Saints Only Benevolence and the Treasury

Saints Only Benevolence and the Treasury

By the fourth century, the Catholic Church came into being.  The marriage of Christianity and Constantine I, emperor of the Roman Empire (self proclaimed Bishop of Bishops), centralized power and religious domination for the Catholic Church.  Any teachings or people in opposition to this body were persecuted, mocked, and destroyed – right or wrong.  Protestants who looked to the Bible for authority in their lives were given pejorative names such as Lollard, Puritan, Dunkard, Anabaptist.  One of the problems with the giving of names is that good people are frequently mischaracterized and maligned for things they don’t believe.  Liberal, conservative, legalist, anti, non-institutional – these derisive modern monikers also immediately create a mental picture and attitude toward those labeled without first coming to know what they believe.  Consider that congregational bodies are each at different levels of growth trying to earnestly follow the scriptures. They are working toward the same unity of the Faith.  Should they be mocked and ridiculed for being at different levels of growth?  Does this accomplish any purpose of Christ?

The above being said, this article will be about congregations and “saints only benevolence”.  Frequently, this issue is assigned to a labeled group and thus, a great number of other attributes are assigned quite often wrongly.  It has been my experience after over 40 years with the Church of our Lord that “saints only benevolence” is in fact practiced under practically all types of labeled Christian congregations and it will be addressed here as a stand-alone issue not to be associated with any particular group.

To whom to give, how to give, and why to give...

To whom to give, how to give, and why to give…

“Saints only benevolence” is a bit of a misnomer and honestly often a disingenuous statement made to harm Christian character and is ugliness at its core toward our brothers and sisters who have been washed by the blood of Christ.  To date, I have never known any Christian or preacher who does not believe the Bible commands the followers of Christ to aid those who are non-Christians.  The disconnect comes with an earnestly held difference under Biblical authority of a few scriptures and nothing more.  Yet in an era when congregations, aging and shrinking, are regularly failing to evangelize, not dressing modestly, forsaking the assembly, trying to draw with means other than the gospel, and are introducing a wide range of unauthorized innovations into the worship, condemnation and the breaking of fellowship is occurring over “saints only benevolence”.  Let us approach this issue as the Bereans did the words of Paul considering them carefully and desiring to obey the words of God.

Let it be clear as we begin, it has been requested of me that I present a “scriptural, fair, balanced, and kind overview” of this doctrine rather than approach it as an advocate or opponent of it.  So what is presented below is what those who are “accused” of teaching “saints only benevolence” actually teach.  It is not hearsay, guessing, or putting words into others mouths.  Rather what is written below has been reviewed by those teaching it and seen as a proper representation of their understanding of scripture.  May we all find wisdom in asking others what they believe before making assumption.

Let us begin… “Saints only Benevolence” is an issue that is congregational, not individual.  It is completely tied to the congregation’s treasury at large.  Most parties will agree that the purpose of the Church is edification, evangelism, and benevolence.  At the core of the issue, one finds the question: “Is the use of congregational treasury funds limited or unlimited”.  The answer is that it is limited (I Timothy 5).  Specifically, in regard to widows, some are not allowed continual assistance from the congregation unless they are widows indeed and do not have families to care for them.  By necessary inference, it can be seen also that there is a necessity for diligence by any congregation to consider the request or need for assistance and whether or not the one requesting has other means to assist them.  Additionally, widows who are younger and may leave the faith (outside of the church) are not allowed to be assisted.  Note:  Most all would agree they can be assisted by the benevolence of individual Christians.

Giving, as a collective practice of the Church, is acknowledged by all (Philippians 4:14-16, 2 Corinthians 11:7-8, I Corinthians 16:1-2).  It is the wording of the Corinthians passage that comes largely into play for this examination.  A specific collection was being gathered for the saints, none other are mentioned.  Romans 15:25-26 also declares this specific collection was for only the saints (with worry about non-saints of Judea interfering in vs. 31).

It would be wise to ask if there are other passages in relation to the aforementioned specific contribution which implicitly or explicitly authorize giving to non-saints thru a congregational treasury versus through the benevolence of individual Christians.  Two such passages are 2 Corinthians 9:12-13 and Galatians 6:10.  Unfortunately, both sides of the issue claiming authority of the scriptures, come to different conclusions.  We will continue with the “Saints only Benevolence” view.

