{"id":1421,"date":"2018-02-07T08:59:23","date_gmt":"2018-02-07T07:59:23","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=1421"},"modified":"2018-02-07T08:59:23","modified_gmt":"2018-02-07T07:59:23","slug":"the-spiritual-life-and-ethics","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/02\/07\/the-spiritual-life-and-ethics\/","title":{"rendered":"The Spiritual Life and Ethics"},"content":{"rendered":"
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But now we have been discharged from the law, having died to that wherein we were held; so that we serve in newness of the spirit, and not in oldness of the letter.<\/em><\/p>\n

Romans 7:6<\/em><\/a><\/p>\n

This is a study on \u201cThe <\/span>Spiritual Life and Ethics.\u201d Ethical behavior is a major area in the spiritual life. Many believers are not as ethical as they should be, and unfortunately, many unbelievers are more ethical than believers. This topic will b<\/span>e discussed in five major categories.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>I. Total Depravity and the Righteousness of God<\/p>\n

The first category deals with the total depravity of man and the righteousness of God. Both aspects deal with the issue of ethics or touch upon it.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Definition<\/p>\n

\u201cTotal depravity\u201d is a theological term describing a truth taught in Scripture. It means that sin has touched every part of man; that all men have this tendency toward evil; and that<\/span> no man\u2019s good works in any way commend him to God.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. Four Erroneous Concepts<\/p>\n

There are four erroneous concepts that people have about total depravity.<\/p>\n

The first erroneous concept is that the natural man has no understanding of right and wrong. This i<\/span>s a mistake. The natural man does have a concept of right and wrong as Paul makes clear in Romans 2:14\u201315<\/a>, where he teaches that: the work of the law<\/em> [is] written in<\/em> [the] hearts<\/em> [of even the pagan wo<\/span>rld], which includes their conscience<\/em>. Therefore, when they do evil, their conscience will either accuse or excuse their actions. The natural, unregenerate man can and does have concepts of right and <\/span>wrong in his consciousness, in his conscience, and in his reasoning power.<\/p>\n

The second erroneous concept about total depravity is that all men are completely sinful. This is not true, either. This is n<\/span>ot what total depravity means. For example, 2 Timothy 3:13<\/a> talks about false teachers in the course of time becoming worse and worse<\/em>. The fact that it is possible to become worse and worse<\/em> shows that <\/span>they are not completely sinful to begin with. Otherwise, it would not be possible for them to grow worse and worse<\/em>. Furthermore, James 3:9<\/a> teaches that man still has the image of God in him and, there<\/span>fore, there is still some good in men. While this goodness does not quality him for salvation, it must still be noted that not all men are completely sinful, but they can become more sinful or less sinful.<\/span><\/p>\n

The third erroneous concept is that men perform every type of sin. Men might commit sins in one area and not be guilty of sins in other areas. For example, Matthew 23:23<\/a> points out that the Phar<\/span>isees were careful to tithe mint and anise and cummin.<\/em> They were careful to tithe even the smallest of seeds and this was the proper thing to do, because Yeshua (Jesus) said: these<\/em> [things you] ought <\/em><\/span>to have done<\/em>. However, they left some other things undone. While they sinned in some areas, at least they did not sin in the area of tithing.<\/p>\n

The fourth erroneous concept is that the unregenerate man <\/span>has no good works. Yet the Bible does teach that all men have some good works. For example, many people keep many of the Ten Commandments along with the other commandments of God. In Matthew 19:16\u201322<\/a>,<\/span> Jesus listed some of the commandments among the Ten Commandments and the rich young ruler declared: All these things have I observed.<\/em> Yeshua affirmed that he did keep those commandments, but then poi<\/span>nted out that he failed in some other commandments. What this shows is that unregenerate man is still able to do some good things. This does not contradict Romans 3:12<\/a> that says: There is none that do<\/em><\/span>es good, no, not so much as one<\/em>. What Paul is getting at is that no one does any good works that can in any way commend us to God and that can help us earn our salvation. So while man is capable of do<\/span>ing relative good, he can never do enough good things to qualify for salvation. Later in verse 20<\/a>, Paul declares what he is referring to: that by the works of the law shall no flesh be justified in hi<\/em><\/span>s sight.<\/em> So none of man\u2019s good works are sufficient to bring him justification and salvation. Relative to man, he is able to do good works. But in relationship to God, this is still viewed by some ver<\/span>sions as \u201cfilthy rags,\u201d and can never earn him salvation (Is. 64:6<\/a>).<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Correct Doctrine<\/p>\n

\u201cWhat is the correct doctrine of total depravity?\u201d Three things should be noted. First, it means that sin has touched every part of man (Rom. 1:31\u201332<\/a>; 3:9\u201318<\/a>). Secondly, total <\/span>depravity means that all men have a tendency to perform evil (Rom. 7:17<\/a>, 20\u201321<\/a>, 23<\/a>, 25<\/a>). The third thing that total depravity means is that no one has any good works in the sight of God. Although man <\/span>can do good works, those good works in no way commend him to God.<\/p>\n

It is because of total depravity that both believers and unbelievers have a tendency toward unethical behavior, and unethical behavior<\/span> on the part of a believer will, indeed, affect his spiritual life.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Righteousness of God and the Righteousness of Man<\/p>\n

The Bible speaks of two types of righteousness: God\u2019s righteousness and man\u2019s righteousness (Rom. 10:1\u20134<\/a>; Phil. 3:7\u20139<\/a>). The Bible clearly draws<\/span> a distinction between these two types of righteousness.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Righteousness of Man is Unsatisfactory<\/p>\n

First, man\u2019s righteousness does not satisfy God, but God\u2019s righteousness does satisfy His demands (Is. 64:6<\/a>).<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Righteousness of Man is Fleshly<\/p>\n

Secondly, man\u2019s righteousness is practiced in the strength of his flesh, but God\u2019s righteousness is practiced on the basis of faith (Phil. 3:9<\/a>).<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. The Righteousness of God and the Unbeliever<\/p>\n

Thirdly, in the relationship of the righteousness of God to the unbeliever, there are two problems.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>a. The Problems<\/p>\n

The first problem is the problem of sin. Because he is totally depraved, sin has touched every part of him; he has a tendency toward evil and unethical behavior. Even when he does beha<\/span>ve ethically, his good works in no way commend him to God.<\/p>\n

His second problem is that he does not have the righteousness of God.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>b. The Solution<\/p>\n

The solution to the two problems of the unbeliever is found in 2 Corinthians 5:21<\/a>. First, he needs to deal with the problem of sin; he needs salvation. By that salvation he is forgiven<\/span> of all of his sins. Secondly, he needs to have the righteousness of God. When he believes in Yeshua the Messiah, the righteousness of God is imputed to him; it is placed upon his account.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>4. The Righteousness of God and the Believer<\/p>\n

Fourthly, in the relationship of the righteousness of God to the believer, two things should be noted: position and practice.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>a. The Position<\/p>\n

Insofar as position is concerned, the believer possesses the righteousness of God. The moment he believed on Jesus as his Messiah, the moment he accepted Yeshua as his Savior, at that <\/span>moment he received salvation, and at that instantaneous moment, the righteousness of God was imputed to him. He is now viewed as being righteous. So, postionally speaking, the believer possesses the r<\/span>ighteousness of God.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>b. The Practice<\/p>\n

As far as practice is concerned, the believer now has the option to work out God\u2019s righteousness or to work out man\u2019s righteousness (Mat. 6:1\u201318<\/a>; 1 Cor. 3:1\u201323<\/a>). If he works out man\u2019s <\/span>righteousness in the area of the spiritual life and ethics, he will be guilty of unethical behavior. This is why so many believers are unethical. They have chosen to work out man\u2019s righteousness. It might be \u201cgood business se<\/span>nse,\u201d but it may still be unethical. However, if he chooses to work out God\u2019s righteousness and obey the Word of God and the commandments of God, then he will be characterized by ethical behavior.<\/span><\/p>\n

To summarize total depravity and the righteousness of God: man is born totally depraved, and the solution is the imputed righteousness of God which, in turn, is the basis of ethi<\/span>cal behavior.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>II. Freedom from the Law<\/p>\n

The second major category in the study of \u201cThe Spiritual Life and Ethics\u201d is the doctrine of the freedom from the Law; what it does mean, and what it does not mean. This will <\/span>be discussed in four parts.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Doctrine\u2014Romans 7:1\u20138:4<\/a><\/p>\n

The first part to discuss is the doctrine. This can be divided into four sections.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Law and the Believer\u2014Romans 7:1\u20136<\/a><\/p>\n

Or are ye ignorant, brethren (for I speak to men who know the law), that the law has dominion over a man for so long time as he lives? For the woman that has a<\/span> husband is bound by law to the husband while he lives; but if the husband die, she is discharged from the law of the husband. So then if, while the husband lives, she be joined to another man, she shall be called an adulteress: but if the husband die, she is free from the law, so that she is no adulteress, though she be joined to another man. Wherefore, my<\/span> brethren, ye also were made dead to the law through the body of Christ; that ye should be joined to another, even to him who was raised from the dead, that we might bring forth fruit unto God. For when we were in the flesh, the sinful passions, which were through the law, wrought in our members to bring forth fruit unto death. But now we have been discharged from the law, having died to that wherein we were held; so that we serve in newness of the spirit, and not in oldness of the letter.<\/span><\/span><\/span><\/p>\n

