Table of Contents

The Fruit of the Spirit is Love --- Galatians 5:22
The "key," and the proof of living the Christian life is in Galatians 5:22, "The fruit of the Spirit is love ..."

But the rest of that Scripture verse reads, "The fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfullness, gentlessness, self-control.. " These are the "fruits" that accompany love!

A Table of Contents Follows [This is a work still in progress]

The Christian’s Expositor Journal
Winter 2006
SPECIAL ISSUE: “ONE ANOTHER”
ISSUE EDITORS: Smith Bibens
& Don Pruitt“ONE ANOTHER” **
Smith Bibens

LOVE ONE ANOTHER**
Smith Bibens

SERVE ONE ANOTHER**
Don Pruitt


ENCOURAGE ONE ANOTHER**
Wayne Fussell

ADMONISH ONE ANOTHER **
Carl Johnson

FORGIVE ONE ANOTHER**
Mike Criswell

CHRISTIANS DON’T LET CHRISTIANS... **
OR, WHAT CHRISTIANS SHOULD NOT DO TO ONE ANOTHER
Greg Gay

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“ONE ANOTHER”

Smith Bibens
Christian’s Expositor Journal
Winter 2006As the story of Cain in Genesis 4 makes clear, when humans are not rightly related to God, they will not be rightly related to their fellow man. It is also true that when you see someone who is not rightly related to their fellowman that person cannot be rightly related to God. John emphasizes this truth in his first epistle: “If someone says, ‘I love God,’ and hates his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen? And this commandment we have from Him: that he who loves God must love his brother also" (1 John 4:20—21; see also 3:14; 3:17).

I read of an elder who said of his congregation, "In our assembly we have learned about almost everything. We have learned all about the gospel, and all about prophecy, and all about church truth, but one thing we have not learned --- we have never learned how to get along with one another." This should not be the case, for the same Bible that teaches us how to love God teaches us how to love our brethren and neighbors. It teaches us how to worship and work in His vineyard, but it also teaches us how to behave toward our fellowman. It teaches us the attitudes we must have toward God and man.

The Brethren and congregations that I work among are devoted to defending the doctrinal purity of the Lord’s church. I would not be interested in being part of a church that was not so committed. We have often crossed swords with those who promote sectarian and digressive error. Well and good. But what of our relationships? Do you realize that about 44% of the teaching in the New Testament epistles teaches us how we are to behave toward our brethren and our neighbors? A large percentage of Jesus’ teaching falls in this category as well. This is an area that we must give some attention to if our teaching and practice is to be what God wants of us.

A recurring phrase in the teaching of Jesus and in the Epistles is “one another,” from the Greek word allelon. The word occurs 59 times in specific commands. This word describes a reciprocal relationship, that is, the responsibility falls on each and everyone equally. For example, in Ephesians 5:19: “speaking to one another in psalms and hymns and spiritual songs...” Everyone has an equal responsibility to sing in worship. We may not sing equally well or equally loud, but we are all to sing When we are taught to "love one another" we all have that obligation, and no one is less obligated or more obligated than another to obey it. Mature Christians need to set the example for those who are immature in the faith, but the obligation is on every Christian, whether novice or one grown old in the service of the Savior --- "Love one another."

Do you remember the judgment scene described by Jesus in Matthew 25:32-46? For what reason did Jesus say to those on the left, "Depart from Me, you cursed, into the everlasting fire”? “For I was hungry and you gave Me no food; I was thirsty and you gave Me no drink; I was a stranger and you did not take Me in, naked and you did not clothe Me, sick and in prison and you did not visit Me” (v.v. 41-43). This passage, among many others that will be explored in this issue, helps us see that our eternal destiny will be determined by how we treat others.

The editors of the Christian’s Expositor, and particularly my fellow editor Don Pruitt and myself, send forth this issue with the prayer that it will help us remember the important lessons the New Testament teaches on how to be rightly related to our brethren.
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LOVE ONE ANOTHER

Smith Bibens
Christian’s Expositor Journal
Winter 2006KIn the dramatic events of Jesus’ final week at Jerusalem, Jesus seemed to bring out the best and worst in people. We witness the poignant incident at Bethany when Mary anoints Jesus with precious ointment. The ugly enmity of Judas and the Jewish leaders was displayed as they connive to destroy Jesus. The crowds hailed Jesus with shouts of "Hosanna" at His entry into Jerusalem --- these shouts would be turned to “Crucify Him!” before the week was out. Monday saw Jesus driving the money changers from the temple, ensuring the implacable hatred of Annas, Caiaphas, and the Sadducees. Others, however, flocked to Jesus to hear His gracious words as He taught in the temple precincts. On Tuesdays when Jesus returned to the temple to teach, His opponents, Pharisees and Sadducees, were prepared to cross swords with Him in a last ditch effort to destroy His influence with the Jewish people.

First, “. . .the Pharisees went and plotted how they might entangle Him in His talk” (cf. Matthew 22:15-22). Bringing along a group of Herodians (pro—Roman Jews), they asked, “Is it lawful to pay taxes to Caesar, or not?” (Matthew 22:17). Their idea was that Jesus would be cast upon the horns of a dilemma. If He answered “No,” the Herodians would report Jesus for subverting the Roman administration; if He answered “Yes” He would undercut His popularity with the Jewish masses. In His infinite, wisdom, Jesus silenced them by asking whose inscription was borne on the tax money, and then replying, “Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s” (Matthew 22:21).

Next, the Sadducees tested Him with what they thought was an unanswerable argument against the resurrection (Matthew 22:23-33). Relating the case of a woman married seven times, they posed the question: “In the resurrection, whose wife of the seven will she be?” Jesus pointed out their two-fold error ---

(1) they did not know what Scripture taught (quoting Exodus 3:6) and (2) they did not give God credit for His great power.

Jesus also revealed to them the fact that in the resurrection, there will be no marriage. Thus, Jesus silenced the Sadducees.

