Following this foundational meaning, in Acts 21:24, when Paul returned to Jerusalem, James spoke to him about the rumors that had reached the assembly concerning him. They were informed by Jews of Asia that Paul was teaching the Jews to forsake Moses and no longer circumcise their children. So that Paul could prove to the assembly in Jerusalem that he stepped according to the Law—for there were many among them who were zealous for the law—James encouraged him to pay the expenses of a few men who were under a Nazarite vow so they could fulfill their vow.

Similarly, in Romans chapter 4, Paul explains that righteousness accounted by faith is not just for the seed of Abraham. Abraham was saved when he was uncircumcised. The sign of circumcision was given as a seal of the righteousness of faith, that he might be the father of all who believe; both circumcised and uncircumcised. This happiness of the righteousness of faith is therefore to all who step in the same footsteps of faith (Romans 4:12).

Building upon this, in Christ Jesus, neither circumcision nor uncircumcision avails, but the new creation. This is the new creation that God made when He raised Christ from the dead, in which Christ is the head and the Church the body (Ephesians 1:22-23). Peace and mercy are upon those who step according to this standard (Galatians 6:13).

In the context of maturity, those who are mature should have the same mind as Paul, who desired to be found not having his own righteousness, which is based upon law, but the righteousness through faith in Christ Jesus. This is a righteousness that comes from God on the basis of faith. With this mindset, those who desire to mature press on, on the basis of the high calling in Christ Jesus. Thus, to the degree we have matured, let us step by the same standard (Philippians 3:16).

In summary, walking is a general way we conduct our lives. Stepping is carefully following a track that has already been laid. Since we live by the Spirit, we should also take each step by the Spirit (Galatians 5:25). Thus, each of our steps concerning our conduct is taken with consideration and focus as we press on towards maturity in Christ. We press on because of the high calling we have in Christ, not seeking our own righteousness, but abiding in the righteousness we have in Christ.

And Abraham said to the King of Sodom, “I have lifted my hand unto the LORD, God most high, possessor of heavens and earth, that I will take nothing from a thread to a sandal strap, and I will not take from anything that is yours, and you will not say, ‘I have made Abram rich’— except only that which the young men ate, and the portion of the men who went with me Aner, Eshcol, and Mamre; let them take their portion.” Genesis 14:22–24.

Abram refused to take the spoils of war, for he had lifted his hand to the LORD concerning victory over the kings who sacked Sodom and Gomorrah. Abram would not have the king of Sodom laying claim to the reason for his wealth.

It is interesting to note that Abram is not a saved man at this time. He knows of God and God has spoken to him, but he has yet to take God at His Word. When God told Abram to leave his family and country, although God promised personal protection, he did not fully follow God’s instructions (Genesis 12:1). Abram first went to Haran with his father and nephew (Genesis 11:31). After Terah passed away, Abram left Haran with Lot (Genesis 12:4). At this time, Abram was not walking in faith before God. It is not until Genesis 15:4, after God promises Abram a seed, that he expresses faith in God’s word and is saved (James 2:23; Romans 4:3).

Abram understood the negative ramifications the King of Sodom would have on his reputation if he took the spoils of war. As he went out to war, he swore to God that if he had victory, he would not take any of the spoils for himself. Abram kept his word, giving only to the men of war who came with him and offering a tenth of the spoils to God through Melchizedek.

Or do you think little of the riches of His kindness and the forbearance, and long-suffering, not knowing that the kindness of God leads you to a change of mind? (Romans 2:4).

In Romans chapter 2, Paul challenges the Jews’ belief that they are exempt from God’s judgment. In verse 3, Paul addresses the Jew who thinks he can judge others while doing the same things. This Jew perceives that he can logically escape the judgment from God while condemning others. In verse 4, Paul addresses the attitude towards God’s kindness that leads to repentance, not the fear of judgment.

Kindness is a friendly disposition. Although this word is often mistranslated as ‘goodness’—doing what is beneficial—kindness relates to making others feel at ease through a helpful, friendly attitude. Thus, it was not a display of God’s goodness, but His kindness that leads men to a change of mind concerning salvation. When the kindness and fondness of man from God our Savior appeared, it was not by works of righteousness that we have done, but according to His mercy (Titus 3:4–5).

Those who think little concerning God’s kindness seek to persuade men through fear of judgment and condemnation. However, it is God’s kindness—an expression of His love—that truly saves us. Kindness is an aspect of love (1 Corinthians 13:4). In God’s expression of love towards the world, He gave us a savior (John 3:16). Therefore, as the elect of God, let us put on kindness, humility, objectivity and long-suffering so that those who are unsaved may be brought to a change of mind through kindness, not fear (Colossians 3:12).

