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The Grace to Grow

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12 Therefore lift your drooping hands and strengthen your weak knees, 13 and make straight paths for your feet, so that what is lame may not be put out of joint but rather be healed. 14 Strive for peace with everyone, and for the holiness without which no one will see the Lord. 15 See to it that no one fails to obtain the grace of God; that no “root of bitterness” springs up and causes trouble, and by it many become defiled; 16 that no one is sexually immoral or unholy like Esau, who sold his birthright for a single meal. 17 For you know that afterward, when he desired to inherit the blessing, he was rejected, for he found no chance to repent, though he sought it with tears. – Hebrews 12:12-17 ESV

Even with your eyes focused on Jesus, the Christian life can be difficult. As sons and daughters of God, we will experience His loving discipline so that we might share in His holiness. As the author of Hebrews reminded us, “For the moment all discipline seems painful rather than pleasant, but later it yields the peaceful fruit of righteousness to those who have been trained by it” (Hebrews 12:11 ESV).

Learning to live a life of holiness in the midst of a world and culture that is diametrically opposed to it is anything but easy. But holiness is to be our goal because holiness is God’s will for us.

For this is the will of God, your sanctification… –1 Thessalonians 4:3 ESV

Sanctification refers to our ongoing transformation into holiness marked by the increasing presence of righteousness. Ultimately, God’s goal for us is our glorification, the day in which we will be completely free from the influence of sin and totally righteous in His eyes, both positionally and morally. Paul puts it this way: “but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. For in this hope we were saved” (Romans 8:23-24 ESV).

He told the Galatian believers, “For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness” (Galatians 5:5 ESV). Redeemed bodies, free from the effects of the fall and a righteousness unhampered by a sin nature – that is to be our hope. That is to be our goal. Yet, while it is something promised to us in the hereafter, we are to strive for it in the here and now.

We are to “strive for peace with everyone, and for the holiness without which no one will see the Lord” (Hebrews 12:14 ESV). The Greek word translated “strive” is diōkō and it means “to seek after eagerly, earnestly endeavor to acquire” (Greek Lexicon :: G1377 (KJV). Blue Letter Bible). But it can also mean “to persecute, in any way whatever to harass, trouble, molest one.”

In this world where enmity and hostility are the norms, we are to pursue peace with all men. When the world returns our love with hatred, we are to persevere and continue to love regardless of what happens. And we are to pursue holiness in the same way, persistently and purposefully. It will not be easy. That’s why the author tells us, “take a new grip with your tired hands and strengthen your weak knees. Mark out a straight path for your feet so that those who are weak and lame will not fall but become strong” (Hebrews 12:12-13 NLT).

Notice that this is not to be an individual journey, but a shared one. The life of sanctification is to be a community affair.

Look after each other so that none of you fails to receive the grace of God. Watch out that no poisonous root of bitterness grows up to trouble you, corrupting many. Make sure that no one is immoral or godless… – Hebrews 12:15-16 NLT

We have a mutual responsibility to our brothers and sisters in Christ to see that we all strive after holiness. No one is to be left behind. The pursuit of holiness is not a solo event; it is a team sport. We are members of the body of Christ and so, we are in this together.

The author warns us against three things: gracelessness, bitterness, and unholiness. Back in chapter four, he wrote, “Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need” (Hebrews 4:16 ESV). Grace is undeserved favor or “the merciful kindness by which God, exerting his holy influence upon souls, turns them to Christ, keeps, strengthens, increases them in Christian faith” (Greek Lexicon :: G5485 (KJV). Blue Letter Bible).

Grace is made available to us by God. But to live gracelessly is to attempt to live our lives without His help and apart from His strength. Yet, holiness is impossible without God’s help. We can’t make ourselves holy; it is a work of the Holy Spirit within us. But we can become grace-less through prayerlessness. We can fail to tap into God’s life-giving grace when we refuse to spend time in His Word and the fellowship of His people.

And gracelessness can lead to bitterness. When we fail to live in God’s grace, availing ourselves of His power, we become defeated. Our pursuit of holiness becomes nothing more than a self-fueled effort in futility. We try and fail. We strive, in our own strength, and experience nothing more than disappointment and disillusionment. This “root” can spread unseen through the body of Christ, strangling the life out of the fellowship and damaging its witness. When we see our brothers and sisters in Christ failing to avail themselves of the grace of God, we must be willing to step in and speak up. Gracelessness is infectious and highly dangerous. It can become like cancer, spreading unseen through the body of Christ, sapping the life and vitality of the people of God.

