In Acts 1:15, it says there were about 120 disciples.

In 1 Corinthians 15:6, we read that Christ appeared to 500 “brethren” or disciples.

Many commentaries suggest that the 120 disciples, mentioned in Acts 1:15, only refer to those in Jerusalem, and that the 500 brethren were living in Galilee at that time.

Jamieson, Fausset and Brown states: “… the number … about an hundred and twenty—Many, therefore, of the ‘five hundred brethren’ who saw their risen Lord ‘at once’ (1Co 15:6), must have remained in Galilee.”

The People’s New Testament agrees, stating: “[They were] about an hundred and twenty. This was the number of disciples at Jerusalem, but not all who were then disciples. See 1Co 15:6.”

Wesley’s Notes add: “Who were together in the upper room were a hundred and twenty – But he had undoubtedly many more in other places; of whom more than five hundred saw him at once after his resurrection, 1Cor 15:6.”

On the other hand, Barclay, The Acts of the Apostles, thinks there were only 120 disciples at that time: “There were only 120 pledged to Christ and it is very unlikely that any of them had even been outside the narrow confines of Palestine in his life. Since there were about 4,000,000 Jews in Palestine, this means that fewer than 1 in 30,000 were Christians… If ever anything began from small beginnings the Christian Church did.”

Does 1 Corinthians 15:6 support the idea that Christ had more than 120 disciples at the time of Acts 1:15? Does the reference of 500 disciples in 1 Corinthians 15:6 refer to the time prior to Acts 1:15, or does it describe a subsequent event?

In the New King James Bible, Paul says in 1.Corinthians 15:3-8:

“For I delivered to you first of all which I also received: that Christ died for our sins according to the Scriptures,  and that He was buried, and that He rose again the third day according to the Scriptures, and that He was seen by Cephas, then [Greek ”eita”] by the twelve. After that [Greek: “epeita”] He was seen by over five hundred brethren at once, of whom the greater part remain to the present, but some have fallen asleep. After that [Greek: “epeita”]  he was seen by James, then [Greek: “eita”] by all the apostles. Then last of all [here, the word for “then” does not appear in the Greek; it says, and last of all] He was seen by me also…”

This passage does not have to set forth a time sequence of events or appearances, but it could refer to a list of important events, without setting forth a time sequence.

The Greek word “eita” means “afterwards” or “furthermore.” Compare Hebrews 12:9, where it does clearly NOT describe a time sequence. There, it just sets forth an additional thought or argument.

Strong’s Exhaustive Concordance of the Bible  #1534, defines “eita” as a “succession in time or logical enumeration,” and gives alternative renderings such as “then, moreover, furthermore.”

The word “epeita,” Strong’s #1899, is defined as “after that,” and it is stated that it is derived from “eita” and “epi.” The Greek word “epi” (Strong’s #1909) is defined as “superimposition of time or order.”

In Hebrews 7:2, the word “epeita” (rendered as “then” in the New King James Bible) clearly does not describe a time sequence of events. Another example is James 3:17, where an enumeration of important characteristics is being given.

Another example is 1 Thessalonians 4:17 (“Then we who are alive…”). One of our Q&A’s addresses this passage. It shows that the word “then” in that context does not refer to a time sequence of events, as these events, as described, will occur simultaneously.

What Paul is addressing in 1 Corinthians 15:3-8 is important proof that Christ was resurrected and that He manifested Himself to the disciples, in bodily form, after His resurrection. He lists different occurrences, not necessarily in time sequence, but perhaps in an order of logical enumeration.

But even if a time sequence is described here, we need to consider the following:

The manifestations of Jesus Christ after His resurrection, as listed by Paul, are by no means exhaustive. He does not list the appearance of Jesus to Mary and the other woman; or to the two disciples on their way to Emmaus, when He appeared to them in “another form” (Mark 16:12). In fact, the Bible does not report anywhere else most of the occurrences which Paul lists.