Finally, a lawyer stepped forth with a question: “Teacher, which is the great commandment in the law?” (Matthew 22:36). McGarvey gives us some background on this question—

According to the statement of Jewish writers, there had been an old and interminable dispute among the rabbis as to which was the greatest commandment. Some held that it was the law which commanded sacrifices (Numbers 28:3); others, that which commanded the wearing of phylacteries (Numbers 15:38, 39; Deuteronomy 22:12); others contended for those about purification (Leviticus 10:10, etc.); others, for those about the great feasts (Exodus 12:15-18, etc.). But as they reckoned the commandments of Moses as numbering over six hundred, there was plenty of room for argument. On this memorable day the answers of Jesus had hitherto been of such a nature as to put his questioners to silence. Therefore, in asking this question, they hoped to get an answer about which they could at least find room to wrangle, and thus discredit the wisdom of Jesus (McGarvey and Pendleton 603).

Jesus gave even more than His inquirer asked --- he wanted to know which was the greatest law and Jesus gave him both the first and the second.

Jesus said to him “You shall love the LORD your God with all your heart, with all your soul, and with all your mind.’ This is the first and great commandment. And the second is like it: ‘You shall love your neighbor as yourself.’ On these two commandments hang all the Law and the Prophets” (Matthew 22:37-40; Mark 12:28-34; Luke 20:40).

One wonders why Jesus added the second command. Apparently, we need to know these two commands complement each other. As we shall discover in what follows, one cannot be rightly related to God without being rightly related to one’s fellow man, and vice versa.

The writers of the New Testament point out that the second commandment undergirds all our duty toward our fellowman· “For the commandments, ‘You shall not commit adultery,’ ‘You shall not murder,’ ‘You shall not steal,’ ‘You shall not bear false witness,’ ‘You shall not covet,’ and if there is any other commandment, are all summed up in this saying, namely, ‘You shall love your neighbor as yourself." (Romans 13:9).

· For all the law is fulfilled in one word, even in this: “You shall love your neighbor as yourself" (Galatians 15:14).

· If you really fulfill the royal law according to the Scripture, ‘‘ ‘You shall love your neighbor as yourself,’ you do well” (James 2:8).

We have then the following as the basis of Biblical religion:

1. Love God with every fiber of your being.

2. Love your neighbor as yourself.

This, however, is not the last word on the important subject of “love.” Jesus had more to say and was not long in saying it.

Amid the various events of that final week, there was some unseemly wrangling going on among the disciples. During the holy scenes of the last supper, Luke reveals, “... there was also a dispute among them, as to which of them should be considered the greatest” (Luke 22:24). Given this glimpse into the hearts of the disciples, we can appreciate the actions and admonitions of Jesus that evening. After the extraordinary act of service in washing the disciples’ feet, Jesus taught, “You call me Teacher and Lord, and you say well, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that you should do as I have done to you” (John 13:13-15). Not leaving it at that, Jesus later adds, “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).

“A New Commandment”Immediately preceding this new commandment, Jesus had said, “Little children, I shall be with you a little while longer. You will seek Me; and as I said to the Jews, ‘Where I am going, you cannot come,’ so now I say to you...” (John 13:33). The disciples in the upper room (Judas had left to betray Jesus) did not realize at the time He was speaking of His imminent death. They would recall, and we should note, that the first thing out His mouth after this statement is the command to “love one another.” The last words of a dying man often reveal what is really important to him, and this is so with Jesus.

This is truly a “new” commandment. “New" translates the word kainos in this passage. The Greeks had two words that are translated “new” in the English Bible: neos and kainos. “Neos traditionally focuses on time. The thing it describes is ‘new’ in the sense of being newly arrived or just appearing” (Richards 458). On the other hand, kainos, the word in John 13:34, is “new” in a qualitative sense. “The classical word that indicates new (and superior) in quality is kainos” (Richards 458).

The command to love was not new (neos), for Deuteronomy 6:5 (in regard to God) and Leviticus 19:18 (in regard to one’s fellow man) had been “on the books” for a long time. To understand Jesus’ point, note the word kathos --- in Jesus’ command it is translated “as,” and means “just as” or “in the same manner.” Contrast that with the phrasing of the “second” command: “Do not seek revenge or bear a grudge against one of your people, but love your neighbor as yourself. I am the LORD.” The command given through Moses was to love ones neighbor as much as you loved yourself --- do not do any evil or harm to him for you do not like to receive such treatment. As Paul writes,

For the commandments, “You shall not commit adultery,” “You shall not murder,” “You shall not steal,” “You shall not bear false witness,” “You shall not covet” and if there is any other commandment, are all summed up in this saying, namely, “You shall love your neighbor as yourself.” Love does no harm to a neighbor; therefore love is the fulfillment of the law (Romans 13:9-10).

The command of Jesus says, “...love one another; as I have loved you.” Jesus’ love for us drove Him to the cross after a life of self-sacrifice on behalf of humanity. In other words, He loved us more than He loved Himself. With this in mind, Paul teaches,

“Let nothing be done through selfish ambition or conceit but in lowliness of mind let each esteem others better than himself. Let each of you look out not only for his own interests, But also for the interests of others. Let this mind be in you which was also in Christ Jesus.” (Philippians 2:3-5).


Disciples of Christ now have this as the basis of Biblical religion:

1. Love God with every fiber of your being.

2. Love your brethren more than you love yourself

3. Love your neighbor as yourself.

Among brethren in Christ there is a new standard of how we are to love one another --- the example of Jesus’ self-sacrificial giving of Himself.

