This is the third part of a four part series about law, legalism, church authority and economia.
It is quite clear, according to Scripture, that we have no right to judge anyone. The words “vengeance is mine” are found first in the Old Testament and Jesus left no doubt about what it means.
Our obligation, as individuals, is to love—to love even our enemies and even to do good to those who despitefully use and persecute us. This is what it means to be Christian. It means acknowledgment that we are as condemned by the law as anyone else and responding to that with the humility and mercy understanding that reality requires of us. If we forgive we will be forgiven. If we judge we will be judged.
Well, yes, it is that simple as far as our own individual right to judge another person. In light of God’s goodness to us despite our being totally undeserving, what choice do we have besides that? Do we want to be as that foolish servant who was forgiven a debt impossible for him to pay then turns around and doesn’t forgive? No, we do not, we have no other choice, and we must forgive all who trespass against us or we are in danger of inviting God’s judgment upon ourselves.
However, it is not truly that simple. Because, while true that Christianity means giving up our individual right to judge, God will still judge sin harshly and has as clearly ordained the punishment of evildoers. It is something endorsed fully in Romans 13:1-7 as it applies to civil authorities and this does not contradict the teachings of Jesus in the least. It is vigilante justice, our taking matters into our own hands, that is forbidden—not properly administered and appropriate punishment of evil.
Jesus did not come so that evil men could abuse with impunity and he never protested against the punishment of evil. He actually spoke quite strongly about what should happen to those who harm the vulnerable:
“If anyone causes one of these little ones—those who believe in me—to stumble, it would be better for them to have a large millstone hung around their neck and to be drowned in the depths of the sea. Woe to the world because of the things that cause people to stumble! Such things must come, but woe to the person through whom they come! If your hand or your foot causes you to stumble, cut it off and throw it away. It is better for you to enter life maimed or crippled than to have two hands or two feet and be thrown into eternal fire. And if your eye causes you to stumble, gouge it out and throw it away. It is better for you to enter life with one eye than to have two eyes and be thrown into the fire of hell. (Matthew 18:6-9 NIV)
Those aren’t the words of an enabler telling us to sit on our hands and do nothing while the most innocent of us suffer abuse. And I would not assume that he is speaking only metaphorically either. If you are doing evil that might cause others to stumble there will be literal hell to pay when you face eternity and especially if you claim to be a Christian. Therefore do everything it takes to reign in your rebellious flesh, cut anything off that would cause you to harm others, and do what is pleasing to God.
But this goes beyond an individual obligation to ourselves. The church is a hospital for sinners, a place where everyone is welcome regardless of their sordid list of sins, but the church was not instituted to be a safe-haven for sin. In other words, grace is not given so that sin may abound, there is no excuse for sin in the church community and when dealing with unrepentant sin in our midst we must deal with it firmly as Paul commanded the Corinthian church: “Expel the wicked man from among you!”
How should we deal with sin in the Church?
Our individual judgment is often clouded by our loyalties. We tend to excuse the sins of those whom we love (including our own sins) and then harshly judge those who offend us or our friends. And this is another reason why we should, as individuals, defer judgment to God rather than demand our pound of flesh. We must realize that our own judgment is skewed and that all sins against us fade into nothingness when compared to the eternal reward that awaits the faithful. So, therefore, remember what Jesus said: “Be merciful, just as your Father is merciful.”
If God is able to forgive, for eternity, our infinite lacking in comparison to His boundless perfection, then a little grace towards others (who owe us for their few moments of weakness) is the least we can do to show our appreciation to God.
However, our personal withholding of judgment and forgiveness of those who trespass against us does not mean we should not confront the sin. No, quite the contrary—We have a moral obligation, as a loving brother or sister in Christ, to keep the church free from sin and this does require us to act as individuals to address sin in our circles. This is the beginning of a process Jesus himself outlined as the appropriate process for addressing sin in our midst. In the same context of millstones and maiming ourselves, he says this:
If your brother or sister sins, go and point out their fault, just between the two of you. If they listen to you, you have won them over. (Matthew 18:15 NIV)
That is our individual role.
Jesus does not tell us to ignore sin. No, to forgive sin means first confronting the sin. But this confrontation should not be to shame or punish the offending individual. Rather it is to give a chance for resolution of the matter in private when that is possible. This could mean repentance and forgiveness. It could also mean simply an opportunity to hear the other side and adjust our own perspective.
So what happens when the matter can’t be resolved in a private one-on-one exchange?
But if they will not listen, take one or two others along, so that ‘every matter may be established by the testimony of two or three witnesses.’ (Matthew 18:16 NIV)
This is after the private confrontation has failed and still in an effort to restore the offending person without making an unnecessary public spectacle of them.
