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Wednesday, April 15, 2015

"The Lamp Of The Body Is The Eye"

by Matt Trent
Christian's Expositor Journal
Summer 2004 Quarterly

"Do you believe in miracles? Yes!" This is how announcer Al Michaels reacted to the U.S. Olympic hockey team victory in 1980. The impossible had happened. The unthinkable was a reality. During some of the hottest moments of the cold war, the U.S. won. Since that time, this victory has often been called a "miracle." In fact, in early 2004, Walt Disney pictures released a film retelling this story. The title of the film is "Miracle."

Our English word "miracle" comes from a Latin word that means, "wonder" or "surprise." Surprise is common.We might be surprised by things ranging from a quick recovery from an illness to the signal light turning green at just the right time so that we do not have to stop. We could use the English word "miracle" to describe both. However, the student of New Testament miracles finds this troubling. These surprising events are not like the miracles we read of in the Bible. What exactly is a Bible miracle?

What Is A Miracle? We can classify all of the different kinds of events that have happened on this earth into three categories: the normal, the paranormal, and the miraculous (Jividen, pp. 5-6). The "normal" events are events that have a clear cause and/or effect, that are explainable by natural law. Throughout history these events have formed a predictable, reliable standard that makes the "scientific method" possible.

The second kind of event is called "paranormal." Paranormal means, "along side normal." With paranormal events, we cannot easily explain the cause or the effect, but we can be sure that no "natural law" was violated. For example, if you witness a magic trick, you might not be able to explain the cause of the event, but we know that no natural laws were violated. Another example of this is hypnosis. Hypnosis does not violate any laws of nature, but it is difficult to explain the causes and effects.

The third kind of event is a miracle. These are events where natural law is transcended. When we read of the miracles in the Bible, it is clear that the cause must have been more powerful than the laws of nature. The laws of the universe are transcended when a man walks on water, raises the dead and changes water into wine. Jack Cottrell says, "Thus a miracle is distinguished by its cause—a cause which is non-natural, supernatural and immediate" (Cottrell, p. 251).

In the New Testament, several different Greek words are used to describe the miracles. These words do not describe different types of miracles. Instead, these words are used to describe the various aspects of a miracle. The first word is semeion. This word is most often translated "sign." The purpose of a sign is to distinguish one thing from everything else. The "sign of circumcision" (Rom. 4:11) distinguished the children of promise from the rest of the population. The "signs of an apostle" (2 Cor. 12:12) showed that Paul had abilities that others did not.

Signs also lead you to a conclusion. The signs in the life of Christ were intended to lead the witnesses to the conclusion that He was the Messiah. The second word, teras, is translated "wonder." This word focuses on the viewer's response to the miracle. It is interesting to note that this word never occurs alone to describe a miracle. It is usually coupled with semeion, so that we read of "signs and wonders."

The third word, dunamis, emphasizes the power that is necessary in order to perform a miracle. In order to transcend the laws of this universe you need access to power that is stronger than this universe. As Nicodemus said to Jesus, "…no man can do these signs that You do unless God is with him" (John 3:2).

A fourth word, ergon, is translated "work." An example of this word being used to describe a supernatural event is found in John 5:36 where Jesus said, "But I have a greater witness than John's; for the works which the Father has given Me to finish—the very works I do—bear witness of Me, that the Father has sent me."

Miracles in the Life of Christ The importance of miracles to the ministry of Jesus is clear to all who read the gospels. In each gospel the writer carefully records details of these amazing events. Often the writers record the same miracles and thus give complimentary details about a miraculous event. There has been some discussion about exactly how many miracles Jesus performed. Halley's Bible Handbook lists thirty-five (p. 469). They are classified under the following headings:
• seventeen bodily cures
• nine miracles over forces of nature
• six cures of demoniacs
• three rose from the dead

Jesus also did many miracles that we do not know about. Each of the gospel writers occasionally makes summary statements about the miraculous work of Christ (Mt. 4:29; 8:16; 9:35; 12:15; 14:14, 36; 15:30; 19:2; 21:14; Mk. 1:32, 39; 3:10; 6:55; Lk. 4:40; 5:15, 17; 6:17; 7:21; 9:11; Jn. 2:23; 6:2; 7:31; 12:37). For example, in Luke 6:17-19 it says, "And He came down with them and stood on a level place with a crowd of His disciples and a great multitude of people from all Judea and Jerusalem, and from the seacoast of Tyre and Sidon, who came to hear Him and be healed of their diseases, as well as those who were tormented with unclean spirits. And they were healed. And the whole multitude sought to touch Him, for power went out from Him and healed them all." Why do the gospels record so many miracles? Why did Jesus perform so many miracles? Miracles had a purpose. One purpose was to give evidence of God's approval. Consider these passages:

Why Did Many Reject Christ's Miracles?

bad

double vision

Do People Reject Jesus' Miracles Today?

Do You Believe in Miracles?

Works Cited

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"If He Shall Hear Thee"
Matthew 18: 15-17

By Greg Gay
Christian Expositor Journal
Winter 2002 One of the greatest tragedies in the church is when Christians sin against one another. God is certainly disappointed when His children do not walk in the light in any area of life, but He must be especially disappointed when He sees His children biting and devouring one another in sin. God wants and expects our interactions with one another in the church of Christ to exemplify love, respect, and holiness.

The Apostle Paul describes the relationships we are to enjoy in the church. "fulfill my joy by being like-minded, having the same love, being of one accord, of one mind." (Philippians 2:2). He also writes: "Therefore be imitators of God as dear children. And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma" (Ephesians 5:1-2).

To walk in love is to walk together in agreement as well. We are never to sacrifice obedience to God's truths in seeking to walk together in love. The Apostle John writes: "I have no greater joy than to hear that my children walk in truth" (3 John 4).

Jesus taught: "A new commandment I give to you, that you love one another; as I have loved you, that you also love one another. By this all will know that you are My disciples, if you have love for one another." (John 13:34-35). The love that Jesus says we are to possess to such a degree that it becomes an identifying characteristic of our discipleship is agape love—love that is fulfilled by action and service. This is the love God displayed toward us in the giving of His Son, Jesus (John 3:16).

Even though it is God's desire that we love one another and walk in truth in one accord, He wisely makes divine provision for what we are to do when we sin against one another. One area of the Word of God that deals with this subject is Matthew 18.

In Matthew 18 we find the two great themes of repentance and forgiveness. For Jesus to spend so much time on these subjects, illustrating them so clearly, should let us know these subjects are very important to learn. In the first part of the chapter (Matthew 18:1-11), Jesus uses a child to illustrate the innocence and preciousness of kingdom citizens. He pronounces a "woe," foretelling future eternal calamity, upon anyone who dares to influence any of God's children to sin. How far should one go to avoid hurting a fellow believer? We should prefer to have a millstone tied to us and be thrown into the depths of the sea.

We are also to avoid carefully being influenced by others to sin. How far are we to go to avoid committing sin? Jesus uses the exaggerated examples of cutting off our hands and feet and plucking out our eyes rather than using them to sin and losing our souls in hell.

We should prefer to die rather than to influence anyone to sin, and we should prefer to lose part of our physical body before we would sin and become an erring child of God and promoting sinful behavior that causes others to be lost.

We dare not say the loss of a Christian here or there makes no difference to God. Jesus illustrates the importance of every believer by telling the story of the one lost sheep the shepherd goes to find, leaving behind the ninety and nine who are not lost (Matthew 18:12-14).

At the end of the chapter (Matthew 18: 21-35), Jesus illustrates the importance of being willing to forgive one another. He tells the story of a servant who was forgiven a debt that was so huge it was impossible to repay. Then, that same forgiven servant would not forgive a fellow servant a very small debt. He was punished because he who was given mercy failed to be merciful. Jesus' point of the story is this: if we are not willing to forgive one another, God will not forgive us. Therefore, we determine whether or not God forgives us by the attitudes we manifest toward one another.