You are the salt of the earth, but if the salt becomes stale, by what will it be salty? It has no strength, except to be cast out to be trodden under the foot of men (Matthew 5:13).

In Jesus’ declaration of the Kingdom of the Heavens to the Israelites, He describes the nation of Israel as the salt of the earth. The world has not been destroyed because of the land promise God gave Abraham in Genesis 15:18–21. God cannot lie. Therefore, Israel must receive the land, and the earth is preserved in accordance with His promise to Abraham. In Luke 14:33–35, the Jew who does not forsake all to follow Christ is like salt that has lost its essential quality to preserve.

When it comes to salt and the grace believer, Paul instructs the Church to always speak with grace, seasoned with salt (Colossians 4:6). The concept of “seasoned” in this context means a purposeful application. The grace believer’s words are to be prepared to meet the need and to preserve peace when possible. This is not about making something palatable. “Palatable” is conveyed by either the term ἡδύς (hēdýs), meaning sweet or pleasant, or εὔγευστος (eúgeustos), meaning pleasant or acceptable to the taste. Neither of these words occurs in Scripture. Grace is an attitude that gives a benefit without considering merit. Therefore, the Christian speaks in a way that represents who he is in Christ, not based on the value of the listener. Along with grace, his words must be prepared to meet the need. The focus of salt in Scripture is to preserve, not to make something palatable. The Church’s promises are heavenly, not earthly (Philippians 3:20). Therefore, the Church is never described as the salt of the earth.

In Matthew 5:13, Jesus describes salt as losing its preservative power. He uses a word that means to become foolish, dull, or sluggish. This same word is used in 1 Corinthians 1:20 to describe the wisdom of this world. God has made the wisdom of this world foolish. This means it has lost its essential quality to preserve. This type of foolishness is found in those who reject God but consider themselves wise (Romans 1:22). Similarly, the Jew who does not follow Him—the promised Messiah—is foolish and has lost his essential purpose for belonging to the people of God.

If someone corrupts the Holy of Holies of God, God will corrupt that one. For the Holy of Holies of God is holy, which you all are (1 Corinthians 3:17).

Since our bodies are the Holy of Holies, we are obligated to treat them with honor. If someone degrades this holy body, that person will face consequences. This degradation, which can manifest in character, institutions, or environment, is the process of self-destruction or contamination (1 Corinthians 3:16).

This corruption stems from being in bad company. This type of a relationship degrades useful habits (1 Corinthians 15:33). False teachers cause this type of corruption in the minds of believers, turning them away from the simplicity that is in the Christ (2 Corinthians 11:3). The Christ refers to the new creation God made when He raised Christ from the death (2 Corinthians 5:17), in which Christ is the head and the Church is the body (Ephesians1:22–23). In the body, we are all equal. The doctrine of the Nicolaitans separates the clergy from the people, degrading the mind concerning the proper relationship the Church has with its Pastor. False teachers also corrupt themselves, speaking blasphemy of things they do not understand and going after the way of Cain and the error of Balaam for profit (Jude 10–11).

Since we are the Holy of Holies, we are to put off the conduct of our former man—who we were in Adam—which is degraded or ruined by its strong desires (Ephesians 4:22). In contrast, the grace believer is to be renewed in the spirit of the mind, putting on the new man, who was created according to God in righteousness and piety of the truth (Ephesians 4:23).

We, of the Church, are to know how to properly possess our own vessel in honor, not in the passion of strong desires like the Gentiles (1 Thessalonians 4:4–5). When a Christian uses his body in a manner that degrades it, God will permit the ruining of the flesh to stop them from the degradation of His temple. This type of ruin comes from marking the body, using the body in fornication, the bad company we associate with, and anything else we permit our bodies to be used for that relates to the unsaved and their strong desires.

Let us put off the practices of the old man, recognizing that we belong to God and treat our bodies with honor and respect for who we are in Christ. With this mindset, we will stop ruining the body, which is the Holy of Holies of God.

All sin has a quality of unrighteousness, and there is a sin not facing death (1 John 5:17).

Unrighteousness is a broader term. It covers trespass, which a decision in the mind to do wrong. It also covers sin, an act of lawlessness, and transgression, a violation of law. Not all sin results in the physical death of a grace believer. However, there is a sin that leads to death. Therefore, the grace believer should put to death the practices of the flesh and separate from them in order to live (Romans 8:13).