And the end result of gracelessness and bitterness is unholiness. The author describes it as defilement. The Greek word is miainō and it means “to defile, pollute, sully, contaminate, soil” (Greek Lexicon :: G3392 (KJV). Blue Letter Bible). It was a word often used to refer to the dyeing or staining of a cloth. Gracelessness can lead to bitterness and bitterness can end up contaminating the body of Christ, leaving it less than holy.

The author uses Esau as an example of unholiness. The slightly older twin brother of Jacob, Esau sold his birthright to his younger sibling for a bowl of porridge. Driven by his passions and his physical appetites, he gave up what was of value for what was temporal and, ultimately, worthless. And while he would live to regret his decision, it was irreversible. Esau was consumed with the here and now, and for the fleeting pleasure of a bowl of stew, he sold his future birthright. John Calvin describes someone like Esau as…

“…those in whom the love of the world so holds sway and prevails, that they forget heaven as men who are carried away by ambition, addicted to money and riches, given over to gluttony, and entangled with other kinds of pleasures, and give the spiritual kingdom of Christ either no place or the last place in their concerns.” – William B. Johnston, trans., Calvin’s Commentaries: The Epistle of Paul the Apostle to the Hebrews and the First and Second Epistles of St. Peter

The walk of faith can be long and arduous, but it is not impossible. Peter would have us remember, “His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire” (2 Peter 1:3-4 ESV).

Through His grace, we have what we need to strive after holiness. We may experience drooping hands and weak knees, but we have the power of the indwelling Spirit at our disposal. Holiness is not only possible but it is inevitable for the Christ-follower because it is the promise of God. And our pursuit of it in this life reveals our confidence that we will receive it in full in the life to come.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

Integrity and Personal Responsibility

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 2  If a thief is found breaking in and is struck so that he dies, there shall be no bloodguilt for him, 3 but if the sun has risen on him, there shall be bloodguilt for him. He shall surely pay. If he has nothing, then he shall be sold for his theft. 4 If the stolen beast is found alive in his possession, whether it is an ox or a donkey or a sheep, he shall pay double.

5 “If a man causes a field or vineyard to be grazed over, or lets his beast loose and it feeds in another man’s field, he shall make restitution from the best in his own field and in his own vineyard.

6 “If fire breaks out and catches in thorns so that the stacked grain or the standing grain or the field is consumed, he who started the fire shall make full restitution.

7 “If a man gives to his neighbor money or goods to keep safe, and it is stolen from the man’s house, then, if the thief is found, he shall pay double. 8 If the thief is not found, the owner of the house shall come near to God to show whether or not he has put his hand to his neighbor’s property. 9 For every breach of trust, whether it is for an ox, for a donkey, for a sheep, for a cloak, or for any kind of lost thing, of which one says, ‘This is it,’ the case of both parties shall come before God. The one whom God condemns shall pay double to his neighbor.

10 “If a man gives to his neighbor a donkey or an ox or a sheep or any beast to keep safe, and it dies or is injured or is driven away, without anyone seeing it, 11 an oath by the Lord shall be between them both to see whether or not he has put his hand to his neighbor’s property. The owner shall accept the oath, and he shall not make restitution. 12 But if it is stolen from him, he shall make restitution to its owner. 13 If it is torn by beasts, let him bring it as evidence. He shall not make restitution for what has been torn.

14 “If a man borrows anything of his neighbor, and it is injured or dies, the owner not being with it, he shall make full restitution. 15 If the owner was with it, he shall not make restitution; if it was hired, it came for its hiring fee.” – Exodus 22:2-15 ESV

These laws could be summed up with the simple adage: Honesty is the best policy. When it comes to human relationships, God puts a high priority on integrity and morality. He expects His people to do the right thing and, when they don’t, He demands that they make amends. God created human beings to live in a communal environment that requires close interaction and a sense of interdependency. The behavior of one affects all. So, when crafting the code of conduct that would regulate life within His covenant community, God included laws that would encourage honesty and mutual accountability. In His covenant community, no man was to be an island. Everyone’s individual behavior had corporate implications.