But what if a Christian is not deterred by God's warnings and goes ahead with a trespass against another Christian? What is the Christian to do that has been trespassed against? Jesus answers with these words from Matthew 18:15-17: "Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.' And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector. "

Christians Only Notice that the issue Jesus addresses in Matthew 18:15-17 is between brethren, meaning two Christians. These verses do not apply when someone of the world sins against a Christian. We are to expect worldly people to sin against us. Paul tells us: "Yes, and all who desire to live godly in Christ Jesus will suffer persecution." (2 Timothy 3:12). Peter says: "For what credit is it if, when you are beaten for your faults, you take it patiently? But when you do good and suffer, if you take it patiently, this is commendable before God." (1 Peter 2:20). "But let none of you suffer as a murderer, a thief, an evildoer, or as a busybody in other people's matters. Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter." (1 Peter 4:15-16).

The Trespass A trespass is a sin, a violation of the commands, examples, and inferences of God's Word. This means the trespass cannot be merely hurt feelings. It also cannot be a difference of opinion regarding a liberty as described in Romans 14, where one can do or not do what is in question and God accepts them regardless of their choice (Romans 14:1-6). For example, we may not appreciate someone's perfume, but that does not mean they have sinned against us. We may not like where someone sits during worship but that is not a sin. These are issues for mature and wise Christians to keep to themselves. When immature and unwise Christians attempt to make these types of things sins, mature and wise congregational leadership must gently rebuke the one who says they have been offended.

There are textual questions about the words translated "against thee" in the phrase "trespass against thee" in Matthew 18:15. If the words are not genuine then the passage would refer to all sin in general. But if the words are genuine then the passage refers to sin committed against a fellow believer. Regardless of the difficulty of determining if those words are in the original, Peter's question to Jesus regarding His teaching indicates he understood Jesus to be talking about private sins of a fellow believer. "Then Peter came to Him and said, 'Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?'Jesus said to him, 'I do not say to you, up to seven times, but up to seventy times seven' " (Matthew 18:21-22).

Private Rebuke for Private Trespass Once someone has committed a trespass against us Jesus says we are to "go and tell him his fault between thee and him alone." Notice how very private this begins. Yes, we are to rebuke our brother, but the rebuke is to be as private as the offense.

When We Rebuke Someone for Their Sin When we are the recipients of a trespass we should remember to be more filled with sorrow than with anger that such a sin has happened at all!. How God must feel when his children hurt one another in such ways! Yes, we must go to our brother, but our heart is broken because his soul is in danger of being lost. Our words of rebuke must be chosen very carefully. Paul warns, "Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted" (Galatians 6:1).

When We Are The One Being Rebuked for Our Sin What should our attitude be when we are confronted by a brother and told we have trespassed against him? Rather than swelling with pride, rather than striking back, rather than being filled with anger, we should remember that our attitude is to be that we would rather have a millstone tied around our neck and die then to sin against our brother. So, of course, we should be filled with sorrow and look for immediate ways to eliminate the possibility of sin. There is no room for haughtiness here.

It is intended that the knowledge that someone has anything against us should trouble us greatly and lead to repentance. "Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift." (Matthew 5:23-24).

The Desired Result Jesus says, "... If he hears you, you have gained your brother." (Matthew 18:15). We want our brother to hear us. We want our brother, our brother in sin, to be restored to faithfulness. If our brother repents, prayer for forgiveness and restoration is certainly in order and likely nothing more needs to be done. But what if he does not listen? It may be that the sinning brother decides that what he is being accused of doing is either not true or is not a sin. Jesus answers: "But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established" (Matthew 18:16).

This is the same as the Old Testament rule in dealing with a situation where the word of one person was not enough for a person to be considered guilty of violating the Law. "At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death" (Deuteronomy 17:6).

Who Should You Take With You? Knowledge of the sin must now be shared, but only on a very limited basis. Notice that no more than one or two additional people, as required by the Scriptures, need to know of the problem. Notice how God protects the honor of the sinful brother. Remem-ber, our desire is to solve the problem as privately and as quickly as is reasonably possible.

I would think the ones to take with us would be someone who has influence in the life of the person who has sinned. I do not think we would want strangers to the sinner to attempt to help with the situation, even though their Bible knowledge may be excellent. This can be complicated if there is more than one congregation involved. I would think the best help would come from the congregation of the brother who has committed the offense.

What If No One Will Go With You? If no one will go with the one who believes he has been trespassed against it should make him reconsider whether or not there has been a misunderstanding or a difference of opinion rather than the committing of a sin. These are very serious matters and must be approached very carefully.

The Desired Result The goal here is the same as that of the previous meeting. Jesus says, "If he hears you, you have gained your brother." (Matthew 18:15). Again, we want our brother to hear us. Again, we want our brother, our brother in sin, to be restored to faithfulness. Again, if our brother repents, certainly prayer for forgiveness and restoration is in order and likely nothing more needs to be done. What if he does not hear? If after two meetings the offending brother is still stubbornly insisting he is not wrong and is not going to repent of his sin that has now been established in the "mouth of two or three witnesses" there are more sad steps to take.

The next step is public exposure of the sin. "And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican" (Matthew 18:17).

When The Church Is Told If the leadership of the congregation has not been involved previously they would need to be approached now to be informed and to approve this action beforehand and to be the ones to make the decision regarding proceeding with the required announcement. Just because a person thinks someone has sinned against them and just because they have gathered others who agree with them does not guarantee there is sin.

When the announcement is made the entire congregation has an obligation to be a positive influence to try to win their brother. Personal, family, and congregational prayer in hope of the repentance of the offending brother would certainly be in order, but other action is also demanded. Whatever anyone can do to try to influence the brother to repent so he can be safe in God's sight must be done at this time. Let all who are able to do so communicate in the many ways possible (personal visits, cards, letters, phone calls, emails) in the hope that he might be saved.

After the announcement is made it is not the place of the others in the congregation to "retry" the matter. This is not to be a time of debate. This is to be a time to trust that what has been announced is valid and all must join together to influence the offending brother to repentance.

Embarrassing family members The public announcement of a lack of repentance must be done as respectfully as possible for the sake of all concerned, but it still must be done. Family members of the offending brother may be embarrassed and should be given special comfort and assurances of love and care during this tragic time in their lives. I think it only respectful to warn any family members of the offending brother that the announcement is going to be made at a certain service. That is not so the family can run to another congregation but so they can be there in full support of the truth even as they mourn. The family of the erring brother should not be part of the decision making process in deciding to announce the brother's sin lest their embarrassment hinder necessary actions.

The Desired Result The goal here is the same as the previous meetings. Jesus says, "If he hears you, you have gained your brother." (Matthew 18:15). Again, we want our brother to hear us. Again, we want our brother, our brother in sin, to be restored to faithfulness. Again, if our brother repents, certainly prayer for forgiveness and restoration is in order and likely nothing more needs to be done.

If after two meetings and exposure to the entire congregation the offending brother is still stubbornly insisting he is not wrong and is not going to repent of his sin there is one more sad step to take.

The last step is public censure, rejection from fellowship. "And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector" (Matthew 18:17). As before, this public announcement must be done as respectfully as possible for all concerned. The entire congregation should now mourn the loss of their brother to Satan's devices.

Usual Communication Stops At this point the offending brother has no fellowship with the church and is the recipient of the discipline of the church. Fellowship has been withdrawn from him.

There is much debate on how far this censure must go. Let me simply point out, at a minimum, there must be a change in the relationship all have with the censured sinner. We must expect those who are immature in the faith to not understand and perhaps not cooperate. There can be other complications where limited or even no cooperation would be expected, such as in the spouse and young children of the offending brother. But, for others who are supposedly mature in Christ to pretend the withdrawal of fellowship never happened does not help. In fact, it is wrong.

Church Discipline by The Church Local
for The Church Universal Once the congregation makes the decision to withdraw fellowship their action is conducted locally for the church universal. Just as we do not have to be baptized again when we move from congregation to congregation, in like manner, church discipline does not have to be repeated by every congregation. One congregation's action is sufficient for the whole church.