Too often we skip that first step of private confrontation and move directly to the stage where we tell all of our friends about how we were mistreated and never do get around to the direct confrontation. We are wrong to do that and should love the offending person enough to go through a simple procedure to resolve the matter in the most gracious manner possible. Christ died for our sins so we can be forgiven and extend forgiveness to others—not so we could go on without mercy towards other sinners or demanding justice for ourselves.
So what happens when a sin problem cannot be resolved in private?
If they still refuse to listen, tell it to the church; and if they refuse to listen even to the church, treat them as you would a pagan or a tax collector. (Matthew 18:17 NIV)
Three strikes and you’re out. The matter moves up the chain, follows a procedure that helps prevent a mob spirit on the basis of an accusation, and helps to ensure a just outcome for all involved—including the accused. This process ensures that personal vendetta and a vengeful spirit does not get in the way of a just response. Both parties, both offender and offended, are ultimately accountable to the judgment of God and the authorities He has ordained for our benefit. All are subject to the civil authorities and the Christian is also to submit to each other and their elders.
I’ll note here that in cases involving criminal behavior, especially things like child molestation and sexual abuse, we have an obligation to go to the civil authorities or risk being complicit in a cover-up of the crime. The outline Jesus gave does not mean we should worry about following a tedious procedure before protecting the innocent. Sometimes we need to intervene aggressively on behalf of others and sort the details out later.
The extraordinary role of the Church in judgment and forgiveness sin.
In our individualistic age, it is easy to take things in Scripture out of context and apply them personally to ourselves. I believe this tendency to personalize everything is to blame for much of the confusion in the church. And, whether it is a situation of having too many Chiefs and not enough Indians or everyone doing what is right in their own eyes, this is not the church instituted by Jesus. The early church had elders, there were those ordained to act on behalf of Christ, and Christianity is not centered on the individual or their own personal opinion.
We individually should confront sin, but—as those subject to civil authorities and the church as originally instituted—can not unilaterally render judgment.
However, continuing with what Jesus said, there is a judgment to be made and on earth as in heaven:
Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Again, truly I tell you that if two of you on earth agree about anything they ask for, it will be done for them by my Father in heaven. For where two or three gather in my name, there am I with them. (Matthew 18:18-20 NIV)
Those words, spoken in a conclusion of how to deal with sin in the church, are extraordinary in the authority they give. It is easy to forget, in a time of easy forgive-ism, that forgiveness is something divine and not something we should treat lightly or as being without consequence. The religious authorities, in my own estimation, correctly deduced that Jesus was asserting his own divinity by offering forgiveness of sin:
Jesus stepped into a boat, crossed over and came to his own town. Some men brought to him a paralyzed man, lying on a mat. When Jesus saw their faith, he said to the man, “Take heart, son; your sins are forgiven.” At this, some of the teachers of the law said to themselves, “This fellow is blaspheming!” Which is easier: to say, ‘Your sins are forgiven,’ or to say, ‘Get up and walk’? But I want you to know that the Son of Man has authority on earth to forgive sins.” So he said to the paralyzed man, “Get up, take your mat and go home.” Then the man got up and went home. When the crowd saw this, they were filled with awe; and they praised God, who had given such authority to man. (Matthew 9:1-3, 5-8 NIV)
It is one thing for one sinner to show mercy to another sinner. It is quite another to declare “your sins are forgiven” and do something on behalf of God. Even when a person sins against us personally and we forgive then of what they have personally cost us, they still owe a debt to God that can only be forgiven by God. To forgive on behalf of God is to essentially declare oneself to be God and, unless you are in perfect unity with God, is truly blasphemous.
On an aside, it is terrifying how vainly the name of God is used. And, no, I’m not talking about those who are irreligious who merely utter it as an epithet or expression. What I’m referring to is when those who claim to reverence God, declare things on behalf of God that are not clearly expressed in Scripture or established by the Church. Whether it is words of condemnation against someone or any other bold proclamation of God’s will—we would be wise to consider our own fallibility and learn to speak for ourselves rather than bolster our own opinions by invoking God’s name.
That said, we read Jesus speaking with this divine authority in Scripture and bestowing this same authority to his disciples:
On the evening of that first day of the week, when the disciples were together, with the doors locked for fear of the Jewish leaders, Jesus came and stood among them and said, “Peace be with you!” After he said this, he showed them his hands and side. The disciples were overjoyed when they saw the Lord. Again Jesus said, “Peace be with you! As the Father has sent me, I am sending you.” And with that he breathed on them and said, “Receive the Holy Spirit. If you forgive anyone’s sins, their sins are forgiven; if you do not forgive them, they are not forgiven.” (John 20:19-23 NIV)
Should everyone go out speaking on behalf of God?