In giving the Decalogue, God covered the moral law concerning theft.

“You shall not steal.” – Exodus 20:15 ESV

This eighth commandment prohibited theft. Even within the communal context of the nation of Israel, people were allowed to own private property. It was not a collective, where everyone shared all things in common. Instead, individuals could own their own homes, possess flocks and herds, and enjoy the benefits and rights of ownership. But God knew this arrangement, in conjunction with the effects of the fall, would result in inequities that produced coveteousness and jealousy. The have-nots would become envious of the haves and be tempted to resort to theft to balance the playing field.

So, these commands are examples of the moral law (Don’t steal) applied as civil law. What were the people of Israel to do when someone was caught in the act of stealing? How were they supposed to respond when an individual damaged property belonging to someone else? The prohibition against stealing had to be nuanced and parsed out so that it made sense in a variety of different scenarios because human beings have an uncanny ability to justify their actions – even the bad ones.

The first case involves someone who breaks into a house with the intent to steal. But if the homeowner catches the intruder in the act and kills him, it is to be considered an act of self-defense. He will be considered innocent of murder. But the outcome is quite different if the homeowner kills the thief in broad daylight. In that case, the claim of self-defense is waived and replaced with a conviction of murder. There is no explanation given for this variance in outcomes, but it would appear that the difference has to do with the threat of bodily harm. A homeowner who catches someone breaking and entering in the middle of the night has no way of knowing the intentions of the intruder. Fearing the threat of personal harm, the homeowner has the right to defend himself, his family, and his property. But with the rising of the sun, a different light is shed on the very same scenario. It becomes easier to discern the perpetrator’s intentions. Theft does not justify murder. The threat of stolen property does not give the homeowner the right to take another man’s life.

Another way of interpreting this law is that if a man is killed in the act of breaking and entering, he will not be found guilty of theft. And there will be no restitution required because he has paid with his life. But if the thief accomplishes his mission and lives to see the next day, he will be held accountable. He will be required to pay for his crime. If he is unable to make restitution, he is to be sold and the proceeds used to reimburse his victim. If he is caught with the stolen property in hand, he will be required to compensate the aggrieved party at double its value.

Verses 5 and 6 deal with cases of criminal negligence. These two scenarios cover inadvertent and unintentional damage done to someone else’s property. In the first case, an individual is guilty of allowing his flocks or herds to damage another individual’s property. They have overgrazed the land of a neighbor. Since there were no fences in those days, it was easy for these kinds of accidents to happen. But this did not excuse one man from respecting the rights of another. If damage was done, the guilty party was expected to make restitution.

If a man started a fire to clear his own land, but it spread to a neighbor’s field, destroying his harvested and stacked grain, he was to be held accountable.

“…he who started the fire shall make full restitution.” – Exodus 22:6 ESV

An apology would not suffice. An admission of guilt was to be accompanied by an exchange of compensation. Harm was done and payment must be made.

The commands that follow have to do with cases of personal liability and responsibility. In a day when banks were non-existent, people were forced to depend upon others for the safekeeping of their valuables. So, if a man placed his personal property in the care of a friend and those goods were stolen, what was the proper protocol to follow? Who was responsible? There was no FDIC to cover the loss. So, what was the aggrieved party to do?

If the thief who stole the goods was caught, he was to make restitution. But if there was no one to pin the crime on, the matter was to be brought before God. In a case like this, it would only be natural for suspicion to arise concerning the trustworthiness of the one who had been entrusted with the goods. If the valuables disappeared while under his watch, should he be held responsible for the victim’s compensation?

In these kinds of cases, the matter was to be brought before God.

“…the owner of the house shall come near to God to show whether or not he has put his hand to his neighbor’s property.” – Exodus 22:8 ESV

The Hebrew word used here is ha’elohim and it can be translated as “the gods.” It is most likely a reference to the elders within the community who were assigned the task of judging these kinds of situations. This was the protocol established by Moses on the advice of Jethro, his father-in-law.