When erring members who are disciplined flee to a nearby congregation they should not be accepted with open arms. They need to be told they are expected to go back where they came from and clear up the matter of the discipline that is outstanding against them. Then, if they want to come back they will be welcomed.

Private Rebuke for Public Trespass? It is not unusual to hear that we must approach a public offender privately following the steps of Matthew 18:15-17 before there can be any action of public rebuke. Certainly, the steps of Matthew 18:15-17 apply today to many situations, but it is not likely they should be seen as prescriptive for every situation of discipline.

We can see that the Apostle Paul did not follow Matthew 18:15-17 when he handled a situation with the Apostle Peter. When Peter went astray in Antioch we are told Paul "withstood him to the face because he was to be blamed" (Galatians 2:11) and Paul tells us he confronted Peter "before them all" (Galatians 2:14).

It appears elders convincing gainsayers (Titus 1:9) may be called upon to do so in situations that make a private rebuke impossible, such as in the public assembly if a false teacher presents false doctrine in public.

Since Jesus gave the words of Matthew 18:15-17 to the apostles and since we see apostles not following them in every situation requiring rebuke and discipline, I believe we can conclude that Matthew 18:15-17 is not intended for every situation. I think we know that. For example, I do not believe our brethren would remain silent until they could arrange a private meeting if someone were to wheel a piano into the church building right before worship on Lord's Day and start playing the songs as they were announced. We would likely follow-up with further meetings, but such violations would be handled immediately.

All of us are prone to get our feathers ruffled when someone speaks out against us. We all want what we do to be acceptable to all. But, sometimes we err. If our errors are private, I think we can expect Matthew 18:15-17 to be followed. But, if our errors are public, I do not think we should be surprised if we are rebuked publicly and that few would approach us individually.

I am sure God would hope our hearts would be tender for the truth even if we are hurt by how we are opposed. I rather doubt Peter liked being rebuked by Paul in front of everyone when it happened, let alone to have the confrontation recorded by inspiration for eternity. Yet how he responded proved his love for the truth meant more than his personal feelings.

It looks like the Bible's response to error is related to knowledge and possible influence of the error. A private sin is to be handled between just two people if at all possible. On the other hand, when false teaching was spread from congregation to congregation, truth's response was given from congregation to congregation and even written in the form of a letter to be shared openly (Acts 15).

How Long Does The Process Take? There are no guidelines that demand the steps of Matthew 18:15-17 must take few or many days. I would think it wise to give an offending brother plenty of time to think about his repentance, but not so long that all is forgotten and swept under the rug. It is likely any deadlines given for repentance need to be quite flexible.

What If He Never Repents? If our brother never repents then we continue to mourn his rebellion. We want to always be able to look back on the situation with a clear conscience knowing we did our best to help save our brother. Whether a few days or many years go by so long as the brother never repents he is to be known as a rebellious brother who refuses God's discipline in his life.

Brethren, if we work hard to serve one another lawfully in the kingdom it is unlikely discipline will ever be necessary. We are free to serve one another. Let us show our thankfulness for that freedom by the service we render to others and let us be very careful to not sin against one another.

"For you, brethren, have been called to liberty; only do not use liberty as an opportunity for the flesh, but through love serve one another. For all the law is fulfilled in one word, even in this: "You shall love your neighbor as yourself. But if you bite and devour one another, beware lest you be consumed by one another!" (Galatians 5:13-15).

1820 Casterbridge Dr. Roseville, California 95747 papagreg@aol.com

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Spiritual Leadership
in the Church

by Paul O. Nichols
Published in
The Christian Informer
August, 2002

In order to have a strong faithful congregation it is necessary to have strong faithful leadership. It has been said that a congregation is no stronger than its leaders. This means that if those who take the lead in the church are weak spiritually, the whole congregation is affected. Peter seems to indicate this when he writes to the elders in the church, "...being ensamples to the flock" (I Peter 5:3). Jesus Christ, the Son of God, is our supreme leader and He sets the example for all who would be leaders in the church today.

There are many good men in the church who want to see the church grow and prosper, but all have not learned the importance of leadership. It is the purpose of this article to point out some Bible requirements for men to qualify for the kind of leadership the Lord wants in the church. In Hebrews 13:7 we are told, "Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation." The Revised Standard Version says, "Remember your leaders, those who spoke to you the word of God; consider the outcome of their life, and imitate their faith."

One of the first things we need to understand is that there is no official office in the church called "leader". Leadership is an ability. Some have the ability to lead, and others do not. Some may have the ability, but are not qualified for other reasons. Some would like to be leaders in the church, but do not have the ability or the qualifications.

In our worship services we have men who lead singing. We have others who lead prayer. In both of these capacities these individuals are leaders - song leaders and prayer leaders - but they occupy no official position. So it is with other leaders in the church.

AN ELDER MUST BE A LEADER In order for a man to be a qualified elder in the church, he must be a leader of men. But men can take the lead in the Lord's work who are not elders.

EXAMPLES OF LEADERS In the Bible we have examples of men who were leaders in carrying out the will of God. Jesus is the most notable example of all. The apostle Paul said, "Be ye followers of me, even as I also am of Christ (I Corinthians 11: 1). Christ was the supreme leader because He was the Son of God and was always an example in doing the will of His Father. He said, "And he that sent me is with me: The Father hath not left me alone; for I do always those things that please him" (John 8:29). Again, He said, ". . .I seek not mine own will, but the will of the Father which hath sent me" (John 5:30).

In the Old Testament, Moses was a leader of the children of Israel, because God selected him to deliver His people from slavery in the land of Egypt and to lead them to the place of "milk and honey". At first he offered excuses. He did not think the people would believe that God had chosen him for this job. When that excuse didn't work. he complained that he was "not eloquent" and was "slow of speech" (Exodus 4:1. 10-16). But God would not take "no" for an answer and promised He would be with him and qualify him to serve as a leader of his people. Moses became the great deliverer with the help of God and the assistance of his brother, Aaron, and served God in that capacity for forty long years.

In the sixth chapter of Judges we read the account of another successful leader chosen by God. His name was Gideon. He was told to fight against the Midianites who were the enemies of God. Gideon did not hesitate to rally an army of 32,000 ready to go to war. But God told him he had too many. All were given permission to return home who really did not want to fight. That day Gideon lost 22,000 of his men. However, he was still ready to go against the enemy under God's direction. But he was told he still had too many men. A simple test was given. Only three hundred passed it, and with this small force Gideon successfully fought against the enemy of God.

In the New Testament the apostle Paul, who at one time "made havoc of the church" (Acts 8:3) became one of the greatest proponents of truth the world has ever known. He was a natural born leader of men. Before his conversion he was known as "Saul of Tarsus" and was the arch-enemy of Christ. And when he was converted and became an apostle of our Lord, when it came to leadership he stood head and shoulders above all other apostles and wrote more books in the New Testament than any other man. He urged other Christians to follow him as he followed Christ.

A MAN OF GREAT FAITH One of the requirements for a person to be a leader in the church is great faith. A man of weak faith is not, yea cannot be, a leader among Christians. The apostle Paul expressed a powerful faith when he wrote, "I can do all things through Christ which strengtheneth me" (Philippians 4: 13). Solomon said, "Trust in the Lord with all thine heart; and lean not unto thine own understanding" (Proverbs 3:5). Knowledge of the scriptures is an absolute requirement to be a spiritual leader. Jesus said, "If the blind lead the blind, both shall fall into the ditch" (Matthew 13: 14). A person is going to have to know what the Will of God is if he is going to help lead others to heaven.

HE MUST HAVE WISDOM Wisdom is needed for a leader to do a good job, whether he is an elder or not. Wisdom is the proper or best use of knowledge. The writer of Proverbs said, "Wisdom is the principal thing, therefore get Wisdom; and with all thy getting, get under-standing" (Proverbs 4:7). The apostle James wrote, "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him" (James 1: 5).