Sin is an action (1 John 3:4). It also includes failing to do what is known to be proper (James 4:17). Unrighteousness includes both mental decisions and actions. Sin always happens outside the body, so what is in the mind is different (1 Corinthians 6:18). James 1:14–15 explains how sin develops: A temptation is offered, the person accepts the desire, and thus conception happens. And then chooses to fulfill it, which births sin. If nothing stops this, the decision turns into sin. There is a difference between trespass and sin (Ephesians 2:1). Adam’s sin caused physical death (Romans 5:12). His trespass caused spiritual separation from God (Romans 5:17).

Do not let poor translations of Matthew 5:27–30 mislead you about the truth. Sin is an action, not merely a thought or a decision to do wrong. A man who glances at a woman for the purpose of committing adultery scandalizes himself. This passage does not say he sins because the act was not committed; it says the thought occurs in his heart. The man offends the moral code in his heart. Context is important. Jesus spoke here to Jews about the Kingdom of the Heavens, not to grace believers. Applying this to a Christian would be like saying the Church must offer animal sacrifices according to Mosaic law. Today, God is not counting trespasses (2 Corinthians 5:19). In the Millennial Kingdom, Israel will have a new heart, righteousness will rule, and Christ will not allow those who practice lawlessness or scandalize to remain in His kingdom (Matthew 13:41).

Unrighteousness is a bigger term. It includes mental activity, sin, and actions that are not sinful but are still unrighteous. Therefore, it is wise for the grace believer to learn how to set his mind to prevent unrighteous thoughts from taking root. When the mind is focused on things above, the Christian can tell which thoughts are temptations from one of his three enemies and can reject them by using the right defense (Colossians 3:1–3). This requires walking by the Spirit. This means seeking out and fulfilling the desires from the Holy Spirit, so that the desires from the flesh are never worked out to sin (Galatians 5:16–17).

Their zeal for you is not proper, but they desire to shut you up in order that you are zealous for them (Galatians 4:17).

The saints in Galatia were being persuaded away from the truth of the Christ by men from Judea. These men taught that unless they were circumcised, they could not be saved. Their purpose was not about salvation, but to shut up the saints under the bondage of law and tradition for the purpose of only following them. These false teachers set themselves up as fathers of the faith in order to produce zeal in the hearts of those who follow them. This type of zeal negatively impacts the believers, for they will blindly follow the one seeking to keep them in bondage. In light of this, it is important to consider what kind of zeal is truly proper and beneficial.

It is proper to be always zealous in proper things (Galatians 4:18). Doing what is proper is not found through our flesh (Romans 7:18). For a grace believer, abiding by the law is not proper because the law is not out from faith (Galatians 3:12). Therefore, let us fight the proper fight, taking hold of the eternal life we have in Christ (2 Timothy 4:7). In our daily struggle, let us be zealous for proper works done out from faith, not dead works of the law (Titus 3:14; Hebrews 6:1; 9:14).

Then Melchizedek, king of Salem, brought out bread and wine, and he was a priest belonging to God Most High. And he blessed him, and he said, “Blessed is Abraham belonging to God most high, Possessor of heavens and earth. And blessed is God most high, Who delivered your enemies into your hands.” And he gave him a tenth from all (Genesis 14:18–20).

In the thirteenth year, the kings of the valley of Sodom who served Chedorlaomer rebelled against him (Genesis 14:4). In the fourteenth year, Chedorlaomer and the kings with him fought against the Rephaim in Ashteroth, Karnaim, Ham, and Shaveh Kiriathaim (Genesis 14:5). These are the giants that roamed the earth before and after the flood who were a perversion of the human nature created by fallen angels propagating with the women of men (Genesis 6:4). Until David’s days, these abominations still roamed the earth.

During Chedorlaomer’s battle with the Rephaim, the king of Sodom and his allies went up against Chedorlaomer and the kings with him. It was four kings against five (Genesis 14:9). The king of Sodom and his allies lost the war and fled. Chedorlaomer then took possession of all the goods of Sodom and Gomorrah, along with the people (Genesis 14:11). Among those taken was Lot, Abram’s nephew (Genesis 14:12).

To rescue Lot, Abram took the trained men of his house and fought against Chedorlaomer, defeating him and the kings with him (Genesis 14:14–15). Abram then brought back all the possessions and people who were taken captive (Genesis 14:16).

Upon Abram’s return, Melchizedek, the King of Salem, who was a priest of God Most High, came out with bread and wine. Melchizedek blessed Abram and God for delivering Chedorlaomer into his hands. Abram gave a tenth of the spoils of war to Melchizedek in response. The tenth Abram gave to Melchizedek had nothing to do with the tithe of the Mosaic Law. Abram gave this willingly, from the spoils of war. By offering Melchizedek a tenth, Abram showed that Melchizedek was greater than himself (Hebrews 7:1–4).