We do not read anywhere else that Jesus appeared to Peter or Cephas [Aramaic name for Peter] alone or at first, and only then or “afterwards” to the twelve. In fact, the Bible states elsewhere that Christ appeared to the women and then to Peter and the other nine apostles, but “doubting Thomas” was not present. Then He appeared to the eleven—not the twelve, as Judas was dead and was not replaced yet by Matthias. THAT appearance [when the apostles had again reached the number twelve] could have only taken place AFTER the event described in Acts 1:15. Even though Matthias had been with Christ and the apostles from the beginning, so had Barsabas (Acts 1:21-23). But Matthias was not an apostle then; it was determined by lot that he should become an apostle and he was then “numbered with the eleven apostles” (verses 25-26). So when Christ appeared to the twelve apostles after His resurrection, it must have occurred after Matthias had become an apostle—that is, after the events described in Acts 1. See also Matthew 28:16 and Mark 16:14-18, where Christ appeared to the “eleven apostles” after His resurrection, to give them “the great commission.”

Likewise, Christ’s additional appearance to Peter alone must have happened on a different occasion—not, when He appeared to the eleven or the twelve or all of the apostles–and the Bible does not tell us, when exactly it occurred. As an additional consideration, note what the apostle John said about his own recounting of the life of Christ:

“And truly Jesus did many other signs in the presence of His disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name” (John 20:30-31).

We also do not read elsewhere that and when Christ appeared to the 500 brethren; or when He appeared to James, the half-brother of Christ (even though we might conclude that THAT appearance to James did occur in fact prior to the events in Acts 1:15; compare our free booklet, “Jesus Christ—a Great Mystery.”). We are also not told when He appeared to ALL the apostles [obviously referring to more than just twelve, but at the time of Christ’s ascension (Acts 1:6), we only read of eleven apostles, so, as mentioned, the appearance to TWELVE apostles and to “ALL the apostles” (apparently including James at that time) must have taken place AFTER the events in Acts 1:15].

We therefore conclude that some of Christ’s appearances, which are mentioned in 1 Corinthians 15, must have occurred AFTER His ascension and AFTER the event described in Acts 1:15, when about 120 disciples are listed and when Matthias is chosen as one of the apostles, replacing Judas.

Paul is also saying that finally, Christ appeared to him. We know, of course, that He appeared to Paul (then Saul) on his way to Damascus many days after His ascension and the event in Acts 1:15. However, when Christ spoke to Paul on his way to Damascus, the Bible does not tell us that Christ manifested Himself to Paul. We read in Acts 9:3-4 that Paul saw a light which blinded him, and that he heard the voice of Christ. Also, Acts 22:1-21 recounts Paul’s experience in a little more detail; compare in particular verses 6-11. Paul recounts his experience again in Acts 26:12-19, specifically stating that it was a “heavenly vision.”

In addition, Paul was in a “trance” when Christ communicated to him on another occasion (Acts 22:17). This seems to be indicating that Paul saw Him on that occasion in a vision as well (as Stephen did prior to his death, when He saw Christ together with the Father, Acts 7:55-56). We also read that Christ appeared to Paul at one time in another vision (Acts 18:9). [He even saw the third heaven in a vision, compare 2 Corinthians 12:1-4; and John saw the glorified Christ and God the Father in a vision, while on the isle of Patmos, Revelation 1:9-20; 4:2-3].

But we also read in Acts 23:11 that “the following night the Lord stood by” Paul and encouraged him. On that occasion, the way this is worded, it does not say that Paul saw Christ in a vision [compare again by contrast Acts 18:9]; rather, the implication is that Christ seemed to have manifested Himself to Paul at that time (as angels also manifest themselves to man at times, without being recognized by man as angels, Hebrews 13:2). We also recall that Christ, prior to His birth as a human being, manifested Himself on several occasions to man, appearing as a man. He appeared as the high priest Melchizedek (Hebrews 7:1-8); He appeared with two angels to Abraham; and He spoke to Moses who even saw His glory, but only from behind.

In addition, Paul’s reference in 1 Corinthians 15:6 might not have been to any of his VISIONS, during which he saw Christ, as the other occurrences that he mentions in 1 Corinthians 15:5-7 were clearly not “visions” either, but “bodily” manifestations of Christ. Rather, Paul, in mentioning Christ’s appearance to him, might have referred to his lengthy stay in Arabia when he was apparently personally instructed by Christ. In our free booklet, “Paul’s Letter to the Galatians,” we state regarding Galatians 1:11-14:

“‘(Verse 11) But I certify you, brethren, that the gospel which was preached of me is not after man.’ That is, the gospel of the Kingdom of God is not invented by man. It is a message from God the Father that has to be revealed. In Paul’s case, Christ taught him directly, as is stated in verse 12—apparently, while he lived in Arabia (see below, in verse 17).