The first part of 2 Corinthians 9:12-13 declares the aforementioned contribution not only would meet the need of saints, but was in abundance.  The second part of the passage declares the contribution would cause them to glorify God for not only their subjection to the Gospel but also for their bountiful or single minded (haplotēs) fellowship (koinōnia) with them (the saints of Jerusalem) and all (all those saints of Macedonia and Achaia also giving).  From this last sentence, it is argued that the KJV translation “liberal distribution” is properly rendered “single minded fellowship”.  Additionally, there is no word “men” in the original text.  The idea that a contribution is being distributed to saints and non saints is rejected from the text by “saints only benevolence” advocates and done so by relying upon what the scripture says.  Further bolstering this argument, 2 Corinthians 8:4, 9:1, 12, it is pointed out, contextually point to saints not non-saints.

Galatians 6:10 steps away from the specific contribution mentioned thus far.  It is a separate passage said to promote giving to non-Christians.  Recall, neither side of the benevolence issue denies the need for giving to Christian and non-Christian.  Typically, the argument in Galatians hinges upon whether the passage is speaking of individual or congregation action.  It is not argued that the book is written to Churches, as many of the New Testament epistles are.  However, it is not honest to declare the book was written in regard to only collective congregational actions and does not address individual Christian actions.  The specific context of the chapter needs to be examined as should be in any case.  In chapter 6, it can be seen:

Verse 1 – “if a man be overtaken in a fault, ye which are spiritual, restore such an one”

Verse 2 – “Bear ye one another’s burdens”

Verse 3 – “if a man think himself”

Verse 4 – “let every man prove his own work”

Verse 5 – “every man shall bear his own”

Verse 6 – “Let him that is taught”

Verse 7 – “whatsoever a man soweth”

Verse 8 – “he that soweth to his flesh”

Verse 9 – “let us not be weary in well doing”

Verse 10 – “As we have therefore opportunity, let us do good unto all”

Whether or not one agrees that verse 10 is a command to the churches regarding individual behavior, it is asserted the majority address individual actions.  Additionally, the issues are spiritual ones, not financial / physical.  Scripture isn’t stretched nor is there a following of manmade tradition to come to this conclusion.  If you believe in “saints only benevolence”, this passage would not provide clear evidence that the congregational treasury can be used for anyone outside the Church.  In fact, the treasury isn’t even in this context.  Thus, why change your stance on the treasury at this point, especially, when the Christian wants to do all things by the authority of God?

Why would God not want giving to non-saints from the collective treasury?  Scripture has been mentioned in regard to a future forward look at young widows or those with family.  Should the church be burdened with those out of the faith or with other worldly means?  The fact is that the church is limited in its use of the treasury.  If it helps anyone and everyone, then how will that impact the preacher or many preachers who it could assist in sharing the gospel and not living hand-to-mouth.  How would it impact the ability to aid an elder worthy of double honor?  If congregations simply helped every needy saint within their walls, the treasuries would likely always be empty.  Is that what God designed?  God is a God of common sense and compassion.  He instructs His people to care for the world, but in limited scope.  These funds must be handled wisely.

“Saints only Benevolence” beliefs are based on scriptural reasoning and motive.  Those holding these beliefs encourage Christians to give of themselves to the world.  They don’t hate orphans or widows.  They want to serve God and do so under full faith.  Belittling, condemning, or withholding fellowship from these brethren will certainly not help anyone see the scriptures another way.  It may be argued that the withholding of fellowship is one sided, but brothers, that is not accurate.  If you reach out in a Christian manner, you will oft be received in the same.

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Waiters in a Heavenly Restaurant

Waiters in a Heavenly Restaurant

It was his first full-time job, and because of his friend’s help, he was able to be employed at a really nice restaurant. His first customer ordered a salad with lots of dressing, a steak that was very rare, a loaded baked potato, a large glass of sweetened tea and a dessert of that famous chocolate cake with hot fudge in the middle and covered with ice cream.

Will we fulfill the orders?

Will we fulfill the orders?

The order was not that hard to understand, but as the young man went toward the kitchen, he began thinking of how unhealthy the food was for his customer who was obviously overweight. So, he substituted steamed broccoli for the salad and a much smaller steak which definitely would not be rare since he never liked his own steak cooked that way. He made some changes in the potato—it was baked, but he removed all the butter, sour cream, bacon and cheese from it. He changed the sweet tea to water and decided his customer just did not need so rich a dessert.

Your response? He has no right to do that! His responsibility is to listen to the customer and bring everything that is ordered in exactly the way it is ordered. You would be right about that. Servers are to serve. In one sentence, that says it all. Servers are to serve.