The first section of this passage is the law and the believer. The principle is found in verse 1<\/a>. He begins with the word Or<\/em>, showing that what he<\/span> is about to say is related to the previous section of Romans 6<\/a>. In the previous section, he made the point that the believer is not under the Law, but that he is under grace. The Law rules over livin<\/span>g people only. The Law has no authority over a dead man. That is the principle.<\/p>\n

From that principle, Paul gives the illustration (vv. 2\u20133<\/a>). The illustration is that a married woman is bound by the law<\/em><\/span> of the husband<\/em> as long as the husband is alive (v. 2<\/a>). If she has a relationship with another man while the husband is living, she is an adulteress. However, once the husband is dead, she is free fro<\/em><\/span>m the law<\/em> [of the husband], because death separates (v. 3<\/a>). So, if she chooses to marry another man, she is free to do so and is not guilty of adultery whatsoever.<\/p>\n

The application of the illustration <\/span>is in verses 4\u20136<\/a>. Through co-crucifixion, the believer has been made dead to the law<\/em> in order to be joined to the Messiah (v. 4<\/a>). For that reason, the Law no longer has authority over him; he is dead <\/em><\/span>to the law.<\/em> The Law instigates the sin-nature to commit acts of sin (v. 5<\/a>). However, the believer is now in a new life under grace (v. 6<\/a>). Being under grace means, \u201cto be free from the Law.\u201d The belie<\/span>ver has been discharged from the law<\/em>. [He has] died to that wherein<\/em> [he was] held<\/em>. The law<\/em> of this verse is the entire Mosaic Law, all 613 commandments. The believer is free from all 613 commandments,<\/span> including the famous Ten. The believer is free from every type of commandment. That includes civil, moral, and ceremonial commandments. He has been freed from the Law. He now has a new life and now serves <\/span>in newness of the spirit, and not in oldness of the letter<\/em>. That will affect ethical behavior.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Law and Sin\u2014Romans 7:7\u201312<\/a><\/p>\n

What shall we say then? Is the law sin? God forbid. Howbeit, I had not known sin, except through the law: for I had not known coveting, except the law had said, You sh<\/span>all not covet: but sin, finding occasion, wrought in me through the commandment all manner of coveting: for apart from the law sin is dead. And I was alive apart from the law once: but when the commandment came, sin revived, and I died; and the commandment, which was unto life, this I found to be unto death: for sin, finding occasion, through the commandment beguil<\/span>ed me, and through it slew me. So that the law is holy, and the commandment holy, and righteous, and good.<\/span><\/p>\n

In the second section of this passage, Paul starts out with a problem that the previous section might raise, \u201cDoes what he sai<\/span>d in verses 1\u20136<\/a> mean that the Law is sin?\u201d This is a false conclusion derived from a correct premise. The correct premise is that the Law instigated one to commit acts of sin. But does that mean the L<\/span>aw is sin? The answer is, \u201cNo!\u201d The Law reveals the fact of sin. The fault does not lie within the Law, but in the sin-nature. The sin-nature uses the Law as an occasion to cause one to sin even more.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. The Law and Deliverance\u2014Romans 7:13\u201325<\/a><\/p>\n

Did then that which is good become death unto me? God forbid. But sin, that it might be shown to be sin, by working death to me through that which is good; th<\/span>at through the commandment sin might become exceeding sinful. For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I know not: for not what I would, that do I pr<\/span>actise; but what I hate, that I do. But if what I would not, that I do, I consent unto the law that it is good. So now it is no more I that do it, but sin which dwells in me. For I know that in me, that is, in my flesh, dwells no good thing: for to will is present with me, but to do that which is good is not. For th<\/span>e good which I would I do not: but the evil which I would not, that I practise. But if what I would not, that I do, it is no more I that do it, but sin which dwells in me. I find then the law, that, to me who would do good, evil is present. For I delight in the law of God after the inward man: but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. Wretched man that I am! who shall deliver me out of the body of this <\/span>death? I thank God through Jesus Christ our Lord. So then I of myself with the mind, indeed, serve the law of God; but with the flesh the law of sin.<\/span><\/span><\/p>\n

Paul points out <\/span>five things in the third section of this passage. The first thing is that it is impossible to have spiritual victory under the Law.<\/p>\n

Secondly, he looks at the believer being under the Law apart from th<\/span>e work of the Messiah.<\/p>\n

Thirdly, there is a cycle of proof\u2014contrast\u2014proof\u2014contrast. What he is trying to show here is that, if a believer tries to live the spiritual life on the basis of the Law, he wi<\/span>ll fail. Just as with the unbeliever, the sin-nature uses the Law as a basis to cause him to sin even more; by the same token, the sin-nature will use the Law again to cause the believer to commit sin even more. The believer is dead to the Law; he cannot be saved through it, but neither can he live the spiritual life through the Law.<\/span><\/p>\n

Fourthly, the question is, \u201cWhy is there no deliverance?\u201d The re<\/span>ason there is no deliverance when the believer tries to live the spiritual life by means of the Law is that the believer\u2019s flesh is still under sin. There is no good thing in the flesh of the believer. There is the constant presence of the sin-nature and, because <\/span>of the presence of the sin-nature, he will never achieve the spiritual life by means of the Law.<\/p>\n

And the fifth thing is his conclusion t<\/span>hat there is no deliverance or victory under the Law. That means there is no justification through the Law, and it means there is no sanctification under the Law.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>4. The Holy Spirit and Deliverance\u2014Romans 8:1\u20134<\/a><\/p>\n

There is therefore now no condemnation to them that are in Christ Jesus. For the law of the Spirit of life in Christ Jesus made me free from the law of <\/em><\/span>sin and of death. For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh: that the ordinance of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.<\/em><\/span><\/p>\n

The fourth section of this passage is the Holy Spirit and deliverance. Here, Paul makes five points.<\/p>\n

The f<\/span>irst point is that he draws a summation when He says: There <\/em>is \u2026 now no condemnation to them that are in Christ Jesus<\/em> (v. 1<\/a>). Even when believers sin, there is \u2026 now no condemnation.<\/em><\/p>\n

Secondly, he poin<\/span>ts out the principal: the believer is now under the law of the Spirit of life in Christ Jesus<\/em>, and this has made<\/em> [him] free from the law of sin and of death<\/em> (v. 2<\/a>).<\/p>\n

Thirdly, he points out again the in<\/span>ability of the Law: it could not empower one to live the spiritual life. The reason is: that it was weak through the flesh<\/em>; the flesh<\/em> weakened the believer\u2019s ability to keep the Law (v. 3<\/a>).<\/p>\n

Fourthly, <\/span>through the death of the Son, sin [was condemned] in the flesh<\/em> (v. 3<\/a>).<\/p>\n

And the fifth point is that this in turn leads to the enablement of the [Holy] Spirit. Negatively, sin condemns; positively, the <\/span>Holy Spirit enables. Together, the righteous requirements of the Law are fulfilled (v. 4<\/a>).<\/p>\n

To summarize what Paul has been saying in this passage: first, there is no deliverance under the Law; secondl<\/span>y, deliverance is based upon the work of the Messiah; thirdly, deliverance is accomplished by the Holy Spirit; and fourthly, one purpose of freedom from the Mosaic Law is to bear fruit.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. Antinomianism<\/p>\n

The second part of freedom from the Law is \u201cantinomianism.\u201d \u201cAnti\u201d means \u201cagainst\u201d and \u201cnomianism\u201d is from the Greek word nomos<\/span>, which means \u201claw.\u201d Basically, the word means \u201cagainst <\/span>law.\u201d Many believers throughout church history have misunderstood what it meant to be freed from the Law. They have been guilty of the other extreme, which is antinomianism; they have turned against all kinds of law. They took the biblical teaching of free<\/span>dom from the Law of Moses to mean that the believer has no law to obey.<\/p>\n

There are believers still teaching this today. They get rather flippant <\/span>and spiritual-sounding by saying, \u201cI just do whatever the Spirit tells me to do,\u201d although often what they claim the Spirit told them to do violates the commandments the Spirit gave in the Scriptures. Antinomianism, then, is the teaching that freedom from the Law means th<\/span>at the believer is not under any law whatsoever. That is not biblically true. Believers have been freed from the Law of Moses, but not to live any way they choose; they are to walk by the Holy Spirit. Their walk by the Holy Spirit fulfills the Law.<\/span><\/p>\n

It is true we are no longer under the Law of Moses; we are freed from all 613 c<\/span>ommandments of the Law of Moses. However, we are under another law today. We are under the Law of the Messiah. Just as the Law of Moses had many commandments, the Law of the Messiah also has many comm<\/span>andments, and, as believers, we are obligated to obey these commandments. We have laws we must obey; they just do not happen to be the commandments of the Law of Moses.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Law of Moses and the New Testament Imperative<\/p>\n