“Paul states in Galatians 1:12… ‘For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ…’

“Paul goes on to say… ‘Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus…’

“It appears that Paul was instructed personally by Jesus Christ, when dwelling in Arabia (verse 17)…”

In light of all the foregoing, it appears that the list in 1 Corinthians 15:5-8 does not necessarily set forth a time sequence of events, but even if it does, it is not compelling to conclude that Christ manifested Himself to 500 brethren prior to the event in Acts 1:15. It is plausible that some of Christ’s appearances, including His manifestation to all of the twelve apostles and even to ALL the apostles (more than twelve), and His manifestation(s) to Paul, as well as His manifestation to 500 brethren, occurred after the event described in Acts 1:15, so that the implication is that at the time of Acts 1:15, there were only about 120 disciples who were loyal to Christ.

But we know that subsequently, the Church grew tremendously (compare Acts 2:41, stating that on the Day of Pentecost alone, about 3,000 “souls” were added), but we are also told that later, many fell away from the faith, and the warning remains for us today that prior to Christ’s return, a falling away from the truth in God’s Church is still to occur.

Lead Writer: Norbert Link

This is a question that has troubled people for ages. If God is perfect and powerful, and if sickness is bad, why do people become sick? Whether a sickness is life threatening or just enough to slow us down, it is important to understand the reason and purpose for sickness in man. The Bible reveals that sickness is something that God allows for several different reasons.

Before explaining some of the reasons for why sickness may occur, it is very important to draw a distinction between people who leave their life up to time and chance, and those who commit their lives into the trust of God. Ecclesiastes 9:1 declares that the righteous and the wise put their lives into God’s hands, to watch over and help control the circumstances in their lives. Those who are unwilling to live in submission to God’s Will give over their lives instead to time and chance (Ecclesiastes 9:11). This is important to acknowledge when asking about why people become sick because there are certainly situations in which God is not directly involved in causing an illness. (For more information on the biblical teaching of “time and chance,” please read our free booklet, “Human Suffering—Why?… and How Much Longer?”).

In addition, an illness may not be the result of God’s intervention in a true Christian’s life, even if he or she lives in submission to God’s Will. He may choose to allow a Christian to become sick because of the corrupt environment in which he lives. Satan is the god of this world, and makes every attempt to do harm when he can. Therefore it should be no surprise that germs spread, and global pandemics cause great harm to people because physical contact is made with a pathogen. People may also be afflicted with degenerative diseases or inherited birth defects for reasons that do not involve God’s direct intervention, but are an effect of having a physical body in a corrupt world. In our free booklet, “Sickness and Healing—What the Bible Tells Us,” we write that Jesus Christ experienced illness: “We understand from the Bible that Jesus Christ never sinned. Still, we find that He knew about sickness, having experienced it as a human being. It is true, of course, that He carried our sicknesses so that we today can be healed from them, but we must still say that Christ became sick, even though He never sinned. This again shows that not every sickness is the result of individual sin.” God is not always directly involved in, nor the cause of, the sickness of a Church member.

Still, God does, in some situations, use sickness and affliction for a purpose. One of the most straight-forward reasons for sickness is as a punishment for disobedience. This reason serves common sense and explains that there is a cause to the effect of sickness. Deuteronomy 28:58-59 explains this in no uncertain terms: “’If you do not carefully observe all the words of this law that are written in this book, that you may fear this glorious and awesome name, THE LORD YOUR GOD, then the LORD will bring upon you and your descendants extraordinary plagues—great and prolonged plagues—and serious and prolonged sicknesses.’” This message was to the Israelites as they came out of Egypt, but it still applies to us today. God reserves the right to punish sin, which is lawlessness or the transgression of His Law.

In his first letter to the Corinthians, Paul admonishes the Corinthians to take the Passover in a worthy manner; that is, with complete acceptance, admitting personal guilt of sin, causing the Sacrifice of Jesus Christ to be necessary, and with willingness to submit to God’s Will, living obediently. When these conditions for taking the Passover worthily are not met, sickness and even death may result. “For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord’s body. For this reason many are weak and sick among you, and many sleep” (1 Corinthians 11:29-30). Taking the Passover is a serious matter in God’s eyes, and there are consequences of illness that may result when it is improperly observed.