Now, think about how parallel the life of this young man is to us in our relationship to God. When Satan tried to change the worship life of Jesus, the Lord replied, “You shall worship the Lord your God, and Him only shall you serve” (Matt. 4:10). Worshipers of God are servants. We are servants of God, and we only serve Him.

How tragic it is that we lose sight of this. We come into the presence of the “Heavenly Customer” and find out what he wants. He defines true holiness, and we walk away thinking we have a right to redefine it. We are like that young man who thought he knew more than his customer. We are servants of the King of kings and the Lord of lords. We let Him tell us what holiness is. We are the sheep, He is the Shepherd.

This “Heavenly Customer” defines marriage; He defines morality; He defines how we deal with enemies; He defines worship; He defines purity and every aspect of our lives.  Our relationship to Him is to simply ask what He wants and bring that to Him. By the way, that “Customer” tells us often not to change the “order” by adding or subtracting anything from it (Rev. 22:18-19; Gal. 1:8-9).

Look at all the confusion there is in our religious world. Have you thought this may have come about because far too many “servers” are changing what the “Customer” ordered? God, help us all to let You define holiness, morality, purity and every aspect of our lives. We are servers!

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Paul and the Judaizer

Paul and the Judaizer

Paul did not write to answer the hedonist, humanist, secularist or pagan. His primary opponent was not a Calvinist, “Faith-Only”-ist, Catholic, or any flavor of Protestant. The opposition to his mission came from one primary source – the Judaizing teacher. They were the church’s early Pharisees. Many of them had been Pharisees before becoming Christians. Acts 15:5 identifies their origin with converted Pharisees. Their rule and works based theology did not change when they became Christians. Jewish Pharisees simply became Christian Pharisees. It is their works-based theology that Paul is denouncing in most of his writings.

Who was Paul's opponent?

Who was Paul’s opponent?

The primary imagery he uses to draw the distinction between the true gospel he was preaching and the counterfeit gospel of the Judaizers is his use of the couplet “flesh/spirit.” Just as Jesus condemned the Pharisees for their focus on the “cleansing” of the outward man while neglecting the inner man (Matthew 23:25-26), so Paul understood the Judaizer’s Pharisaical doctrine was rooted in the control of the flesh. However, the true gospel brought by Paul and confirmed by the signs of the Holy Spirit required the engagement of the human spirit to effect lasting spiritual transformation and freedom.

Fleshly Christians and Spiritual Sinners

Many interpretive approaches create a barrier between flesh and spirit that is either identical to or coincides with the barrier between saved and lost.  The Calvinist has the “fleshly” man as the depraved, unregenerate man and the “spirit” man as the man upon whom the Spirit has directly quickened and illuminated his heart. Inside the church, many of the understandings of the influence of the Spirit place the fleshly man outside the church and the spiritual man inside.  Romans 8:9-11 is the most common passage used to support this understanding.

However, both approaches have difficult passages with which they must contend. Throughout the New Testament examples abound of “spiritual” people who have no contact with the Holy Spirit and “fleshly” people inside the church who possess all His blessings.

Consider the “fleshly” people in the church:

  • The saints of 1 Corinthians 3:1-2 were acting as “people of the flesh” for they were “still of the flesh.”
  • In Galatians 5-6 the saints of that region were turning to a “fleshly” life. Paul’s warning to them is not to “be deceived” by that path of life.  If they sowed to the flesh, they would from the flesh reap corruption (Galatians 6:7-8). Galatians describes Christians living after the flesh.
  • Even in Romans 8, the same warning is given. The Roman Christians are being warned not to live as “debtors to the flesh” (Romans 8:12-13).

Paul attributes the jealousy and strife in Corinth to the immature, fleshly approach of the saints there.  That fleshly-based strife and/or immaturity is also described throughout James, Hebrews, and other epistles.  The New Testament is full of “flesh-minded” Christians. By most interpretive approaches that should not be possible.

Consider also the “spirit-minded” sinners in the New Testament:

  • In Matthew 13, the “good soil” in parable of the Sower is “good” before the seed (i.e. the word of the kingdom”) ever touches it.
  • In Luke 7:9, the “out of covenant” Roman centurion had a faith that Jesus had not found “even in Israel.”
  • In Matthew 15, the Canaanite woman is told by Jesus that her faith was “great.”
  • Cornelius is called a “devout, upright, and god-fearing” man well before his hearing of the gospel (Acts 10:2, 22).