“…look for able men from all the people, men who fear God, who are trustworthy and hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties, and of tens. And let them judge the people at all times. Every great matter they shall bring to you, but any small matter they shall decide themselves.” – Exodus 18:21-22 ESV

These trustworthy men were to assess the situation and determine the guilt or innocence of the one from whose home the goods were taken. If the judges arrive at a guilty verdict, the neighbor was to make restitution, paying the victim double the value of the stolen property.

If the missing property happened to be an ox, sheep, or goat, the same criteria were to be applied. If the judges deemed the neighbor did nothing wrong, the owner of the property was to accept their verdict as final and binding. But if they determined the neighbor to be guilty of theft, he was expected to make full restitution.

The final case involves responsibility for borrowed goods. If a man borrows anything of value from a neighbor, he will be held responsible for its care and ultimate return. If it is stolen, he will compensate his neighbor for its value. If it is damaged, he will make restitution. But God provides an important caveat. If the owner of the object is present when the item is damaged, the borrower is not to be held accountable. If it involves the case of an animal being rented out and the animal is injured or killed, the owner will receive compensation from the rental price he charged. Any loss he suffers is to be written off as the cost of doing business.

These laws, while quite specific, are not intended to be exhaustive in nature. They provide practical principles for dealing with the myriad of scenarios that might come up in daily life. Communal living can be difficult. Living in close proximity to others can lead to all kinds of conflicts and create a perfect storm of controversies that can do damage to the community and bring dishonor to the name of God. So, the Almighty went out of His way to establish clear criteria for how to live with integrity in the midst of community.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

 

Wholly Holy

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1 But as for you, teach what accords with sound doctrine. 2 Older men are to be sober-minded, dignified, self-controlled, sound in faith, in love, and in steadfastness. 3 Older women likewise are to be reverent in behavior, not slanderers or slaves to much wine. They are to teach what is good, 4 and so train the young women to love their husbands and children, 5 to be self-controlled, pure, working at home, kind, and submissive to their own husbands, that the word of God may not be reviled. 6 Likewise, urge the younger men to be self-controlled. 7 Show yourself in all respects to be a model of good works, and in your teaching show integrity, dignity, 8 and sound speech that cannot be condemned, so that an opponent may be put to shame, having nothing evil to say about us. 9 Bondservants are to be submissive to their own masters in everything; they are to be well-pleasing, not argumentative, 10 not pilfering, but showing all good faith, so that in everything they may adorn the doctrine of God our Savior. – Titus 2:1-10 ESV

They say the best defense is a good offense. So, in order to assist Titus in his battle against the false teachers and their heretical teaching, Paul told the young pastor to surround himself with qualified men who could help him lead the church. But Paul didn’t stop there. He also told Titus to be willing to rebuke his flock for their laziness and gluttony, so that they might be “sound in their faith” (Titus 1:14 ESV).

Now Paul gets specific. He gives Titus detailed and practical descriptions of how various groups within the body of Christ were to conduct their lives. First of all, Titus was to teach what “accords with sound doctrine” (Titus 2:1 ESV). Sound doctrine was essential to Paul because it was the glue that held the body of Christ together. That is why he spent so much time writing letters to the churches he had helped to establish. He knew that the most difficult days for any believing congregation were those that followed their initial salvation experience. Salvation was to be followed by sanctification, and that was going to require sound doctrine and teaching that was in accord with the words of Jesus and the Old Testament Scriptures.

In his first letter to Timothy, Paul reminded him that the law “is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine” (1 Timothy 1:9-10 ESV).

He went on to tell Timothy, “If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, he is puffed up with conceit and understands nothing” (1 Timothy 6:3-4 ESV). In his second letter to Timothy, he warned him that people would prove to be fickle and drawn to falsehood, desiring to hear teaching that condoned their behavior and excused their love of the world.

For a time is coming when people will no longer listen to sound and wholesome teaching. They will follow their own desires and will look for teachers who will tell them whatever their itching ears want to hear. They will reject the truth and chase after myths. – 2 Timothy 4:3-4 NLT

But not only is Paul telling Titus to teach solid, reliable doctrine. He is encouraging him to get specific and show how that doctrine should apply to everyday life. The New Living Translation puts verse one this way: “promote the kind of living that reflects wholesome teaching” (Titus 2:1 NLT).

Good doctrine should produce good behavior. The teachings of Jesus, expounded and expanded upon by the apostles, were to have a dramatic impact on the lives of those who placed their faith in Jesus as their Savior. Christ’s followers were to be Christ-like.