In some of the parables, Jesus uses the word “wrong” to describe the characters of those who are acting in an unrighteous manner. In the parable of the landowner who planted a vineyard and leased it out to vinedresser, their conduct towards the owner was wrong (Matthew 21:33). The owner sent his servants to collect the wine, but the vinedressers beat, killed, and stoned them (Matthew 21:35). When the son of the land owner came, they decided to kill him so they could take possession of the vineyard (Matthew 21:38). These men who are were morally corrupt in their conduct would face the wrath of the land owner (Matthew 21:40–41).

A lack of moral character comes from the heart of a man. Wrong reasonings, malignant wrong, theft, senseless slaughter, adulteries, fornications, and all manner of malignant character come from within (Mark 7:21–23).

When the Jews (leaders of Israel) sought to condemn Christ to death, they turned Him over to Pilate, for they were not permitted to put a man to death. Out of envy, just as the parable of the landowner expresses, the leaders of Israel betrayed Christ. Pilate examined Christ, but found no wrong in Him. Wishing to release Jesus, Pilate followed the tradition of releasing a prisoner just before the Passover. He brought a very wicked man who was involved in murder and insurrection, desiring that the people would choose Jesus over Barabbas. Three times, Pilate asked the crowd concerning what wrong Jesus had done, but their cries prevailed, so he condemned an innocent man to death (Luke 23:22).

Wrong may also be used to describe harm to a person. In Philippians, where Paul and Silas were illegally thrown into prison, during the night while they were singing to God, the prison doors swung open. The prison warden saw this and assumed all the prisoners had escaped. Knowing he would face the wrath of the leaders of the city and be killed for their escape, he drew his sword to end his life. However, Paul called with a loud voice telling him not to harm himself, for no one had fled (Acts 16:28). When Ananias was instructed by the Lord to go to Saul, he expressed his concerning for he had heard of all the harm Saul had done to the saints (Acts 9:13). While on the island of Malta after a shipwreck, Paul was bitten by a poisonous snake while gathering wood. He shook off the snake and suffered no harm (Acts 28:5).

In the Christian life, doing wrong is to be rejected because it does not relate to the new life we now have in Christ. It is an absurdly slanderous saying to do wrong so that good may come (Romans 3:8). When it comes to wrong done to the saints, he is not to respond in kind. Rather, he is not to give wrong for wrong (Romans 12:17). Instead, he is to overcome wrong with what is proper (Romans 12:21). Love will not do wrong to another person (Romans 13:10). Even under the Mosaic law, if the Jews loved their neighbor as themselves, they would not do wrong to them. The grace believer is to express God’s quality of love towards other believers by being filled with the Holy Spirit (John 13:34). Since doing wrong does not relate to the life of saints, we are to separate our members from the things that relate to the old man in how we conduct our lives—fornication, uncleanness, passions, wrong desires, covetousness, which is idolatry— by clothing ourselves with Christ. (Colossians 3:5). This is a mental process in which we set the frame of our mind on the things above, recognizing that we are in a new man—the Christ—who is renewed in the full experiential knowledge of the one who created him (Colossians 3:10).

Keeping company with those who do wrong corrupts useful habits (1 Corinthians 15:33). We are to beware of dogs and workers of wrong. These are those who return to their sins and mutilate themselves to appear righteous before men (Philippians 3:2). Even the fondness of money is a root of wrong (1 Timothy 6:10).

There are many people in this world who desire to do wrong. Some even use religion as a means to spread their immoral character. Since the grace believer has been given all things pertaining to life and godliness, he is to train his senses to discern what is wrong from that which is proper. This training enables him to be skillful in the word of righteousness, so that he rejects what is wrong (Hebrews 5:14).

And do you reckon this, O man, the one judging those practicing these things, and doing the same things that you will escape from the judgment of God? Romans 2:3.

Paul explains that the judgment of God is against those who practice unrighteousness and sin (Romans 2:2). This also includes those who approve of such actions, as noted earlier (Romans 1:32). Therefore, a person who commits these wrongs while judging others for the same brings even greater judgment upon himself.

Paul uses a word for thinking here that implies attempting to justify unrighteous behavior using reasoning or logic to escape judgment. A man should not be so arrogant as to believe he can judge others for wrongdoing while excusing himself for doing the same. By such reasoning, he mistakenly assumes he can escape judgment for his actions. However, God is not mocked; a man reaps what he sows (Galatians 6:7).

But solid food belongs to the mature, the ones who, through the practice, exercise the senses, having discernment concerning both proper and wrong (Hebrews 5:14).

