[continued from previous message]

further addressed by correcting a spirit
of fear. Paul contrasts the fear Timothy
might be feeling with the spirit God
gives, which is one of power, love, and
self-discipline. This passage suggests
that even those with a strong faith can
struggle with fear and timidity,
especially when facing opposition or the
responsibilities of ministry. It’s a
call to overcome such struggles by
relying on the empowerment that comes
from God.

2 Timothy 1:8

"Therefore do not be ashamed of the
testimony of our Lord, nor of me His
prisoner, but share with me in the
sufferings for the gospel according to
the power of God."

Here, Paul explicitly urges Timothy not
to be ashamed of the gospel or of Paul’s
imprisonment for the sake of the gospel.
The exhortation implies Timothy may be
battling with fear or shame associated
with public association with Paul and
the gospel, especially in the face of
potential suffering or persecution. This
reflects a struggle with the sin of fear
and shame, which can hinder the bold
proclamation of the gospel and sharing
in the sufferings that come with
faithfulness to Christ.

2 Timothy 1:12

"For this reason I also suffer these
things; nevertheless, I am not ashamed,
for I know whom I have believed, and am
persuaded that He is able to keep what I
have committed to Him until that Day."

While this verse primarily expresses
Paul’s own steadfastness and lack of
shame in his sufferings for the gospel,
it serves as an indirect admonition to
Timothy by example. Paul’s confidence in
Christ and his unashamed stance in the
face of suffering underscore the sin of
fear and shame that Timothy might be
facing. It’s an encouragement for
Timothy to hold fast to his faith and to
the knowledge of Christ’s power and
faithfulness, despite the potential for
suffering.

2 Timothy 1:15

"This you know, that all those in Asia
have turned away from me, among whom are
Phygellus and Hermogenes."

This verse shows a turning away from
Paul's teachings, which by extension
could be seen as a turning away from the
gospel he preached. The act of turning
away implies a struggle with
faithfulness and truth, potentially
succumbing to sin or false teachings.
It's a caution against the sin of
abandoning true doctrine and the
fellowship of faithful believers.

2 Timothy 2:16-18

"But shun profane and idle babblings,
for they will increase to more
ungodliness. And their message will
spread like cancer: Hymenaeus and
Philetus are of this sort, who have
strayed concerning the truth, saying
that the resurrection is already past;
and they overthrow the faith of some."

Here, Paul highlights the sin of
spreading false teachings, specifically
the claim that the resurrection had
already occurred, which is a deviation
from core Christian doctrine. The
passage not only warns against the
spread of heretical ideas but also shows
that believers can be led astray,
succumbing to the sin of promoting
untruths and thereby undermining the
faith of others.

2 Timothy 3:1-5

"But know this, that in the last days
perilous times will come: For men will
be lovers of themselves, lovers of
money, boasters, proud, blasphemers,
disobedient to parents, unthankful,
unholy, unloving, unforgiving,
slanderers, without self-control,
brutal, despisers of good, traitors,
headstrong, haughty, lovers of pleasure
rather than lovers of God, having a form
of godliness but denying its power. And
from such people turn away!"

This passage describes various sins that
will be prevalent among people in the
last days, including among those who
claim to be followers of Christ. The
warning against those "having a form of
godliness but denying its power"
directly addresses believers who
outwardly appear religious but do not
live out the transformative power of the
gospel in their lives. It's a stark
reminder of the struggle against
hypocritical living and the sin of
failing to allow one's faith to produce
genuine change.

2 Timothy 4:10

"For Demas has forsaken me, having loved
this present world, and has departed for
Thessalonica..."

Demas is mentioned as someone who was
once a fellow worker with Paul but later
abandoned him. The reason given is his
love for the present world, which
suggests a yielding to the temptation of
worldly desires over the commitment to
the work of the gospel. This illustrates
the struggle with the sin of worldliness
and the challenge of maintaining one's
dedication to Christ and His mission.

Each of these examples from 2 Timothy
demonstrates that believers can and do
struggle with sin after being saved.
Paul's admonitions serve both as
warnings and as encouragements for
believers to remain vigilant, to hold
fast to sound doctrine, and to pursue
righteousness, grounded in the grace and
power of Christ.

