) something far better than any earthly employment.

Their Professions Before Becoming Apostles

Fishermen – “Now as Jesus was walking by the Sea of Galilee, He saw two brothers, Simon who was called Peter, and Andrew his brother, casting a net into the sea; for they were fishermen. And He said to them, ‘Follow Me, and I will make you fishers of men.’ Immediately they left their nets and followed Him. Going on from there He saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets; and He called them” (Matthew 4:18-21).

Of the twelve original apostles, a third of them were fishermen. This work was physically demanding and required them to work into the night (cf. Luke 5:1-7). Not everyone was cut out for that type of employment. It was also a dangerous work, as even experienced fishermen could get caught up in a violent storm (cf. Luke 8:22-24). In many cases, it was also a family business (cf. Matthew 4:21-22). This is what they knew, and it was part of their identity.

Tax collector – “After that He went out and noticed a tax collector named Levi sitting in the tax booth, and He said to him, ‘Follow Me.’ And he left everything behind, and got up and began to follow Him” (Luke 5:27-28). Levi, or Matthew (Matthew 10:3), was a tax collector. This work connected him with the Romans, and many looked down on tax collectors for this reason. They were associated with sinners (cf. Luke 5:29-30), and many of them earned a bad reputation by defrauding people (Luke 19:8) and collecting more than they were told to collect (Luke 3:12-13).

Zealot – “…and Matthew and Thomas; James the son of Alphaeus, and Simon who was called the Zealot…” (Luke 6:15). This was not a “profession” in the sense of a job like the others. Instead, it was a profession of allegiance. Unlike the tax collectors who worked for the Romans, the Zealots opposed them. They followed the same ideology as Judas of Galilee who “rose up in the days of the census” (Acts 5:37). However, they were not rebels simply for the sake of being rebellious. They were religiously motivated. As Thayer pointed out, the zealots “endeavored even by a resort of violence to prevent religion from being violated by others.”

Tentmaker – “And because he was of the same trade, [Paul] stayed with them and they were working, for by trade they were tent-makers” (Acts 18:3). Making tents involved skilled labor. It was a step up from the fishermen, but still very much involved in manual labor. It was the type of work that would be useful in every location Paul visited, as he regularly needed to work to provide for himself while he preached the gospel (cf. Acts 20:34; 2 Thessalonians 3:8).

How Jesus Offered Something Better

Fishers of men – Jesus made this connection when He called Peter and Andrew to follow Him: “Follow Me, and I will make you fishers of men” (Matthew 4:19). It is good to be productive in one’s profession, and these men certainly were, but it is far more important to help lead souls to Christ. The wise man wrote, “The fruit of the righteous is a tree of life, and he who is wise wins souls” (Proverbs 11:30). However, if we are going to “win souls” as “fishers of men,” we need to use the right “bait.” To use another analogy, the word of God is the seed we plant in the hearts of men (Luke 8:5, 11) because the gospel “is the power of God for salvation” (Romans 1:16). Therefore, we must remember Paul’s admonition to Timothy as we seek to lead people to Christ: “Preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction” (2 Timothy 4:2).

Citizens of a heavenly kingdom – Unlike the Roman Empire, God’s kingdom would “endure forever” (Daniel 2:44). When Jesus stood before Pilate, He told the Roman governor, “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm” (John 18:36). As citizens of this kingdom, we must keep our allegiance in the proper place. This is why Peter told the Jewish rulers, “We must obey God rather than men” (Acts 5:29). While we live and work in and among the kingdoms of men today, we need to remember that “our citizenship is in heaven” and “eagerly wait” for the Lord’s return (Philippians 3:20-21).

True freedom – The zealots wanted freedom from their Roman oppressors, but Jesus offered a better freedom. As His disciples, we can be made free from sin (John 8:31-36). Yet Paul explained that we have this freedom if we become slaves of righteousness: “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? But thanks be to God that though you were slaves of sin, you became obedient from the heart to that form of teaching to which you were committed, and having been freed from sin, you became slaves of righteousness” (Romans 6:16-18). Because we are servants of Christ, we can “act as free men” (1 Peter 2:16) even under a tyrannical government (1 Peter 2:13-15; cf. Acts 5:29).

A house not made with hands – Earthly tents are temporary, no matter how skilled the tentmaker is, but God offers something eternal. The world in which we live is passing away (1 John 2:17) and will one day be destroyed (2 Peter 3:10). Our bodies were not made to last forever, as Paul wrote, “Therefore we do not lose heart, but though our outer man is decaying, yet our inner man is being renewed day by day” (2 Corinthians 4:16). Yet God has prepared for us an eternal home in heaven with Him: “For we know that if the earthly tent which is our house is torn down, we have a building from God, a house not made with hands, eternal in the heavens. For indeed in this house we groan, longing to be clothed with our dwelling from heaven” (2 Corinthians 5:1-2).

Conclusion

One did not need a certain educational or professional background to be called as an apostle. We also do not need these to become a Christian. Instead, we need to believe in Christ and obey His will, just as the apostles did.

The post The Professions of the Apostles appeared first on Plain Bible Teaching.

“If anyone sees his brother committing a sin not leading to death, he shall ask and God will for him give life to those who commit sin not leading to death. There is a sin leading to death; I do not say that he should make request for this. All unrighteousness is sin, and there is a sin not leading to death” (1 John 5:16-17).

This is a difficult passage, and some portions of Scripture are like that (cf. 2 Peter 3:16). We must take care not to misinterpret it, but we can understand it (cf. Ephesians 3:4). To do this, we must seek to harmonize it with the rest of Scripture.

Key Words

First, we need to understand the key words used in the passage above:

• Sin (Greek: hamartia) – The word John uses for sin is the same word used elsewhere in the New Testament. It is a violation of God’s law, and he identified it as “lawlessness” earlier in this epistle (1 John 3:4). Jesus warned about the danger of being enslaved to sin (John 8:34), and Paul plainly stated that “the wages of sin is death” (Romans 6:23).
• Death (Greek: thanatos) – Paul told the Romans, “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23). This is not physical death. Even infants, who have never committed a sin, sometimes die unexpectedly and tragically. Instead, the “death” we receive as a payment due to us for our sin is in contrast with the “eternal life” offered by Christ. Jesus offers a reward in heaven with Him for eternity. The “death” of this verse is the punishment in hell as one is separated from God for eternity.
• Unrighteousness (Greek: adikia) – This is the standard usage of the word. It refers to iniquity or wickedness. Peter used this word in his rebuke of Simon for attempting to buy the gift of God with money: “For I see that you are in the gall of bitterness and in the bondage of iniquity [Greek: adikia]” (Acts 8:23).
• Ask (Greek: aiteo) – In this context, this refers to prayer to God. Immediately before this, John explained that we must ask according to God’s will when we pray (1 John 5:14-15). We have the assurance that when we ask “according to His will,” God hears us and blesses us according to His will. 

In this passage, John was describing an action one might take that violates the law of God and makes him guilty of practicing unrighteousness. Some who do this will receive the punishment of death, while others will escape that. What is the difference?

Possible Interpretations

What is a sin that is not leading to death? There are a few possibilities that one might suggest:

• Forgiven sin – This fits with the part about sin not leading to death. God promised that, under the new covenant, He would “be merciful…and…remember [our] sins no more” (Hebrews 8:12). But John’s statement about petitioning God on this person’s behalf does not fit with this interpretation. There is no point in asking for our brother to be restored to God if he has already been forgiven.
• Excused sin – This does not fit with what the Bible teaches about God’s judgment of sin. As we have noted, “The wages of sin is death” (Romans 6:23). Paul wrote earlier, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness” (Romans 1:18). We must not make excuses for sin when God said He will punish it. He may forgive sin, but He will not excuse it.
• Perceived sin – This means we see someone doing something that we think is a sin, but it is not. But in this case, there is no reason for God to “give life” to this brother as a result of our prayer, because he already stands justified before the Lord (cf. Romans 14:4).