The third part of freedom from the Law concerns the relationship of the Law of Moses and the New Testament imperative. There are four things by way<\/span> of contrast.<\/p>\n

First, the Law of Moses included penalties for disobedience; the Law of the Messiah does not. The Law of the Messiah includes only chastisement, which has a corrective force.<\/p>\n

Secondly, t<\/span>he Law of Moses provides no enablement to keep the Law, but the Law of the Messiah does. By means of the Holy Spirit\u2019s ministry of indwelling, the believer is enabled to keep the demands of the Law of the Messia<\/span>h.<\/p>\n

Thirdly, the Law of Moses resulted in man\u2019s righteousness, but the Law of the Messiah means that the believer lives out God\u2019s righteousness.<\/p>\n

And fourthly, the motivation for each is diff<\/span>erent. The motivation under the Law of Moses was blessings for obedience and curses for disobedience; therefore, the principle was: \u201cObey in order that you may be blessed.\u201d However, the principle of the Law of the Messiah is: \u201cYou have been bles<\/span>sed; therefore do.\u201d<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>D. Legalism<\/p>\n

The fourth part of freedom from the Law is legalism. Because legalism is a major issue in the area of spiritual life and ethics, it will be discussed in ten segments.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. Freedom from the Law\u2014Romans 14:1\u201313a<\/a><\/p>\n

But him that is weak in faith receive ye, yet not for decision of scruples. One man has faith to eat all things: but he that is weak eats herbs. Let not him tha<\/span>t eats set at nought him that eats not; and let not him that eats not judge him that eats: for God has received him. Who are you that judges the servant of another? to his own lord he stands or falls. Yea, he shall be made to stand; for the Lord has power to make him stand. One man esteems one day above another: another esteems every day alike. Let each man <\/span>be fully assured in his own mind. He that regards the day, regards it unto the Lord: and he that eats, eats unto the Lord, for he gives God thanks; and he that eats not, unto the Lord he eats not, and gives God thanks. For none of us lives to himself, and none dies to himself. For whether we live, we live unto the Lord; or whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord\u2019s. For to this end Christ died and lived again, that he might be Lord of both the dead and the living. But you, why do you judge your brother? or <\/span>you again, why do you set at nought your brother? for we shall all stand before the judgment-seat of God. For it is written, As I live, says the Lord, to me every knee shall bow, And every tongue shall confess to God. So then each one of us shall <\/span><\/span><\/span>give account of himself to God. L<\/span>et us not therefore judge one another any more.<\/p>\n

The first segment on legalism is freedom from the Law.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>a. Freedom from the Mosaic Law and Freedom in the Messiah<\/p>\n

The main point of this passage is freedom from the Mosaic Law and freedom in the Messiah.<\/p>\n

First, he discusses two brethren: one is strong and <\/span>one is weak (vv. 1\u20133<\/a>). However, the two believers are both obligated to refrain from judging each other.<\/p>\n

Secondly, the Messiah is the Lord of both the weak believer and He is the Lord of the strong be<\/span>liever (vv. 4\u20139<\/a>). Because the Messiah is the Lord of both, that is the reason for the previous command that neither one should judge the other.<\/p>\n

Thirdly, he points out that the right to judge belongs t<\/span>o Yeshua (vv. 10\u201312<\/a>). He is the Rightful Judge, and He alone is to judge the actions of a believer. These are actions which the Bible leaves in a neutral state, not actions that actually violate comma<\/span>ndments of God. If a believer lives immorally, he should be condemned by the local church. But in dealing with issues in those areas which are neutral biblically speaking, the right to judge belongs to the Messiah.<\/span><\/p>\n

Fourthly, the conclusion is: Let us not therefore judge one another any more<\/em> (v. 13a<\/a>). In the area of amoral, neutral issues, this is the principle.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>b. Observations<\/p>\n

From this first passage there are four observations. First, all have rules to live by. Some of these rules are biblical rules, some are man-made rules, some are church rules, some are <\/span>government rules, some are employer rules, some of these rules we made ourselves.<\/p>\n

Secondly, an honest conviction may lead a believer to conformity to a non-essential. A believer may have a conviction <\/span>about a specific amoral, neutral issue, and his conviction will lead him to conform his actions to it (Rom. 14:5<\/a>). This does not make him a legalist. Every believer has the right to live by whatever e<\/span>xtra-biblical laws he may choose.<\/p>\n

However, the third observation is that one becomes a legalist when he begins imposing his own will and standards upon a fellow-believer. This is where he has gone too<\/span> far. While every believer has the right to live according to a set of personal rules that he has chosen to keep, if he starts judging the spirituality of fellow-believers or judging the ethics of fellow-believers based upon their conformity to these extra rules, then he has become a legalist.<\/span><\/p>\n

The fourth observation is that there are two attitudes to avoid in this relationship (Rom. 14:10<\/a>). The fi<\/span>rst attitude to avoid at all costs is judging, especially in this context, the weaker brother is to avoid judging the stronger brother. Usually, that is the case; the one who does the judging is the weaker bro<\/span>ther. But the weaker brother must not judge the stronger brother; he must realize that the stronger brother is free to partake of neutral issues. The second attitude to avoid is becoming a despiser, a word that means, \u201cto think little of.\u201d This is often the attitude developed by a stronger believer toward the weaker believer. A strong believer who knows that he is free to do something must not despise the <\/span>weaker believer for his convictions. He has a right to those convictions.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. Giving No Offense\u2014Romans 14:13b\u201321<\/a><\/p>\n

but judge ye this rather, that no man put a stumblingblock in his brother\u2019s way, or an occasion of falling. I know, and am persuaded in the Lord Jesus, that nothi<\/span>ng is unclean of itself: save that to him who accounts anything to be unclean, to him it is unclean. For if because of meat your brother is grieved, you walk no longer in love. Destroy not with your meat him for whom Christ died. Let not then your good be evil spoken of: for the kingdom of God is not eating and drinking, but righteousness and peace and joy in <\/span>the Holy Spirit. For he that herein serves Christ is well-pleasing to God, and approved of men. So then let us follow after things which make for peace, and things whereby we may edify one another. Overthrow not for meat\u2019s sake the work of God. All things indeed are clean; howbeit it is evil for that man who eats with offence. It is good not to eat flesh, nor to drink wine, nor to do anything whereby your brother stumbles.<\/span><\/span><\/p>\n

The second <\/span>segment of legalism is to give no offense. This passage has three parts.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>a. Three Key Terms\u2014Romans 14:13b<\/a><\/p>\n

The first part is that no man is to put a stumblingblock<\/em> before another. There are three key terms that need to be clearly defined because they involve the spiritual l<\/span>ife and ethics.<\/p>\n

The first key term is \u201cstumble.\u201d The meaning of stumbling is when a weaker brother patterns his life after the liberty of a stronger believer, but does not have the faith to accept the<\/span> fact that God gives him liberty to do that which the stronger brother is doing. If the weaker brother does this, he will fall into sin (v. 23<\/a>). Hence, a weaker brother stumbles when he has problems w<\/span>ith certain issues, but goes ahead and does them to imitate a stronger believer. Because he is not able to partake of this in faith, he sins and, therefore, stumbles. The responsibility in the realm of stumbling is this: the stronger believer is to so guard <\/span>his conduct that a weaker brother does not follow his pattern of life and fall into sin because of a lack of faith on his part.<\/p>\n

The second key<\/span> term is \u201coffended.\u201d Being offended in this context means that a strong believer allows a weak brother to see him exercise the liberty that he has, which the weaker one does not have, and so the testi<\/span>mony of the strong one is jeopardized before that weak brother. In this case, the weaker brother does not stumble in sin, but the testimony of the stronger believer has been set aside as far as the weaker <\/span>brother is concerned; he has been offended. As a result, the stronger believer no longer has any spiritual input into the weaker brother\u2019s life. The responsibility which comes out of the concept of being offended is that we must so conduct our manner of life that the weaker brother is not given cause to discount our liberty in the Messiah.<\/span><\/p>\n

The third term is \u201cmade weak.\u201d To be made weak in thi<\/span>s context means that a spiritually immature brother understands the teaching of liberty, but he sees a brother partake of that which he is free to partake, but the weaker brother is repelled from the truth and is not willing to have anything to do with <\/span>it. Thus, he is driven to a weaker position still.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>b. Things Do Not Defile\u2014Romans 14:14<\/a><\/p>\n

The second part of the passage discusses the fact that \u201cthings,\u201d in themselves, do not defile. He is not dealing here with the differences between kosher and \u201cunko<\/span>sher,\u201d clean<\/em> and unclean<\/em>. The distinction is between the weak and the strong in a specific area; anyone who reckons anything to be unclean<\/em>, [for] him it is unclean<\/em>. It may not be unclean for another, <\/span>but it is unclean for him.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>c. The Law of Love\u2014Romans 14:15\u201321<\/a><\/p>\n