But that was nor all, for Jesus adds, “By this all will know that you are My disciples, if you have love for one another.” Matthew Henry remarks, “He does not say, By this shall men know that you are my disciples --- if you work miracles, for a worker of miracles is but is of no value without charity (1 Corinthians 13:1-2); but if you love one another from a principle of self-denial and gratitude to Christ.” The world will see and be impressed by genuine love among the disciples of Christ. It is what Francis Schaeffer called “the final apologetic.” After all the arguments from fulfilled prophecy and the evidences of Bible inspiration are exhausted, the best argument for Christianity is genuine love among Christians. Tertullian, an early Christian writer (c. AD 195), wrote an "Apology” addressed to Roman officials who were persecuting Christians. In this work he notes what pagan Romans were saying about Christians:

But it is mainly the deeds of a love so noble that lead many to put a brand upon us. “See,” they say, “how they love one another,” for themselves are animated by mutual hatred; “how they are ready even to die for one another,” for they themselves will sooner put to death (Tertullian, Apology, chap. 39).

Sadly, many professed disciples of Christ through the long centuries have not always obeyed His new commandment. Observing the religious strife in his day, Jonathan Swift was moved to exclaim, “We have just enough religion to make us hate, but not enough to make us love one another” (“Thoughts on Various Subjects” from Miscellanies). Similarly, Matthew Henry says about the religious strife in his time: “O Jesus! are these thy Christians, these passionate, malicious, spiteful, ill natured people?” (Matthew Henry, Commentary on John).

This last point, must not be construed to mean that we should not rebuke sin and error. The Apostle Paul rebuked erring Christians in his epistles, and his motive was always love for truth and for souls. To the Corinthians, he writes, “And I will very gladly spend and be spent for your souls; though the more abundantly I love you, the less I am loved” (2 Corinthians 12:15).

Defining “Love”Having before us a thorough definition of the word “love” enables us to grasp what loving our brethren in Christ entails. We begin with the following observation:

Greek is one of the richest, of all languages and it has an unrivaled power to express shades of meaning. It therefore happens that Greek has a whole series of words to express different shades of meaning in one conception, while English only has one. In English we have only one word to express all kinds of love; Greek has no fewer than four (Barclay 17).

1. Eros (n.) and eran (v.). The main idea of these words is “desire.” They refer to “. .. the love between man and woman which embraces longing, craving, and desire” (Verbrugge 5). “This is the passionate love that desires the other for itself” (Stauffer 7). These words were used to refer to physical and sexual love. It is a self-centered love. This is the type of love with which modern culture is infatuated. Society is so preoccupied with eroticism that a deeper conception of love is all but lost. Though these words were common in secular Greek literature, they never appear in the New Testament. In the Septuagint (Greek) translation of the Old Testament, they are used of King Ahasuerus’ love of Esther (Esther 2:17) and two passages in the prophets referring to harlots (Ezekiel 16:33; Hosea 2:5). Scripture teaches “Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge” (Hebrews 13:4). Within marriage, eros is a gift of God (Genesis 1:26-27; 2:18-25). When Paul teaches, however, “Husbands, love your wives..." (Ephesians 5:25), he uses another Greek word ---agapao.

2. Storge (n.) and stetgein (v.). These words refer to “family love.” They describe the warm, tender, and affectionate love of parents for their children, of children for their parents, and even of a dog for its master. This word only appears in the New Testament in a compound form. Philostorgos is translated “kindly affectionate” in Romans 12:10, where Paul says, “Be kindly affectionate to one another with brotherly love, in honor giving preference to one another.” Astorge, “without natural affection,” occurs in Romans 1:31 and 2 Timothy 3:3.

3. Philia (cv) and philein (v.). These are the most common words for “love” in extra-biblical Greek. These words express friendliness, fondness, and attachment to a person. Barclay suggests that philein might best be translated “to cherish” (18). Vine remarks,
“. .. phileo more nearly represents ‘tender affection’.” So these words are full of warmth and emotion. The verb is used for Jesus’ love of Lazarus (John 11:3, 36) and for the beloved disciple (John 20:2). It is used in Matthew 10:37 --- “He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me.” It is used in a warning in 1 Corinthians I 6:22 “If anyone does not love the Lord Jesus Christ, let him he accursed.”

The word is used in compound Greek words, one of which we have already noticed: philostorgos. Others include: philadelphia (“brotherly love,” Romans 12:10); philoxenia (“love of strangers,” hence, “hospitality,” Romans 12:13); philarguros (“love of silver [money],” I Timothy 6:10); philautos (“love of self,” 2 Timothy 3:2). These words also passed into English compound words like “philosophy” (“love of wisdom”) and ‘‘philanthropy” (“love of mankind”).

However, though these words were common in classical and colloquial Greek for “love,” they are usually set aside in favor of agape and agapan. Why was this so?

Philia was a lovely word, but it was definitely a word of warmth and closeness and affection; it could only be used of the near and dear, and Christianity needed a much more inclusive word than that. Christian thought fastened on the word agape because it was the only word capable of being filled with the content which was required. The great reason Christian thought fastened on agape is that agape demands the exercise of the whole man. Christian love must not only extend to our nearest and dearest, our kith and kin, our friends and those who love us; Christian love must extend to the Christian fellowship, to the neighbor, to the enemy, to all the world (Barclay 20).

All the ordinary words for love are words which express an emotion. They are words that have to do with the heart ... We speak of falling in love.. That kind of love is not an achievement; it is something that happens to us . . . There is no particular virtue in falling in love . . it simply happens. But agape is far more than that (Barclay 20-21).

4. Agape (n.) and agapan (v.). These words were not as common in secular Greek writings as the preceding. Stauffer states, “Here is a love that makes distinctions, choosing its objects freely. Hence it is especially the love of a higher for a lower. It is active, not a self-seeking love” (7). Barclay acids,

Agape has to do with the mind: it is not simply an emotion that arises unbidden in our hearts; it is a principle by which we deliberately live. Agape has supremely to do with the will. It is a conquest, a victory, and achievement. No one ever naturally loved his enemies. To love one’s enemies is a conquest of all out natural inclinations and emotions.

This agape, this Christian love, is not merely an emotional experience which comes to us unbidden and unsought; it is a deliberate principle of the mind, and a deliberate conquest and achievement of the will. It is in fact the power to love the unlovable, to love people whom we do not like (Barclay 21).