So if none of the above possibilities adequately explain the passage, what was John talking about?

This is not about a particular sin or type of sin. Instead, this is about one’s attitude toward sin. It has to do with whether one is willing to repent of sin or has hardened his heart and given himself over to sin.

The Two Sins Mentioned

The first is “a sin not leading to death.” The New Testament helps explain what type of sin this is. Notice a few points:

• John said we are to petition God on this person’s behalf. This is what Simon asked the apostles to do when he fell into sin following his conversion (Acts 8:22-24). He recognized his error and wanted to be right with God again.
• The reason why someone in this position would respond in this way is because he experiences godly sorrow that leads to repentance. Paul explained that this type of “sorrow that is according to the will of God produces a repentance without regret, leading to salvation” (2 Corinthians 7:10).
• We can then help restore this person who has been caught up in a trespass (Galatians 6:1), bringing him back to God and welcoming him back among the people of God.

The second is “a sin leading to death.” Notice how this is different from the first sin:

• We are not to petition God on this person’s behalf – at least for their forgiveness – because it would do no good since he refuses to repent. In Jeremiah’s day, because the people of God had gone so far into sin, the Lord told the prophet, “As for you, do not pray for this people, and do not lift up cry or prayer for them, and do not intercede with Me; for I do not hear you” (Jeremiah 7:16). Some people get themselves into the same condition today, and we cannot pray to God to forgive them unless they repent.
• Rather than experiencing godly sorrow, this person no longer feels guilt for sin. He is like those who have become “seared in their own conscience as with a branding iron” (1 Timothy 4:2), and they have forgotten “how to blush” and feel shame for their sin (Jeremiah 6:15).
• When a person reaches this point, it is impossible for us to restore him. The Hebrew writer described this tragic condition: “For in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Son of God and put Him to open shame” (Hebrews 6:4-6). This does not mean that they might never have a change of heart. Instead, the point is that we cannot restore them until they have a change of heart.*

The person who commits “a sin not leading to death” recognizes his fault and is open to being restored. The one who commits “a sin leading to death” has no interest in giving up his sin and returning to the Lord.

Lessons for All of Us

First, sin is not to be taken lightly. When John said, “All unrighteousness is sin, and there is a sin not leading to death” (1 John 5:17), he was not minimizing the problem of sin. Some of the Christians in Rome did this, which led them to think they could “continue in sin so that grace may increase” (Romans 6:1), yet Paul made it very clear that they were not to continue living in it.

Second, we must continually strive for perfection. Earlier in this epistle, John wrote, “My little children, I am writing these things to you so that you may not sin…” (1 John 2:1). That was the goal – to not sin. Our goal should not be to find the “right way” to sin so that we can avoid punishment. We must strive to follow Christ and His sinless example (1 Peter 2:21-22).

Third, when we sin, we must repent. We are to “walk in the Light as He Himself is in the Light” (1 John 1:7). However, we may slip back into sin from time to time. When this happens, we must “confess our sins, [because] He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). We should always recognize our need for God’s mercy (cf. Luke 18:13).

Finally, we need to recognize that we can be hardened by sin. The Hebrew writer warned about this: “Take care, brethren, that there not be in any one of you an evil, unbelieving heart that falls away from the living God. But encourage one another day after day, as long as it is still called ‘Today,’ so that none of you will be hardened by the deceitfulness of sin” (Hebrews 3:12-13). This can happen to any of us. Even the more spiritually-minded brethren were told to be on guard “so that you too will not be tempted” (Galatians 6:1).

Conclusion

All sin is contrary to the law of God, and He is just in punishing those who commit sin. At the same time, all sin can be forgiven through the blood of Christ, which He shed on the cross. Whether our sins will be punished or forgiven depends on our response to the gospel. Will we turn from our sin and accept the Lord’s offer of forgiveness on His terms? Or will we stubbornly continue in sin and refuse to turn from it? That choice is ours to make.

———

* For more on Hebrews 6:4-6, see the article, Impossible to Renew the Fallen.

The post What Is a Sin Not Leading to Death? appeared first on Plain Bible Teaching.

In discussions about immodest clothing and how we should define that, brethren have generally fallen into two camps:

1. Those who draw a line between what is modest and immodest.
2. Those who reject the practice of drawing such lines.

Those in the second group are often very critical of those in the first. They may describe the idea of a line between modest and immodest clothing as being “legalistic.” They might say that those who try to define a line are making rules that God never made.

However, the reality is that everybody has a line.

No one goes out in public naked. Even those who are critical of brethren who “draw lines” do not walk around in their underwear. So if someone would not do that, then they have a line, at least subconsciously, between what is appropriate and inappropriate. Even if they have not thought this through, they have a line somewhere.

If we were to attempt to use the Bible to draw these lines, there are a few passages that can be used:

“You shall make for them linen breeches to cover their bare flesh [nakedness, KJV]; they shall reach from the loins even to the thighs” (Exodus 28:42).

“Take the millstones and grind meal. Remove your veil, strip off the skirt, uncover the leg [thigh, KJV], cross the rivers. Your nakedness will be uncovered, your shame also will be exposed; I will take vengeance and will not spare a man” (Isaiah 47:2-3).

These verses talk about covering the thigh (above the knee) in order to cover one’s “nakedness.”

Also, notice what is said about the clothing God provided to Adam and Eve in the Garden after they sinned:

“The Lord God made garments of skin for Adam and his wife, and clothed them” (Genesis 3:21).

The Hebrew term for the garments given to Adam and Eve (kutonet) refers to a “tunic…generally with sleeves, coming down to the knees, rarely to the ankles” (Gesenius’ Hebrew-Chaldee Lexicon). At the minimum, this would have covered them from the shoulders to the knees.

Many Christians believe that we should not use these lines to distinguish between modest and immodest clothing. However, as we have already noticed, everybody has a line. If their line is three inches above the knee, rather than covering the thigh to the knee, it is reasonable to ask where they got their line. Are they using culture as their standard? Or is their level of comfort their authority? Is it wise to use either of these and ignore the definitions found in God’s word?

In the New Testament, we have Paul’s words to Timothy about “proper clothing”:

“Likewise, I want women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments, but rather by means of good works, as is proper for women making a claim to godliness” (1 Timothy 2:9-10).

Some may argue that immodest apparel has more to do with overdressing than underdressing. One can indeed overdress and be immodest, but that does not mean we give no thought to underdressing.

Others may argue that they are not causing anyone to lust. Even if this could be true, in reality, there is no way to know that. Remember the principle stated by Paul in his first letter to Corinth: “For who among men knows the thoughts of man except the spirit of the man which is in him?” (1 Corinthians 2:11). We do not know anyone’s thoughts unless they truthfully tell us what they are thinking.

However, some clothing does invite lust. The wise man warned of the woman who was “dressed as a harlot” (Proverbs 7:10). Even though her outfit was not described any further, we certainly have an idea of what it could have been since her intention was to arouse the men around her and entice them to commit adultery with her. It could be that someone may not have the same intention, but thoughtlessly wears the same type of clothing anyway.