In the third part of this passage, the stronger believer is to limit the use of his liberty, because the law of love always supersedes the law of liberty. The strong<\/span>er believer needs to follow two goals. First, follow after \u2026 peace<\/em> (v. 19<\/a>); peace between fellow-brethren, and peace between believers who are strong and believers who are weak. Secondly, seek to edif<\/em><\/span>y<\/em>; seek to build up the weaker believer.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. Having a Good Conscience Before God\u2014Romans 14:22\u201315:3<\/a><\/p>\n

The faith which you have, have you to yourself before God. Happy is he that judges not himself in that which he approves. But he that doubts is<\/span> condemned if he eat, because he eats not of faith; and whatsoever is not of faith is sin. Now we that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let each one of us please his neighbor for that which is good, unto edifying. For Christ also pleased not himself; but, as it is written, The reproaches of t<\/span>hem that reproached you fell upon me.<\/p>\n

Paul\u2019s point in the<\/span> third segment of legalism is to have a good conscience before God. This passage also has three divisions.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>a. The Dangers of Liberty\u2014Romans 14:22\u201323<\/a><\/p>\n

The first division is to discuss the dangers of liberty. For the strong, the danger is the flaunting of his liberty (v. 22<\/a>). He can practice liberty, but he s<\/span>hould not flaunt it. He may have to limit the occasions and places where he will use it. The danger of liberty for the weaker believer is acting apart from faith. If he chooses to imitate the stronger believer, but does not have the fai<\/span>th to do so, he sins (v. 23<\/a>).<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>b. The Sacrifice of Liberty\u2014Romans 15:1\u20132<\/a><\/p>\n

The second division of the passage speaks of the sacrifice of liberty, and points out two things.<\/p>\n

First, the strong believer should bear the infirmities of th<\/em><\/span>e weak<\/em> [believer], which means giving up the use of his liberty in certain situations for the weaker brother\u2019s sake (v. 1<\/a>).<\/p>\n

Secondly, aim to edify (v. 2<\/a>). This should always be his goal. Aim to edify,<\/span> to build up the weaker believer.<\/p>\n

The sacrifice that the stronger believer must make is always viewed as temporary, until the weaker brother matures. Once the weaker brother matures, the stronger beli<\/span>ever no longer has to limit his liberty in a given area.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>c. The Example to Follow\u2014Romans 15:3<\/a><\/p>\n

For Christ also pleased not himself; but, as it is written, The reproaches of them that reproach you fell upon me.<\/em><\/p>\n

The third division of the passage spells out tha<\/span>t the example to follow in all such things is the Messiah Himself.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>4. Glorifying God\u2014Romans 15:1\u20137<\/a><\/p>\n

In the fourth segment of legalism, the emphasis is to do all<\/em> [things] to the glory of God<\/em> (1 Cor. 10:31<\/a>). Here, he points out two things.<\/p>\n

First, be like-minded with fel<\/span>low-believers. This does not mean always to agree about something being right or wrong, but be like-minded in the sense of being willing to give way for the sake of helping a weaker brother grow.<\/p>\n

Seco<\/span>ndly, come to an agreement. That which may be right for me may not be right for someone else. Consequently, I should reach an agreement with the weaker brother. I will refrain in certain situations and I <\/span>will understand that just because something is right for me does not mean it is right for him; in fact, it could be wrong for him. Where God may lead me to do certain actions of freedom, He may not lead another brother to do them, and God\u2019s will for the other believer is not any of my business as far as my right to interfere is concerned. It is my business, as far as being concerned, that he find God\u2019<\/span>s will and carry it out, but it is not my business to interfere.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>5. Liberty and the Law of Love\u20141 Corinthians 8:1\u201313<\/a><\/p>\n

Now concerning things sacrificed to idols: We know that we all have knowledge. Knowledge puffs up, but love edifies. If any man thinks that he knows<\/span> anything, he knows not yet as he ought to know; but if any man loves God, the same is known by him. Concerning therefore the eating of things sacrificed to idols, we know that no idol is anything in the world, and that there is no God but one. For though there <\/span>be that are called gods, whether in heaven or on earth; as there are gods many, and lords many; yet to us there is one God, the Father, of<\/span> whom are all things, and we unto him; and one Lord, Jesus Christ, through whom are all things, and we through him. Howbeit there is not in all men that knowledge: but some, being used until now to the idol, eat as of a thing sacrificed to an idol; and their conscience being weak is defiled. But food will not commend us to God: neither,<\/span> if we eat not, are we the worse; nor, if we eat, are we the better. But take heed lest by any means this liberty of yours become a stumblingblock to the weak. For if a man see you who has knowledge sitting at meat in an idol\u2019s temple, will not his conscience, if he is weak, be emboldened to eat things sacrificed to idols? For through your knowledge he that is weak perishes, the brother for whose sake Christ died. And thus, sinning against the brethren, and wounding their conscience when it is weak, ye sin against Christ. Wherefore,<\/span> if meat causes my brother to stumble, I will eat no flesh for evermore, that I cause not my brother to stumble.<\/span><\/span><\/p>\n

In the fift<\/span>h segment of legalism, this passage deals with the question, \u201cHow far can one go as a believer?\u201d In discussing this subject, Paul gives three key principles.<\/p>\n

The first principle is our freedom in the <\/span>Messiah (vv. 1\u20136<\/a>). We are free from the Law of Moses; we are free in the Messiah to do whatever the Bible allows us to do and does not forbid. In all amoral or neutral issues, we are free. According t<\/span>o verses 1\u20133<\/a>, knowledge<\/em> leads to freedom of action, but this freedom is to be tempered by the \u201claw of love.\u201d Yes, we are free to do whatever the Bible allows us to do, but our actions must be limited <\/span>by the law of love. In verses 4\u20136<\/a> he points out again that the believer is free in all areas of amoral issues, but it must be tempered or limited by the law of love of the brethren.<\/p>\n

The second princip<\/span>le is that liberty<\/em> should not be used where a weaker brother either stumbles or is offended (vv. 7\u201312<\/a>). Remember, \u201ccould\u201d does not mean \u201cshould.\u201d Just because you could do something does not mean you <\/span>should do it. Liberty should not be used where a weaker brother will either stumble or be offended. Again, if he stumbles, he falls into sin; if he is offended, he does not fall into sin, but he has removed you as having any spiritual influence in his life.<\/span><\/p>\n

The third principle is to be willing to give up liberty for the sake of a weaker brother (v. 13<\/a>). This does not mean you have to give up your <\/span>liberty forever, but in the situations where you are in contact with the weaker believer. As long as he remains a weaker believer in those situations, you will refrain from the exercise of your liberty.<\/span><\/p>\n

These three principles in 1 Corinthians 8<\/a> concern how far one can go. Then in 1 Corinthians 9<\/a>, Paul gives the illustration of rights surrendered. What you do or do not do in amoral issues does not <\/span>really matter to God; you must act according to your conscience. However, God does not allow us to use our liberty to cause stumbling or offense on the part of a fellow-believer.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>6. The Goal of the Believer\u2014John 17:1\u201310<\/a><\/p>\n

These things spoke Jesus; and lifting up his eyes to heaven, he said, Father, the hour is come; glorify your Son, that the Son may glorify you: even as you gav<\/span>e him authority over all flesh, that to all whom you have given him, he should give eternal life. And this is life eternal, that they should know you the only true God, and him whom you did send, even Jesus Christ. I glorified you on the earth, having accomplished the work which you have given me to do. And now, Father, glorify you me with your own self wit<\/span>h the glory which I had with you before the world was. I manifested your name unto the men whom you gave me out of the world: yours they were, and you gave them to me; and they have kept your word. Now they know that all things whatsoever you have given me are from you: for the words which you gave me I have given unto them; and they received them, and knew of a truth that I came forth from you, and they believed that you did send me. I pray for them: I pray not for the world, but for those whom you have given me; for they are yours: and all things that<\/span> are mine are yours, and yours are mine: and I am glorified in them.<\/span><\/span><\/p>\n

The sixth seg<\/span>ment of legalism discusses the goal of the believer, which is to do all to the glory of God<\/em> according to 1 Corinthians 10:31<\/a>. Under this segment three things should be noted.<\/p>\n

First, the need of the un<\/span>believer is to receive the Messiah as Savior. When one receives Jesus as the Messiah and Savior, he glorifies God through the salvation which he receives (Eph. 1:6<\/a>, 12<\/a>, 14<\/a>).<\/p>\n

Having received the Messia<\/span>h, the second goal is to live a daily life in conformity to the Messiah. This glorifies God through the new life which he now lives (1 Cor. 10:31<\/a>; 2 Cor. 3:18<\/a>; 1 Thes. 2:12<\/a>).<\/p>\n

Thirdly, Yeshua is glorif<\/span>ied by our being brought into glory or glorified; this is glory through the fulfillment of all promises (Col. 3:4<\/a>; Heb. 2:8\u20139<\/a>).<\/p>\n