HE MUST BE A GOOD EXAMPLE A leader must be an example. Paul wrote to Titus and said, "In all things showing thyself a pattern of good works: in doctrine showing uncorruptness, gravity, sincerity" (Titus 2:7). Jesus taught his apostles, "Seek ye first the kingdom of God and his righteousness" (Matthew 6:33). A person is not a leader if he is not strong spiritually and does not set a good example for others to follow. Paul wrote, "Be strong in the Lord, and in the power of his might" (Ephesians 6:10). Again, he says, "Not slothful in business; fervent in spirit; serving the Lord" (Romans 12:11).

HE MUST BE IMPARTIAL One must not show partiality if he is going to be a leader in the church. The apostle Paul wrote Timothy and said "I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another doing nothing by partiality" ( I Timothy 5:21). Solomon wrote, "He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord" (Proverbs 17:15). "He that doeth wrong shall receive for the wrong which he hath done; and there is no respect of persons" (Colossians J:25). One cannot be partial if he is to be respected as a faithful leader of the Lord's people.

HE MUST BE STABLE One more requirement for a man to be a respected and efficient leader is that he must show stability. He must not vacillate. He cannot be fickle. James says, "A double minded man is unstable in all his ways" (James 1:8). Paul writes, "My beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, for as much as ye know that your labor is not in vain in the Lord" (I Cor. 15:58). In conclusion, let me say this: There is a dire need for good, sound, scriptural leadership in the church today, men who know what is right and will stand for the truth. We need leadership that puts the Lord and the church first in their lives. We need men who are good examples, who command respect because they are genuine Christians and who are concerned for the salvation of souls and the strength and growth of the church. With This kind of leadership the Lord will bless His people and their efforts.

14970 Forest View Court Bonner Springs, KS 66012

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A Mature Congregation Evangelizes

by Doug Edwards
Christian Expositor Journal
Winter 2005 Quarterly

As we continue to develop the theme of building a mature congregation, we now come to the importance of evangelism. Keep in mind that evangelism was the mission of Jesus, and so it becomes our mission as well.

Even a casual glance at the Bible reminds us of the importance of evangelism in God's scheme of redemption. The prophets of old foretell the preaching of the gospel. Isaiah writes, "The Spirit of the Lord God is upon me, because the Lord has anointed me to preach good tidings to the poor" (Isaiah 61:l). It is significant that Jesus reads this very passage to the audience assembled at the synagogue in Nazareth, His home town. Then, like a bombshell, Jesus announces this passage finds its fulfillment in Him (Luke. 4:16-21). Isaiah would also write, "How beautiful upon the mountains are the feet of him who brings the good news, who proclaims peace, who brings glad tidings of good things, who proclaims salvation, who says to Zion, Your God reigns' " (Isaiah 52:7). Paul quotes this passage in Romans 10:15 and applies it to the evangelism of the church.

During His ministry Jesus constantly stresses the importance of evangelism. He tells a crowd that wants Him to remain with them, "I must preach the kingdom of God in other cities also, because for this purpose I have been sent" (Luke. 4:43). Shortly before His crucifixion He tells Zacchaeus, "For the Son of Man has come to seek and to save that which was lost" (Luke. 19:l0). Sometimes Jesus even commissions certain ones to evangelize (Matthew 10:5-15; 28:19-20; Luke 10:1-12).

Jesus makes a remarkable statement about the effects of the gospel when He says, "I came to send fire on the earth, and how I wish it were already kindled!" (Luke. 12:49). There is something explosive about evangelism. It causes a fire wherever it goes. There is a similar thought found in Matthew 10:34 where Jesus says, "Do not think that I came to bring peace on earth. I do not come to bring peace but a sword." The gospel stirs up people, bringing joy and happiness, but sometimes it brings remorse and anger. Do you know why? The gospel is God's power unto salvation (Romans 1:16). The world does not like the gospel because it exposes its sins. The gospel and sin are like water and oil, they do not mix well.

Evangelism is so important because it is the only answer to a world languishing in sin. Do you remember the old-fashioned wrist watches and alarm clocks that, if not constantly rewound, would gradually run down? Our world is much like that watch, especially here in America. There are signs that the American culture, which started with a great respect for the Bible, is running down. Pornography, greed, humanism, and a general decline in family morals are commonplace. Paul rightly describes our world when he says, "Evil men and impostors will grow worse and worse, deceiving and being deceived.” (2 Timothy 3:13). The solution to our world's problems is this: "Preach the word.” (2 Timothy 4:2).

The example of the early church also stresses the importance of evangelism as emphasized in the epistles. Acts is also a wonderful book because it gives us examples of churches and evangelism in the infancy of Christianity. There are many principles from these books that help mature churches evangelize. We must carefully study these examples and then devise plans whereby we can follow their lead. We will notice four such principles from these books in remaining part of this articles.

We Evangelize in Our Assemblies We live in a time when large numbers of non-Christians do not regularly frequent our assemblies or gospel meetings. That fact, however, does not mean the pulpit is no longer a wonderful tool in evangelism. The teaching in our assemblies can present to Christians the glory of the gospel and our need to better understand it and share it with others. On those occasions when non-Christians do visit our assemblies, we can take advantage of the situation and share the good news of Jesus with them. Notice what Paul says when unbelievers visit our assemblies.

“But if all prophesy; and an unbeliever or an uninformed person comes in, he is convinced by all, he is convicted by all. And thus the secrets of his heart are revealed; and so, falling down on his face, he will worship God and report that God is truly among you.” (1 Corinthians 14:24-25).

We Evangelize in Our Communities Most Christians are familiar with the exciting words of Acts 2 and the establishment of the church in Jerusalem. But have you ever followed its progress after it's establish-ment? If you will study the church after its creation and chapter eight, you will see the Christians busy evangelizing their communities. In chapter three, Peter and John take advantage of healing a lame man at the temple in order to preach the gospel to a crowd gathered there. After they are told by the Sanhedrin not to preach, Peter and John, "...daily in the temple, and in every house, they did not cease teaching and preaching Jesus as the Christ" (Acts 5:42).

Even in the middle of problems, the Jerusalem church finds a way to evangelize it's community. Acts 6 tells us about an incident involving inequality in the daily distribution of goods to the Grecian widows. The apostles summon the people together and tell them to select seven faithful men who could care for this problem while they continued in prayer and preaching. The multitude agrees to this plan, which allow the apostles to continue preaching in the community. Consequently, the Bible says, "Then the word of spread, and the number of the disciples multiplied greatly in Jerusalem" (Acts 6:7). Stephen, one of the seven, also takes the gospel to the Synagogue of the freedmen (Acts 6:9-l0), an effort that eventually costs him his life.

Whether planned or spontaneous, these opportunities were moments in which Christians continually preached in their neighborhoods. Likewise, mature congregations will work hard to preach the gospel within their communities. We can never stop trying to evangelize our neighborhoods. We may think that no one listens or cares, but we can never stop trying.

We Evangelize the World In Acts 13:2, the Holy Spirit tells the prophets and teachers at the Antioch congrega-tion to "separate to Me Barnabas and Saul for the work to which I have called them." Thus begins the exciting story of one church's efforts to evangelize the world. From this congregation Paul would begin three preaching trips (commonly called "missionary journeys”) throughout the known world of his day At the conclusion of these trips, Paul would return and make a report to the brethren (Acts 1426-28; 18:22-23). Evidently, these brethren took seriously the Lord's charge to preach the gospel to the world (Mark 16:15).

This congregation teaches us a very important principle about world evangelism: We personally may not be able to go to far away places, but we can help by sending those who can. In doing so, we share in the work. The Christians at the newly established church in Philippi could not leave their homes and take the gospel around the world, but they could send their support to Paul who could do such a work. Paul appreciates their generosity and desire to help the work and tells them, "Now you Philippians know also that in the beginning of the gospel when I departed from Macedonia, no church shared with me concerning giving and receiving but you only. For even in Thessalonica you sent aid once and again for my necessities" (Philippians 4:15-16).