Some may argue that short shorts, tight clothing, and so on are so common today that it does not cause people to lust. Even if that were true, how we dress is not just about preventing lust. After all, someone can lust after someone else even if that person is fully clothed. Similarly, it is possible for our clothing to be inappropriate even if no one lusts after us.

Perhaps some of the confusion on this topic has come because we have equated immodesty with causing lust when it is not limited to that.

The Bible talks about nakedness (not necessarily nudity) as being shameful. We noticed this in the passages above. To have our nakedness exposed should elicit a sense of shame. When Jesus was stripped of His clothing during His crucifixion, it was done to humiliate Him. However, when one chooses to expose oneself (as is done by wearing clothing that exposes what ought to be covered), that should be considered shameful. Sadly, many have forgotten “how to blush” (Jeremiah 6:15).

When Paul wrote to Timothy about how women were to dress, he said they should do so as “women making a claim to godliness” (1 Timothy 2:10). What claim are we making with our clothing?

• Are we “making a claim to godliness” when we wear clothing that flaunts our wealth?
• Are we “making a claim to godliness” when we wear clothing that invites lust?
• Are we “making a claim to godliness” when we choose to dress in a way that exposes what the Bible calls nakedness?

Following Christ is not about the least we can do or the most we can get away with. It is about bringing honor and glory to Him. Rather than trying to get as close as possible to a “line,” we should exercise wisdom as we apply the principles found in God’s word.

———

This article first appeared on Plain Bible Teaching for Today on Substack.

The post Everybody Has a Line appeared first on Plain Bible Teaching.

“But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I go, I will send Him to you. And He, when He comes, will convict the world concerning sin and righteousness and judgment; concerning sin, because they do not believe in Me; and concerning righteousness, because I go to the Father and you no longer see Me; and concerning judgment, because the ruler of this world has been judged” (John 16:7-11).

Shortly before His crucifixion, Jesus spoke to His apostles and promised to send the Holy Spirit to them, who would “convict [reprove, KJV] the world” (John 16:8). The New International Version translates this phrase by saying He would “prove the world to be in the wrong.” The Spirit would do this “concerning sin and righteousness and judgment,” and we will notice later why this was necessary.

This work of the Holy Spirit would have a direct impact on the apostles’ teaching, and it should on ours as well. In this article, we are going to consider HOW the Spirit would convict the world, how the apostles carried out their work related to this, and what we should do in this regard today.

The Role of the Holy Spirit

Jesus promised that the Holy Spirit would “guide [the apostles] into all the truth” (John 16:13). This promise was given in order to help them carry out their role of teaching Jesus’ message (John 14:26) and telling of His works (John 15:26-27). They were chosen to be His “ambassadors” (2 Corinthians 5:20), acting as official spokesmen for Jesus as He rules over His kingdom. The Holy Spirit would enable them to do this work effectively and infallibly.

Jesus explained to these men that it was “to [their] advantage” to receive help from the Holy Spirit in this way (John 16:7). Besides delivering revelation from above, the Holy Spirit would also act as their comforter (John 14:16; 16:7), and through Him, they would “receive power,” enabling them to be Christ’s “witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth” (Acts 1:8).

In fulfilling His role, the Spirit would “convict the world” (John 16:8). What does this mean? The Greek word means to convict someone of a fault and cause them to be put to shame. The same word is used in other passages, including Jesus’ instruction to go to your brother and “show him his fault” (Matthew 18:15), and descriptions about evil deeds being “exposed” (John 3:20; cf. Ephesians 5:11).

How the Holy Spirit Will Convict the World

In exposing the world and showing their fault, Jesus said the Holy Spirit would focus on three categories – sin, righteousness, and judgment.

• Concerning SIN – Sin is a transgression of God’s law. In his first epistle, John defined it as “lawlessness” (1 John 3:4). Jesus said they would be convicted “concerning sin, because they do not believe in Me” (John 16:9). Sin results when one does not fear the Lord. Paul explained this in his letter to the Romans, in which he “charged that both Jews and Greeks are all under sin” (Romans 3:9-10). The reason why they allowed themselves to get in this condition was because “there is no fear of God before their eyes” (Romans 3:18). They needed to see their sin for what it was so they would recognize their need for a Savior. For those who were open to it, the message of the Spirit would help them come to this realization.
• Concerning RIGHTEOUSNESS – Righteousness is the state of being right or justified before God. As John explained in the same passage in which he defined sin as “lawlessness” (1 John 3:4), he declared that righteousness is something we practice (1 John 3:7). When Jesus gave the promise of the Spirit to His apostles, He was soon going to be leaving them. They would “no longer see [Him]” (John 16:10) or His perfect example. They needed a perfect standard of right and wrong, and the Holy Spirit would reveal this. Through the Scriptures He inspired, they would be perfectly “equipped for every good work” (2 Timothy 3:16-17).
• Concerning JUDGMENT – This judgment is the final judgment of this world. Satan is the ruler of this world (2 Corinthians 4:4), and he “has been judged” (John 16:11), and his defeat was assured (John 12:31). We now look forward to the time when Jesus will return to judge the world (Acts 17:30-31). Paul warned, “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). Because we are accountable to Him, we must prepare for this day, and the message of the Spirit would help the faithful be prepared.

An Example in Paul’s Preaching

When Paul taught Felix while imprisoned, he was trying to convict him just as the Holy Spirit was convicting the world.*

“But some days later Felix arrived with Drusilla, his wife who was a Jewess, and sent for Paul and heard him speak about faith in Christ Jesus. But as he was discussing righteousness, self-control and the judgment to come, Felix became frightened and said, ‘Go away for the present, and when I find time I will summon you’” (Acts 24:24-25).

Notice that the apostle taught on the same things that Jesus said the Holy Spirit was going to reveal.

• Righteousness – This is a call to God’s perfect standard. Jesus commissioned His apostles to teach people “to observe all that I commanded you” (Matthew 28:20), and this is what they did everywhere they went. When Peter went to the household of Cornelius, he said, “I most certainly understand now that God is not one to show partiality, but in every nation the man who fears Him and does what is right is welcome to Him” (Acts 10:34-35). We must do what is right and practice righteousness to be accepted by God. Paul attempted to impress this upon Felix.
• Self-control – This is the instruction to give up sin, a message that Felix needed to hear as he was with a woman he had no right to be married to.** Paul told the saints in Rome that “our old self was crucified with Him, in order that our body of sin might be done away with” (Romans 6:6). He then told them to “consider yourselves to be dead to sin, but alive to God in Christ Jesus” (Romans 6:11). Since the gospel was first preached on the day of Pentecost, it has included a call for people to repent in order to be saved (Acts 2:38).
• Judgment to come – This should provide the motivation for one to obey the gospel. Paul warned that Jesus would return one day “with His mighty angels in flaming fire, dealing out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus” (2 Thessalonians 1:8). This is why “God is now declaring to men that all people everywhere should repent, because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead” (Acts 17:30-31).

Our Teaching Today

In our efforts to teach, we must “speak as the oracles of God” (1 Peter 4:11, KJV), just as the apostles did. If we teach something different, we stand to be “accursed” (Galatians 1:8-9). But if we teach what we ought to teach, our message will include the same points as the apostles’ message and the Holy Spirit Himself.