The maturity of a Christian relates to knowing and applying the desirous will of God to life. We are to stop being conformed—putting on a mask—to the legal age and be transformed by the renewed mind we possess in Christ so that we can approve what is God’s will for our lives (Romans 12:2).

As children of God, we are to be mature in our frame of mind, but inarticulate babblers when it comes to doing things that are wrong (1 Corinthians 14:20). The inarticulate babbler cannot handle the meat of the word. They seek only an emotional experience at Church and are unable to handle proper doctrine or the things of God (1 Corinthians 2:14).

The purpose of the local assembly is to bring each believer to maturity. This maturity relates to the oneness of faith and full experiential knowledge we have in Christ (Ephesians 4:13). Through proper teaching and doctrine, each believer can be brought to a place of maturity so they are acting in a wise manner concerning their lives when the Lord returns to take the Church home (Colossians 1:28).

It is the one who looks into the mature law of liberty and continues in it that is not a forgetful hearer. This is the law of the Spirit of life in Christ Jesus that sets us free from the sin nature for through it we live by grace out from faith (Romans 8:2). These ones will mature in their understanding of Spiritual things and knowledge concerning God’s desirous will in every aspect of their lives (James 1:25). They are the ones who cast out fear as the love of God is brought to maturity in them (1 John 4:18).

Do you not intuitively know that you are the Holy of Holies of God, and the Spirit of God dwells in you? 1 Corinthians 3:16.

To better understand the significance of this statement, it is helpful to recall the historical context of the Holy of Holies. The Holy of Holies is the place in the temple where God resides. Under the Mosaic law, the High priest has to enter into the holy of holies once a year, not without blood, to offer for the sins committed in ignorance (Hebrews 9:7). By this act, the Holy Spirit indicates that the way into the Holy of Holies is not yet manifested (Hebrews 9:8). When Christ physically died on the cross, the veil in the earthly temple was torn from top to bottom, for the way was now open through Jesus (Mark 15:38).

One aspect of our salvation concerns the proximity we have to the Godhead. The Church is being built up into a Spiritual house; a place where God resides (1 Peter 2:5; Ephesians 2:21). Now, the physical body of the grace believer is the Holy of Holies of God (1 Corinthians 6:16). Therefore, it is our reasonable religious service to offer our physical bodies as a living sacrifice to God (Romans 12:1). He purchased the Church with His own blood (Acts 20:28). We are to submit our physical bodies to Him, setting Christ apart as Lord in our lives (1 Peter 3:15).

In light of these truths, let us recognize what the Lord has done and act in a proper manner. Since we are the Holy of Holies, we are to cast off the things of darkness, for the house of God has nothing to do with the house of demons (2 Corinthians 6:16). In addition, we are all to know how to possess our vessels in honor, rejecting fornication and a lifestyle of passionate lust like the Gentile (1 Thessalonians 4:3–5 ). We belong to God.

If someone discerns his brother sinning a sin not facing death, he may ask, and life will be given to him, for the one sinning not facing death. There is a sin facing death. Concerning that one, I do not say in order that you should request (1 John 5:16).

Sin in a Christian’s life should not be taken lightly. We have been redeemed from our sins to walk in newness of life. A grace believer who continues in sin will face child-training and even scourging (Hebrews 12:6). If a saint rejects God’s directions and lives by the flesh, physical death is near (Romans 8:13).

When we are Spiritual—pertaining to and emanating the things of the Holy Spirit—we can help a brother caught in a trespass. Mend them with objectivity of mind, while checking ourselves so that we are not tempted (Galatians 6:1). If a saint commits a sin that will cause physical death, we are not to ask as if equal with God for that person’s life.

Some translations, like the NKJV, miss John’s use of two different words for asking. The first means to ask as a lesser to a greater. If the sin will not cause physical death, we may ask, and God may let that person live. But if someone’s actions bring physical death, such as disease or the death penalty, John says not to ask as equals with God. The second word John uses here means to ask as an equal. Many English translations just say “pray,” which hides the original meaning.

We reap what we sow. If we sow to the flesh, we reap physical death (Galatians 6:7–8). God does not tell us what this sin is. We know that God will not let His children be condemned with the world. So it is likely a sin that a saint cannot recover from in this life (1 Corinthians 11:30–32). Whether it is a sudden, deadly diagnosis in a saint who continues to cause division and speak against others, or a fatal disease from a corrupt lifestyle, we should not think we can counsel God in these matters.

But then, indeed, when you did not intuitively know God, you served those who by nature are not gods. But now experientially knowing God, indeed rather being known by God, how do you turn back again upon the basis of the weak and poor elements, to which again you desire to be above you to serve? Galatians 4:8–9.