With rare exception (see Romans 12:10 above), whenever a command about love appears in the New Testament, agape is the word that is used. God does not ask us to love our enemies or love humanity at large in the same way we love our family and those that are precious to us. Commanding someone to feel a certain way about someone (especially an enemy) is problematic at best, but when we are commanded to manifest a certain action, we can do that, and that is precisely why agape is usually used.

Agape is a love of the mind, of the will, a love expressed in action. Vine observes,

Love can he known only from the actions it prompts. God’s love is seen in the gift of His Son, I John 4:9-10. But obviously this is not the love of complacency, or affection, that is, it was not drawn out by any excellency in its objects, Romans 5:8. It was an exercise of the divine will in deliberate choice (Vine). Barclay continues,

The supreme passage for the interpretation of the meaning of agape is Matthew 5:43-48. We are bidden to love our enemies. Why? In order that we should be like God. And what is the typical action of God that is cited? God sends His rain on the just and the unjust and on the evil and the good. That is to say --- no matter what a man is like, God seeks nothing but his highest good. Let a man be a saint or a sinner, God’s only desire is for that man’s highest good. Agape says, “No matter what any man does to me, I will never seek to do harm to him; I will never set out for revenge; I will always seek nothing but his highest good.” That is to say, Christian love, agape, is unconquerable benevolence, invincible good will. It is not simply a wave of emotion; it is a deliberate conviction of the mind issuing in a deliberate policy of the life; it is a deliberate achievement and conquest and victory of the will (Barclay 22).

Let us now turn our attention to a startling example of the failure of brotherly love. We find this in First Corinthians.

Corinth --- A Failure to “Love One Another”There are few things more upsetting to witness than a congregation of the Lord’s people who are at each others’ throats or brethren bickering and arguing. Most of us have seen such in our lifetimes --- but it is really an ancient problem. Corinth had such a problem. Paul used plain speech as he put a finger on their problem: “...there are contentions among you ... for you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men?" (1 Corinthians 1:11; 3:3). At Corinth there was a fractious, party spirit (chapter 1), sin was being tolerated (chapter 5), brethren were suing one another at law (chapter 6), problems about marriage were developing (chapter 7), Christians were putting stumbling blocks before one another (chapter 8), and in other ways the brethren were manifesting a want of the kind of love that Christ commanded.

One area that generated a lot of strife was spiritual gifts. Studying chapters 12 through 14. one comes away with the idea that many hard feelings were being engendered by jealousy and envy. The spiritual gifts were intended to guide and bless the church, not to be a source of friction and infighting! Sadly, many of God’s blessings have been abused by carnally-minded Christians. In the midst of Paul’s extended argument on spiritual gifts and the edification of the church (chapters 12—14), he writes on love (chapter 13)—for it is the antidote to the strife and division that characterized Corinth at this time. There is a goldmine of truth here that will help us understand what it truly means to “love one another.”

How to “Love One Another”To begin with, I would encourage the reader to read I Corinthians 13 through before continuing this article. In order to save space, full quotations will be omitted. There is one thing to remember as you read this passage --- when Paul is talking about love, the context demands that we understand he is talking about love among brethren. He gives a detailed explanation of the behaviors of brotherly love in verses 4-8. The first of all commands is to love God with every fiber of our being, but Paul is focusing on love among brethren in this passage. Remember this!

Paul begins (vv 1-2) by explaining that having love for your brethren and behaving in love toward your brethren is vastly superior to the spiritual gifts so prized at Corinth. Later, in 13:8-11, Paul makes it very clear that spiritual gifts are a temporary provision for the church, but in time they will cease. At the beginning of the chapter, however, Paul emphasizes that the then present use of the gifts, unaccompanied by love, were profitless to the gifted one. It appears some had an inordinate pride in their gifts and looked down on others. Also, there is always a class of men (and women) who do what they do in religion merely to garner the applause of men. Jesus condemned such behavior (Matthew 23:5; 6:1-8). Those who exercised the gift of tongues, yet by their behavior toward their brethren showed a lack of love, “have become sounding brass or a clanging cymbal”--- just a lot of noise. Even if a person uttered prophecy and had a miraculous measure of knowledge, understanding or faith, yet did not have love --- the love that behaves as Paul describes in verses 4-8 --- that person is “nothing” in the sight of God. What a striking thought! The greatest spiritual gifts do not commend a person to God --- they were temporary tools for the church. It is love that pleases God and creates the atmosphere in which we can be rightly related to God and man.

Next, Paul mentions the greatest sacrifices that a person might make (v. 3). Some people make the mistake of thinking that giving money to a noble cause, to the church, or to poor folks are sure signs of genuine love. Paul corrects this notion. The greatest monetary gift profits one nothing without love. Even martyrdom, without love, profits nothing. No matter what “sacrifices” we make for the cause, if we mistreat out brethren, we cannot be right with God. We simply must learn that being rightly related to God and to our brethren and to our neighbors all goes hand in hand. There will always be some who are intractable and will not live in harmony with us, but as Paul says, “If it is possible, as much as depends on you, live peaceably with all men” (Romans 12:18).

In verses 4-p8, Paul details the behaviors that characterize genuine love between brethren. (For a detailed treatment of vv. 4-8, see “Love Never Fails” by Carl Johnson, Christian’s Expositor (Winter 2005 20:4.) Paul is clearly focusing on interpersonal relationships. This is precisely where some of the Corinthians were failing. They were impatient and unkind toward one another. They were envious, proud, overbearing, rude, self-centered, easily angered, thinking the worst about their brethren, slandering and gossiping, and generally acting badly toward their brethren. This is not the love that Christ commands; this is not loving as Christ loved! Here’s an interesting exercise to try --- read through verses 4—8, substituting the name “Jesus” for every occurrence of “love" (or “charity” if you are reading from the KJV). Now, go through the passage again putting your name in place of "love" in this passage. Hmmm. Well, at least you can see what you need to be working on.