In Psalm 39:8–11, David gives us insight into a reason for illness in his recognition that God uses it as a tool for correction. He writes: “Deliver me from all my transgressions; Do not make me the reproach of the foolish. I was mute, I did not open my mouth, Because it was You who did it. Remove Your plague from me; I am consumed by the blow of Your hand. When with rebukes You correct man for iniquity, You make his beauty melt away like a moth; Surely every man is vapor. Selah.” David acknowledges his sin in this passage, and understands that God uses sickness to rebuke and correct man for his sins.

The story of Job gives us another interesting example. Job was terribly afflicted with sickness as a result of Satan’s influence (Job 2:7-8). Yet, leading up to that moment God describes him as being blameless and upright, fearing God and shunning evil (Job 2:3). While it is true that all men but Jesus are guilty of sin, it is hard to conclude that Job became afflicted because God wanted to punish him. What is more evident throughout the story of Job is that he was afflicted so that he might recognize his hidden sin. As Job’s story progresses, it is revealed that Job had a need to repent of the sin of self-righteousness. This sin might not have been exposed if Job had never experienced the physical sickness and affliction that he did. In this case, God allowed Job to become sick to show him what he had to repent of. The result for Job was very fruitful in the way that his experience – going through a trial of physical affliction – caused him to learn about his latent and hidden sin. When he learned about it, he overcame it and repented (Job 42:6) and returned to a long and prosperous life (Job 42:17).

While punishment is a purpose of sickness that appeals to common sense, it is not always used for that reason.

Quoting again from our booklet, “Sickness and Healing—What the Bible Tells Us,” we write about John 9:1-3. “In this passage, Jesus and the disciples observed a man who was blind from birth. His disciples, apparently believing that his blindness had to be the result of his individual sin and the punishment for it, asked a pointed question: ‘Rabbi, who sinned, this man or his parents, that he was born blind?’ Jesus answered: ‘Neither this man nor his parents sinned, but that the works of God should be revealed in him.’ He then proceeded to heal the blind man.

“Christ made it clear that the blindness of the person was NOT the result of individual sin of either the blind person or his parents. This passage proves beyond a shadow of a doubt that teaching that every sickness is the result of individual sin of the sick person is patently wrong and unbiblical.”

In addition, this example proves that there was a different kind of purpose involved. The reason for this man’s blindness revealed the works of God! Jesus Christ was sent to the earth to preach the Gospel, and as a part of that work, many people came to believe Him because of the miracles that He performed, including healing the sick. The Bible describes this man as having blindness so that he could be healed. God’s purpose for sickness is not always for a punishment.

Another example of an affliction used by God for reasons other than punishment is that of the thorn in Paul’s side. Paul writes in 2 Corinthians 12:7-8: “And lest I should be exalted above measure by the abundance of the revelations, a thorn in the flesh was given to me, a messenger of Satan to buffet me, lest I be exalted above measure. Concerning this thing I pleaded with the Lord three times that it might depart from me.” Paul realized that this affliction he experienced actually helped him to remain humble. He was thankful for the weakness and infirmity that God gave him in this regard, concluding by saying: “For when I am weak, then I am strong” (2 Corinthians 12:10).

Empathy is another effect that may result from an illness or affliction. When we experience physical pain or an ailment, we build within ourselves a first-hand understanding of how others feel when they are sick. This aspect of love for a brother or sister in Christ through empathy is a vitally important character trait that all Christians must build. Jesus Christ was afflicted specifically for the sake of those who would follow Him, and as a result, He fully understands and sympathizes with our physical weakness (Hebrews 4:15). Isaiah 53:5 describes the deep meaning of Jesus’ affliction and the resulting empathy that He has for us, giving us a means by which we may be healed: “But He was wounded for our transgressions, He was bruised for our iniquities; The chastisement for our peace was upon Him, And by His stripes we are healed.” This example is ours to follow, so that when we are afflicted with an ailment, we may understand the pain of others, and support them as they have need.

Sickness that we experience is not a physically pleasant condition to handle. It is a burden for anyone directly involved. Yet, God has given us the ability to claim the Sacrifice of His Son, Jesus Christ, so that we can receive healing. 