Before God’s true nature was even known to us in our thinking, we served those who are by nature not gods. Whether we bowed down to sticks and stones or by walking according to the course of this age, we served these things (Ephesians 2:1–3).

Now that we are known by God, our lives should reflect this knowledge. We should stop seeking righteousness through self-imposed religions (Colossians 2:23). Christians are not righteous in their actions by observing days or neglecting the body (Colossians 2:12–22).

We are to live out from faith (Romans 1:17). This way of life does not come from obedience to law (Galatians 3:12). It is about taking God at His word. Because believers are counted as having died and risen with Christ, they live in newness of life (Romans 6:4–5).

Instead of setting aside special days or abstaining from things to outwardly display that we are Christians, let us act as mature sons. Mature sons rest every day in the righteousness they possess in Christ. With this type of mindset, we can seek out and fulfill the desirous will of God, so that we are well-pleasing in all we do (Romans 12:2).

And Lot lifted his eyes and looked all around the Jordan, that all of it was watered—before the LORD ruined Sodom and Gomorrah—like a garden of the LORD, like the land of Egypt as you go to Zoar (Genesis 13:10).

After departing from Egypt, Abram and Lot returned to Bethel, placing their tents between Bethel and Ai (Genesis 13:3). At this time, both had become wealthy with livestock, which led to strife between their herdsmen (Genesis 13:7). To resolve this peacefully, Abram proposed that Lot choose where he would like to reside so they could spread out across the land, which was more than sufficient to sustain them both (Genesis 13:8–9).

In response, Lot examined the surrounding land and chose the valley of Sodom and Gomorrah, drawn by its well-watered appearance. Abram respected Lot’s decision and remained in the land of Canaan, while Lot took his possessions and settled in the cities of the plain, ultimately residing in Sodom (Genesis 13:12).

Following Lot’s departure, the LORD declared to Abram all the land He would give his descendants (Genesis 13:14–15). At this point, Abram had not yet expressed faith in the LORD’s words. To help Abram understand the possession offered to him and his descendants, the LORD instructed him to arise and walk the land (Genesis 13:17–18).

Wherefore, you are without excuse, O man, everyone judging. For by which you judge a different one, you condemn yourself. For you, the one judging, are practicing the same things (Romans 2:1).

A hypocrite is someone who plays a part as if they were an actor. A person who sets himself up as a judge of another man’s actions while justifying his own unrighteous actions brings condemnation upon himself.

This does not mean Christians should never judge wrong actions. Those in the Church will judge the world and should be able to judge matters of life fairly (1 Corinthians 6:2). When a believer keeps sinning, refuses correction, causes division, or openly acts out of the flesh in ways that affect others, the Church should show love by rejecting them, separating from them, and refusing to associate with those who refuse admonition as long as they keep acting in this way (Titus 3:10–11; Romans 16:17; 2 Timothy 3:5; 2 John 10-11).

Paul is referring to someone who judges the actions of another while engaging in the same unrighteous activity. This type of person condemns himself by his own judgment. Do you consider their stealing to be unrighteous, while you are stealing? Do you judge others for adultery, while justifying your own? A man who marries a woman who is divorced without cause is committing adultery. To justify this type of action because life is unfair, or she should not have to reap the fruit of her actions, while judging others who are committing adultery is inappropriate for a grace believer. Be cautious where you point your finger, for by your own actions, you may be condemning yourself by judging others.

Among grace believers, the stronger in the faith are to receive the weaker in the faith. This is not for the purpose of causing doubt within the weaker brother by disputing over their beliefs (Romans 14:1). The stronger is to care for the weaker and therefore will not cause him to be put into a situation that would cause him to be scandalized (Romans 14:13). The faith we have toward God in relation to how we conduct our lives is to be directed at God, not imposed upon other men (Romans 14:22). Therefore, let us not judge the motives or the manner in which another conducts his life before God . We will all stand before the Bema seat of Christ and give an answer for the things we have done in this life (Romans 14:10).

Fruit is described as good, proper for use, that comes from a good tree, or malignant fruit from a rotten tree (Matthew 7:17). This analogy is used concerning men. During the Tribulation period, false prophets will come to Israel. They will appear to be devout Jews but are actually ravenous wolves. You will know them by their fruit (Matthew 7:20).

In the upper room, Jesus uses the concept of the vine and the branches. He explains how those who are part of the Church will relate to Him (John 15:1). The branch cannot produce fruit unless it abides in the vine. Likewise, we cannot produce the character of Christ in our lives unless we feel at ease in Christ (John 15:3–2).