• Sin – We must identify sin as sin. People cannot change if they do not know they are wrong. Paul made this point as he explained why he had to write such a difficult letter to the church in Corinth. He was trying to get them to see their sin and repent. “For though I caused you sorrow by my letter, I do not regret it; though I did regret it—for I see that that letter caused you sorrow, though only for a while—I now rejoice, not that you were made sorrowful, but that you were made sorrowful to the point of repentance; for you were made sorrowful according to the will of God, so that you might not suffer loss in anything through us. For the sorrow that is according to the will of God produces a repentance without regret, leading to salvation, but the sorrow of the world produces death” (2 Corinthians 7:8-10). If we really want to help people, we need to help them recognize their sin so they can turn away from it.
• Righteousness – We have to point to God’s perfect standard (“speak as the oracles of God”) and cite “book, chapter, and verse”*** so people can know that we are speaking God’s words and not the words of man.
• Judgment – We need to teach others to prepare for judgment. After explaining that we will all appear before the Lord in judgment, Paul wrote, “Therefore, knowing the fear of the Lord, we persuade men…” (2 Corinthians 5:11). Understanding the ability and willingness of God to destroy the wicked should motivate us to persuade people to turn from their sin and serve the Lord.

Conclusion

The message of the gospel is to turn from sin, practice righteousness, and prepare for judgment. The Holy Spirit would bring this teaching to the apostles, and they would take it into all the world. Today, we need to follow these things ourselves and teach others to do the same.

———

* For more on what Paul taught Felix, see the article, Paul’s Message to Felix.

** Drusilla was identified as a “beautiful but infamous woman” (Jamieson, Fausset & Brown Commentary). The historian Josephus noted that she was “given in marriage to Azizus, king of the Emesenes, who had consented to be circumcised for the sake of the alliance. But this marriage was soon dissolved, after this manner: When Festus was procurator of Judea, he saw her, and being captivated with her beauty, persuaded her to desert her husband, transgress the laws of her country, and marry himself” (JOSEPHUS, Antiquities, 20.7.1,2). Yet when Paul encountered this “infamous woman,” she was then the “wife” of Felix.

*** For more on this point, see the article, Why “Book, Chapter, and Verse” Preaching?

The post Convicting the World appeared first on Plain Bible Teaching.

Plain Bible Teaching launched on August 1, 2005, so we have just completed twenty-one years and are now beginning year number twenty-two!

I consider it an incredible blessing to be able to do this work. I genuinely enjoy the work that goes into writing articles and creating other content like podcasts and videos, which is published on this website and on other platforms. However, the website analytics, social media statistics, and emails and messages I receive tell me that this work is helpful to people throughout the country and around the world. I know that all of this is only possible because of the blessings God has given, so I am thankful for this opportunity and will point to Him as the one who is worthy of praise for whatever good might be done through these efforts.

I also want to thank each of you for reading, listening, watching, following, and sharing this material. I appreciate all of the emails, messages, and face-to-face comments offering words of encouragement to me in this work. Some of you have been following Plain Bible Teaching since the beginning. Others have just recently discovered it. Regardless of where you are between those two, I am glad you are here.

The goal from the beginning has been to publish materials that can accurately be described as “plain Bible teaching,” to explain and remind others of what the word of God teaches, in order to encourage them to live in a way that is pleasing to the Lord. I’m thankful I’ve been able to do this for twenty-one years now, and I have no plans to stop.

The Future of Plain Bible Teaching

At the beginning, I was posting a few articles each month on the website. Since then, I have added several other features, including sermon outlines, a podcast, and a YouTube channel. Material from each of these categories is shared every week in the Plain Bible Teaching Weekly Newsletter. I also send out Daily Bible Notes each weekday and the Plain Bible Teaching Sermons Newsletter each Monday. Last year, I added Plain Bible Teaching for Today on Substack, where I write about current events and social issues. That was started based upon feedback from all of you.

However, I am always thinking of ways to improve the site and potential new features to add. I’m also continually looking for possible topics to cover that will be helpful to all of you. So, at this time each year, I conduct a reader survey to gather feedback from those who use the site. If you have a few minutes to complete the survey below, I would greatly appreciate it.

Take the Plain Bible Teaching reader survey

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Thank You

Once again, THANK YOU so much for your interest, support, and encouragement over the last twenty-one years. I hope that as we move into the twenty-second year and beyond, this site will continue to benefit all of you.

—Andy Sochor

The post 22nd Year of Plain Bible Teaching appeared first on Plain Bible Teaching.

The resurrection of Jesus Christ happened almost two thousand years ago, yet it is still remembered, is still talked about, and continues to impact the lives of people throughout the world. The preaching of the apostles was filled with it (Acts 2:22-24, 32; 3:15; 4:10; 5:30; 10:38-43; 13:29-31; 17:31; 26:23). Today, we continue to proclaim the resurrection of Jesus from the dead. But why? And what evidence do we have that this event happened? Let us consider a few points.

Why the Resurrection Is Important

Before investigating the historicity of Jesus’ resurrection, we need to recognize why it matters. After all, being convinced that an inconsequential event happened will not make much difference in one’s life. However, the resurrection of Christ is anything but inconsequential. In fact, there is no event in the history of the world as important as this. What makes it so significant?

• The resurrection proved that Jesus was the Son of God – “Who was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness, Jesus Christ our Lord” (Romans 1:4). The Father already announced this plainly on two different occasions while Jesus was on the earth (Matthew 3:17; 17:5). Jesus also claimed to be the Son of God (John 5:17-18). If that claim were not true, God would not raise Him from the dead, because “we know that God does not hear sinners” (John 9:31).
• The resurrection proved that we are accountable to God – “Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent, because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead” (Acts 17:30-31). This was the conclusion to Paul’s sermon on Mars Hill in Athens. Jesus was given authority to execute judgment (John 5:27), and will do so when He returns (Hebrews 9:27-28). Paul explained that “we must all appear before the judgment seat of Christ” (2 Corinthians 5:10), and Jesus’ resurrection proves that we must take this seriously.
• The resurrection provides hope beyond this life – “But now Christ has been raised from the dead, the first fruits of those who are asleep. […] For as in Adam all die, so also in Christ all will be made alive” (1 Corinthians 15:20, 22). Jesus’ resurrection was not just so He could defeat death for Himself. The Hebrew writer explained that He defeated death to free us from the fear of death (Hebrews 2:14-15). And this hope is available to all those who obey the gospel (Romans 6:3-5).

What Happened After Jesus’ Death

Jesus was crucified on a Roman cross outside the city of Jerusalem. However, He was not the only one to suffer such a cruel and humiliating death. In fact, at the same time, two thieves were crucified on either side of Him (Mark 15:27). Yet what happened after Jesus’ death proved that He was unique.