There is a past, present, and future aspect by which we glorify God. In <\/span>the past, we glorified Him by receiving Yeshua as our Savior and Messiah, and this was glory through salvation received. Now, in the present, we lead a daily life lived in conformity to the Messiah, and this is glory through a new life, which is now received. The future a<\/span>spect is that some day the Messiah will be glorified even further by bringing us into glory, bringing us into that same glorified state in which He is now. This is the future glory, the glory that will come through all of the promises being fulfilled.<\/span><\/p>\n

So past, present, and future, we are fulfilling our goal: to do all to the g<\/em><\/span>lory of God.<\/em> This, in turn, will be the rule of life for our ethical conduct today. In everything we do, we should give glory to God. Unethical conduct blasphemes God. Ethical conduct on the part of t<\/span>he believer glorifies God.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>7. The Dangers to Be Avoided<\/p>\n

The seventh segment of legalism is the dangers to be avoided. In the area of legalism, three dangers must be avoided.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>a. Legalism<\/p>\n

The first danger is legalism itself. Again, legalism is not when a believer chooses to live by a set of rules and regulations, which are outside of Scripture. Legalism is when a believer m<\/span>akes a list of doubtful or amoral things and then uses this list to judge another believer\u2019s spirituality. Ultimately, legalism makes salvation or spirituality a matter of works. Every believer must avoid the problem of legalism. We must avoid using non-biblical rules and regulations to judge a fellow-believer\u2019s conduct and, therefore, a fellow-believer\u2019s spirituality.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>b. Loss of Testimony<\/p>\n

The second danger to avoid is loss of our testimony. Unethical behavior will ruin our testimony before other believers and before the world. We must be very careful not to lose ou<\/span>r testimony, and the best way of maintaining our testimony is to live ethically. Be guilty of ethical behavior, not unethical behavior. Of course, this involves the stronger believer being willing to refrain from exercising his liberty in order to avoid causing someone to stumble.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>c. Causing a Brother to Sin<\/p>\n

The third danger to avoid is causing a brother to sin. We can cause a brother to sin by encouraging him to do unethical things or by pressuring him to do something which he<\/span> is free to do, but does not yet have the faith to do.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>8. The Problems of Legalism<\/p>\n

The eighth segment of legalism deals with the problems of legalism. Here, let me list five problems of legalism.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>a. Lack of Logic<\/p>\n

First, in legalism there is a lack of logic. For example, take the issue of movies. Some teach that it is wrong for believers to go to movies. However, they do not see anything wrong <\/span>with seeing the same movies on television. Where is the logic in all this? There obviously could not be anything wrong with seeing the movie, per se, since it is okay to see the same movie on television. Are movies wrong because of what they are or are they wrong because of where they are seen? There is a lack of logic here.<\/span><\/p>\n

Another example of this lack of logic is in the issue of whether believer<\/span>s can use cards or dice. In one of the schools that I attended, they clearly taught that it is wrong for believers to use cards or dice. Why is it wrong? Because gamblers use them! However, gamblers use many other things to which no one objects. Bank robbers and <\/span>murderers use get-away cars. Is it, therefore, wrong for believers to drive a car? There is a lack of logic because they do not clearly s<\/span>how whether the sin lies in the things themselves or in the way they are used. A car, of course, could be used correctly, but it could also be used for sinful purposes. The same could easily be true of cards and dice.<\/span><\/p>\n

So, the major problem of legalism is that there is a lack of logic as to why something is wrong in one situation and right in another situation. Why is it okay to see a movie on tele<\/span>vision, but wrong to see it in a theater? If it is wrong to go to a theater because of what some people do in the back rows, the same thing could be said about public parks. Since the same thing goes on in a public park, must believers avoid public parks? It is a lack of logic.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>b. Confusion Over Where the Sin Lies<\/p>\n

The second problem of legalism is confusion as to where the sin really lies. As in the examples above, there is tremendous confusion in whether the sin lies in the<\/span> thing itself or in the way it is used.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>c. Faulty Exegesis<\/p>\n

A third problem of legalism is faulty exegesis. For example, in some circles they teach that drinking wine under any circumstances is wrong. When you approach the Scriptures and see<\/span> Jesus drinking wine, they say that the word there means \u201cgrape juice.\u201d However, it is the same word that is used elsewhere for the wine which makes people drunk. It is exegetically faulty to say that wine in one context means \u201can alcoholic beverage,\u201d but in another context it means \u201cgrape juice.\u201d Every word has a specific meaning. If it means one thing in one place, it means th<\/span>e same thing in another place, and we cannot use our own preconceived prejudices to interpret Scripture.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>d. Anti-Scriptural<\/p>\n

A fourth problem of legalism is that it is often anti-Scriptural. For example, in Psalm 104:15<\/a>, we are encouraged to bless the Lord for making wine<\/em> [the fruit of the vine] that make<\/em><\/span> glad the heart of man<\/em>. Try as you may, grape juice simply will not have that effect. This verse clearly talks about wine, which is an alcoholic beverage that make glad the heart of man.<\/em> That is one o<\/span>f the things for which we are supposed to be praising God, yet you will not find God being praised for this in many circles. So often, legalism turns out to be anti-scriptural, as well as faulty exegesis.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>e. Failure to Be Led by the Holy Spirit<\/p>\n

The fifth problem of legalism is that the believer fails to live by the work of the Holy Spirit. It is a lot easier for a believer to live by a set of rules rat<\/span>her than to be sensitive to the leading of the Holy Spirit. Of course, we do have rules to follow, but these are the rules of Scripture. No organization or church has the right to add any extra rules <\/span>or regulations and enforce them, and make them a mark of spirituality or ethical behavior. While it is easier to live by a set of rules, the Bible encourages us to be sensitive to the leading of the Holy Sp<\/span>irit in these amoral or neutral issues, and not to set a once-and-for-all rule that the Bible does not support.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>9. Biblical Passages Related to the Problems of Legalism<\/p>\n

In the ninth segment of legalism, there are five passages related to the problems of legalism.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>a. Romans 14:1\u20138<\/a><\/p>\n

But him that is weak in faith receive ye, yet not for decision of scruples. One man has faith to eat all things: but he that is weak eats herbs. Let not him that eats set at nought hi<\/span>m that eats not; and let not him that eats not judge him that eats: for God has received him. Who are you that judge the servant of another? to his own lord he stands or falls. Yea, he shall be made to stand; for the Lord has power to make him stand. One man esteems one day above another: another esteems every day alike. Let each man be fully assured in his own mind. He that regar<\/span>ds the day, regards it unto the Lord: and he that eats, eats unto the Lord, for he gives God thanks; and he that eats not, unto the Lord he eats not, and gives God thanks. For none of us lives to himself, and none dies to himself. For whether we live, we live unto the Lord; or whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord\u2019s.<\/span><\/span><\/p>\n

The first biblical passage makes four points. T<\/span>he first point is that the stronger believer is the one who does not have problems with amoral or neutral issues. Those who have problems, those who feel they have to refrain, are not the more spiritual ones; they are the immature ones.<\/span><\/p>\n

Secondly, the attitude toward each other is to be that of mutual respect.<\/p>\n

Thirdly, each believer must be persuaded in his own mind concerning amoral or neutral iss<\/span>ues and live accordingly without expecting others to live by his personal convictions.<\/p>\n

And fourthly, the underlying principles for doing or not doing amoral or neutral things is one\u2019s attitude toward <\/span>God. We are to give thanks to God for those things in which we participate and for those in which we do not participate.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>b. Romans 14:14\u201323<\/a><\/p>\n

I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself: save that to him who accounts anything to be unclean, to him it is unclean. For if because of meat you<\/span>r brother is grieved, you walk no longer in love. Destroy not with your meat him for whom Christ died. Let not then your good be evil spoken of: for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. For he that herein serves Christ is well-pleasing to God, and approved of men. So then let us follow after things which make for <\/span>peace, and things w<\/span>hereby we may edify one another. Overthrow not for meat\u2019s sake the work of God. All things indeed are clean; howbeit it is evil for that man who eats with offence. It is good not to eat flesh, nor to d<\/span>rink wine, nor to do anything whereby your brother stumbles. The faith which you have, have you to yourself before God. Happy is he that judges not himself in that which he approves. But he that doubts is condemned if he eat, because he eats not of faith; and whatsoever is not of faith is sin.<\/span><\/p>\n

The second passage on the problems of legalism makes five points. First, nothing is unclean of itself. A<\/span>moral things, such as eating meat or drinking wine, are not unclean in themselves.<\/p>\n

However, secondly, if a believer considers some things to be sinful or unclean, it is sinful or unclean to him, but t<\/span>hat does not make it sinful or unclean to another believer.<\/p>\n

Thirdly, the person who is free to participate in amoral things is to limit his practice by the law of love of the brethren. The question th<\/span>at should be asked is, \u201cHow would my doing a given thing in a given situation affect a fellow-believer?\u201d Different restraints will be required at different times, and no set rule will fit every situation. This is true, biblical, situation-ethics, not total abstention; but rather, it is sensitivity to the situation and how it will affect a<\/span> fellow-believer.<\/p>\n