The fruit we produce from our sin nature brings shame. Its end is death (Romans 6:21). Since we have been crucified and raised with Christ, we are set free from slavery to the sin nature. This freedom and our connection to Christ enable us to have fruit unto holiness. Its end is a manifestation of eternal life (Romans 6:22). As we approve the things that differ, so we live sincerely and blamelessly, we are filled with the fruits of righteousness, which are through Jesus Christ (Philippians 1:9–11). This fruit pertains to wisdom that is from above. It is pure, gentle, of good persuasion, full of mercy and good fruit, and without hypocrisy (James 3:17).

When we forget we have been washed from our former sins, because are are now legitimate children of God—for His seed abides in the believer—we are child-trained to return to walking in righteousness (Hebrews 12:8). Even though no child-training is joyful for the present, it yield the peaceable fruit of righteousness to those who are trained by it (Hebrews 12:11).

Fruit serves as a metaphor for what our actions produce. Because we are in Christ, we are able to produce fruits unto righteousness that manifest the life we have in Him. This type of fruit cannot be produced by an unbeliever or a Christian who is carnal. Both the unbeliever and carnal Christian relate to their souls. Through this, the things of God cannot be understood (1 Corinthians 2:14). When the grace believer learns to feel at ease with his position in Christ, and is filled up where he lacks by the Holy Spirit, he is able to produce good fruit (Ephesians 5:18; Galatians 5:22–23). As we live out who we are in Christ, even the fruit of our lips will be unto the praise of the character of God (Hebrews 13:15).

For everyone partaking of milk is unskilled concerning [the] word of righteousness, for he is an inarticulate babbler (Hebrews 5:13).

The fifteen-minute self-help sermons, based on three points and a poem, are common in many assemblies today. However, they are not feeding the flock. Mentally chewing on the word of God is critical for spiritual maturity. Just as the physical body needs solid food to grow strong, our time at Church should focus more on the word than on entertainment.

Christians who focus on an emotional encounter or a recharge when they go to Church are focused on the pleasures of the flesh. These types of people cannot receive Spiritual things, for they are unable to take the solid food of the word (1 Corinthians 3:2; 2:14).

The inarticulate babbler—often translated as “babe” or “child”—describes a person of any age who is unskilled. When a Christian is unacquainted with the word of righteousness, they are tossed around by every wind of teaching by the trickery of men. Such people are easily manipulated by philosophy and empty wandering. These ideas often conform to the traditions of men (Colossians 2:8). This deception is especially evident in the Prosperity Gospel, which claims faith and positive confession are shown through financial sowing and material wealth. They change the grace of God into licentiousness and claim that gain is godliness (1 Timothy 6:5). This also includes those who teach kindness, loving everyone, or who are obsessed with systemic guilt. Others elevate political agendas or adopt social equality and racial principles found in DEI frameworks. Some churches become seeker-friendly, acting more like social clubs or corporate entities than communities of believers.

The purpose of the Church is to bring the saints to a oneness of faith, for there is only one faith. Its objective is to equip the saints for a work of ministry that builds up the body of the Christ (Ephesians 4:11–15). Let us move beyond the basic principles of the Christ to spiritual maturity. Leaving behind dead works as we learn to live out from faith, so that we may take full advantage of life in Christ and live a life of righteousness in all things (Hebrews 6:1–2).

The English word “amen” has quite a story behind it. It is derived from a transliteration of the Greek word ἀμήν, which in turn is derived from a transliteration of the Hebrew אָמַן. āman conveys a response indicating “so be it”, thereby expressing something that is affirmed in steadfastness. Thus, it is used in Scripture to convey a sense of firmness or trustworthiness. Since “amen” is a transliteration of Greek, which is a transliteration of Hebrew, it must derive its meaning directly from the Hebrew word.

The most predominant use of amen being used repetitively, e.g., amen, amen, is by Jesus in John’s writings. In John 1:51, Jesus uses the repetition of “amen” to indicate to Nathanael that he will, in fact, discern the heavens opening and the angels of God ascending and descending upon the Son of Man. Due to Nathanael’s faith, he will be able to discern greater things concerning Christ. This is not a physical sight that Jesus is referring to, but a mental insight.

In John 3:3 and 5, Jesus uses “amen” to emphasize the firmness of His statements. It is a firm, or true statement, that a person must be born from above to see the Kingdom of God. Unless one is born of water even Spirit, he does not have the inherent ability to enter into the Kingdom. It is a true statement that a person must be washed and regenerated by the Holy Spirit in order to enter into the Kingdom of God (Titus 3:5).

Further on in Jesus’ conversation with Nicodemus about the necessity of a birth from above, He again used the statement about what they speak. “Truly, truly I say to you, we speak that which we intuitively know and we testify of that which we have discerned, and you will not receive our testimony” (John 3:11).