In both lists, each one of these people is an outlier to either the Calvinistic model or many “personal indwelling” models of interpreting “flesh/spirit.”  If “flesh” means “out of covenant” and “spirit” means “in covenant,” then none of these people should exist.

But since they do all exist in scripture, it demands that both of those interpretive approaches should be reconsidered.

Flesh/Spirit in Romans

Recognition of Paul’s true opponent in his writings has the largest interpretive impact in Romans. Most every commentator approaches Romans as if Paul is discussing the alien sinner vs. the Christian (Franklin Camp’s excellent essay on Romans 8 in his book “The Work of the Holy Spirit in Redemption” being a notable exception). That is not his argument. His argument is against the Judaizer. It is the works-based theology of the Judaizer that, in the first-century, would have been the voice complaining about Paul’s preaching of righteousness “apart from works” (Romans 4:6). Paul’s inclusion of the Gentile’s within the scope of “his” faith-based gospel struck right at the heart of the Judaizistic gospel. It is they who sought to place a works-based burden upon the Gentiles about which Peter says:

Now, therefore, why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear? But we believe that we will be saved through the grace of the Lord Jesus, just as they will (Acts 15:10-11).

He viewed the Judaizers theology as a yoke, a bondage, being placed upon the Gentiles that even no Jew had been able to bear [In passing, one should carefully note how heavily Paul relies on the yoke, bondage, and slavery imagery throughout Galatians and Romans. That is no coincidence.]. The Judaizers viewed Paul’s message as one of loose morals and easy salvation.  It is they who are the most logical opponent of Paul who would argue that he was preaching that men should do evil that good may come (Romans 3:8) or that he was encouraging men to continuing in sin (as opposed to submitting to their interpretation of the Law of Moses) that grace may abound (Romans 6:1).

Our exposition of Romans will find more truth when we see Paul’s defense of the gospel against a first-century false doctrine than to apply it universally to modern errors. This is especially true in Romans 7-8. Paul’s description of the war of the flesh and spirit is not addressing Calvinism and Arminianism or any like thing.  His man of the flesh is not a hedonist and his man of the Spirit is not a reference to the nature of the personal indwelling of the Holy Spirit. The “two men” of these chapters are the same two men one finds in 1 Corinthians 2-3 and throughout the book of Galatians. Paul is using the same imagery to defeat the same doctrine in all three books. That man is the Judaizer. The man of the flesh, the carnal man, and the natural man are all the same person. He is the man who lives after the works-based philosophy embodied by the Pharisaical Judaizer. The man of the spirit is the man who had understood the teaching of the gospel brought by Paul and has rejected that philosophy of works.

Sometimes “Spirit” Means “spirit”

It has been my experience in teaching on Galatians and Romans that the biggest obstacle I have encountered is every time a student sees the word “spirit,” he/she immediately assumes the reference is to the Holy Spirit. This tendency is only strengthened when the editors/translators of the student’s version of the Bible decide to capitalize the word “Spirit” [That is always a translational choice as the early Greek manuscripts provided little guidance parallel to the English practice of capitalization.].

One must be open to seeing that sometimes Paul is not speaking of the effect of the Holy Spirit’s work, but of the ability of the human spirit to be holy. Admittedly, properly identifying Paul’s meaning in each instance of the word “spirit” is challenging.  However, simply taking the word “spirit” every timeit occurs as a reference to the Holy Spirit is an approach that is too limited to provide a reliable and consistent exposition of the text.

Galatians 3:2-5 – A spirit/Spirit Example

While this article is too brief to address individual examples, it will look at one passage to provide an important reminder about Paul’s appeals to the Holy Spirit. Paul’s “trump card” over the Judaizers was the visible manifestation of the Spirit’s gifts in his ministry and in the lives of those would obeyed because of his preaching. Notice the structure of Galatians 3:2, 5:

  • 3:2 – Receive the Spirit – Works of the Law |Hearing of Faith
  • 3:5 – Supplies the Spirit (Works Miracles Among You) – Works of the Law |Hearing of Faith

In both questions there is a distribution of the Holy Spirit that the Galatians would know when and how that distribution began. Verse 5 provides insight into what that manifestation of the Spirit was – “And works miracles among you). Paul “supplied” the Holy Spirit to the Galatians and they “received” the Holy Spirit from him. That transaction was evidenced by the ongoing presence of the spiritual gifts among the Galatians. Paul then provides them two options as to the source of that demonstrable power among them: 1) The Works of the Law (That is, the counterfeit gospel of the Judaizer); or 2) The Hearing of Faith (That is, the true Gospel of Jesus Christ taught by Paul).  Paul is certain the Galatians would be able to know the true answer because the presence of the prophetic Spirit among them was providing the spiritual gifts the early church needed. The gospel of the Judaizer provided no such evidence.