Lead Writer: Eric Rank

In our free booklet, “And Lawlessness Will Abound,” we stated the following:

“Another example [of an injunction which is no longer valid today for Christians] would be a law contained in Deuteronomy 22:12, commanding that tassels be made on the four corners of one’s clothing. The reason is given in Numbers 15:38–40: ‘…that you may look upon it and remember all the commandments of the LORD to do them… and so be holy to the LORD.’ … Today, God’s Holy Spirit reminds us of God’s law. Ancient Israel needed those physical reminders, however, as the Holy Spirit was not promised or given to them. Under the New Covenant, those physical reminders should not be necessary, as the law of God is being written on our hearts and minds.”

God gave this commandment to carnal people who did not have a heart to obey Him (Deuteronomy 5:29); nor would they have been able to obey God according to the spirit (2 Corinthians 3:1-8). But even obedience according to the letter was not something which the Israelites did; and the original intent of tassels was in time greatly abused and perverted. Today, as mentioned above, a Christian is being led by the Holy Spirit (carnal Israel did not have access to God’s Holy Spirit), and so it is God’s Spirit which reminds him of God’s law and enables him to keep the law in its spiritual sense (John 14:26; Galatians 5:16).

This is why true Christians do not build literal tabernacles or bring animal sacrifices during the Feast of Tabernacles—which were just physical ritual injunctions (Ezra 3:4; Nehemiah 8:14-15)—but they do obey the spiritual intent of the law by keeping the days during the Feast of Tabernacles away from their home in temporary dwellings such as hotels or vacation homes. True Christians do not eat a Passover lamb with bitter herbs and spices, but they keep the Passover with the symbols of bread and wine (pointing figuratively at the abused body and shed blood of Jesus Christ).

It is interesting to analyze how tassels or fringes (Authorized Version) were ultimately used by the Israelites and especially the Jews at Jesus’ time.

Matthew Henry’s Concise Commentary states regarding Numbers 15:38:

“The fringes were not appointed for trimming and adorning their clothes, but to stir up their minds by way of remembrance…”

The tassels were “memory devices to keep the wearer focused on the commandments of God” (Nelson Study Bible, comment to Numbers 15:38). In time, their intended purpose, even for physical Israel, was abused and lost. This reminds us of the brass serpent which at one time fulfilled a godly-ordained purpose (Numbers 21:8-9; John 3:14), but which was later idolized so that it had to be destroyed (2 Kings 18:4). We might also remember the record about Gideon’s ephod (Judges 8:27). Having physical “reminders” like these, in connection with the worship of God, can easily become a distraction and border on idol worship. The so-called adoration of the “Christian” cross or the worship of the statutes of “saints” would be additional examples, even though none of these pagan practices were ever permitted in Scripture.

The above-mentioned commentary also expressed that the tassels were used by the people to “proclaim… themselves Jews wherever they were, as not ashamed of God and his law.”

However, today, this is not the purpose of God’s ministers and disciples. They are not to draw undue attention to themselves, but they are to proclaim the message of God’s Kingdom. Ministers are not to be called “Reverend” (a term exclusively used for God; Psalm 111:9; Authorized Version), or “Holy Father” (another term exclusively used for God, Matthew 23:9), and they are not to wear special clothing or robes to lift themselves up as ministers (a custom derived from the Babylonian mystery religion; compare Matthew 23:12).

The Pulpit Commentary states regarding tassels:

“We quote again from the Jewish ‘Class. Book:’ ‘Every male of the Jewish nation must wear a garment [not usually an undergarment] made with four corners, having fringes fixed at each corner. These fringes are called tsetsis, or, memorial fringes. In the synagogue, during the morning prayers, a scarf with fringes attached to it is worn, which is called tollece, “scarf or veil.” These memorial fringes typically point out the six hundred and thirteen precepts contained in the volume of the sacred Law. They are also intended to remind us of the goodness of the Almighty in having delivered our forefathers from the slavery in Egypt.’”

The “sacred Law” was a collection from the Book of Moses and included spiritual as well as ritual laws. While the spiritual laws (the Ten Commandments, as well as statutes and judgments, which define the Ten Commandments) are still obligatory today, the ritual laws (including the sacrificial system and fleshly ordinances of washings) have been superseded by the death of Jesus Christ. If tassels were worn to remind us of all these laws, then the importance of Christ’s sacrifice would be missed.