So, Paul begins by emphasizing the older men in the church. He tells Titus that they are to be characterized by sober-mindedness, an ability to think clearly, unhampered by alcohol, or anything else that would confuse their capacity to judge wisely. They are to be dignified, worthy of respect, and not act in childish or immature ways. Their lives are to be marked by self-control, the ability to manage their natural desires and passions. They are to have a healthy faith that shows up in how they live their lives. And they are to be characterized by a love for others and a willingness to patiently endure with those who are difficult to love.

Paul next moves his attention to older women in the church. Their lives were to be marked by behavior that reflected their holiness. In other words, their godliness should show up in tangible and visible ways. They were not to be addicted to gossip and slander or, for that matter, wine. And they were to teach the younger women by modeling for them what godliness looked like in the life of a believing woman. And while Paul provides a list of good behaviors that the older women were to teach to the younger women in the church, I don’t think he had a class in mind. This was to be teaching by example, not a lecture. Their lives were to be the primary lesson the younger women studied and from which they learned God’s expectations for holiness.

The younger women were to love their husbands and children well. While this sounds like a no-brainer, we know how difficult this can be in a normal relationship between a husband and wife. Marriage is not always a walk in the park. Raising children can be extremely challenging. And older women were to model what loving your husband and children looks like over the long haul. Their lives were to be a tangible example of living self-controlled and selfless lives.

Purity or wholesomeness was to be a powerful motivation for these young wives and mothers. They were to be diligent workers who ordered their homes well. This does not suggest that wives are not to work outside of the home. But in Paul’s day, that was a rare option for women. He was simply calling for an attitude of diligence and order in their responsibilities, that would apply in every area of their lives – either at home or at work.

And again, these older women were to have modeled what submission to their husbands looked like. It was not an issue of worth or value, power or weakness. It had to do with exhibiting a willing submission to God’s intended order of things. Paul was not saying that the husbands were better, smarter, or more deserving of the leadership role in the home. He was simply saying that God had a prescribed order of responsibility. He had placed the man as the head of the home and expected him to lead well. Many men don’t. That is an all-too-proven fact. But God intended for the wife to be an asset to her husband, encouraging and assisting him in his God-given role. There were to see themselves as partners in this thing called marriage. In fact, Jesus would say that a husband and wife are not really partners, but a single unit joined together by God through the marriage covenant. The two of them are to act as one, in loving unison, as they raise their family and conduct their lives on this earth.

And younger men, which includes younger fathers and husbands, as well as single men, were to be self-controlled as well. They were not to be driven by their passions or controlled by their lusts. And Titus, as a young man himself, was to be a model of godly behavior, using his own life as a teaching tool that revealed integrity, dignity, and godly speech. Young men were not to use their youth as an excuse to act like fools or shirk their responsibilities as Christ-followers. They were to take their faith seriously and live their lives in such a way that the outside world could not point a finger at them and call them hypocrites.

Paul closes his list of individuals within the church by addressing bond servants or slaves. In that day and age, there were many who found themselves operating as household slaves or servants because of unpaid debts. There were others that were outright slaves, taken captive as a result of war, and sold into slavery as servants. But many of these individuals had come to faith in Christ while living on Crete and they had become members of the local churches. So, Paul didn’t want to leave them out.

It’s interesting to note that Paul doesn’t address the institution of slavery. He neither condemns nor condones it. He was not out to change the unjust institutions set up by men that took advantage of the weak or helpless. He was out to change hearts. This is why he tells Titus that these individuals were to remain submissive to their masters in everything. He didn’t tell them to rebel or run away. In fact, he told them to use their enslavement as a platform from which to exhibit their faith in Christ. They were to obey and not argue. They were to refrain from stealing and show themselves to be trustworthy and reliable. And their overall behavior, even as slaves, was to bring glory and honor to God.