• He was buried – “When it was evening, there came a rich man from Arimathea, named Joseph, who himself had also become a disciple of Jesus. This man went to Pilate and asked for the body of Jesus. Then Pilate ordered it to be given to him. And Joseph took the body and wrapped it in a clean linen cloth, and laid it in his own new tomb, which he had hewn out in the rock; and he rolled a large stone against the entrance of the tomb and went away” (Matthew 27:57-60). Joseph of Arimathea, in addition to being a disciple, was also a member of the Council (Mark 15:43). He did not consent to Jesus’ death (Luke 23:51). He gathered the courage to ask Pilate for the body of Jesus and he buried Him in his own tomb with the help of Nicodemus (John 19:39-40). This was a fulfillment of Isaiah’s prophecy: “His grave was assigned with wicked men, yet He was with a rich man in His death, because He had done no violence, nor was there any deceit in His mouth” (Isaiah 53:9).
• The women visited the tomb – “When the Sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, so that they might come and anoint Him. Very early on the first day of the week, they came to the tomb when the sun had risen. They were saying to one another, ‘Who will roll away the stone for us from the entrance of the tomb?’ Looking up, they saw that the stone had been rolled away, although it was extremely large. Entering the tomb, they saw a young man sitting at the right, wearing a white robe; and they were amazed. And he said to them, ‘Do not be amazed; you are looking for Jesus the Nazarene, who has been crucified. He has risen; He is not here; behold, here is the place where they laid Him’” (Mark 16:1-6). They saw the angels at the tomb (cf. Luke 24:4), who told the women to inform Jesus’ disciples (Mark 16:7). Jesus then appeared to one of them – Mary Magdalene (Mark 16:9-10).
• Peter and John visited the tomb – “So Peter and the other disciple went forth, and they were going to the tomb. The two were running together; and the other disciple ran ahead faster than Peter and came to the tomb first; and stooping and looking in, he saw the linen wrappings lying there; but he did not go in. And so Simon Peter also came, following him, and entered the tomb; and he saw the linen wrappings lying there, and the face-cloth which had been on His head, not lying with the linen wrappings, but rolled up in a place by itself. So the other disciple who had first come to the tomb then also entered, and he saw and believed. For as yet they did not understand the Scripture, that He must rise again from the dead. So the disciples went away again to their own homes” (John 20:3-10). As John honestly pointed out, they did not understand what was transpiring. The disciples initially did not believe the women when they reported that Jesus was alive (Mark 16:11). They thought it sounded like “nonsense” (Luke 24:10-11). This is significant because it makes the change that occurred with the disciples later even more remarkable.
• Jesus appeared to His disciples – “To these He also presented Himself alive after His suffering, by many convincing proofs, appearing to them over a period of forty days and speaking of the things concerning the kingdom of God” (Acts 1:3). After this, He ascended back to heaven while angels promised His disciples that Jesus would return again in the same way (Acts 1:9-11).

Evidences for the Resurrection

Understanding the significance of the resurrection and the uniqueness of Jesus’ death, how can we know that this really happened?

First, we can examine eyewitness testimony. Paul discussed the resurrection extensively in his first letter to the church in Corinth. He began by listing the eyewitnesses who saw Jesus alive after His crucifixion.

“For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures, and that He appeared to Cephas, then to the twelve. After that He appeared to more than five hundred brethren at one time, most of whom remain until now, but some have fallen asleep; then He appeared to James, then to all the apostles; and last of all, as to one untimely born, He appeared to me also” (1 Corinthians 15:3-8).

Most of the hundreds of eyewitnesses were still alive when Paul wrote that letter, which meant that they could be questioned. The apostles, especially, were chosen to be witnesses of Jesus and His resurrection (John 15:26-27; Acts 1:8, 21-22; 1 John 1:1-3). The presence of so many witnesses, who were able to confirm and corroborate one another’s testimony, made this a historical fact. All history is based upon verifiable eyewitness accounts, and the number of witnesses to Jesus’ resurrection means we can be assured that it really happened without having to take a “leap of faith.”*

Second, we can evaluate the claims of Jesus’ enemies. The chief priests and Pharisees, after orchestrating the death of Jesus, appealed to Pilate to “give orders for the grave to be made secure until the third day, otherwise His disciples may come and steal Him away and say to the people, ‘He has risen from the dead,’ and the last deception will be worse than the first” (Matthew 27:64). The Roman governor granted their request and guards were assigned to guard the tomb. But when Jesus rose from the dead, the chief priests had to come up with a way to obscure the truth of what occurred.

“Now while they were on their way, some of the guard came into the city and reported to the chief priests all that had happened. And when they had assembled with the elders and consulted together, they gave a large sum of money to the soldiers, and said, ‘You are to say, “His disciples came by night and stole Him away while we were asleep.” And if this should come to the governor’s ears, we will win him over and keep you out of trouble.’ And they took the money and did as they had been instructed; and this story was widely spread among the Jews, and is to this day” (Matthew 28:11-15).

After Jesus was raised from the dead, His enemies had to come up with a story to explain it away. The claim that Jesus’ disciples stole His body while the guards slept became the “official narrative,” but this story had significant holes in it.

• How would the guards know who stole the body if they were asleep?
• Why were none of the guards punished for their failure to keep the tomb secure?

Only those who refused to think critically or those who trusted that their leaders would never hide the truth from them would fall for this. Objectively, there was no way that this claim could have been accurate.

Third, we can see the change in the apostles. Following the crucifixion of Jesus, His disciples were hiding in fear:

“So when it was evening on that day, the first day of the week, and when the doors were shut where the disciples were, for fear of the Jews, Jesus came and stood in their midst and said to them, ‘Peace be with you’” (John 20:19).

Forty days later, they were publicly and boldly preaching Jesus as the Son of God, who had been raised from the dead (Acts 1:3; 2:14-41). All of the apostles suffered for their preaching, and most of them were killed. Jesus even warned them this would happen so they could be prepared for it (John 16:2). Yet in the decades that followed, NONE of them disavowed or altered their testimony. They could not stop speaking about it (Acts 4:19-20; 5:27-33), and they rejoiced when they were persecuted for the sake of Christ (Acts 5:40-42).

Finally, we can consider the continuation of the church. Gamaliel, a prominent and respected teacher among the Jews, advised the council about how to handle the apostles’ continued preaching in Jerusalem.

“But when they heard this, they were cut to the quick and intended to kill them. But a Pharisee named Gamaliel, a teacher of the Law, respected by all the people, stood up in the Council and gave orders to put the men outside for a short time. And he said to them, ‘Men of Israel, take care what you propose to do with these men. For some time ago Theudas rose up, claiming to be somebody, and a group of about four hundred men joined up with him. But he was killed, and all who followed him were dispersed and came to nothing. After this man, Judas of Galilee rose up in the days of the census and drew away some people after him; he too perished, and all those who followed him were scattered. So in the present case, I say to you, stay away from these men and let them alone, for if this plan or action is of men, it will be overthrown; but if it is of God, you will not be able to overthrow them; or else you may even be found fighting against God.’” (Acts 5:33-39).

Gamaliel’s advice was simple. If the apostles’ teaching and the growth of the church were not from God, they would fizzle out, and history had proved this to be the case, as he cited two examples. However, if it were from God, they would not be able to stop it. Two thousand years later, the Lord’s church is still here. Before His death on the cross, Jesus made this promise to Peter and the rest of His disciples:

“I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower it. 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 16:18-19).

Establishing a kingdom from heaven that would never be destroyed was a fulfillment of the prophecy found in Nebuchadnezzar’s dream (Daniel 2:44-45). If Jesus were a deceiver, the movement composed of His followers would soon have come to nothing. The continuation of the church is proof that Jesus is the Son of God who was raised from the dead.

Conclusion

Jesus’ resurrection from the dead is a historical fact, and there is sufficient evidence for us to believe it. Because the apostles were sure of the resurrection, they boldly preached the gospel without fearing death. For us today, the resurrection of Christ provides hope for eternal life if we will faithfully follow Him.

———

* For more on this point, see the article, A Leap of Faith.

The post The Vital Truth of Jesus’ Resurrection appeared first on Plain Bible Teaching.

Paul issued the following warning to the church in Corinth:

“Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness? Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever? Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, ‘I will dwell in them and walk among them; and I will be their God, and they shall be My people. Therefore, come out from their midst and be separate,’ says the Lord. ‘And do not touch what is unclean; and I will welcome you. And I will be a father to you, and you shall be sons and daughters to Me,’ says the Lord Almighty” (2 Corinthians 6:14-19).

What does it mean to be “bound together” or “unequally yoked” (KJV) with unbelievers? How does this instruction apply to us today? Let us consider a few points.