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Works Cited
Barclay, William. New Testament Words. Philadelphia: Westminster Press, 1974.

Johnson, Carl. “Love Never Fails,” Christian’s Expositor (Winter 2005) 20:4

McGarvey, J. W. and Philip Y. Pendleton. The Fourfold Gospel or A Harmony of the Four Gospels. Cincinnati: Standard Publishing Co., n.d.

Richards, Lawrence O. New International Encyclopedia of Bible Words. Grand Rapids: Zondervan, 1991.

Stauffer, E. “AGAPAO, AGAPE” Theological Dictionary of the of the New Testament Abridged in One Volume. Gerhard Kittel and Gerhard Friedrich, eds. Abridgment and trans. by Geoffrey W. Bromiley. Grand Rapids: Eerdman’s, 1985.

Verbrugge, Verlyn D. New International Dictionary of New Testament Theology. Abridged Ed. Grand Rapids: Zondervan, 2000.
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FORGIVE ONE ANOTHER

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.

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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ENCOURAGE ONE ANOTHER

Wayne Fussell
Christian’s Expositor Journal
Winter 2006A thoughtful educator once said that if he had the authority and means, he would establish a college of “praise-givers.” The students would be taught to encourage one another, appreciate and commend one another, and find every opportunity to do so. When they graduated, they would go out into the world and make it a better place. They would bless lives in the home, office, store, factory, and in every place by building people up with the words they would say.

This, of course, is a wonderful idea. Our old world seems filled with too many “discouraging words." We seem ready to criticize and condemn, but seldom ready to praise. What we need is more encouragers and fewer discouragers.

Among the many “one another” passages of Paul, we find several that recommend that we “encourage one another.” Paul instructs the Thessalonian brethren “Therefore encourage one another and build up one another, just as you also are doing" (1 Thessalonians 5:11, NASU). Again, he says, “Therefore encourage each other with these words" (1 Thessalonians 4:18, NIV). To the same people, he admonishes, "We urge you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with everyone" (1 Thessalonians 5:14, NASU).

It is interesting to note that the first two verses use a Greek word (parakaleo) that means “to call to one’s side,” hence, “to call to one’s aid” (Vine). The Holy Spirit is called the “Comforter” (parakletos), which means “one called to another’s side to aid him.” Like the Holy Spirit, we are to be comforters and encouragers of our brothers and sisters in Christ. The religion of Jesus is about helping other people. If you do not want to help and encourage others, you will never enjoy being a Christian.

“Members One of Another”
The first eight chapters of Romans deal with the great doctrine of justification by faith. After this, Paul spends just as many chapters on the “one another” relationship that we have in Christ. In Romans 12, he tells us not to think too highly of ourselves: “For as we have many members in one body, but all the members do not have the same function, so we, being many, are one body in Christ, and individually members of one another.” (Romans 12:4-5, NKJV unless noted otherwise). The key phrase is that we are “members one of another.” We are not just members of a church or an organization. We belong to one another; our interests are intertwined; and the welfare of others involves our own welfare. What affects one will always affect the entire church body. Therefore, we are going to seek the good of others --- that includes encouraging them as they live this great life.

First Corinthians 12:14-27 uses the concept of the church as a body more than fourteen times. If repetition is a good way to teach, Paul is a master teacher. More than thirty times in Romans, Corinthians, Ephesians, and Colossians, Paul uses the body concept and its related members working together. Paul writes in I Corinthians 12:27, “Now ye are the body of Christ, and members in particular.’’ In the church, there is a real sense of belonging to each other. Just as you and I desperately need every member of our physical bodies to function, we all desperately need every member of our spiritual church body. I love every member of my physical body. I do not have any members that I do not need. Every member is important. When any member of my body suffers, my whole body suffers. When a part of my body receives an injury or becomes ill, the whole body rushes in to defend, to nurture, and to heal the injured member.

Ideally, this is the way it should be in the church. How often do we say of another person when he makes a mistake (sins), “He got himself into that mess; now let him get himself out.” Paul says in Galatians 6:1-2, however, “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” (NKJV). Do we hear this? Do we hear that we fulfill God’s law, please God, and help save ourselves when we bear the burdens of others? We are literally fulfilling the law of Christ when we take care of one another and help one another with
life’s burdens, problems, and heartaches. This is what encouragers do.

In a letter written to U. S. Grant, General Sherman eloquently expresses this same idea: ‘‘I knew wherever I was that you thought of me, and if I got in a tight place you would come --- if alive.” So it is with Christians who practice the “one another’ religion. If we are ‘‘alive,” we come to one another’s side to encourage and support.

Paul was an Encourager
In Romans 16, Paul encourages several members of the church with words of praise. First, he mentions Phoebe: “I commend to you Phoebe our sister, who is a servant of the church in Cenchrea, that you may receive her in the Lord in a manner worthy of the saints, and assist her in whatever business she has need of you; for indeed she has been a helper of many and of myself also” (Romans 16:1-2). How encouraging it must have been to that sister to read from the great apostle these words about herself. She must have concluded that she was a person of some worth. We need to give praise where praise is due.

Paul goes on to give Priscilla and Aquila the recognition they deserve: “Greet Priscilla and Aquila, my fellow workers in Christ Jesus, who risked their own necks for my life, to whom not only I give thanks, but also all the churches of the Gentiles” (Romans 16:3-4). What an example of praise giving for us! When someone does something special for us, give them proper thanks.

Paul then praises another Christian lady: “Greet Mary, who labored much for us” (Romans 16:6). Please note that in these passages Paul honors certain women. I am afraid that women receive less recognition in the church than they should. Paul, who some want to condemn for his stand on women, praises more women than men in these first six verses of Romans 16. In this instance, the lady is commended for much labor on Paul’s behalf.