Good doctrine should result in good conduct. Belief that doesn’t impact behavior is to be questioned. An individual who claims to know Christ and declares themselves to be a follower of Christ, but whose life exhibits no qualifying characteristics, is to have his faith doubted. Paul would even say they are to be rebuked. The way we live our lives is one of the greatest testimonies to the life-transforming power of the gospel. It is to be practical proof of the Holy Spirit’s presence and power within us. All of these characteristics and behaviors that Paul has listed are Spirit-produced, not man-made. They come about as a result of reliance upon the Spirit and an adherence to good, solid teaching of sound doctrine.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

A Team Effort

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1 On the day when Moses had finished setting up the tabernacle and had anointed and consecrated it with all its furnishings and had anointed and consecrated the altar with all its utensils, 2 the chiefs of Israel, heads of their fathers’ houses, who were the chiefs of the tribes, who were over those who were listed, approached 3 and brought their offerings before the Lord, six wagons and twelve oxen, a wagon for every two of the chiefs, and for each one an ox. They brought them before the tabernacle. 4 Then the Lord said to Moses, 5 “Accept these from them, that they may be used in the service of the tent of meeting, and give them to the Levites, to each man according to his service.” 6 So Moses took the wagons and the oxen and gave them to the Levites. 7 Two wagons and four oxen he gave to the sons of Gershon, according to their service. 8 And four wagons and eight oxen he gave to the sons of Merari, according to their service, under the direction of Ithamar the son of Aaron the priest. 9 But to the sons of Kohath he gave none, because they were charged with the service of the holy things that had to be carried on the shoulder. 10 And the chiefs offered offerings for the dedication of the altar on the day it was anointed; and the chiefs offered their offering before the altar. 11 And the Lord said to Moses, “They shall offer their offerings, one chief each day, for the dedication of the altar.”

12 He who offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah. 13 And his offering was one silver plate whose weight was 130 shekels, one silver basin of 70 shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil for a grain offering; 14 one golden dish of 10 shekels, full of incense; 15 one bull from the herd, one ram, one male lamb a year old, for a burnt offering; 16 one male goat for a sin offering; 17 and for the sacrifice of peace offerings, two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Nahshon the son of Amminadab.

18 On the second day Nethanel the son of Zuar, the chief of Issachar, made an offering. 19 He offered for his offering one silver plate whose weight was 130 shekels, one silver basin of 70 shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil for a grain offering; 20 one golden dish of 10 shekels, full of incense; 21 one bull from the herd, one ram, one male lamb a year old, for a burnt offering; 22 one male goat for a sin offering; 23 and for the sacrifice of peace offerings, two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Nethanel the son of Zuar.

24 On the third day Eliab the son of Helon, the chief of the people of Zebulun: 25 his offering was one silver plate whose weight was 130 shekels, one silver basin of 70 shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil for a grain offering; 26 one golden dish of 10 shekels, full of incense; 27 one bull from the herd, one ram, one male lamb a year old, for a burnt offering; 28 one male goat for a sin offering; 29 and for the sacrifice of peace offerings, two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Eliab the son of Helon.

30 On the fourth day Elizur the son of Shedeur, the chief of the people of Reuben: 31 his offering was one silver plate whose weight was 130 shekels, one silver basin of 70 shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil for a grain offering; 32 one golden dish of 10 shekels, full of incense; 33 one bull from the herd, one ram, one male lamb a year old, for a burnt offering; 34 one male goat for a sin offering; 35 and for the sacrifice of peace offerings, two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Elizur the son of Shedeur.

36 On the fifth day Shelumiel the son of Zurishaddai, the chief of the people of Simeon: 37 his offering was one silver plate whose weight was 130 shekels, one silver basin of 70 shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil for a grain offering; 38 one golden dish of 10 shekels, full of incense; 39 one bull from the herd, one ram, one male lamb a year old, for a burnt offering; 40 one male goat for a sin offering; 41 and for the sacrifice of peace offerings, two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Shelumiel the son of Zurishaddai.

42 On the sixth day Eliasaph the son of Deuel, the chief of the people of Gad: 43 his offering was one silver plate whose weight was 130 shekels, one silver basin of 70 shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil for a grain offering; 44 one golden dish of 10 shekels, full of incense; 45 one bull from the herd, one ram, one male lamb a year old, for a burnt offering; 46 one male goat for a sin offering; 47 and for the sacrifice of peace offerings, two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Eliasaph the son of Deuel.