This Does NOT Mean Isolation from the World

We can conclude this from what Paul wrote in his first letter to the church in Corinth. In discussing how to handle the situation of one of their own who refused to give up a blatantly sinful lifestyle, Paul wrote this:

“I wrote you in my letter not to associate with immoral people; I did not at all mean with the immoral people of this world, or with the covetous and swindlers, or with idolaters, for then you would have to go out of the world. But actually, I wrote to you not to associate with any so-called brother if he is an immoral person, or covetous, or an idolater, or a reviler, or a drunkard, or a swindler not even to eat with such a one” (1 Corinthians 5:9-11).

He acknowledged that they could not go out of the world. Similarly, we cannot completely isolate ourselves from society, even as it moves further away from God. Instead, we are to “let [our] light shine before men in such a way that they may see [our] good works, and glorify [our] Father who is in heaven” (Matthew 5:16). We are to be an example to others and look for opportunities to share the gospel with those who need to hear it.

This Is NOT Just About Marriage

Often, brethren will immediately apply this passage to marriage. That is certainly one way this instruction applies, but we need to be careful about concluding that Paul was referring directly to marriage.

It is not a sin for a Christian to be married to a non-Christian. Paul told the brethren in Corinth that a Christian married to a non-Christian should work to keep that marriage together: “And a woman who has an unbelieving husband, and he consents to live with her, she must not send her husband away” (1 Corinthians 7:13). Peter indicated that a Christian wife could help convert her non-Christian husband: “In the same way, you wives, be submissive to your own husbands so that even if any of them are disobedient to the word, they may be won without a word by the behavior of their wives, as they observe your chaste and respectful behavior” (1 Peter 3:1-2). They were certainly not to leave their spouse because they were not a Christian.

That being said, it is much more difficult for a Christian married to a non-Christian. They do not have a common faith or a common hope. They do not have someone who will encourage them to wholeheartedly follow the Lord. The unbelieving spouse will often only tolerate the level of faith they are comfortable with their Christian mate having. Too many times, the unbelieving spouse will pull the believing spouse away from the Lord. It is also much more difficult to raise children to be Christians when only one parent is trying to pass on their faith to them.

So while it may not be a sin for a Christian to be married to a non-Christian, it is certainly not wise to enter that relationship. It could have eternally disastrous consequences for the believing spouse and any children that may be born in that home.

This Is a Warning Against Worldly Influences

If Paul was not referring to marriage specifically, what was he talking about? This is a warning about worldly influences of all types. He wrote in the first letter to this church, “Do not be deceived: ‘Bad company corrupts good morals’” (1 Corinthians 15:33). The people we associate with can have an enormous influence on our behavior, thinking, and priorities. Therefore, we need to be careful that we are not too closely associated with the wrong type of people.

There should be a difference between us and the world. Peter wrote, “For the time already past is sufficient for you to have carried out the desire of the Gentiles, having pursued a course of sensuality, lusts, drunkenness, carousing, drinking parties and abominable idolatries. In all this, they are surprised that you do not run with them into the same excesses of dissipation, and they malign you” (1 Peter 4:3-4).

Not only is there a difference, but Peter also said that the people around us should notice it. When they notice, this can provoke them to ask us about our faith, which is why we must be “ready to make a defense to everyone who asks [us] to give an account for the hope that is in [us]” (1 Peter 3:15). However, they will not ask if there is no difference between us and the world or if we hide or minimize our faith when we are around them.

These are the associations we need to avoid – ones where we are being influenced to compromise, remain silent about our faith, endorse their sinful behavior or lifestyle, or turn to sin ourselves. Instead, we need to be the ones who influence those around us.

Remember the Yoke We Are to Take Up

Instead of being “unequally yoked” with unbelievers, Jesus talked about the “yoke” we are to take up:

“Come to Me, all who are weary and heavy-laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls. For My yoke is easy and My burden is light” (Matthew 11:28-30).

We cannot take up His yoke and follow Him when we are trying to be yoked together with those who have no interest in doing the same.

The instruction about not being “unequally yoked” is based upon the command in the Law of Moses about having two types of animals yoked together:

“You shall not plow with an ox and a donkey together” (Deuteronomy 22:10).

Why was that command given? Theological reasons aside, it simply will not work practically. They are two different types of animals – different sizes, strengths, temperaments, etc. They cannot work together and accomplish anything worthwhile.

The same is true for us. We should avoid binding ourselves to those who do not share our faith. We need to avoid associations that hinder our service to God.

Conclusion

As Christians, we live in the world but are to be different from the world. We are to be a light that helps point people to Christ. However, we cannot do this by becoming “unequally yoked” with unbelievers. Rather than helping turn them to Christ, it will only hinder us in serving Him wholeheartedly.

We need to be an influence for good rather than allowing the world to influence us to sin.

———

This article first appeared on Plain Bible Teaching for Today on Substack.

The post Do Not Be Unequally Yoked appeared first on Plain Bible Teaching.

“In pointing out these things to the brethren, you will be a good servant of Christ Jesus, constantly nourished on the words of the faith and of the sound doctrine which you have been following” (1 Timothy 4:6).

A preacher’s job is not to find some “new” thing to present to his audience every time he preaches. If he has been preaching the truth, there is nothing “new” for him to teach without getting in trouble (cf. Galatians 1:8-9). A preacher is to “preach the word” (2 Timothy 4:2), which includes informing, challenging, and reminding.

In the passage above, Paul declared the need to “put the brethren in remembrance” (KJV). This can be applied broadly to anything taught in the word of God, but what did Paul mean in this specific context? Notice what he wrote in the verses leading up to this statement:

“But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons, by means of the hypocrisy of liars seared in their own conscience as with a branding iron, men who forbid marriage and advocate abstaining from foods which God has created to be gratefully shared in by those who believe and know the truth. For everything created by God is good, and nothing is to be rejected if it is received with gratitude; for it is sanctified by means of the word of God and prayer” (1 Timothy 4:1-5).

These were the things that Paul wanted Timothy to “point out” to the brethren. These reminders are still necessary today. Let us briefly consider these points.

The Spirit’s Explicit Warning

Revelation comes from the Holy Spirit (1 Corinthians 2:10), and through His work, we are able to say that “we have the mind of Christ” (1 Corinthians 2:16). The Hebrew writer explained that Jesus is the spokesman of the new covenant (Hebrews 1:1-2), and He sent the Spirit to reveal His message to the apostles:

“But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you” (John 14:26).

“When the Helper comes, whom I will send to you from the Father, that is the Spirit of truth who proceeds from the Father, He will testify about Me” (John 15:26).

“But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come” (John 16:13).

Paul was not stating his opinion or making a prediction. He was relaying the Spirit’s explicit warning to Timothy. Why were Timothy and other brethren to pay attention? Paul explained that as he continued.

Some Will Fall Away

Many believe the doctrine of “once saved, always saved,” yet the Spirit explicitly refuted that theory. Of course, many religious errors are directly opposed to clear statements of Scripture. Consider how many in the religious world teach that we are saved without baptism, even though the apostle Peter plainly wrote, “baptism now saves you” (1 Peter 3:21). So it is with this. Many will teach that once you are saved, you cannot be lost. Yet the Spirit said that “some will fall away from the faith” (1 Timothy 4:1).