Fourthly, this passage is not concerned wi<\/span>th how the unbeliever may react, but with how the believer reacts.<\/p>\n

The fifth point is the principle of faith<\/em>. The one who is free is happy if he does not judge or condemn himself in doing the things h<\/span>e is free to do. But one with convictions is sinning if he participates.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>c. 1 Corinthians 8:4\u201313<\/a><\/p>\n

Concerning therefore the eating of things sacrificed to idols, we know that no idol is anything in the world, and that there is no God but one. For though there be that are cal<\/span>led gods, whether in heaven or on earth; as there are gods many, and lords many; yet to us there is one God, the Father, of whom are all things, and we unto him; and one Lord, Jesus Christ, through whom are all things, and we through him. Howbeit there is not in all men that knowledge: but some, being used until now to the idol, eat as of a thing sacrificed to an idol; and <\/span>their conscience being weak is defiled. But food will not commend us to God: neither, if we eat not, are we the worse; nor, if we eat, are we the better. But take heed lest by any means this liberty of yours become a stumblingblock to the weak. For if a man see you who has knowledge sitting at meat in an idol\u2019s temple, will not his conscience, if he is weak, be emboldened to eat things sacrificed to idols? For through your knowledge he that is weak perishes, the brother for whose sake Christ died. And thus, sinning against the brethren, and wounding their conscience whe<\/span>n it is weak, ye sin against Christ. Wherefore, if meat causes my brother to stumble, I will eat no flesh for evermore, that I cause not my brother to stumble.<\/span><\/span><\/span><\/p>\n

The third passage on the problems of legalism makes two major points. First, nothing is <\/span>sinful in itself in the area of amoral or neutral issues (vv. 4\u20136<\/a>). For example, meat that is offered to idols is still good meat. Even though it has been offered to an idol, the strong believer knows<\/span> that the character of the meat has not changed, and so he is free to participate. However, the weak believer associates this kind of meat with his past life of idolatry and, therefore, has problems of conscience; he will sin if he eats (v. <\/span>7<\/a>). Hence, nothing is sinful in itself. Meat is okay to eat, but if you have a problem with meat, you should abstain. Today, people do not argue about meat tha<\/span>t much anymore, but they do argue about wine. The strong believer knows he is free to participate in drinking wine moderately. However, the weak believer associates wine with his former life of drunkenness, so he has problems of conscience if he has a glass of wine and, therefore, he should refrain. Again, the point in these amoral, neutral issues is that <\/span>nothing is unclean of itself, but if someone feels he is wrong in doing so, then he should abstain from it.<\/span><\/p>\n

The second point of this passage is that the one who is free is to be guided by how his action will affect a fellow-believer (vv. 8\u201313<\/a><\/span>). What he may be able to do one day, he will have to refrain from doing on another day. His action must be based on a given situation. There are no hard or fast rules that will cover every circumstan<\/span>ce.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>d. 1 Corinthians 10:23\u201311:1<\/a><\/p>\n

All things are lawful; but not all things are expedient. All things are lawful; but not all things edify. Let no man seek his own, but each his neighbor\u2019s good. Whatsoever <\/span>is sold in the shambles, eat, asking no question for conscience\u2019 sake; for the earth is the Lord\u2019s, and the fulness thereof. If one of them that believe not bids you to a feast, and ye are disposed to go; whatsoever is set before you, eat, asking no question for conscience\u2019 sake. But if any man say unto you, This has been offered in sacrifice, eat not, for his sake that<\/span> showed it, and for conscience\u2019 sake: conscience, I say, not your own, but the other\u2019s; for why is my liberty judged by another conscience? If I partake with thankfulness, why am I evil spoken of for that for which I give thanks? Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. Give no occasion of stumbling, either to Jews, or to Greeks, or to the church of God: even as I also please all men in all things, not seeking mine own profit, but the profit of the many, that they may be saved. Be ye imitators of me, even as I also am of C<\/span>hrist.<\/span><\/span><\/p>\n

The fourth passage on the problems of legalism ma<\/span>kes four points. First, again, nothing is sinful in itself; that is, insofar as amoral, neutral issues are concerned. What is right or wrong about something is the way it is used. Neutral things can be used properly or improperly; they can be used w<\/span>ith or without committing sin.<\/p>\n

Secondly, the guiding principle is: \u201cHow is it going to affect another person?\u201d In this passage, unbelievers are include<\/span>d.<\/p>\n

Thirdly, what is usually all right to do may be wrong in a given situation. The abstaining is not for the sake of the conscience of the person who is free, but for the sake of the other person\u2019s co<\/span>nscience. If the other\u2019s conscience is affected, one must refrain.<\/p>\n

And fourthly, what is done in freedom or in restriction should be done in thanksgiving and for the glory of God.<\/p>\n<\/div>\n<\/div>\n

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e. Colossians 2:16\u201323<\/a><\/p>\n

Let no man therefore judge you in meat, or in drink, or in respect of a feast day or a new moon or a sabbath day: which are a shadow of the things to come; but the body is Christ\u2019s. Let no man rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has seen, vainly puffed up by his fleshly mind, and not holding fast the Head, from whom all the body, being supplied and knit together through the joints and bands, increasing with the increase of God. If ye died with Christ from the rudiments of the world, why, as though living in the world, do ye subject yourselves to ordinances, Handle not, nor taste, nor touch (all which things are to perish with the using), after the precepts and doctrines of men? Which things have indeed a show of wisdom in will\u2014worship, and humility, and severity to the body; but are not of any value against the indulgence of the flesh.<\/p>\n

In the fifth passage relating to the problems of legalism, Paul makes five points. First, the practice of liberty is the superior way of life (vv. 16\u201317<\/a>). The need for living by a set of rules is nowhere condemned, but it is not the biblical ideal. It is not what the Bible strives for in the spirituality and development of the saint.<\/p>\n

Secondly, since all amoral or neutral issues are clean, the person who has liberty is never to allow himself to be judged, but is to continue in the superior lifestyle (vv. 18\u201319<\/a>).<\/p>\n

Thirdly, living by a set of rules is a sign of spiritual immaturity. This is the opposite of what is often portrayed today. The picture often given is that the one who refrains from all these things is the spiritual one. Living by a set of rules, however, is a sign of spiritual immaturity.<\/p>\n

Fourthly, to submit to rules is to subject oneself to the precepts and doctrines of men<\/em> (vv. 20\u201322<\/a>). If you are obeying rules that go beyond Scripture, then you are submitting yourself to human precepts.<\/p>\n

The fifth point is that rules like these seem to show wisdom<\/em> and self-abasement, but in realty, they are no help against the lust of the flesh (v. 23<\/a>). The sin-nature will simply use it to get you to violate your own standards.<\/p>\n

Summary: These are the five passages relating to the problem of legalism. By way of summary, seven things should be noted. First, all amoral or neutral things in themselves are clean and not sinful. There is nothing inherent in them that would make them wrong to use or wrong to participate in. Secondly, the stronger and more mature believer is the one who is free to do all those things and feels no pangs of conscience. Thirdly, the weaker believer is the one who has problems with amoral issues, and so refrains. Fourthly, the weaker believer is not to condemn the stronger believer for participating, and the stronger believer is not to look down upon the weaker believer for not being able to participate. Fifth, the whole life of liberty is encouraged as superior; living by a set of rules is, in itself, not condemned, but the Bible discourages it. Sixth, the situation-ethic for the stronger believer is based on the principle of how an action in a given situation will affect the weaker believer primarily, and only secondarily on how it will affect the unbeliever. Seventh, there can be no set rule or principle which will work in every situation other than the principle of love of the brethren; therefore, action must depend upon the situation.<\/p>\n<\/div>\n<\/div>\n

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10. Conclusion<\/p>\n

The tenth segment of legalism is the conclusion. By way of conclusion three points may be made.<\/p>\n

First, we are to obey the Law of the Messiah. Just as the Law of Moses had many commandme<\/span>nts, the Law of the Messiah also has many commandments. We do not have options here. That which God has commanded for the New Testament believer, that we must obey.<\/p>\n

The second point by way of conclusi<\/span>on is that there is freedom in amoral or neutral issues. We are free to partake and to do those things which are neutral or amoral. However, since not all men have this knowledge, those who have problems with any neutral or amoral issu<\/span>e are to refrain. Legalism is not conducting one\u2019s life by a set of rules. Legalism is expecting others to live by them, and so one\u2019s conscience becomes the judge of another\u2019s liberty. That is how a weak brother becomes a legalist. On the other hand, if a person who is free demands others to live accordingly, he, too, becomes a legalist. Legalism can go both ways. The weaker brother can become a legalist if he expects the strong br<\/span>other to live by his rules, and the strong brother becomes a legalist if he tries to force the weaker brother to exercise his freedom.<\/span><\/span><\/p>\n

The third point is that the biblical pattern is not total abstention or total indulgence, but moderation, tempered by sensitivity to the needs of fellow-believers and the leading of the Holy Spir<\/span>it.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>III. The New Testament Ethic<\/p>\n

This is the third major category of our study on \u201cThe Spiritual Life and Ethics,\u201d and will be discussed in five aspects<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Ethic Itself<\/p>\n