No, not everyone.
Some Jews who went around driving out evil spirits tried to invoke the name of the Lord Jesus over those who were demon-possessed. They would say, “In the name of the Jesus whom Paul preaches, I command you to come out.” Seven sons of Sceva, a Jewish chief priest, were doing this. One day the evil spirit answered them, “Jesus I know, and Paul I know about, but who are you?” Then the man who had the evil spirit jumped on them and overpowered them all. He gave them such a beating that they ran out of the house naked and bleeding. When this became known to the Jews and Greeks living in Ephesus, they were all seized with fear, and the name of the Lord Jesus was held in high honor. (Acts 19:13-17 NIV)
These men, sons of an actual Jewish priest, understood the power of Jesus name and arguably were doing the greater things Jesus has promised (John 14:12) would come as a result of his departure and the coming of the Holy Spirit. Evidently, it had been working out for them to use the name of Paul and Jesus without their direct authorization. That until the one day where an evil spirit called their bluff and gave them a beating that made them the talk of the town.
It is no small thing to invoke God’s power and is, in fact, a very dangerous thing to do.
The seventy-two returned with joy and said, “Lord, even the demons submit to us in your name.” He replied, “I saw Satan fall like lightning from heaven. I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you. However, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven.” (Luke 10:17-20 NIV)
Jesus specifically ordained these seventy-two to go out in his name and yet speaks a very serious warning to them. The original sin is pride and it is one small step between going out on behalf of God and declaring oneself to be God. For this reason, we should probably think twice before dabbling in the spiritual realm without a specific ordination to do so. There is plenty of good that can be done, many ministries in the church to be filled, that belong to those of us who struggle against arrogance and pride. It is better to be humble than to be out of place, out of our league and defeated.
We have every reason to be cautious if even those specifically ordained were warned by Jesus. The gift of salvation is for all who repent of their sin and believe. But that does not make the Church a free-for-all where everyone does what is right in their own eyes.
Christianity is not a schizophrenic delusion.
We are not individually Jesus.
No, rather it is the Church (collectively) that represents the body of Christ and we are just part of that work. And, like anybody, different parts are assigned to different tasks, each part must do the work that it is assigned to do, and in perfect cooperation with those who God has ordained as leaders.
Who is ordained to do the binding and loosing of the Church?
There has always been a hierarchy in the church, the head is always Jesus and, from the beginning, there where always those given special designation to administer on behalf of Jesus:
Jesus replied, “Blessed are you, Simon son of Jonah, for this was not revealed to you by flesh and blood, but by my Father in heaven. And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it. I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” (Matthew 16:17-19 NIV)
There are many who teach this ordination of the Church has been overwhelmed somewhere in the time of Constantine. They apply the words of Scripture liberally to themselves and those who agree with their own particular interpretation. They deny apostolic succession and any kind of accountability to a historic Church. For them Church history is a smorgasbord, everyone has equal authority to choose for themselves, they pick and choose whatever suits them individually and do not really submit to anything besides their own personal understanding of things.
But that was not what the early Church taught. The church has leaders and we are to humbly submit to them:
In the same way, you who are younger, submit yourselves to your elders. All of you, clothe yourselves with humility toward one another, because, “God opposes the proud but shows favor to the humble.” Humble yourselves, therefore, under God’s mighty hand, that he may lift you up in due time. (1 Peter 5:5-6 NIV)
Have confidence in your leaders and submit to their authority, because they keep watch over you as those who must give an account. Do this so that their work will be a joy, not a burden, for that would be of no benefit to you. (Hebrews 13:17 NIV)
We all may have some authority as individual Christians. But the full authority of the Church is bestowed collectively and to those ordained to speak on behalf of the Church. We should be mindful of this and submit to each other and especially to those who are ordained by the Church—the Church that was established by Jesus.
The power of “binding and loosing” is something Jesus spoke to Peter and the disciples. In other words, it was something he gave to those whom would eventually become the leaders of the early Church. This is an authority given to the Church, which is not to all Christians individually, the collective body of the Church which is represented by those ordained as leaders from those early days until the present time. It is not a power of human origin or something to be wielded by those who are not fully prepared for the responsibility and is rather a duty reserved for our elders.
We should forgive those who personally offend us and ask for forgiveness. We should also judge our own hearts and motives and repent of our sins. But we are not individually given authority to judge others. Individual judgment often leads to vengeance and never justice. For judgments of others, we should defer to civil authorities (where it is necessary or required) and to the collective authority of the Church.
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