Titus

In Paul's letter to Titus, we find a
pastoral epistle that addresses how to
organize and conduct church life,
emphasizing good works and sound
doctrine in the face of false teaching
and moral laxity. This letter also
acknowledges the ongoing struggle
believers have with sin, urging
correction and growth towards godliness.
Let's walk through the instances in
Titus that either directly state or
imply that someone who is a believer
needed correction for sin, indicating a
struggle with sin nature even after
being saved.

Titus 1:6

"An elder must be blameless, faithful to
his wife, a man whose children believe
and are not open to the charge of being
wild and disobedient."

This verse sets qualifications for
elders, indicating that leaders in the
church must manage their households
well, with children who believe and are
well-behaved. The implication here is
that even within Christian families,
there can be struggles with sin, such as
wildness and disobedience in children,
which necessitates a father's careful
and corrective guidance.

Titus 1:12-13

"One of Crete’s own prophets has said
it: 'Cretans are always liars, evil
brutes, lazy gluttons.' This saying is
true. Therefore rebuke them sharply, so
that they will be sound in the faith."

Paul quotes a Cretan prophet to
highlight the sinful tendencies of the
Cretan population, including believers.
He instructs Titus to rebuke them
sharply—not to shame them but to
encourage their growth towards soundness
in faith. This acknowledges that
believers, influenced by their cultural
background, might struggle with sins
like lying, brutality, and laziness, and
need correction.

Titus 2:1-2

"But you, teach what accords with sound
doctrine. Older men are to be
sober-minded, dignified,
self-controlled, sound in faith, in
love, and in steadfastness."

In this passage, Paul instructs Titus on
teaching sound doctrine, specifying that
older men should exhibit certain
virtues. The call for older men to be
sober-minded, dignified, and
self-controlled suggests that there is a
propensity toward the opposite—implying
struggles with issues like drunkenness,
undignified behavior, and lack of
self-control. Paul's directive is a
corrective measure to address these
struggles.

Titus 2:3-5

"Likewise, teach the older women to be
reverent in the way they live, not to be
slanderers or addicted to much wine, but
to teach what is good. Then they can
urge the younger women to love their
husbands and children, to be
self-controlled and pure, to be busy at
home, to be kind, and to be subject to
their husbands, so that no one will
malign the word of God."

This segment underscores the need for
older women in the faith to exhibit a
life of reverence, steering clear of
slander and excessive drinking. It
implies that without such guidance,
there exists a propensity among
believers, specifically older women, for
these particular sins. The directive for
them to teach what is good, including
urging younger women to exhibit love,
self-control, and purity, acknowledges
an ongoing battle with sins like
slander, lack of self-control, and
purity. These instructions are
corrective measures aimed at fostering
godly living and ensuring that the
conduct of believers aligns with the
gospel they profess.

Titus 2:6-8

"Similarly, encourage the young men to
be self-controlled. In everything set
them an example by doing what is good.
In your teaching show integrity,
seriousness and soundness of speech that
cannot be condemned, so that those who
oppose you may be ashamed because they
have nothing bad to say about us."

Paul's counsel to Titus about young men
emphasizes the necessity for
self-control, integrity, seriousness,
and soundness of speech. This guidance
implies that young men face challenges
with self-discipline, integrity, and how
they communicate, indicating struggles
with youthful impulses, temptation
towards dishonesty, or frivolity, and
potentially harmful speech. The
encouragement to be self-controlled and
to set an example by doing what is good
serves as a corrective strategy to
address these struggles, promoting a
life that reflects the transformative
power of the gospel.

Titus 2:9-10

"Teach slaves to be subject to their
masters in everything, to try to please
them, not to talk back to them, and not
to steal from them, but to show that
they can be fully trusted, so that in
every way they will make the teaching
about God our Savior attractive."

In these verses, Paul addresses slaves
within the Christian community,
instructing them on how to conduct
themselves in relation to their masters.
The directives to not talk back and not
to steal are corrective measures that
acknowledge potential issues with
disrespect and theft among believers in
servitude. This guidance is rooted in
the desire to showcase the
transformative effect of the gospel on a
believer's life, making the teaching
about God attractive through exemplary
behavior. This implies that even those
in the most challenging circumstances
are called to live out their faith in
ways that honor God, acknowledging their
struggles and offering a pathway to
overcoming them through adherence to
gospel principles.