Mature congregations also take seriously the Great Commission. They know that souls across the ocean are just as important as those in their own backyards. They are willing to help support these foreign evangelistic works even if they cannot send someone from their own congregation. Some congregations may not be able to financially send a man and his family overseas, but they can contribute to a portion of his support. That certainly is commendable. The apostle John discusses those who help faithful brethren on their journeys (such as preachers going overseas to do evangelistic work) by saying "that we may become fellow workers for the truth" (3 John 8).

We Evangelize As Individuals
When Opportunities Arise We may think that evangelism only takes place in organized efforts by the church, but sometimes opportunities come along spontaneously when we, as individuals, can spread the gospel. Just as Jesus teaches the Samaritan woman by the well (John 4), so we can teach individuals whenever we have the chance. When Saul succeeds in bringing a terrible persecution upon the church, many of the disciples flee Jerusalem for their lives. What is interesting is what these disciples do as they scatter. Luke says, "Therefore those who were scattered went everywhere preaching the word" (Acts 8:4). They do not have to wait for an organized evangelistic effort by the church to share their faith with unbelievers. In fact, the church at Antioch owes its beginnings to some of these scattered Christians who brought the gospel to them (Acts 11:19-21).

Aquila and Priscilla are also examples of those who share their faith as individuals. While living in Ephesus, they encounter a man named Apollos, who is "an eloquent man and mighty in the Scriptures" (Acts 18:24). His knowledge of God's Word is partial, however, because he knows only of the baptism of John. Verse 26 tells us that when this fine Christian couple heard him "they took him aside and explained to him the way of God more accurately."

Personal evangelism is such an important weapon in the church's arsenal. It is the Lord's will that all of us, to some degree, be evangelistic. I fully recognize that we all do not have the same talents. Some do not have the ability to talk to large numbers of people. The Bible, itself, even prohibits some from teaching at different times, such as women teaching in the church assembly or in public venues (1 Corinthians 14:34-35; 1 Timothy 211-12). But we can all in private situations, on occasions, share our faith in a simple way. Jesus does not expect us to out-argue a Bible scholar. Nor does He expect us to parse a present active indicative verb in the Greek. He does expect us to tell others what He has done for us. He tells the healed demon-possessed man, "Go home to your friends, and tell them what great things the Lord has done for you, and how He has had compassion on you" (Mark 5:19). Surely we can all do that.

Closing What happens when a congregation ceases to evangelize? There are at least two possible consequences. Fist, a congregation that fails to evangelize will eventually die. Common sense tells us that if new Christians are not added to a congregation, within a few years that congregation will cease to exist. The second possible consequence to not evangelizing is closely related to the first: a congregation may cease the practice of evangelism, but evolve into a social organization and continue to exist. Such a change, however, actually leaves the church as dead. A sobering question to end on is this: Why are there no congregations today in Jerusalem, Antioch, Ephesus, Corinth, and other similar places?

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CHRISTIANS DON'T LET CHRISTIANS... OR,
What Christians Should Not Do
To One Another

by Greg Gay
Christian's Expositor Journal
Winter 2006

"Friends don't let friends drive drunk," is our society's appeal to compassion in trying to eliminate the tragedy and sorrow that accompanies drunk driving. The theory of the appeal is that friends will care enough for their friends to prevent them from doing something that will endanger themselves and others.

The same appeal for compassion rings true in the church. As Christians we are to spend time together, and hopefully, the vast majority of our interactions are positive, encouraging, and help build us up in the "most holy faith" (Jude 20). Unfortunately, sometimes, our exchanges must center on discernment, wisdom, judgment, and courage like when a brother needs to correct their behavior or to make amends for some slight or wrong. Hopefully, when these times arise, we act from compassion and do what a Christian should—face these times with courage and faith in God's system, being willing to love enough to make gentle suggestions, or even to discipline or chastise if necessary. We must never want to harm one another, though.

We do have a responsibility for each other's welfare. Long ago God asked the murderer Cain where his brother Able had gone. Cain's cold-hearted lie is forever haunting and convicting: "And the LORD said unto Cain, Where is Abel your brother? And he said, I know not: Am I my brother's keeper?" (Genesis 4:9).

What did Cain do wrong in the exchange with his brother? He killed him! That is a simple lesson, yet one we may be slow to learn and apply. Although we do not physically kill one another, it is possible that we slay innocent children of God by how we conduct ourselves.

Jesus warns about offending God's children: "At that time the disciples came to Jesus, saying, 'Who then is greatest in the kingdom of heaven?' Then Jesus called a little child to Him, set him in the midst of them, and said, 'Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven. Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven. Whoever receives one little child like this in My name receives Me. But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea,'" (Matthew 18:1-6, NKJV).

Our goal in our relationships in the church should always be as Paul stated, "Let us therefore follow after the things which make for peace, and things wherewith one may edify another" (Romans 14:19). Obviously, the opposite of peace is war, and the opposite of edifying (building up) is tearing each other down. Even with the intent of promoting peace and edification, we must still be willing to face difficult issues in ourselves and others. "Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted. Bear one another's burdens, and so fulfill the law of Christ." (Galatians 6:1-2).

The dangers in the church often lie in the extreme positions we can take on any given subject. The extreme view of positive "one another's" in the church can become the worldly ''live and let live," "come as you are," "many paths to heaven," mentality. The extreme of the negative "one another's" in the church can lead to interpreting every change as the end of the church as we know it. Surely the best course is somewhere in between unless God's Word tells, exemplifies, or implies otherwise. To that end, God in His wisdom has given us guidance in some things we must do and not do to one another. This article focuses on a potpourri of things we must not do to one another in the Lord's church.

Ignore Truth We must not forsake truth in doctrine, beliefs, or in conversation when dealing with one another: "Do not lie to one another, since you have put off the old man with his deeds" (Colossians 3:9). Just as it is possible to speak a lie, it is also possible to deceive others spiritually. Doctrinal lies have been a threat to the church since the beginning.

"But there were also false prophets among the people, even as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Lord who bought them, and bring on themselves swift destruction. And many will follow their destructive ways, because of whom the way of truth will be blasphemed. By covetousness they will exploit you with deceptive words; for a long time their judgment has not been idle, and their destruction does not slumber" (2 Peter 2:1-3).

Paul reminds us, "Wherefore putting away lying, speak every man truth with his neighbor: for we are members one of another" (Ephesians 4:25).

Evil Speaking We should not hastily believe evil about others. James writes, "Do not speak evil of one another, brethren. He who speaks evil of a brother and judges his brother, speaks evil of the law and judges the law But if you judge the law you are not a doer of the law but a judge" (James 4:11). When we presume to speculate about the motives of others rather than actions and react based on known, observable behaviors, we violate the intent of this passage.

Gripe, Gripe, Gripe We should not be people who only look for things in the church and others' lives about which to complain. "Grudge not one against another, brethren, lest you be condemned: behold, the judge stands before the door" (James 5:9). Instead of "grudge," other translations use words like complain, murmur, and grumble. It is not easy to stay joyful and cheerful around others who only complain all of the time. Some people can suck the joy out of a room with just scowl, before they even open their mouth. Nothing we will ever face can compare with what Jesus faced. Yet, when Jesus was in the shadow of the cross, He still had joy in His heart regarding His relationship with God and optimism about the future: "But now I come to You, and these things I speak in the world, that they may have My joy fulfilled in themselves" (John 17:13).

Blocks In the Path We must not trip anyone on our path to heaven. "So then each of us shall give account of himself to God. Therefore let us not judge one another anymore, but rather resolve this, not to put a stumbling block or a cause to fall in our brother's way" (Romans 14:12-13, NKJV). All of us can easily stumble and fall (Hebrews 12:1) so we need to look out for one another's welfare.