The first aspect is that the New Testament ethic is the ethic of love as declared in John 13:35<\/a>: By this shall all men know that ye are my disciples, if ye have love one to another<\/em><\/span>.<\/em><\/p>\n

That is the New Testament ethic: love. But what is meant by love?<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Greek Words for Love<\/p>\n

The second aspect is that there are four Greek words for love.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. Eros<\/span><\/p>\n

The first Greek word is eros<\/span>. The English word \u201cerotic\u201d comes from it. It refers to sexual love. By itself it is not a wrong term, but it can become wrong in certain situations. In all immoral<\/span> situations, it is wrong. However, this word is never found in the New Testament. It is the Greek equivalent of a Hebrew word that is used in the Old Testament.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. Stargei<\/span><\/p>\n

The second Greek word is stargei<\/span>, which is love in the sense of natural affection. A good example of stargei<\/span> love is a mother\u2019s love for her child.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. Phileo<\/span><\/p>\n

The third Greek word for love is phileo<\/span>, which is an emotional love. It is a love of the emotions in response to an attraction. It is the kind of love that may initially attract a male and a<\/span> female, although it is not the kind of love that one should get married on. It is also a love of deep friendship; people who are \u201cbest friends\u201d are exercising phileo<\/span> love. There is something about th<\/span>e spirits of two human beings that draw them together, and this is a phileo<\/span> love.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>4. Agapei<\/span><\/p>\n

None of these first three types of love is the true love of the New Testament ethic. The fourth word is agapei<\/span>. This is a love that can be willed. It is a love of the will. It is the love yo<\/span>u choose. It is the kind of love that you can make a commitment to. This is the kind of love on which you should base your decision to get married. It is a love that looks out for the well-being of others. This is the love of the New Testament ethic.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Directions of Love<\/p>\n

The third aspect is that when the Bible uses agapei<\/span> love, it points out eight directions in which this agapei<\/span> love should be extended.<\/p>\n

First and foremost, of course, is God a<\/span>nd the Messiah. We are told that we are to love God with the wholeness of our being. It is agapei<\/span> love that we should have for Him. We should choose to love God and put Him first in our lives and put <\/span>everything else behind.<\/p>\n

Secondly, agapei<\/span> love is love toward the spouse. Again, this is the kind of love on which you should base your marriage. While you may be attracted by phileo<\/span> love, eventually t<\/span>hat will wane. This is the kind of love that is the basis of a good and solid marriage. It is a love that you can will, no matter how much your spouse mistreats you. You may not be able to exercise th<\/span>e other three types of love toward your spouse, but you can exercise agapei<\/span> love because it is a love of the will. This is the kind of love we should commit ourselves to because that is the guarantee <\/span>of a strong, long-term marriage.<\/p>\n

Thirdly, agapei<\/span> love is the love to be extended toward the brethren. When we are told that we are to love the brethren, this is the kind of love we should exercise. It<\/span> is impossible to exercise phileo<\/span> love toward all brethren. There are some people that repel us; there are some believers that we will never be attracted to; there are some believers that simply \u201cturn<\/span> us off.\u201d We cannot love every believer in the phileo<\/span> way. But we can love every believer in the agapei<\/span> way, and we should. We must will to love the brethren by means of agapei<\/span> love. We need to look o<\/span>ut for his well being, no matter how much he or she may turn us off.<\/p>\n

Fourthly, agapei<\/span> love is the love that we are to have for those in authority, especially in the spiritual realm.<\/p>\n

Fifth, agapei<\/span> love<\/span> is the kind of love we should exercise toward the church. The church is an organism, and this is the kind of love we need to extend toward the church. The Messiah loved the church, and gave himself u<\/em><\/span>p for it<\/em> (Eph. 5:25<\/a>). It does not mean we need to love every individual church and, of course, individual, apostate, local churches are not to be loved. However, we are to exercise agapei<\/span> love toward <\/span>a Bible-based church. If we do so, we look out for its well being and we seek to use our spiritual gifts in the context of the meeting of that church.<\/p>\n

Sixth, agapei<\/span> love should be extended toward \u201cthe<\/span> sheep\u201d as individuals. This is the love that the elders of a church should have toward their sheep. The shepherd must learn to love all of his sheep. Again, he cannot love all of his congregants in the <\/span>phileo<\/span> sense, but he can will to love every one of them in the agapei<\/span> sense. While, on one hand, one must love the church as an organism, on the other hand, he must also love the sheep as individua<\/span>ls.<\/p>\n

Seventh, this kind of love is to be exercised toward our neighbor. Yeshua said that the second most important commandment is to love your neighbor as yourself<\/em> (Mat. 22:39<\/a>; Mk. 12:31<\/a>) The kind of l<\/span>ove that we are to apply toward the neighbor is agapei<\/span> love. As far as defining who your neighbor is, Jesus did not define him as someone who is in your neighborhood or someone who lives next door to <\/span>you. Your neighbor is anyone who has a need that you can meet. If you see someone in need and you can meet that need, you are exercising agapei<\/span> love.<\/p>\n

Eighth, this is the way we must love our enemies. <\/span>When Yeshua said: love your enemies<\/em> (Mat. 5:44<\/a>; Lk. 6:27<\/a>, 35<\/a>), He said to agapei<\/span> them. This means that we put our personal animosity aside, and we learn to love our enemies. As long as we are holding <\/span>a grudge, we are not exercising agapei<\/span> love toward the enemy. If we can truly look at our enemy and say, \u201cI have no personal animosity toward you; I have nothing to say against you,\u201d we are exercising<\/span> agapei<\/span> love. When you find a way to bless your enemy, you are exercising agapei<\/span> love.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>D. The Degree of Love<\/p>\n

The fourth aspect is that the love of the New Testament ethic is superhuman. While unbelievers are capable of exercising agapei<\/span> love to a degree, there will always be a limit.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>E. The Role of the Holy Spirit<\/p>\n

The fifth aspect is the ability to exercise this agapei<\/span> love by the power of the Holy Spirit. There is the duplication of the New Testament ethic of love by the power of<\/span> the Holy Spirit.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>IV. Doubtful Things<\/p>\n

The fourth major category concerning \u201cThe Spiritual Life and Ethics\u201d has to do with doubtful things. \u201cHow is the believer to deal with things where there is some doubt whether they<\/span> are permitted or forbidden by Scripture?\u201d This will be discussed in four areas.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. Pleasure<\/p>\n

The first area is pleasure. \u201cIs pleasure right or wrong? is it okay for believers to have pleasure or is it wrong for believers to participate in pleasure? is pleasure sinful?\u201d<\/p>\n

Throughout <\/span>church history, some circles have taught that believers should not have pleasure; that pleasure is sinful. They point to specific passages, which gave a negative connotation of pleasure; such as, Prov<\/span>erbs 21:17<\/a>; Luke 8:14<\/a>; 2 Timothy 3:4<\/a>; and Titus 3:3<\/a>. There is no question that these passages clearly mention pleasure in a context of sin where believers are told to refrain from being participants.<\/p>\n

<\/span>On the other hand, there are other passages of Scripture that encourage pleasure for believers. Although often ignored, there are a number of passages that talk about pleasure in a good sense, in a se<\/span>nse which believers should expect to enjoy. Some examples are 1 Kings 4:20<\/a>; Psalm 16:11<\/a>; 147:11<\/a>; John 10:11<\/a>; 15:11<\/a>; Romans 15:13<\/a>; and Philippians 2:13<\/a>. These are passages that clearly give a positive <\/span>side to pleasure.<\/p>\n

So, can believers have pleasure or is it wrong for believers to have pleasure? How do we reconcile the verses that speak of it in terms of sin with passages that speak of it in terms<\/span> of blessing and something believers can expect?<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. Nothing is Unclean<\/p>\n

The second area, as was discussed earlier in this manuscript under the subject of legalism, is that nothing is unclean in itself.<\/p>\n

For example, Paul wrote in Romans 14:14<\/a>: I know,<\/em><\/span> and am persuaded in the Lord Jesus, that nothing is unclean of itself: save that to him who accounts anything to be unclean, to him it is unclean.<\/em><\/p>\n

Another passage along this line is 1 Timothy 4:4<\/a>: Fo<\/em><\/span>r every creature of God is good, and nothing is to be rejected, if it be received with thanksgiving.<\/em><\/p>\n

Another passages is Titus 1:15<\/a>: To the pure all things are pure: but to them that are defiled and u<\/em><\/span>nbelieving nothing is pure; but both their mind and their conscience are defiled.<\/em><\/p>\n

According to these three passages, nothing is unclean<\/em>. However, something could become unclean if it is used wrongly. <\/span>That is the way to reconcile the passages for and against pleasure. There are pleasures, which are sinful, and there are pleasures, which are not sinful. Even pleasures, which are not sinful in themselves, can still be used in a sinful way. Although <\/span>nothing is unclean of itself<\/em>, it could become evil in certain situations.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Problem of the World<\/p>\n