Titus 2:11-12

"For the grace of God has appeared,
bringing salvation for all people,
training us to renounce ungodliness and
worldly passions, and to live
self-controlled, upright, and godly
lives in the present age."

Paul reminds believers of the grace of
God that brings salvation and trains us
to renounce ungodliness and worldly
passions. This passage clearly
acknowledges that Christians, though
saved, need to be continually trained to
turn away from sin, indicating an
ongoing struggle with sin nature.

Titus 3:3

"For we ourselves were once foolish,
disobedient, led astray, slaves to
various passions and pleasures, passing
our days in malice and envy, hated by
others and hating one another."

While this verse primarily recounts the
past life of sin before coming to faith,
it also serves as a stark reminder to
believers of their capacity for sin. By
recalling their previous state, Paul
implicitly warns against falling back
into such patterns, suggesting an
ongoing vigilance is necessary in the
fight against sin.

These passages in Titus demonstrate an
understanding of the Christian life as
one of ongoing sanctification, where
believers, despite being saved, continue
to face challenges with sin. Paul's
instructions serve both as corrections
for existing issues and preventive
measures against potential pitfalls,
emphasizing the need for grace,
discipline, and sound teaching to
navigate the Christian journey.

Titus 3:8

"This is a trustworthy saying. And I
want you to stress these things, so that
those who have believed in God may be
careful to devote themselves to doing
what is good. These things are excellent
and profitable for everyone."

This verse emphasizes the importance of
believers devoting themselves to doing
what is good, highlighting the need for
constant encouragement towards good
works. The call to be "careful to devote
themselves to doing what is good"
implies that there is a temptation to
neglect good works or to become
complacent in one’s faith journey.
Paul's instruction serves as a
corrective reminder that faith in God
expresses itself through a life
committed to goodness, showcasing an
understanding that believers must
continually be encouraged and reminded
to pursue what is beneficial not only
for themselves but for all.

Titus 3:9-11

"But avoid foolish controversies and
genealogies and arguments and quarrels
about the law, because these are
unprofitable and useless. Warn a
divisive person once, and then warn them
a second time. After that, have nothing
to do with them. You may be sure that
such a person is warped and sinful; they
are self-condemned."

In these verses, Paul warns against
getting involved in foolish debates and
quarrels, which he deems unprofitable
and useless. The instruction to avoid
such controversies and to warn divisive
individuals not once, but twice, before
disassociating from them, underscores
the reality of conflicts within the
community of believers. It acknowledges
that even those who have faith in Christ
can become entangled in divisive
behavior, which is indicative of a
struggle with pride or a desire for
contention. The directive to eventually
disassociate from those who persist in
divisiveness acts as a severe corrective
measure, designed to preserve the unity
and purity of the church community.

Titus 3:14
.
"Our people must learn to devote
themselves to doing what is good in
order to provide for urgent needs and
not live unproductive lives."

This final admonition in Titus
reiterates the theme of good works,
specifically the necessity of learning
to devote oneself to acts of goodness
that address urgent needs. The emphasis
on learning indicates that living a
productive life characterized by good
works isn't automatic or innate to
believers but requires intentional
effort and education. The mention of not
living unproductive lives acts as a
corrective against passivity or neglect
of one's duty to contribute positively
to the community and to the needs of
others. This guidance aligns with the
letter's overarching message that faith
is demonstrated through action, and
believers are called to actively engage
in works that reflect God's love and
provision.

Philemon

Philemon is a unique book in the New
Testament, primarily focusing on the
relationship between Philemon, a wealthy
Christian, Onesimus, a runaway slave who
became a Christian, and Paul, the
apostle. Since Philemon consists of only
one chapter, our search will encompass
this singular chapter for instances that
imply a believer needed correction for
sin or struggled with their sin nature
post-conversion.

Philemon 1:8-9

"Therefore, although in Christ I could
be bold and order you to do what you
ought to do, yet I prefer to appeal to
you on the basis of love. It is as none
other than Paul—an old man and now also
a prisoner of Christ Jesus—"

In these verses, Paul addresses Philemon
not with the authority he has in Christ
to command obedience but rather chooses
to appeal on the basis of love. This
approach implies that Philemon, despite
being a believer, might still need
encouragement and correction in doing
what is right concerning Onesimus. It
suggests that believers can still
struggle with doing what they know is
right and may need gentle correction and
encouragement to make decisions that
reflect their faith in Christ.