Pride We must not become overwhelmed by our own "greatness": "Be of the same mind toward one another. Do not set your mind on high things, but associate with the humble. Do not be wise in your own opinion" (Romans 12:16, NKJV). Solomon writes, "Pride goes before destruction, and an haughty spirit before a fall. Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud" (Proverbs 16:18-19). It is so sad when pride gets in the way of God's truths. Saul was only great as long as he was little in his own sight (1 Samuel 15:17). When pride fills a heart, problems are sure to follow. "Let us not become conceited, provoking one another, envying one another" (Galatians 5:26, NKJV). Remember, envy was the sin Pilate recognized in the Jews who wanted to crucify Jesus (Matthew 27:18).

Spiritual Problems We must not attempt to solve spiritual problems in a worldly way. Paul writes to Corinth: "Dare any of you, having a matter against another, go to law before the unrighteous, and not before the saints? Do you not know that the saints will judge the world? And if the world will be judged by you, are you unworthy to judge the smallest matters? Do you not know that we shall judge angels? How much more, things that pertain to this life? If then you have judgments concerning things pertaining to this life, do you appoint those who are least esteemed by the church to judge? I say this to your shame. Is it so, that there is not a wise man among you, not even one, who will be able to judge between his brethren? 6But brother goes to law against brother, and that before unbelievers! Now therefore, it is already an utter failure for you that you go to law against one another. Why do you not rather accept wrong? Why do you not rather let yourselves be cheated? No, you yourselves do wrong and cheat, and you do these things to your brethren!" (1 Corinthians 6:1-8, NKJV).

Obviously, if someone breaks into the church building we should involve the world's authorities. But, we do not contact a court of law to decide whether or not baptism is essential to salvation. We do not have to take a poll in the neighborhood to decide whether or not to have Bible classes or Sunday school. We do not negotiate over whether or not it is acceptable to preach that grace ever means "once saved, always saved."

Careless With Doctrine We cannot be a people who are doctrinally careless with one another. Paul warns our Galatian brethren, "But if you bite and devour one another, take heed that you be not consumed one of another" (Galatians 5:15). Usually, when we use this verse we say, "See, we need to be tolerant of each other!" Actually the contextual setting of this verse is a discussion about NOT being tolerant of false doctrine. Here is some more of the chapter:

"You ran well. Who hindered you from obeying the truth? This persuasion does not come from Him who calls you. A little leaven leavens the whole lump. I have confidence in you, in the Lord, that you will have no other mind; but he who troubles you shall bear his judgment, whoever he is. And I, brethren, if I still preach circumcision, why do I still suffer persecution? Then the offense of the cross has ceased. I could wish that those who trouble you would even cut themselves off! For you, brethren, have been called to liberty; only do not use liberty as an opportunity for the flesh, but through love serve one another. For all the law is fulfilled in one word, even in this: 'You shall love your neighbor as yourself.' But if you bite and devour one another, beware lest you be consumed by one another!" (Galatians 5:7-15 NKJV)

The brethren in question needed to stop bickering over the false doctrine of circumcision. They needed to confront the problem, get rid of it, and get on with being who they should be. Continually dealing with the infiltration of false doctrine can rob a congregation of it purpose, strength, and energy to fight the good fight.

Long ago Isaiah talked about the problem of people who did not want to face God's truths in their lives. "That this is a rebellious people, lying children, children that will not hear the law of the LORD: Which say to the seers, 'See not'; and to the prophets, 'Prophesy not unto us right things, speak unto us smooth things, prophesy deceits'" (Isaiah 30:9-10). When brethren want to hear only "nice" sermons or when publications want to present only "pleasant" articles, this verse always comes to my mind.

Hopefully, these reminders of things we are not to do to one another or with one another can be helpful to all. Rather than just ignore problems in the church or in one another's lives, we should love each other enough to have the courage and strength to speak up. "Faithful are the wounds of a friend; but the kisses of an enemy are deceitful" (Proverbs 27:6).

"Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently" (I Peter 1:22).

1820 Casterbridge Dr, Roseville, CA 95747 papagreg@aol.com

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Forgive One Another

by Mike Criswell
Christian's Expositor Journal
Winter 2006

"And be kind to one another, tenderhearted, forgiving one another, just as God in Christ forgave you." (Ephesians 4:32, NKJV).

Although the book of Ephesians is one of the most deeply theological and profound books of all the New Testament, it is still one of the most practical. In the space of six short chapters. the Apostle Paul vaults his reader to "heavenly places" where blessings of Christ are secured (1:3) only to cast him at book's end onto the bloody battlefield of spiritual warfare (6:10 ff). Ephesians is a treatise that begins in the "heavenlies" and yet ends on its knees in prayer (6:18). It is a book that reveals the great mysteries of redemption (3:3-5) and yet solves the question about how to walk in unity with God and man (4:1-6).

There is no passage in Ephesians more beautiful than chapter 4 verse 32. In reality, however, the admonition that Paul gives in this verse actually begins in the previous verse. The apostle says, "Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake has forgiven you" (Ephesians 4:31-32, KJV).

Notice that every characteristic Paul mentions ultimately deals with the heart. One can only put away "evil speaking" when his heart has been cleansed of bitterness, wrath, and anger. One can only erase malice when his heart has become tender. Likewise, one cannot adequately forgive another until his heart has felt the gentle touch of the Master's hand.

The Master is where it all begins. On the cross of Calvary Jesus spread His arms and embraced a world estranged from God and in dire need of forgiveness. Even as His bloodstained body strained against the nails, His quivering voice cried, "Father, forgive them."

Forgiveness is really what Christianity is all about. It was for this reason that God sent His only begotten Son (John 3:16). It was for this reason that Jesus gave His life as a ransom (1 Timothy 2:6). It is for this reason that we obey the gospel of Jesus Christ (Acts 2:38). And it is for this reason, as Paul reminds us, that we forgive one another. We must then unreservedly pass on forgiveness to our fellow man.
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There are many passages that deal with forgiveness. In the "Lord's Prayer" Jesus teaches His disciples to pray', "Forgive us our debts, as we forgive our debtors" (Matthew 6:12). Regarding the repentant sinner at Corinth Paul advises, "Ye ought rather to forgive him, and comfort him" (2 Corinthians 2:7). And to those worried about forgiveness, the Apostle John comforts that "if we confess our sins He is faithful and just to forgive our sins" (1 John 1:9). No one demonstrates his maturity in Christ more than when he forgives his fellow man. No one is more like God than when he forgives others as God has forgiven him.

At its core, forgiveness is about restoring relationships. Through Jesus' blood, the Father restores us unto Himself. The breech of Eden is repaired in the Savior (Romans 5:10). The estrangement of the first Adam is reconciled in the last Adam, Jesus Christ (Romans 5:15; 1 Corinthians 15:45). Likewise, human relationships that fall upon the jagged rocks of life's tempestuous sea are salvaged by the Captain of our salvation.

But how do we salvage a relationship with our fellow man? How do we reconcile ourselves to those who have done us wrong? In the remainder of this article we will look at this question as we especially focus on the case study found in Matthew 18:15-20.

Typically, when we think of Matthew 18 we think of what the church commonly calls "disfellowship." Almost all of us are somewhat familiar with the procedures outlined in this passage about dealing with a "sinning brother." We know; for example, that if a brother sins against us we must make a proper case against him that includes the requisite witnesses and action of the church.

May I suggest, however, that perhaps we have read this passage a bit backwards? Knowing that the end of Jesus' teaching describes an unsuccessful restoration, and knowing that an unrepentant brother is cast out as a "heathen," we perhaps assume that Jesus' teaching is really all about how to speedily remove someone from the church. Nothing could be farther from the truth! In reality the passage we will "reconsider" is about restoration. That this process is regrettably unsuccessful sometimes is secondary to the gist of the overall theme of the passage and the broader context of the chapter at large. The real issue that Jesus deals with is the value of a soul, the precariousness of one who has gone astray, and the opportunity and responsibility that one has in restoring his brother to the fold of Jesus Christ. Even when hurt, the innocent person must take the initiative to restore fellowship with the one who harmed him because restoration is so precious. Much as God did with a sinful world, the wounded party steps outside himself and his own pain to pursue peace.