This falling away happens when brethren become hardened by sin, as the Hebrew writer explained: “Take care, brethren, that there not be in any one of you an evil, unbelieving heart that falls away from the living God. But encourage one another day after day, as long as it is still called ‘Today,’ so that none of you will be hardened by the deceitfulness of sin” (Hebrews 3:12-13). They will fall away “from the faith” (1 Timothy 4:1) or “from the living God” (Hebrews 3:12). However, note that it does not say they will necessarily fall away from the church. They may still assemble and be involved, but their faith is dead (Revelation 3:1). In fact, this helps explain why “the church” drifted into apostasy after the time of the apostles and evolved into the Catholic and Orthodox denominations. Even today, it is common for people who have departed from the teachings of the apostles, which were handed down by the Spirit, to be part of some church. Being in a church does not necessarily mean that one is in the faith.

Description of False Teachers

The Spirit described them as “deceitful spirits” who proclaim “doctrines of demons” (1 Timothy 4:1). He was not warning about supernatural beings. Instead, these were false teachers, men who would “arise, speaking perverse things, to draw away the disciples after them” (Acts 20:30).

Consider what we learn from these descriptions:

• Deceitful spirits – Paul warned the saints in Rome that these false teachers “deceive the hearts of the unsuspecting” (Romans 16:18). Therefore, brethren need to be alert, and those who preach need to be on guard and warn the brethren about who is a danger to them.
• Doctrines of demons – They oppose God and His truth. James explained that the wisdom of the world, which is contrary to the wisdom from above, is “earthly, natural, demonic” (James 3:14-15). Therefore, brethren need to practice discernment so they can tell the difference between the message of God and the message of the devil. Those who preach need to help brethren recognize this difference by proclaiming the truth and refuting error.

Consciences Can Be Seared

Our conscience is what causes us to feel guilt for sin. This is what Paul meant when he wrote to the Corinthians about being “sorrowful to the point of repentance,” and that “the sorrow that is according to the will of God produces a repentance without regret” (2 Corinthians 7:9-10). A good conscience indicates sincerity, even if it is not always right (cf. Acts 23:1). Therefore, our conscience must be trained by the word of God (Hebrews 5:14).

However, one can have a “seared” conscience (1 Timothy 4:2) so that he no longer feels guilt for sin. We must never allow ourselves to read this point. When we teach, we need to continually emphasize the terribleness of sin so that brethren do not begin to think that sin is inconsequential, develop a casual attitude toward it, and then become calloused about it.

Some Will Bind Where God Has Not Bound

As long as the gospel has been around, man has tried to add more rules to it. The first major controversy in the early church arose because some brethren tried to bind the practice of circumcision on Gentile converts (Acts 15:1-2). When they debated the issue in Jerusalem, Peter said, “Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear?” (Acts 15:10). Those who attempted to make a requirement that God never made were guilty of putting Him to the test.

In addition to circumcision, the Holy Spirit mentioned two other rules that the false teachers had added to the word of God:

• Some were forbidding marriage – Many today want to do the opposite and expand marriage to be for those who have no right to marry one another. We do need to respect the limits God placed on marriage (cf. Hebrews 13:4). At the same time, we must not forbid anyone who has a right to this blessing.
• Some were advocating abstaining from meats – It is fine for individuals to decide on their own that they are not going to eat meat, but this is not a matter of faith (Romans 14:1-3). On matters of opinion, we are not to judge others who do differently than we do.

We need to be content with the rules that God has given in His word. If we go beyond this, we lose our fellowship with Him (2 John 9). John issued this warning at the close of the New Testament: “I testify to everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues which are written in this book” (Revelation 22:18). As preachers, we must not make rules that God never made, nor permit others to do this without opposing their error.

Everything Created by God Is Good

James wrote, “Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow” (James 1:17). The blessings that God provides are a “witness” of His goodness (Acts 14:17). Of course, it is possible to abuse God’s blessings, just as Noah did when he took the fruit of his vineyard, which was “very good” (Genesis 1:31), and “became drunk” and acted shamefully (Genesis 9:20-21). So we need to use the blessings God has given in the proper way, and “in everything give thanks” (1 Thessalonians 5:18).

Conclusion

The Spirit gave some explicit warnings about falling away, false teachers, searing the conscience, and man-made rules in religion. We must remember that everything from God is good, including (and especially) the reward of heaven. We need to remain faithful to Him and not fall away so we can obtain that reward.

The post Point Out These Things to the Brethren appeared first on Plain Bible Teaching.

Paul used this basic principle of growth and maturity as an analogy for our spiritual lives.

“When I was a child, I used to speak like a child, think like a child, reason like a child; when I became a man, I did away with childish things” (1 Corinthians 13:11).

In this article, we will consider some “childish things” we are to put away from a spiritual standpoint.

The Need for Miraculous, Direct Revelation

“Love never fails; but if there are gifts of prophecy, they will be done away; if there are tongues, they will cease; if there is knowledge, it will be done away. For we know in part and we prophesy in part; but when the perfect comes, the partial will be done away. When I was a child, I used to speak like a child, think like a child, reason like a child; when I became a man, I did away with childish things” (1 Corinthians 13:8-11).

In the context of his statement about putting away childish things, Paul was discussing the temporary nature of miraculous spiritual gifts. These would only last until “the perfect comes,” which refers to the completed revelation of God to man.* Until this was completed, miraculous prophecies, tongues, and knowledge were necessary (cf. Romans 1:11).

With the completed word, we have “everything pertaining to life and godliness” (2 Peter 1:3). Through the word, we are able to grow (Acts 20:32), teach (1 Peter 4:11), and test what we are taught (Acts 17:11). We lack nothing that we need in this regard.

However, some are not content with the revealed word of God. They want more. They want there to be more revelation, even though Jude said “the faith…was once for all handed down to the saints” (Jude 3), and Paul warned that anyone who brings a different message from the one revealed by the apostles “is to be accursed” (Galatians 1:8-9). Yet so many people want God to speak directly to them. This is a childish attitude. Instead, we must be mature and be content with what God has revealed.

A Limited Understanding of God’s Will

“Brethren, do not be children in your thinking; yet in evil be infants, but in your thinking be mature” (1 Corinthians 14:20).

Some characteristics of children are to be emulated, and Paul mentioned one of them in the verse above (innocence). Other characteristics are to be avoided, including a limited understanding of God’s will.

Everyone has a period in their life of immaturity in regard to their knowledge of God’s word. Peter described the time of being “like newborn babes, [who] long for the pure milk of the word” (1 Peter 2:2). But everyone should grow out of that into a state of maturity. The Hebrew writer rebuked his brethren for needing “someone to teach [them] the elementary principles of the oracles of God,” even though enough time had passed that they “ought to be teachers” themselves (Hebrews 5:12-14). But in order to teach, we must grow in our knowledge of God’s word.