Philemon 1:10-11

"I appeal to you for my son Onesimus,
who became my son while I was in chains.
Formerly he was useless to you, but now
he has become useful both to you and to
me."

While these verses primarily describe
the transformation of Onesimus from
being "useless" to "useful," it
indirectly addresses a broader theme of
believers needing correction. The
implication for Philemon (and by
extension, believers) is the challenge
of accepting and forgiving someone who
has wronged them. It highlights the
struggle believers may have with
forgiveness and acceptance, particularly
of those who have sinned against them
but have since transformed.

Philemon 1:15-16

"Perhaps the reason he was separated
from you for a little while was that you
might have him back forever—no longer as
a slave, but better than a slave, as a
dear brother. He is very dear to me but
even dearer to you, both as a fellow man
and as a brother in the Lord."

These verses suggest that Philemon's
attitude toward Onesimus needs to change
from seeing him merely as a slave to
recognizing him as a dear brother in the
Lord. This change in perspective
requires Philemon to overcome any
societal or personal biases he might
have held against Onesimus or slaves in
general. It points to the ongoing
struggle believers face in renewing
their minds and attitudes to align with
Christ's teachings on equality and
brotherhood among believers.

Philemon 1:21

"Confident of your obedience, I write to
you, knowing that you will do even more
than I ask."

Paul expresses confidence in Philemon's
eventual decision to do the right thing
concerning Onesimus. This confidence,
however, also gently corrects and
encourages Philemon to live up to the
Christian ideal of forgiveness and
brotherly love. It acknowledges the
ongoing process of sanctification in a
believer's life, wherein they
continuously learn to live out the
implications of the Gospel in their
relationships with others.

In these passages, we see the nuanced
way in which the book of Philemon
addresses the reality of the believer's
struggle with sin post-conversion. It
does so not by outright stating these
struggles but through the relational
dynamics between Paul, Philemon, and
Onesimus, and the gentle corrections and
encouragements woven throughout the
text.

Philemon is a unique book in the New
Testament, primarily focusing on the
relationship between Philemon, a wealthy
Christian, Onesimus, a runaway slave who
became a Christian, and Paul, the
apostle. Since Philemon consists of only
one chapter, our search will encompass
this singular chapter for instances that
imply a believer needed correction for
sin or struggled with their sin nature
post-conversion.

Philemon 1:8-9

"Therefore, although in Christ I could
be bold and order you to do what you
ought to do, yet I prefer to appeal to
you on the basis of love. It is as none
other than Paul—an old man and now also
a prisoner of Christ Jesus—"

In these verses, Paul addresses Philemon
not with the authority he has in Christ
to command obedience but rather chooses
to appeal on the basis of love. This
approach implies that Philemon, despite
being a believer, might still need
encouragement and correction in doing
what is right concerning Onesimus. It
suggests that believers can still
struggle with doing what they know is
right and may need gentle correction and
encouragement to make decisions that
reflect their faith in Christ.

Philemon 1:10-11

"I appeal to you for my son Onesimus,
who became my son while I was in chains.
Formerly he was useless to you, but now
he has become useful both to you and to
me."

While these verses primarily describe
the transformation of Onesimus from
being "useless" to "useful," it
indirectly addresses a broader theme of
believers needing correction. The
implication for Philemon (and by
extension, believers) is the challenge
of accepting and forgiving someone who
has wronged them. It highlights the
struggle believers may have with
forgiveness and acceptance, particularly
of those who have sinned against them
but have since transformed.

Philemon 1:15-16

"Perhaps the reason he was separated
from you for a little while was that you
might have him back forever—no longer as
a slave, but better than a slave, as a
dear brother. He is very dear to me but
even dearer to you, both as a fellow man
and as a brother in the Lord."

These verses suggest that Philemon's
attitude toward Onesimus needs to change
from seeing him merely as a slave to
recognizing him as a dear brother in the
Lord. This change in perspective
requires Philemon to overcome any
societal or personal biases he might
have held against Onesimus or slaves in
general. It points to the ongoing
struggle believers face in renewing
their minds and attitudes to align with
Christ's teachings on equality and
brotherhood among believers.