As noted above, the overall tenor of Matthew 18 is "reconciliation and forgiveness." It is not "disfellowship." In verse 10 Jesus begins His assessment of the value of each "little one" (i.e., believers, no matter how humble in status) as He tells the parable about a lost sheep. The point of this parable is that the lost "one" takes precedent over the "many" that are safe in the fold. Jesus thus concludes His teaching in verse 14 by saying, "Even so, it is not the will of your Father who is in heaven that one of these little ones should perish" (NKJV). Luke's parallel poignantly sums up this parable and notes, "I say to you that likewise there will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance" (Luke 15:7).

Notice that Jesus emphasizes the effort of the shepherd who goes into the rugged mountainous terrain to seek the wandering sheep. Though it is not the shepherd's negligence that caused the sheep to go astray, as a mature leader, the shepherd takes the initiative and even puts his life at risk to restore the wanderer. Even so believers must do the same to restore an erring fellow brother in Christ.

Although presented in a bit different way, the end of Matthew 18 also deals with the necessity of forgiveness. If one were to analyze Jesus' parable, he would quickly learn that Jesus is teaching the same simple, yet profound lesson He taught in the "Lord's Prayer." For a believer to expect forgiveness from God for his sins, he must, in turn, forgive the sins of his fellowman. Though much less guilty in comparison to our guilt before God, our fellow man gives us a chance to demonstrate how we really feel about forgiveness. The sobering truth is that God will not forgive those who do not forgive. In fact, God cannot forgive those who refuse to forgive others. As the parable shows, when one demonstrates his contempt for "mercy" by refusing it to his fellowman, God has no choice but to grant the only thing left: justice. Verse 35 puts it this way: "So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses."

We must not forget that it is Peter's question that gives rise to the parable mentioned above. In verse 21 Peter comes to Jesus and poses a difficult question. Having heard Jesus say that a Christian must forgive one who has trespassed against him, Peter wants to know the limits of this forgiveness. Peter asks, "Up to seven times?" Jesus replies, "Seventy times seven." Peter's statement probably stems from scribal tradition which held that forgiveness should be extended but three times to a fellow brother. Peter, thinking he is being generous, doubles the number and then adds one to make it a perfect seven. Jesus' response to Peter's generosity is shocking. Obviously Jesus does not have in mind forgiving a literal 490 times (which might be impossible to keep track of anyway) but is teaching that forgiveness must be open ended. As long as there is repentance on the part of a sinner, the offended must grant forgiveness.

But what gave rise to Peter's question? Why was Peter so concerned about the limits of forgiveness? No doubt it was because Jesus, in the verses that immediately precede His inquiry, lays out those steps that will hopefully end in repentance, restitution, and reconciliation of a precious soul. While we never want to read too much into a passage, it almost seems that Peter is concerned that if the procedures of verses 15-20 are followed, then the "sinner" will be given too much of a break. Perhaps Peter thinks that Jesus' suggestion of "forbearance" might give rise to repeated offenses. Might it not be easier just to let your brother off the hook a few times before you lower the boom? What Jesus suggests is shocking. Not only are certain procedures to follow before a brother is "written off," but also, in reality, these procedures actually safeguard the "sinner." In other words, it is the "sinner" who really holds the benefit of the doubt in these proceedings. How strange and different than the way we normally interpret this passage!

What we discover is that the "injured party," though hurting and legitimate in his grievance, must settle down and think of his brother's good before his own. As we shall notice, the instruction that Jesus gives on dealing with a sinning brother is simply a practical application of the parable He has just completed --- a parable that has the shepherd risking his own life to save the one who is astray (vv. 10-14).

If a Brother Sins against You It is interesting to note that Jesus begins His admonition to the injured party by reminding him that the sinner is his "brother." In other words, the injured party must place the relationship above his own grievance. This is not to deny that an actual infraction has been committed. Jesus admits that such has occurred but explains the emphasis should be less on the sin than it is on the relationship between the two parties. They are brothers in Christ! How many problems would be solved if we were remembered in the midst of our grievances that we first and foremost are united by the blood of Jesus? This is not some stranger who has done us wrong; this is our "brother." This is a fellow Christian for whom Christ died.

Go and Tell ... Him Alone This statement clarifies even further that this is a personal sin. Again, the emphasis of Jesus' statement is not just on the sin but rather is on the responsibility the injured party has in taking the first step toward reconciliation. "Go and tell" implies several startling facts. First, for one to "go and tell" takes time. The "going" implies a "road" down which one must travel a road that hopefully is filled with thoughtful prayer. This is a road of consideration as to whether the grievance is real or imagined. This is not a road of anger, self-pity, or revenge. This is the road less traveled that hopefully ends in reconciliation.

Furthermore, note that Jesus says that the injured party goes to his brother "alone." At this point in the process only two (and perhaps under some circumstances only the injured party) knows that a sin has even been committed. Since this is not a public sin, no one but the two involved have any business knowing the details of what has happened.

Again, how different this is from the action Christians often take. Far too often, when Christians are injured they go to their "friends" or their "favorite preacher" via gossip rather than going to the individual who allegedly committed the sin. The "preacher" or "gossiping member" in turn tells their "pals" and before long the whole brotherhood has a skewed viewpoint. When this is happens, the guilty party is maligned, alienated, humiliated, and put on the defensive. When such an environment is created, battle grounds are often drawn and reconciliation is all but impossible. However, when the guilty party is approached quietly, calmly, and with brotherly love there is much more likelihood that he will respond in a gracious and repentant way. He is not embarrassed or publicly humiliated. While the emphasis of Jesus' admonition is that of "individual infractions," do the rules not also apply when a "congregation" has allegedly committed some offense? Do members or preachers have the right to spread a tale without first going to the actual persons who allegedly are in the wrong? The answer is obvious.

Forgiveness, then, requires that we look not only to out brother's spiritual well-being but also to the emotional and social well-being. The process Jesus describes is never for the purpose of revenge or public humiliation. In fact every care must be taken so this does not occur. We are to remember that our brother has feelings, and we must nurture an environment where genuine dialog and forgiveness can take place.

You Have Gained Your Brother This is the purpose of our action. Our only desire is to restore the relationship that has been severed. When this is done then we have "gained our brother" --- to ourselves and to God. "Gained" is from kerdaino which was originally a term of commerce referring to financial profit or gain. Here it refers to the precious soul of an erring brother. Other passages in the Bible also allude to the fact that forgiveness is a process of "gaining" and "restoring" one who is lost. Proverbs 11:30 says, "The fruit of the righteous is a tree of life; and he that winneth souls is wise." Paul says in Galatians 6:1, "Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted." Again, the process is not only about the sinner but also about those who are faithful. Likewise James 5:19-20 says, "Brethren, if any of you do err from the truth, and one convert him; Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins." The restoration process that Jesus describes in Matthew 18 is not so much about "revealing sin" as it is covering it up (i.e., forgiving it).

But if He Will Not Hear You Unfortunately there will be times when, in spite of our efforts, a brother or sister refuses to repent. When this occurs, however, it should not be because we have backed our brother into a corner or humiliated him to the point of stubbornness. It must never be because we have created an environment of hostility. Our approach must be as gentle and persuasive as the shepherd Jesus describes in Matthew 18:12-13.

In commenting on this passage, Lenski makes the interesting observation that the injured party might need to go more than once to the offender (Matthew 700). In other words, the offended party is to be long-suffering. He is to make repeated attempts to save his brother's soul and to reconcile the relationship. Far too often we act as if we can hardly wait to ostracize our erring brother. Unless we are willing to exercise patience, and unless our motives are pure, we may actually end up being the real aggressor in the situation as we make haste to bring discipline on one who has sinned against us. Revenge is never the proper motive for discipline. The procedures Jesus describes, which call for action, first on the part of the individual and eventually the church, aim at restoration. At their core is a genuine concern and love for the sinner's soul. Jesus' instruction is not a recipe for ridding ourselves of those with whom we have personality problems.