How can we do this? There are a few practical things we can do:

• Read the word of God – “Until I come, give attention to the public reading of Scripture, to exhortation and teaching” (1 Timothy 4:13). While this verse is specifically about reading publicly, the fact that this is helpful in public proves that it is something we ought to do in private as well. Some people benefit from following a Bible reading plan. But whether you follow a pre-planned schedule or not, the most important thing is maintaining a regular habit of reading the Bible.
• Study the word of God – “Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth” (2 Timothy 2:15). This is more than reading. This involves effort to learn how to handle God’s word aright.
• Meditate on the word of God – “O how I love Your law! It is my meditation all the day. […] I have more insight than all my teachers, for Your testimonies are my meditation” (Psalm 119:97, 99). To meditate on God’s word requires us to commit it to memory, so reading and studying must come first. Once we do that, taking time to sit and think about God’s word will help us deepen our understanding of it.
• Write the word of God – “Now it shall come about when he sits on the throne of his kingdom, he shall write for himself a copy of this law on a scroll in the presence of the Levitical priests. It shall be with him and he shall read it all the days of his life, that he may learn to fear the Lord his God, by carefully observing all the words of this law and these statutes, that his heart may not be lifted up above his countrymen and that he may not turn aside from the commandment, to the right or the left, so that he and his sons may continue long in his kingdom in the midst of Israel” (Deuteronomy 17:18-20). This is something we may not think about, but writing down the Scriptures will help us retain what we read in them. Related to this, it is often helpful to make notes about what we read and study as well.
• Hear the word of God – “Then Ezra the priest brought the law before the assembly of men, women and all who could listen with understanding, on the first day of the seventh month. He read from it before the square which was in front of the Water Gate from early morning until midday, in the presence of men and women, those who could understand; and all the people were attentive to the book of the law” (Nehemiah 8:2-3). We can listen to sermons (whether in the assembly, in audio recordings, or streamed online) or recorded Bible readings as a way to hear the word of God.
• Practice the word of God – “But prove yourselves doers of the word, and not merely hearers who delude themselves” (James 1:22). The more we do the things the Bible teaches us to do, the more we will see the wisdom of God and understand why He told us certain things in His word.

All of that is doable for each one of us. A lack of understanding of God’s will is childish. We must “press on to maturity” (Hebrews 6:1) instead.

Being Easily Swayed by Others

“As a result, we are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming” (Ephesians 4:14).

Christians are like children when they are easily persuaded by false teachers and accept anything that “sounds good.” We are to grow to maturity, and as Paul explained in this context, the church is designed to help this happen (Ephesians 4:11-13, 16).

We are not to believe everything we hear. John warned, “Beloved, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world” (1 John 4:1). We are to “retain the standard of sound words” which was taught by the apostles (2 Timothy 1:13), while false teachers try to lead us to follow a different standard. Of course, there are times when we need to change (if we have a misunderstanding on a topic or believe something in error), but we need to be careful and test what we are taught. Paul admonished the brethren in Thessalonica, “But examine everything carefully; hold fast to that which is good; abstain from every form of evil” (1 Thessalonians 5:21-22).

It is childish to believe everything that is said to us, or to follow someone for frivolous reasons. We must be mature, always holding fast to the word of God.

Being Completely Dependent upon Parents

“For this reason a man shall leave his father and his mother, and be joined to his wife; and they shall become one flesh” (Genesis 2:24).

In marriage, a man leaves his parents and forms a new household with his wife. This principle of independence from parents applies spiritually as well. Moses was raised by Pharaoh’s daughter, yet when he grew up, he “refused to be called the son of Pharaoh’s daughter, choosing rather to endure ill-treatment with the people of God than to enjoy the passing pleasures of sin, considering the reproach of Christ greater riches than the treasures of Egypt; for he was looking to the reward” (Hebrews 11:24-26). We need to have this same independent spirit, especially when it comes to choosing to follow God.

Jesus explained that pleasing God must take precedence over pleasing our family: “He who loves father or mother more than Me is not worthy of Me; and he who loves son or daughter more than Me is not worthy of Me” (Matthew 10:37). Not everyone would follow Christ, and if our family members refuse to follow Him, we must side with the Lord.

Of course, we do want to recognize that children absolutely benefit from godly parents (Ephesians 6:4; 2 Timothy 1:5; 3:15), and this benefit continues into adulthood. But it is childish to rely upon our parents for our faith. Our faith must be our own.

Conclusion

Growing up is a part of life, including our spiritual lives. Let us grow spiritually by being content with the word God revealed, growing in our understanding of it, refusing to be swayed by false teachers, and following the Lord no matter what anyone around us does. Growth is a process. We will not become spiritually mature overnight. We need to work at it every day so that we can please the Lord to the best of our abilities.

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* For a more in-depth explanation about how God’s revelation to man is complete, see this article: Is Divine Revelation Ongoing Today?

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However, his Baptist brethren took exception to his preaching, and he was tried for heresy in December 1842. The charge against him was that he had “run fully into Campbellism” (The Life and Sermons of Jesse L. Sewell, p. 54), a label pejoratively given to those who allegedly followed the teachings of Alexander Campbell (1788-1866), a prominent figure in the Restoration Movement. Peter Ragan, a visiting preacher, offered this definition of “Campbellism”: “It denied faith, repentance and the influence of the Spirit, and made a God of the water” (ibid., p. 54). Sewell dismissed the allegation against him.

“If Campbell lived eighteen hundred years ago, and was the author of the New Testament, he had gotten his doctrine from Campbell, but not unless this is true” (ibid., p. 54).

The biographer added that Sewell indicated that he “did not remember ever to have read a page of Campbell’s writings in his life. He got his doctrine exclusively from the New Testament” (ibid., p. 54). Sewell may have agreed with Campbell, but that did not mean he was following Campbell’s teachings. Those are two very different things.

Today, we occasionally hear religious people charge us with being “Campbellites,” which carries with it the same negative connotation as “Campbellism.” However, whether we agree or disagree with Alexander Campbell is irrelevant. What matters is what the New Testament teaches. This is why Sewell said the only way it could be said that he got his doctrine from Campbell was if Alexander Campbell had written the New Testament!

The reason why “Campbellism” was denounced for making “a God of the water” was Campbell’s teaching on baptism. Because Sewell taught the same thing, he was charged with teaching “Campbellism.” When we teach what the New Testament says about baptism – that Jesus made it a condition of salvation (Mark 16:16), that it is necessary for forgiveness (Acts 2:38; 22:16), that it puts us into Christ (Romans 6:3; Galatians 3:27), that it saves us (1 Peter 3:21), and so on – some may charge us as being “Campbellites,” but in reality, we are simply teaching what the New Testament teaches.

After a delay, the trial concluded two months later, and the Baptists excluded Sewell from their fellowship. John Garrett, the moderator of their meeting, made the announcement and was asked what should be recorded as the reason why Sewell was put out.

Then the clerk asked how to make the record? To which John Garrett responded, make it “for teaching heresy.” To which Jesse replied, “That would be recording a falsehood, and that they could not make a true record in any other way, than by stating that he was excluded for preaching ‘faith, repentance and baptism, for the remission of sins.’” After some discussion it was agreed the record should be so made, which was done. (ibid. p. 55).

This was important. Condemning someone for “teaching heresy” marks them, but does not explain what they were teaching. After all, many doctrines could potentially be labeled as “heresy.” So Sewell pressed them to write down what he actually taught – “faith, repentance, and baptism, for the remission of sins.” This was the same message that Jesus commissioned His apostles to preach (Matthew 28:19; Mark 16:16; Luke 24:47), and the same message that began to be preached on the day of Pentecost (Acts 2:36-38).

This teaches us a lesson about how to address accusations of teaching error. Rather than letting someone label us with a generic term like “heretic” or misrepresent us with a prejudicial name like “Campbellite,” we should, when possible, have them explain specifically what we teach that they disagree with. This will make future opportunities to study the Scriptures with them (or with someone else) more likely and potentially more productive if such studies happen. Instead of allowing them to frame the disagreement in a way that forces us to deny that we have “made a God of the water,” we want an open discussion in which we can positively affirm “faith, repentance, and baptism, for the remission of sins.”

While we may not face a formal trial for preaching “heresy,” we will face opposition for our teaching. Let us make sure we are getting our doctrine from the New Testament, not from any man. And let us call for clarity in any discussions on spiritual matters so that those who are honest will be able to do what the Bereans did and search the Scriptures to determine whether what they have heard is the truth (Acts 17:11).

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