Philemon 1:21

"Confident of your obedience, I write to
you, knowing that you will do even more
than I ask."

Paul expresses confidence in Philemon's
eventual decision to do the right thing
concerning Onesimus. This confidence,
however, also gently corrects and
encourages Philemon to live up to the
Christian ideal of forgiveness and
brotherly love. It acknowledges the
ongoing process of sanctification in a
believer's life, wherein they
continuously learn to live out the
implications of the Gospel in their
relationships with others.

In these passages, we see the nuanced
way in which the book of Philemon
addresses the reality of the believer's
struggle with sin post-conversion. It
does so not by outright stating these
struggles but through the relational
dynamics between Paul, Philemon, and
Onesimus, and the gentle corrections and
encouragements woven throughout the
text.

Hebrews

Hebrews 2:1-3

"Therefore we must pay much closer
attention to what we have heard, lest we
drift away from it. For since the
message declared by angels proved to be
reliable, and every transgression or
disobedience received a just
retribution, how shall we escape if we
neglect such a great salvation? It was
declared at first by the Lord, and it
was attested to us by those who heard,"

This passage, while not explicitly
detailing believers committing sins,
warns of the potential to "drift away"
from the truths of the gospel. This
drifting implies a struggle with
maintaining faithfulness and obedience,
a manifestation of the sin nature
believers continue to battle even after
salvation. The call to pay "much closer
attention" and the question "how shall
we escape if we neglect such a great
salvation?" underline the ongoing
vigilance required to resist sin and
persevere in faith, highlighting the
reality of the believer's ongoing
struggle with a sin nature.

Hebrews 3:12-13

"Take care, brothers, lest there be in
any of you an evil, unbelieving heart,
leading you to fall away from the living
God. But exhort one another every day,
as long as it is called ‘today,’ that
none of you may be hardened by the
deceitfulness of sin."

This passage directly addresses
believers (brothers) and warns against
the development of an evil, unbelieving
heart—an indication that even those who
have come to faith in Christ are not
immune to the temptation and
deceitfulness of sin. The call to mutual
exhortation underscores the necessity of
community in combating sin's hardening
effects. The struggle isn't merely
against external sins but also the
internal state of the heart, which can
become unbelieving and thus separated
from God.

Hebrews 3:15

"As it is said, 'Today, if you hear his
voice, do not harden your hearts as in
the rebellion.'"

This verse, while referring back to the
Israelites' rebellion in the wilderness,
serves as a warning to the Hebrews (and
by extension, all believers) not to
follow the same path of disobedience and
hard-heartedness. The implication is
that the susceptibility to harden one's
heart against God's voice is a present
and ongoing risk for believers, pointing
to the struggle against sin that does
not cease upon conversion.

Hebrews 4:1

"Therefore, while the promise of
entering his rest still stands, let us
fear lest any of you should seem to have
failed to reach it."

The context here is the promise of God's
rest—a metaphor for the ultimate
salvation and rest in Christ. The
admonition to "fear" suggests that there
is a genuine possibility for believers
to fail in fully embracing or remaining
in this rest, indicative of ongoing
battles with disbelief and disobedience,
both of which are manifestations of sin.

Hebrews 4:11

"Let us therefore strive to enter that
rest, so that no one may fall by the
same sort of disobedience."

This verse reinforces the concept of
diligent effort ("strive") in the life
of a believer to enter God's rest,
contrasting it with disobedience, which
is equated with failure to enter. The
call to strive and the warning against
disobedience both imply that believers
are engaged in an ongoing struggle
against sin that can hinder their full
enjoyment of and entrance into God's
promised rest.

Hebrews 5:11-14

"About this we have much to say, and it
is hard to explain, since you have
become dull of hearing. For though by
this time you ought to be teachers, you
need someone to teach you again the
basic principles of the oracles of God.
You need milk, not solid food, for
everyone who lives on milk is unskilled
in the word of righteousness, since he
is a child. But solid food is for the
mature, for those who have their powers
of discernment trained by constant
practice to distinguish good from evil."