Friedman, Commentary on the Torah, also recognizes the ritual character of the commandment to wear tassels. He states on page 414:

“Some even feel the need to justify ritual by attempting to connect each ritual act to some ethical value… ‘we wear fringes to remind us to be kind…’ This is misleading…”

In fact, even orthodox Jews do not wear tassels as described in Numbers and Deuteronomy. Gill’s Exposition of the Entire Bible states:

“… on this square garment, and the four corners or skirts of it, were the fringes put… and these were to be wore by them throughout their generations until the Messiah came, and they seem to have been worn by him, Matthew 9:20 [but see our discussion below]; however, it is certain they were worn by the Pharisees in his time, Matthew 23:5; at present this four cornered garment is not anywhere in common use among the Jews…”  Instead, some wear it today as an under-garment of smaller size, especially during the morning prayer in the synagogue.

At Jesus’ time, and subsequently, some attached almost superstitious meaning to this temporary law. They went so far as to give tassels a magical importance. Gill explains:

“The observance of this law is of so much consequence with the Jews, that they make all the commandments to depend on it; and say, that it is equal to them all, and that he that is guilty of the breach of it, is worthy of death: they ascribe the like virtue to these fringes, as to their phylacteries, and think themselves much the better for the wearing them; and the Pharisees, because they would appear with a greater air of sanctity and devotion than others, made theirs larger…”

The Wycliffe Bible Commentary alludes to the superstitious feelings of Jews in regard to tassels and states that “Matthew condenses the account [of the healed woman] but notes that Jesus made clear to the woman that faith, not the tassel, had obtained this cure.”

Tassels are also mentioned in Deuteronomy 22:12. According to Gill, “Though a different word is here used from that in Numbers 15:38, yet the same things are intended… Though there have been some, whom Aben Ezra takes notice of, who supposed that this is a law by itself, and to be observed in the night, as that in Numbers 15:38 was in the day; but these he warmly opposes, and calls them liars.” Regardless, the principles expressed regarding Numbers 15:38 equally apply to Deuteronomy 22:12.

We cannot say for sure that Christ wore tassels because of the directives in Numbers 15:38 and Deuteronomy 22:12. The above-quoted passage in Matthew 9:20 says that the woman touched the “hem” of His garment. Compare Luke 8:44, where it is translated “border,” but the Greek word (“kraspedon”) is the same. Strong, No. 2899, states that its origin is uncertain, and that it has the meaning of “a margin,” and especially of a fringe or a tassel or a border or a hem.

Barnes’ Notes on the Bible says that this “garment was probably the square garment which was thrown over the shoulders… This was surrounded by a border or ‘fringe’; and this ‘fringe,’ or the loose threads hanging down, is what is meant by the ‘hem.’” Mark 5:27 only says that the sick woman touched His garment.  In another incident, Matthew 14:36 makes further reference to the “hem” of His garment.  As mentioned, Christ chided the Pharisees in Matthew 23:5 that they “enlarge[d] the borders of their garment.”

If Christ wore tassels pursuant to and in compliance with Numbers 15:38 and Deuteronomy 22:12, then He did of course not do so for the purpose of reminding Himself of God’s Law. He—the God of the Old Testament who GAVE the law in the first place—would not have had to have physical reminders to impress on Him the need to keep the Law. He would have just been obedient to ritual prescriptions which had not yet been abolished—they would be abrogated at the time of His death.

He also commanded a cleansed leper to present himself to the priest to fulfill passing ritual provisions in the Law of Moses (Matthew 8:4); and He kept the Old Testament Passover by eating a lamb, before changing the symbols to bread and wine. Further, in wearing tassels, He would have avoided unnecessary offense in an environment where tassels were worn (compare as another example, Matthew 17:24-27).  At the same time, Jesus refused to obey hypocritical human customs which were not based on Scripture (Mark 7:1-13).

The same is true today. Christians are not to participate in man-made (pagan) customs such as Christmas, Easter or Halloween activities. Also, they do not follow and practice superseded ritual laws. Christians are under no obligation to wear tassels today. To insist that they need to do so in an environment where such tassels are NOT worn, would cause unnecessary offense, scorn and ridicule. As Christians, we are to draw attention away from us, but instead direct it towards God and His Word, so that “by all means,” we might “save some” (1 Corinthians 9:22).

Lead Writer: Norbert Link