Romans 16 is a chapter of encouragement. Paul takes time along with his great teaching to encourage the brethren, He urges Christians to follow his example in I Corin-thians 11:1. What better example to follow in encouraging one another.

Two Kinds of People
For all practical purposes, there are two kinds of people. There are the encourgers and the discourgers. (A third might be added --- the indifferent, which I would place in the discourger’s category.) The discouragers are the ones who break our spirits with their critical and judgmental evaluations while the encouragers are the ones who heal us with their loving and perceptive affirmations. The discouragers are the ones who put on their spiked boots and stomp all over our bare soul and personhood, but the encouragers are the ones who can, by one small sentence, change and lift our opinions of ourselves.

Who are the encourgers in your life? The first encourager in my life was my mother. It is because of her that I am a preacher of the gospel today. She was the one who encouraged and pushed me forward. She would listen to my feeble sermons in the beginning and cheer me with positive comments. She is the one who reveled in any accomplishment I achieved. She was always there showing her undying and very visible love.

Another encourager was a young preacher by the name of Lynwood Smith. He was the one who baptized me into Christ. I have never forgotten one sentence that he spoke when I was still a teenager. As I left his company one day; he simply remarked, “Preach the word, boy!” I took those words to heart.

Another encourager who came into my life was the girl of my dreams, Carolyn Fussell. She is my greatest encourager today. Any time I have gotten distracted by some enterprise to make money, she has always reminded me, “You need to preach the gospel, and let these other things go.” And I have. She still encourages me after every sermon.

Another encourager was Billy Orten, my beloved preacher friend, with whom I traveled when I was starting out to preach. He remained my good friend and mentor until the day of his death.

Two encouragers of my home congregation who made my life more pleasant for fifteen years as they led this congregation as elders are U. B. Futch and Jerry Tettleton. I will ever be indebted to them for their wise guidance and leadership. In fact, all the members of Midway Church of Christ have helped me with their kind affirmations through the years.

If I named all of the encouragers during my lifetime, this publication would not be big enough to contain them. I think they know who they are. Thank you, my good bothers and sisters in Christ for encouraging me to keep on keeping on.

Now; you write a list of all of your encouragers. You might be surprised how many you have, or have had in the past. Ignore the discouragers --- they will be evident enough. As you write your list, resolve to be an encourager and never a discourager.

We should encourage those about us because we respect their human worth and personal dignity, but we should especially encourage our fellow Christians because of the bond of love we have with them. The bond between Christians is stronger than any other bond. Godly encouragement is based not on what we are, or what we have accomplished, but just on the fact that we are who we are. For instance, consider the bonding that takes place when the doctor lays a newborn babe on the mother’s breast. The mother accepts her baby not for what the baby has achieved, but simply because the baby is. The first century Christians experienced this bonding, and they changed the world with their love.

Paul and the other New Testament writers knew that our spirits could soar to unlimited heights on the wings of anothers encouragement. They also knew that our spirits could plummet and shatter when hammered with blows of criticism or rejection. They therefore wrote considerably on the need for us to encourage one other. The problem is that rejection seems the rule and not the exception today. We run into rejection everywhere --- in homes, schools, stores, businesses, airports, and sometimes in the church.

Loving and encouraging one another means there is no room for critical and judgmental attitudes. Consider these passages:

· “Do not speak against me another, brethren. He who speaks against a brother or judges his brother, speaks against the law and judges the law” (James 4:11, NASV).

· “So get rid of your feelings of hatred. Don’t just pretend to be good! Be done with dishonesty and jealousy and talking about others behind their backs’’ (I Peter 2:1, TLB).

· “Show proper respect to everyone: Love the brotherhood of believers” (1 Peter 2:17, N IV).

In Romans 12:10, Paul says, “Be kindly affectionate to one another with brotherly love, in honor giving preference to one another” (NKJV). The living New Testament paraphrase says, ‘‘Take delight in honoring each other.’ Encouragers love, and delight in honoring those they love. They are not in competition with one another, and they do not keep score. Too few of us honor one another. We are too in interested in our own welfare, our own successes and achievements. We are too busy climbing our own ladder of triumphs to give time paying homage to another. True Christians encourage other Christians with honor and respect. Notice that Paul commands us to honor one another above ourselves. This is not always easy, but it is always excellent. Jesus sets the perfect example of honoring others above ones self in John 13:1-15. After eating His last meal with the apostles, Jesus takes a towel and a basin of water and begins washing the disciples feet. He performs an act of humility that is not normal. It is not natural for one greater to wash the feet of someone of lesser importance. It is not appropriate for the Master to wash the servant’s feet. After He finishes drying their feet, Jesus asks them, “Do you know why I have done this?’’ Of course, they did not. You remember that Peter had even protested saying that he was not worthy that the Master should wash his feet, Jesus, to set this example for us, even washed the feet of Judas, who He knew would betray Him.

This is a strong lesson --- for us to honor even those whom we do not judge as worthy as ourselves. Paul drives this principle home in Philippians 2:3: “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem others better than themselves.” As brothers and sisters in Christ, we are to practice this depth of love. Honor and build up those whom you consider weak. Honor those who need help. Christians do not just tolerate one another. If I tolerate you, it means that I feel like I am better than you. My hand does not just tolerate my foot, but is grateful for every step it takes.

Weaker members need encouragement from the stronger members. Paul teaches this lesson well in I Corinthians 12:22-25. In effect, he says that we should spend more time in honoring the weak than in honoring the strong. Paul reinforces this idea in Romans 15:1: “We then that are strong ought to bear the infirmities of tile weak, and not to please ourselves.” These Scriptures emphasize that the weak members need extra special care, but many times that is not what happens. Whom do we usually encourage the most? It is the person who can teach the best lesson, lead the best prayer, or do the best job of conducting the singing. We praise and encourage those who are already demonstrating attributes of strength, while we often ignore the, weak member. Paul said that those “we think are less honorable we treat with special honor...” (I Corinthians 12:23, NIV).