However, notice the question in between verses 2 and 5: “Are you so foolish? Having begun by the Spirit, are you now perfected by the flesh?” Most Bibles capitalize the word “Spirit” here and most students understand this also to be a reference to the Holy Spirit.  But at least two things are different about verse 3 than verses 2 and 5:

It Is “Spirit” not “THE Spirit.”

In verses 2 and 5 the Greek text has a definite article present before the word “spirit.” That definite article is missing verse 3. As one looks more closely at that structure throughout Paul’s writing, he will find that to be a common structure.  For example, several times in Romans 8, Paul will use the word “spirit” twice in a sentence – once with the article and once without.  While it would be overly simplistic to make a blanket assertion about that tendency; at the least, it should cause expositors to stop and examine if it is possible that Paul might be speaking of two different “spirits” in the same context. Could he be speaking of the human spirit’s ability to follow the teaching of the Holy Spirit – “but those who live according to the [definite article is absent in Greek text – jj] Spirit set their minds on the things of the Spirit (Romans 8:5).

It Has Two Parts Not Three Parts

There is also a structural difference between verse 3 and verses 2, 5.  Verses 2 and 5 have three parts.

  • A Result: Receive/Supply the Spirit
  • Option #1: The Works of the Law
  • Option #2: The Hearing of Faith

Verse 3 has only two parts.  There is no result upon which the question is based.  Additionally, the two options have changed.  The “works of the Law” and the “hearing of faith” are missing.  It is a simple choice of spirit/flesh.  Again, most commentators and students conclude that verse 3 is also a reference to the Holy Spirit. Then, depending on their broader doctrinal beliefs, they described the “flesh” in varying degrees of depravity.

However, that not only fails to address the grammatical difference just noted, it also does not fully account for the context surrounding the passage. The Galatians were being “bewitched” to turn away from the gospel – but by whom?  It was the Judaizer.  As the Galatians struggled against those false teachers they were being persecuted and manipulated (Galatians 4:17, 5:10-12). It is that persecution that Paul addresses in 3:4: “Did you suffer so many things in vain – if indeed it was in vain?” Verse 4 is the follow-up question to verse 3. The choice they made in verse 3 led directly to the persecution they were suffering in verse 4. Paul’s point is that by turning to a system of being “perfected by the flesh,” they were invalidating the choice they had made to “begin in the Spirit.”

But what was that choice?  It was to obey the gospel that was brought to them by the apostle who supplied the Holy Spirit to them? But then, how does one make that choice – what part of man must respond in faith to the preached gospel?  It is his spirit.

One’s turning to the gospel is never a choice of the flesh.  It is always a choice of the spirit. Paul’s gospel focused on a transformation of the human spirit.  That is its beginning and ending point.  The spirit’s transformation will lead to a reformation of the deeds of the flesh.  The Pharisaical doctrine of the Judaizer sought to “perfect” the flesh by a works-based righteousness appealing to the works of the Law. According to Paul, that approach is of “no value in stopping the indulgence of the flesh” (Colossians 2:23).

In summary, Galatians 3:3-5 shows us both uses of “spirit” in the writings of Paul.  The “spirit” of man is the beginning point of his walk of faith.  That spirit must be engaged and seeking to be transformed.  It must be “sown” to and cultivated (Galatians 6:8). Most often, Paul appeals to the Holy Spirit to provide evidence to the validity of this form of spiritual growth taught in the gospel.  The presence of the Holy Spirit’s power among the early Christians demonstrated that Paul’s approach to spirituality was the God-endorsed approach.  The fact that the flesh-focused efforts of the Judaizers lacked that endorsement from the Holy Spirit proved to the early church – especially in Rome and Galatia – that it was safe to turn away from the efforts of the Judaizer.

Conclusion

It is critical never to lose sight of Paul’s opponents in his writings. So often, we pull his writing forward to us so quickly we lose sight of the first-century battle he was actually fighting. In so doing, we rob ourselves of important expositional tools to make sense of his words.

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Are you in Spiritual Training?

Are You Spiritually Fit?

The Scriptures remind us: “while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come.” (1 Timothy 4:8; ESV)

Pictures of athletes, ads for physical fitness products, encouragements to maintain a healthy lifestyle: the world is full of constant reminders of the value of taking care of our bodies and the benefits of exercise. And while this is of some admitted value, how much more important is it to take care of our souls?