This passage addresses a form of
spiritual immaturity among the readers,
implied by their inability to engage
with deeper theological truths ("dull of
hearing"). The rebuke centers on their
lack of progress, which suggests an
ongoing struggle with the basic
principles of faith rather than
advancing to maturity. This struggle can
be indicative of an underlying sin
nature that resists growth and deeper
understanding, highlighting the
necessity for correction and
encouragement towards maturity in faith.

Hebrews 6:1-6

"Therefore let us leave the elementary
doctrine of Christ and go on to
maturity, not laying again a foundation
of repentance from dead works and of
faith toward God, and of instruction
about washings, the laying on of hands,
the resurrection of the dead, and
eternal judgment. And this we will do if
God permits. For it is impossible, in
the case of those who have once been
enlightened, who have tasted the
heavenly gift, and have shared in the
Holy Spirit, and have tasted the
goodness of the word of God and the
powers of the age to come, and then have
fallen away, to restore them again to
repentance, since they are crucifying
once again the Son of God to their own
harm and holding him up to contempt."

This section not only encourages
believers to progress beyond the
foundational aspects of their faith but
also issues a stern warning against
falling away. The struggle here lies in
the potential to regress or deviate from
the path of faith after having
experienced the transformative power of
the Holy Spirit and the word of God. The
warning against falling away implicitly
acknowledges the believers' ongoing
battle with sin, which can lead them
away from steadfastness in their faith.
It serves as a corrective reminder of
the gravity of turning back to sin after
having known the truth.

Hebrews 7:19

“(for the law made nothing perfect); but
on the other hand, a better hope is
introduced, through which we draw near
to God.”

This verse implies that the law was
insufficient in making anyone perfect,
indicating an ongoing struggle with sin
under the old covenant. The introduction
of a "better hope" through Jesus
suggests that the new covenant provides
a more effective means of dealing with
sin, not by eradicating the believer's
struggle with sin, but by offering a
superior basis for drawing near to God.
This highlights the necessity of Jesus'
priesthood and sacrifice, which enables
believers to overcome their sin through
ongoing reliance on Him.

Hebrews 8:10-12

"For this is the covenant that I will
make with the house of Israel after
those days, declares the Lord: I will
put my laws into their minds, and write
them on their hearts, and I will be
their God, and they shall be my people.
And they shall not teach, each one his
neighbor and each brother, saying, 'Know
the Lord,' for they shall all know me,
from the least of them to the greatest.
For I will be merciful toward their
iniquities, and I will remember their
sins no more."

The passage from Hebrews 8:10-12
introduces the profound promise of the
new covenant: God's laws not only given
externally but inscribed on the hearts
and minds of His people, ensuring a
deeply personal and intimate knowledge
of God among all, from the least to the
greatest. This covenant surpasses the
old by establishing a direct, unmediated
relationship with God, characterized by
His mercy and the complete forgiveness
of sins.

However, the necessity of explaining and
urging believers to understand and live
by this covenant highlights an essential
truth: the transformative benefits of
salvation require active appropriation
by the believer. It's a call to move
beyond mere acknowledgment towards a
lived experience of faith, where the
believer actively participates in the
maturity and depth of relationship that
the new covenant offers.

Hebrews 9:14

"How much more, then, will the blood of
Christ, who through the eternal Spirit
offered himself unblemished to God,
cleanse our consciences from acts that
lead to death, so that we may serve the
living God!"

This passage informs the Hebrews
believers about the superior ability of
Christ to cleanse their conscience from
dead works. It shows that such a
conscience cleansing is necessary in
order to serve the living God. This,
combined with the fact they were
resorting back to the Old Testament
ceremonial system, shows they were not
experiencing a conscience that was
cleansed from dead works, and were
therefore not able to serve God
effectively.

Hebrews 10:1-2

"For the law having a shadow of good
things to come, and not the very image
of the things, can never with those
sacrifices which they offered year by
year continually make the comers
thereunto perfect. For then would they
not have ceased to be offered? because
that the worshippers once purged should
have had no more conscience of sins."

These passages highlight the inadequacy
of the Old Covenant's rituals in
providing a complete remedy for sin's
guilt and influence. This reliance on
continual sacrifices underlines a
crucial misunderstanding among the
Hebrew believers: the inability of these
rites to fully liberate one's conscience
from sin.

The essence of the author's message to
them is a call to embrace the New
Covenant, where Christ's singular,
sufficient sacrifice replaces the

[continued in next message]

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