Ways to Build One Another Up
Allow me to suggest two ways we can encourage others and help them gain a sense of self-worth. Every person needs to think that he is “somebody,” or a person of value. We can help them attain that attitude by first giving them total acceptance. That requires unconditional love --- a love that sets a value and responds to it (that is what God did for us when He gave His Son). The strongest motivational force in the world is to have someone who believes in you, someone who gives you self-worth.

Second, be a people builder, this means that you see your fellow Christians as important and worth fighting for. You are there for them to build them up and not to tear them down. Every human contact makes an impression, and every impression is either positive or negative --- it either builds up or tears down. If you are an encourager, you will be a builder of lives instead of a wrecker of lives.

Everyone Needs Encouragement
That everyone needs encouragement is an understatement. We all need it, from the weakest to the strongest. When Paul writes to the Thessalonians, he is writing to some of the strongest and some of the weakest. He begins his letter by telling them that he gives “thanks to God always” for them, that he remembers their work, labor, and patience, that they are examples to others and that their faith is known throughout the brotherhood
(1 Thessalonians 1:1-8). His second letter carries the same kind of encouraging words (2 Thessalonians 1:3-5).

When Nathaniel Hawthorne lost his government position, he was devastated. He went home dejected and desperate. His wife saw his plight. She quickly set pen and ink on the table, lit a fire, put her arms around him, and said, “Now you will be able to write your book.” That afternoon, he began The Scarlet Letter. His other great books you know. Just a word of encouragement made the difference.

When Martin Luther was entering Worms to make his stand before the Emperor and the Diet, an old knight slapped him on the shoulder arid said, ‘‘My dear monk, my poor monk, thou art going to make such a stand as neither I not any of my companions in arms have ever made in our hottest battles. If thou art sure of the justice of thy cause, then forward in God’s name. and be of good courage, God will not forsake thee.’’ That knight shares Luther’s Victory

Encouragers are always interested in finding ways to care for others. One such person was asked what the secret of his philosophy was. He answered, “The best man in the world is the man who helps himself, and the only way to help one’s self is to help others.” What a great philosophy. I believe it was first taught by Jesus. Jesus taught that the greatest person in the kingdom is the one who renders the greatest service (Matthew 23:11). One of the greatest services we can render to our fellow Christians is an encouraging word from time to time.

It Pays to Praise
Great rewards come to the encouragers. Solomon advises, “Cast thy bread upon the waters: for thou shalt find it after many days” (Ecclesiastes 11:1). Encouraging words are simple bread cast on the waters; they will return. When you cultivate the grace of appreciation, others appreciate you. God always rewards us when we give to others, and that includes giving encouragement. “Give and it shall be given to you.’ Do yourself a favor, and be an encourager.

Encouragers Make the Church Better
What a different world our world would be if people loved and supported one another. How blessed the church would be if every member took it upon himself to encourage his brothers and sisters in Christ. What a difference it would make to elders, leaders, teachers, preachers, song leaders, visitation workers, and everyone who serves in his or her own way. Dear Christian friend, say and do all you can to brighten and gladden other lives. God alone knows how much good you will do for one who is “pulling hard against the stream.”
6126 Land 0’ Trees
Shreveport Louisiana 71119
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SERVE ONE ANOTHER

Don Pruitt
Christian’s Expositor Journal
Winter 2006The angel of the Lord said to Mary:

“And behold, you will conceive in your womb and bring forth a Son, and shall call His name JESUS. He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David. And He will reign over the house of Jacob forever, and of His kingdom there will be no end.” (Luke 1:31-33, NKJV unless noted otherwise)

The angel explained to Joseph, “And she will bring forth a Son, and you shall call His name JESUS, for He will save His people from their sins” (Matthew 1:21).

The name of Jesus is a name full of meaning. Throughout the Word of God, inspired writers have announced Jesus in so many ways. The Messianic prophet Isaiah said the following about Jesus approximately 750 years before He was born in Bethlehem:

“For unto us a child is born, unto us a Son is given: and the Government shall be upon his shoulder, and his name shall Be called Wonderful, Counselor, The mighty God, The Everlasting Father, The Prince of Peace” (Isaiah 9:6).

To this list, Scripture adds that Jesus is Messiah, Savior, Redeemer, Son of God, Rose of Sharon, King of Kings and Lord of Lords. Those of us who have the privilege to declare the Good News love to preach about Jesus concerning all of these terms. Nevertheless, the Apostle Paul refers to Jesus in a way with which we are not as comfortable:

“Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. Therefore God also has highly exalted Him and given Him the name which is above every name,” (Philippians 2:5-9).


Paul declares that Jesus emptied Himself of His glory by having taken upon Himself the form of a servant and having been made in the likeness of men.

Like most of us, I do not like to see Jesus as a servant but would rather see Him as Master, King, and Redeemer. Perhaps the reason it is difficult to see Jesus as a servant is because He is our example, and we do not want to see ourselves as a servant. In our prosperous times, we choose to see ourselves as important, and we do not want anyone to look down on us. We have abolished the idea of slavery in our country. We certainly want our children to be successful and so we educate them, motivate them, teach them the importance of a “good” job, and encourage them to become leaders. Then we take them to worship where they are taught from the Word of God to be humble and submissive. They then struggle with such concepts, yet Paul does mention in the above passage that Jesus humbled Himself and became “obedient unto death, even the death on the cross.”

Humility is the rich soil in which all Christian graces grow! Jesus did not go to Calvary as a King. He did not die as Lord. In His most defining moment on earth, Jesus died as a slave! You will remember that Judas sold Him for thirty pieces of silver. Through the years preachers have discussed how much thirty pieces of silver was worth in American money. That is not the issue. The value of money is constantly changing. Thirty pieces of silver was the price of an ordinary slave at the time of the Lord’s death. Judas sold Jesus as a slave, and He died as a slave! And yet, it was His greatest moment.