The Jews (religious leaders) had an issue with Jesus healing people on the Sabbath. They considered this action to be a violation of their traditions. In response to their objection to Him healing on the Sabbath, Jesus states that it is in fact true that everything He does is based on what He sees the Father do (John 5:19).

In John 5:24 and 25, Jesus declares assuredly that those who believe on Him have eternal life and will not come into judgment, for they have passed from death to life. The hour has come when the dead (spiritually) will hear the voice of the Son of God, and those who hear and respond will live. Moses did not give their fathers the bread out from heaven, but the Father has given them the true bread (John 6:32). It is a true statement that all those who believe in Christ will have eternal life (John 6:47). Those who keep the words of Christ will not see death before the next age (John 8:51).

In response to the crowd of Jews who, after finding Jesus in Capernaum, questioned why He came there, Jesus assures them that they are seeking Him not because of the signs but because of the food He provides (John 6:26).

In John 8:32, Jesus makes a statement concerning the truth. The truth will set a person free from the sin. In John 8:34, Jesus uses the word “amen” twice to emphasize that if someone sins, he is, in fact, a slave to the sin nature.

The word “amen” is used in John 8:58 when Jesus declares His Deity. “Jesus said to them, ‘Truly, truly, I say to you, before Abraham came to be, I AM.”

It is a true statement that the one who does not enter the sheepfold by the door is a thief and robber (John 10:1). In John 10:7, Jesus declares with confidence that He is, in fact, the only way into the sheepfold.

John employs the repetition of “Amen” in many of Jesus’ statements. Grain must fall into the ground and die before it can produce fruit (John 12:24). A servant is not greater than his master (John 13:36). The one who receives Christ also receives the One who sent Him (John 13:20). It is a true statement that one of the disciples will betray Christ (John 13:21). Peter will deny Christ (John 13:38). The one who believes in Christ will do greater works, greater in number, for there will be many who manifest a quality of the life of God in the world (John 14:12). Although the disciples would weep and lament, their sorrow would be turned into joy (John 16:20). Whatever they ask of the Father in His name, they will receive (John 16:23). When Peter is old, he will be carried where he does not desire to go (John 21:18).

The other disciples chose not to repeat the word “amen” when recording Jesus’ statements. The lack of duplication does not diminish the impact of “amen”; rather, it indicates a unique way each author retained the information they witnessed. Thus, Jesus did in fact use the repetition of “amen” in many of His statements. John decided to convey this, whereas the other authors determined that recording it once was sufficient.

The single use of “amen” is very common in Scripture and conveys the same meaning. The apostle John deploys this term at the end of his gospel to emphasize that witness is firm (John 21:25). Both Paul and Peter use “amen” frequently in their writings. When “amen” is utilized, it retains its original Hebrew meaning of “so be it”, thus expressing a firm steadfastness relating to a true statement.

If someone’s works remain, that which he has built, he will receive reward. If someone’s works are burned up, he will suffer loss, but he himself will be saved, and thus as through fire (1 Corinthians 3:14–15).

At the Bema (reward) seat of Christ, the works of all who are in the Church will be examined to determine their worthiness (2 Corinthians 5:10). Works built through self-effort will not survive the test by fire. The grace believer will not receive a reward for such works. Thus, all those in the Church will be presented before the Father in a blameless state (1 Thessalonians 3:13).

With this outcome in mind, let us focus on building on the foundation that is Christ. We should not be carried away by strange doctrines involving food, touch not, taste not, observation of days, or things that relate to the basic principles of the world (Hebrews 13:9). These types of practices have nothing more than an appearance of wisdom in self-made religion, humility, and neglect of the body (Colossians 2:23). To properly build upon the foundation of Christ, we must adhere to the doctrine received through Paul (Romans 6:17). Thus, living by grace through faith so that all we do results from manifesting who we are in Christ, not seeking our own righteousness (Philippians 3:9).

We are to seek a life lived from faith whereby we know and do the desirous will of God in all things, for in Christ we have all things pertaining to life and godliness (2 Peter 1:3–4). Therefore, let us be diligent to add a lifestyle of moral excellence to our faith. The moral excellence we show by living out who we are in Christ, let us add to it knowledge. As we grow in our knowledge of the Lord, we then add self-control. With self-control, we gain patience to endure circumstances as we continue to seek God’s will. With patience, we add godliness and live out the life we now have. Along with godliness, let us add fondness for the brethren. From our fondness, let us love by seeking the best for fellow saints. Whoever does this will never be unfruitful or barren in their knowledge of Christ, and their works will be highly valued when tested (2 Peter 1:5–8).