In the third area, however, there is still a problem. The problem is that there are admonitions against enjoying the world. 1 John 2:15<\/a> states: Love not the world, neither <\/em><\/span>the things that are in the world. If any man love the world, the love of the Father is not in him.<\/em><\/p>\n

This is a clear admonition against enjoying the world. How is that reconciled with the teaching that <\/span>there are situations where the pleasures of the world are allowed for the believer? If nothing is unclean of itself<\/em>, why, then, these admonitions against enjoying the world? The answer is simple. Thes<\/span>e admonitions refer to the misuse of pleasure, and the use of the external world. Pleasure can be used correctly or it can be used incorrectly.<\/p>\n

The key to proper pleasure is to see all things as a gif<\/span>t from God and not to be misused (1 Tim. 4:4<\/a>). Matthew 6:33<\/a> points out that priority must be given in seeking the Kingdom of God. Luke 12:15<\/a> points out that we are to avoid all covetousness<\/em>. 1 Timothy<\/span> 6:17<\/a> states that the wealthy are not to trust in their riches because all these things can come to naught. The key, then, is to see all things as a gift from God and not to be misused.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>D. Questions to Ask<\/p>\n

The fourth area concerns questions to ask. \u201cWhen we are confronted with a doubtful thing, how should we respond?\u201d Let me suggest six questions to ask.<\/p>\n

The first question is, \u201cIs it<\/span> a weight<\/em> or a hindrance (Heb. 12:1<\/a>)? is it something that will weigh us down or keep us from growing in the spiritual life? is it something that will hinder us from running the race<\/em> of the spiritual <\/span>life?\u201d If the answer is \u201cyes,\u201d refrain; if \u201cno,\u201d you are free to participate.<\/p>\n

The second question is based upon 1 Corinthians 6:12<\/a>. \u201cWill it obtain control over my will? is it something that is habit-<\/span>forming? is it something that, once I get into it, I will have a hard time stopping?\u201d If it begins exercising control over your will, it means the Lord no longer controls your will and, therefore, you should abstain from it.<\/span><\/p>\n

The third question is based upon Romans 14:23<\/a>. \u201cIs there a question about it in my mind? do I feel totally comfortable about participating in such?\u201d If the answer is \u201cyes,\u201d yo<\/span>u are free; if the answer is \u201cno,\u201d refrain.<\/p>\n

The fourth question is based upon 1 Corinthians 8:13<\/a>. \u201cWill it cause a brother to stumble?\u201d We have seen that the Bible clearly forbids believers to cause w<\/span>eaker brethren to stumble. So, will it cause a brother to stumble? If the answer is \u201cno,\u201d you are free; if the answer is \u201cyes,\u201d refrain.<\/p>\n

The fifth question is based upon Colossians 4:5<\/a>, \u201cWill it win o<\/span>r lose a person to the Lord?\u201d Again, if the answer is \u201cyes\u201d or \u201cno\u201d you are to act accordingly.<\/p>\n

The sixth question is based upon 1 Corinthians 10:31<\/a>, \u201cWill it glorify God?\u201d If the answer is \u201cno,\u201d refr<\/span>ain; if the answer is \u201cyes,\u201d you are free to participate.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>V. Debt<\/p>\n

The fifth major category of \u201cThe Spiritual Life and Ethics\u201d is debt. There are believers who teach that it is always wrong to owe money to anybody and, therefore, a believer must never use cre<\/span>dit cards. He must always pay in cash, always get rentals, never buy something unless he can pay for it totally. They will not buy anything on a time-plan, nor mortgage a house. This will be discussed in three parts.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Key Passage<\/p>\n

The first part is the key passage that is often used against any form of debt, Romans 13:8<\/a>: Owe no man anything, save to love one another: for he that loves his neighbor has fulfill<\/em><\/span>ed the law.<\/em><\/p>\n

In the Greek text, this passage has a double negative, emphasizing that it is emphatic: Owe no man anything in any way! So, basically, this verse does teach against debt.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Definition of Debt<\/p>\n

The second part is the definition of debt. \u201cWhat is a debt?\u201d Debt exists where liability, what is owed, exceeds assets, funds used to pay what is owed. If the annual budget s<\/span>hows a deficit, it means that the family is in debt. If during some months the bills exceed the income because of taxes or insurance, then income during other months must exceed the bills in order to balance the budget. This type of tem<\/span>porary indebtedness does not violate the biblical principle. The debt remains until the account is settled, but this is not sinful in and of itself. Insofar as a mortgage is concerned, you are not really in debt until the next payment becomes due. Debts only become sinful when they exceed your ability to pay them. That is what is meant by debt.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Biblical Principles<\/p>\n

The third part is the biblical principles. In light of what the Bible demands about indebtedness, in light of the definition of what indebtedness is, what are the biblical p<\/span>rinciples in dealing with debts? There are three biblical principles.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. Debt is Slavery<\/p>\n

The first biblical principle is that you must see debt for what it is, slavery. If you are indebted, meaning that you no longer have the ability to pay what you owe, you are a slave<\/span> (Lev. 25:39\u201341<\/a>; Prov. 22:7<\/a>; Mat. 18:25\u201330<\/a>).<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. Covetousness Leads to Indebtedness<\/p>\n

The second principle is the fact that covetousness will often lead you to unnecessary debts. In fact, covetousness is what causes most people to fall into indebte<\/span>dness, where they reach beyond their limits of being able to pay back and therefore must file bankruptcy. According to Colossians 3:5<\/a>: covetousness \u2026 is idolatry.<\/em><\/p>\n

Every believer must learn how to draw<\/span> a distinction between necessity and want. It is amazing how many people confuse that which they want with what they need. In American materialism, it is very easy to confuse the two. Wants are all right if they are affordable. However, <\/span>do not confuse priorities. It is all right to buy something if it is affordable, but even if it is affordable, do not confuse your priorities.<\/p>\n

How can you know whe<\/span>ther you can afford something or not? You can know in four ways. First, for economic reasons: if you do not have the money for it, you cannot afford it. A second way of knowing is for priority reasons: the money is there<\/span>, but it is not a priority; you may need this money for something of greater and more important priority. A third way to know is for stewardship reasons: is something being thrown out for replacement because it is worn out or because it is out of style? The fourth way to know is for spiritual reasons: will it keep me from spending time in church, coming together with fellow-believers? Will it cause me to cut back on <\/span>my giving? If meeting your wants causes you to cut back on your giving to the work of the Lord, you do not need it, and you cannot afford it. Covetousness is idolatry <\/span><\/span>and covetousness leads to unnecessary debts.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. Plan Wisely<\/p>\n

The third biblical principle is to plan wisely. In planning wisely, let me mention two things.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>a. Balance<\/p>\n

The first thing is balance. The balance is: trust God and plan wisely. We should trust God to meet our needs, but we are responsible to plan wisely. We should plan wisely for our children (<\/span>2 Cor. 12:14<\/a>); for our household (1 Tim. 5:8<\/a>); and for our business (Jas. 4:13\u201315<\/a>).<\/p>\n<\/div>\n<\/div>\n

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b. Guidelines<\/p>\n

Secondly, there are four guidelines for your budget. The first guideline is to plan for the whole year. Figure out what your monthly deficits are and what your yearly payments need to be. Distinguish between monthly payments; such as, rent or mortgage or car payments, and yearly payments; such as, insurance, and work out these things. Make your plans for the whole year.<\/p>\n

The second guideline is to postpone minor purchases when possible in order to pay off debts in full and avoid interest charges. There is nothing wrong with paying interest charges, but they do take away more money from you. So instead of a monthly charge with interest, put that money into savings where you are collecting interest. You may have to put off buying certain things, but that is fine; you will get them eventually anyway and be debt free.<\/p>\n

The third guideline concerns major purchases. If at all possible, try to pay in full. If you can pay for a house in full, do it. It you can pay for a car in full, do it. Most of us cannot do that; we do not get paid that well. Instead, try to give a large down payment, which will keep the interest down. That will allow your monthly payments to be within the realm of possibility, in accordance with your budget. As far as your mortgage is concerned, if at all possible, try to keep it within one-third of your total take-home pay. Keep careful track of your discretionary income, the income that is left after all the monthly commitments are paid, including housing, clothing, and food, because these funds may be needed later on.<\/p>\n

The fourth guideline is that if you are \u201cover your head\u201d in debt, try to get out to the point that all monthly payments are manageable. That means to quit using your credit cards and pay cash. If need be, take out a loan to consolidate all your debts into one small, affordable, monthly payment.<\/p>\n<\/div>\n<\/div>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

But now we have been discharged from the law, having died to that wherein we were held; so that we serve in newness of the spirit, and not in oldness of the letter. Romans 7:6 This is a study on \u201cThe Spiritual Life and Ethics.\u201d Ethical behavior is a major area in the spiritual life. … <\/p>\n

\u201eThe Spiritual Life and Ethics\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1421","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1421","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=1421"}],"version-history":[{"count":1,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1421\/revisions"}],"predecessor-version":[{"id":1422,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1421\/revisions\/1422"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=1421"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=1421"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=1421"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}