“But we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor, that He, by the grace of God, might taste death for everyone. For it was fitting for Him, for whom are all things and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings.” (Hebrews 2:9-10).

Jesus continuously thought about caring for the well-being of other people, as Paul declares in the passage above, even “to the death of the cross.” Not only does he describe Jesus in this manner, but he also invites us to “let this mind be in you.” He encourages the Phi1ippians to avoid accomplishing things through strife or vain glory and to look past their own things so that they might be concerned about the lives of other people. The life of a Christian is to be centered around serving others. Jesus demonstrated this in His daily life, and He taught it in His messages. In the parable of the man who fell among thieves, the priest and the Levite pass by on the other side. But the Samaritan has compassion on him, goes to him and cares for him. The lawyer had asked, “What shall I do to inherit eternal life?” The answer is to love God with all our hearts and to love our neighbor as our self (Luke 10:27). Christianity is about loving God and other people. One of the ways we demonstrate that is by the way we serve both of them.

“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.” (Galatians 5:13-14).


One of the wonderful illustrations that Jesus leaves us is found in the Gospel of John.

(Jesus) “rose from supper and laid aside His garments, took a towel and girded Himself. After that, He poured water into a basin and began to wash the disciples’ feet, and to wipe them with the towel with which He was girded. Then He came to Simon Peter. And Peter said to Him, ‘Lord, are You washing my feet?’ Jesus answered and said to him, ‘What I am doing you do not understand now, but you will know after this.’ 8Peter said to Him, ‘You shall never wash my feet!’ Jesus answered him, ‘If I do not wash you, you have no part with Me.’ Simon Peter said to Him, ‘Lord, not my feet only, but also my hands and my head!’ Jesus said to him, ‘He who is bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you.’ For He knew who would betray Him; therefore He said, ‘You are not all clean.’ So when He had washed their feet, taken His garments, and sat down again, He said to them, ‘Do you know what I have done to you? You call me Teacher and Lord, and you say well, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that you should do as I have done to you. Most assuredly, I say to you, a servant is not greater than his master; nor is he who is sent greater than he who sent him.’” (John 13:4-16).


It was an amazing evening when the Lord washed the disciples’ feet! A small setting, only thirteen men, but God wanted the world to see the occasion. Therefore, Inspiration shows the Son of God, the most significant person ever to live, on the floor washing the disciples’ feet. They are all there, and they do not understand what is happening. Peter decides before Jesus comes to him that he will not allow the Lord to wash his feet. But he quickly changes his mind. Judas is there too. The record says, “and ye are clean, but not all. For he knew who should betray him; therefore said he. Ye are not all clean.” So Judas has not yet left the room. Jesus washes his feet. Judas has sold Jesus to the chief priests for thirty pieces of silver, and Jesus knows. And Judas knows He knows. The betrayer is being washed by the betrayed. Could you do that? Could you wash the feet of your worst enemy? Could you wash the feet of someone who betrayed you? If Judas learned the lesson of humility and love that Jesus was teaching the disciples, he might have overcome the evil ambitions and covetousness that he sometimes demonstrated. It is never too late.
But he did not learn the lesson.

When the Lord finished washing their feet, He asked them if they understood what had just happened. He reminded them that He was their Lord and Master, and if He could wash their feet, they should he able to wash each others’ feet. He gave them a tremendous example of humility and submission and challenged them to show that attitude among themselves. I am convinced that most of the problems that we have in the church and in our interpersonal relationships exist because we do not have a servant’s heart!

In Matthew 20, Zebedee’s wife brought her sons James and John to Jesus, asking that they might sit on the right and on the left of Jesus in His kingdom. It is a natural desire for mothers to seek such positions for their sons, but the Bible says that when the ten heard it, they were moved with indignation against the two brethren. Why were they angry? James and John were part of the inner circle. They were some of the closest of the Lord’s disciples. They would be a logical choice for such honorable positions. The ten could not accept that someone could or should be in a higher position than they, and so the Lord taught them again, “... but whoever desires to become great among you, let him be your servant. And whoever desires to be first among you, let him be your slave --- just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” (Matthew 20:26-28).

In Matthew 23:11-12 Jesus spoke to the multitude and to His disciples and said, “But he who is greatest among you shall be your servant. And whoever exalts himself will be humbled, and he who humbles himself will be exalted.”

In our culture today, we do not accept this teaching. The greatest are served by their servants. But in the kingdom of God, things are reversed. The way up is down!

When Paul said, "by love serve one another,” he gave us a command and a condition. If we do not serve one another, it is because we do not love one another as we ought. We must grow in both!

The demonstration of life in Jesus clearly shows us that He came to this earth as a servant. He lived His daily life as a servant. He died as a servant— a servant to His Father and a servant to man.

1111 Garst
Cabool, Missouri 65689
donpruitt@mchsi.corn
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CHRISTIANS DON’T LET CHRISTIANS ... OR, WHAT CHRISTIANS SHOULD NOT DO TO ONE ANOTHER

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 TruthWe 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 SpeakingWe 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, GripeWe 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 PathWe 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.

PrideWe 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 ProblemsWe 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 DoctrineWe 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).

Finally, please consider this simple list of things that we are not to do to one another

• We should not ignore unfaithfulness to God.
• We should not ignore sin.
• We should not pretend everything is OK, when it is not.
• We should not encourage wrong on top of wrong.
• We should not manipulate the innocent or naive for our own purposes.
• No one should attempt to lord it over God’s people, whether through show of force or of passive aggressiveness.
• We should not presume others are not smart enough to know what we are saying or doing.
• We should not presume that God will ignore our sin because we are special.
• We should not be so selfish that we never help anyone beyond our own circle.
• We should not forget to be thankful for all the blessings that are ours.
• We must not forget our own beams in the search for motes.
• We must not forget we need to continually work on self-improvement.
• Lastly, let us all remember, the church is Christ’s, and not ours. We must treasure the church and the members of the church with all of our hearts.

“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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