Take Two or Three Witnesses Again, the step that Jesus outlines here is one designed to restore and safeguard the erring brother. It is designed to preserve the sinner's reputation! The offended may only get others involved after having failed at repeated attempts to reconcile with his brother. Whomever he takes, however, must be impartial and must be chosen with care. The wrong witnesses or even those who are perceived not to be impartial may actually do more harm than good. An excellent example of this principle as it pertains to warring parties is found in Acts 6. When, after Pentecost, Hellemstic believers complained that their widows were being treated worse than the Jewish widows in the daily distribution of food, seven men were appointed to rectify the dispute. It is not insignificant that all seven men bear Greek names (Acts 6:1-7). The implication is that the apostles not only chose impartial men, but also chose men who would be perceived as impartial by those bringing the complaint. Often perception is the bigger part of reality, and if one perceives that we are being unfair, then to their mind we are, indeed, unfair. If we go to a sinning brother and take only our "cronies," we will be seen as biased and without the best interests of the sinner in mind. Again, while the topic at hand is "personal forgiveness," these principles are also valid when preachers deal with erring congregations.

The principle Jesus sets forth is not only logical but actually has it's roots in the Mosaic legal system. Moses commanded that accusations be confirmed by two or three witnesses to ensure that innocent people were not falsely accused (Deuteronomy 19:15). Thus every Jew including the apostles, knew the precept and used it on various occasions (John 8:17; 2 Corinthians 13:1; 1 Timothy 5:19; and Hebrews 10:28).

Tell It to the Church In the steps mentioned above, we see yet again the truth of Matthew 18:14. God is not willing that any should perish and thus provides ample opportunity for restoration. Note that as time passes, the process expands to involve more Christians. At first, the rebuke is private. Then with the addition of witnesses, it becomes semi-private. Only if this fails is the matter to be opened to public scrutiny. But again, the purpose of these proceedings is to bring about forgiveness and restoration.

That the church is now informed in no way implies that the sinning brother is beyond reconciliation and that "disfellowship" is inevitable, but rather is again another chance to effect a spiritual change on the sinner. When the church has been diligent in developing strong relationships among its members, who better to involve than that community one trusts the most? We often overlook the power of the corporate body in the reconciliation process. The corporate church has the power of prayer on behalf of the sinner both before and after he is restored. They have the power of relationship because it is likely that someone in the congregation has such a relationship with the sinner that will bring him to his senses. If on past occasions the sinner has felt the warmth and comfort of his brothers, he is more likely now to seek a return to that intimacy.

If He Neglect to Hear the Church By "church" (ekldesia) Jesus means the "assembly" or "congregation" of baptized saints. Here Jesus anticipates those congregations that His own apostles will establish after Pentecost.

As noted above, of all the influences in one's life, the church should be that body which most likely convinces the sinner to repent. For one to refuse the advice of the church indicates a deep spiritual rebellion against Christ and God. As suggested, however, in order for the church to positively affect its own members when they go astray, there must already have been some preventive work done. In the case of the shepherd and his sheep, the sheep's straying is not due to the shepherd's failure to develop a previous relationship with that sheep. Rather, it is the previous relationship that causes the sheep to be missed, sought for, and restored after it goes astray. If bonds of fellowship and friendship have been nurtured, then an erring member will more naturally want to return to the fold. He will remember the genuine love of his spiritual family. If, however, the church has done nothing to foster spiritual unity and fellowship, their rebuke may seem more an affront than a demonstration of love. The sinner might respond, "The church was never concerned about me before, why should I return? What right do you have to meddle in my affairs?"

In any event, the sinner by this point has had repeated time and opportunity to repent and amend his ways. He has been approached quietly and privately ---perhaps more than once. He has been approached by a small group of spiritual witnesses. Finally, he has been approached formally by the church in all of its love. In each instance, for whatever reason, the sinner has refused to repent of his sin. Therefore, the sin that was once private is now a matter of public concern, It now becomes the obligation of the entire community of believers to take action. Surely, however, this does not happen without heavy hearts, prayers, and tears on behalf of the one who has gone astray.

Let Him Be a Heathen Admittedly Jesus' language might seem harsh and uncaring if taken out of context. However as we have shown, the individual in question has stubbornly shown his resistance to the gospel and to spiritual persons who are interested in his soul. Thus, for all practical purposes this man is already a "heathen." He has shown disregard for the basic component of God's plan: forgiveness of sins.

But again remember that this step only comes after all other avenues have been exhausted. It only comes after much prayer and tears. This is the last resort. This is not the destination we have driven the offender to by our bad attitude, but rather is the corner into which the church has been backed. Having no other loving avenue to pursue, the church uses punitive discipline. By this point, some time has passed, prayers have been said, proper avenues have been taken, righteous men have become involved, and now with a calm deliberation the flock must be protected.

The concept of someone becoming a "heathen" probably sterns from a special Jewish context. Most Jews of Jesus' day fellowshipped only those they believed were ceremonially clean. To rub shoulders with outright sinners such as tax collectors brought spiritual contamination. While this belief was not true in a literal sense (befriending a sinner does not in and of itself automatically make one unclean), Jesus uses the idea here to demonstrate a spiritual truth. Evil company corrupts good morals. If the church were to harbor the guilty party in all his rebellion, it indeed expose the body to spiritual contamination. One cannot "buddy up" with sin and not eventually be affected by it. In the case before us, the one who refuses to hear the church must be withdrawn from so that his insubordination does not destroy the entire body. This is the same concept that Paul addresses in 1 Corinthians 5:6 as he too deals with an erring brother. His warning that sin spreads like leaven must always be a legitimate concern.

By saying that the sinner in Matthew 18:17 is to be as a tax collector is the same as saying that one is not to have intimate association with him. In the similar case that we have noted in 1 Corinthians, Paul says, "Not even to eat." In other words, there is to be no social (let alone religious) communion with this person. To the "western mind," such admonition might carry a bit different connotation than what Jesus suggests. "To eat with someone" in ancient times was the very picture of fellowship. Oriental countries in Jesus' day were known for their openness in sharing food and meals. To eat with someone demonstrated friendship and hospitality. To be refused an invitation to dinner was a very serious matter. It would obviously make the offender sit up and take notice of how his former friends were now treating him. Notwithstanding, not only was it sad to be refused entrance into a meal of fellowship, but it was equally sad to not be able to extend such an invitation.

Thus, the issue seems to be that both the sinner and the one offended lose something precious in the process. Again, how different this is than what we sometimes witness. Do we really miss others when, due to sin, we must withdraw our social fellowship? Do we really miss others when, due to sin, we must withdraw the precious fellowship we enjoy around the Lord's Table?

Finally, we find in Jesus' comments in verses 19 and 20 that the church has the authority to withdraw fellowship from an erring brother. This authority is never to be abused or even used lightly. The procedures of Matthew 18 reveal that the sinner is given the benefit of the doubt. The innocent has the burden of proof and must do everything he can to heal the injured relationship. Throughout the process, only actions compatible with charity are to be administered. The goal is restoration and forgiveness.

Conclusion While we have spent a great deal of time on Matthew 18, let me conclude by reminding us of Ephesians 4:32. Let me suggest that only in the context of Paul's admonition can Jesus' instruction be scripturally carried out. Even when we are forced down the road that Jesus describes in Matthew 18:15-20, the apostle's words must be our guide, "And be kind to one another, tenderhearted, forgiving one another, just as God in Christ forgave you.."

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Blog Archive

Christian's Expositor Archieved Issues

Wednesday, April 15, 2015

"The Lamp Of The Body Is The Eye"

"If He Shall Hear Thee" Matthew 18: 15-17

Spiritual Leadership in the Church

A Mature Congregation Evangelizes

CHRISTIANS DON'T LET CHRISTIANS... OR, What Christians Should Not Do To One Another

Forgive One Another

Other Christian's Expositor Study Articles

How Would You rate This Site?

About Me

"If He Shall Hear Thee"
Matthew 18: 15-17

Spiritual Leadership
in the Church

CHRISTIANS DON'T LET CHRISTIANS... OR,
What Christians Should Not Do
To One Another