Are you in Training? Are you fit?

Are you in Training? Are you fit?

Athletes who wish to win contests, as well as those individuals who simply want to be reasonably healthy and fit, recognize that such a goal is not to be met by sitting on the couch, wishing for the body to be muscled and ready. There is a regime that must be followed, discipline that must be maintained, a consistency required in behavior, diet and practice. The Bible mentions this in comparison to what God expects of Christians: “And everyone who competes for the prize is temperate in all things. Now they do it to obtain a perishable crown, but we for an imperishable crown.” (1 Corinthians 9:25)

Olympic athletes and sports stars might win prizes, or obtain money for their deeds, but those prizes, no matter how grand are only temporary. Records that are broken by one are destined to one day be broken by another. And, no matter how well you train, how often you exercise, or how closely you monitor your diet, your body still gets old, decrepit and eventually dies.

On the other hand, the prize for being spiritually fit is eternal, imperishable, and can never be taken from the one who gains it.

To this end, the conscientious and wise individual should recognize the importance of being spiritually fit, pursuing a standard of godliness that meets with Divine approval. If you would be spiritually fit, let us recommend a few basic “exercises” that you should add to your daily spiritual workout.

First – spend time in God’s word. The righteous man meditates on God’s word day and night and in so doing is blessed. (Psalms 1:2) God’s word teaches us about salvation, admonishes us when we falter, and strengthens us to do all the other activities God expects out of us. (cf. 2 Timothy 3:15-17) The individual who neglects the Word finds themselves spiritually weak. Those who crave the Word, and turn to it will find themselves growing stronger spiritually (cf. 1 Peter 2:2)

Second – spend much time in prayer. The Bible counsels us to pray without ceasing and to be vigilant in our prayers (cf. 1 Thessalonians 5:17; Colossians 4:2). In prayer, as we focus on God and His will for us, the child of God can find forgiveness (cf. 1 John 1:7-10), strength (cf. Ephesians 3:14-16, 20), wisdom (cf. James 1:5-8), and healing (cf. James 5:14-16). If we cease to pray, we shall drift further and further from God.

Third – spend time singing spiritual songs. While singing does not get as much press as study and prayer, it should still play a vital part in our daily spiritual regime. In singing hymns, we not only praise God in worship, but mentally reinforce spiritual lessons and ideas (cf. Colossians 3:16). Singing is a reflection of our joy (cf. James 5:13), and through singing, our joy and thanksgiving is made stronger. Those who refuse to sing to God are only weakening themselves.

Fourth – spend time with God’s people. Too many think they can be spiritually strong on their own, ignoring the wisdom of God who adds the saved to the church for a very good reason (cf. Acts 2:47). God designed the church as a way of encouraging and strengthening the saints (cf. Hebrews 10:24-25) Those that neglect assembling with others of like-precious faith, are going to find themselves more easily succumbing to sin (cf. Hebrews 3:12-14)

Fifth spend time actively doing good works. No athlete becomes a champion by accident. No Christian accidently stumbles into spiritual growth. Rather than waiting for opportunities to do good to arise, we should be actively seeking them out so that we might exercise our spiritual talents. (cf. Hebrews 5:14) Nobody gets to be either a star athlete or a star Christian without practice.

Finally, let us always keep in mind the goal. Let’s remember the words of the apostle Paul, who, at the end of his life, could write: “I have fought the good fight, I have finished the race, I have kept the faith.  Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing.” (2 Timothy 4:7-8; NKJV)

 

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Fall away from Grace?

Falling from Grace

The letter to the church at Galatia is one of the earliest, if not the earliest, of all the New Testament epistles. It was written because so many were being led astray from the faith so soon after having been converted to Christ (1:6). Paul warns the church to count such false teachers who lead people away from the faith in Christ as accursed (1:8). Important to this discussion is the idea taught by some that once saved you cannot fall away. Paul didn’t know this, neither did the Spirit teach it.

Once saved always saved? Or what the Bible says?

Once saved always saved? Or what the Bible says?

Faith and obedience are intrinsically tied together not only when one comes to be in Christ through baptism (3:26–27), but also in remaining faithful in Christ (5:7). Also, Paul instructs those who are spiritual to “restore” any who fall away (6:1).
Seek to please God (1:10). Give no place to the false teacher (2:5). Bear each others burdens (6:2). Prove yourselves (6:4). Do good, and sow to the spirit to ensure everlasting life (6:7–10). Be faithful.

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