48 On the seventh day Elishama the son of Ammihud, the chief of the people of Ephraim: 49 his offering was one silver plate whose weight was 130 shekels, one silver basin of 70 shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil for a grain offering; 50 one golden dish of 10 shekels, full of incense; 51 one bull from the herd, one ram, one male lamb a year old, for a burnt offering; 52 one male goat for a sin offering; 53 and for the sacrifice of peace offerings, two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Elishama the son of Ammihud.

54 On the eighth day Gamaliel the son of Pedahzur, the chief of the people of Manasseh: 55 his offering was one silver plate whose weight was 130 shekels, one silver basin of 70 shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil for a grain offering; 56 one golden dish of 10 shekels, full of incense; 57 one bull from the herd, one ram, one male lamb a year old, for a burnt offering; 58 one male goat for a sin offering; 59 and for the sacrifice of peace offerings, two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Gamaliel the son of Pedahzur.

60 On the ninth day Abidan the son of Gideoni, the chief of the people of Benjamin: 61 his offering was one silver plate whose weight was 130 shekels, one silver basin of 70 shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil for a grain offering; 62 one golden dish of 10 shekels, full of incense; 63 one bull from the herd, one ram, one male lamb a year old, for a burnt offering; 64 one male goat for a sin offering; 65 and for the sacrifice of peace offerings, two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Abidan the son of Gideoni.

66 On the tenth day Ahiezer the son of Ammishaddai, the chief of the people of Dan: 67 his offering was one silver plate whose weight was 130 shekels, one silver basin of 70 shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil for a grain offering; 68 one golden dish of 10 shekels, full of incense; 69 one bull from the herd, one ram, one male lamb a year old, for a burnt offering; 70 one male goat for a sin offering; 71 and for the sacrifice of peace offerings, two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Ahiezer the son of Ammishaddai.

72 On the eleventh day Pagiel the son of Ochran, the chief of the people of Asher: 73 his offering was one silver plate whose weight was 130 shekels, one silver basin of 70 shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil for a grain offering; 74 one golden dish of 10 shekels, full of incense; 75 one bull from the herd, one ram, one male lamb a year old, for a burnt offering; 76 one male goat for a sin offering; 77 and for the sacrifice of peace offerings, two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Pagiel the son of Ochran.

78 On the twelfth day Ahira the son of Enan, the chief of the people of Naphtali: 79 his offering was one silver plate whose weight was 130 shekels, one silver basin of 70 shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil for a grain offering; 80 one golden dish of 10 shekels, full of incense; 81 one bull from the herd, one ram, one male lamb a year old, for a burnt offering; 82 one male goat for a sin offering; 83 and for the sacrifice of peace offerings, two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Ahira the son of Enan.

84 This was the dedication offering for the altar on the day when it was anointed, from the chiefs of Israel: twelve silver plates, twelve silver basins, twelve golden dishes, 85 each silver plate weighing 130 shekels and each basin 70, all the silver of the vessels 2,400 shekels according to the shekel of the sanctuary, 86 the twelve golden dishes, full of incense, weighing 10 shekels apiece according to the shekel of the sanctuary, all the gold of the dishes being 120 shekels; 87 all the cattle for the burnt offering twelve bulls, twelve rams, twelve male lambs a year old, with their grain offering; and twelve male goats for a sin offering; 88 and all the cattle for the sacrifice of peace offerings twenty-four bulls, the rams sixty, the male goats sixty, the male lambs a year old sixty. This was the dedication offering for the altar after it was anointed.

89 And when Moses went into the tent of meeting to speak with the Lord, he heard the voice speaking to him from above the mercy seat that was on the ark of the testimony, from between the two cherubim; and it spoke to him. – Numbers 7:1-89 ESV

This chapter seems to be a look back at a month earlier in the lives of the Israelites when they had just finished the construction of the Tabernacle. At that point, the various tribal leaders brought to Moses what appears to have been an unsolicited, spontaneous gift of six wagons and 12 oxen. The twelve tribes gave these gifts in order to assist the Levites with the transport of the Tabernacle and all its contents from the wilderness to the Promised Land.

While it seems that God did not prescribe or demand these gifts, it was obviously prompted by God’s Spirit. The six wagons and 12 oxen would prove highly beneficial when transporting the large quantities of material associated with the tabernacle.  The gifts were distributed by Moses to the Levites, but none were given to the Kohathites, because they were commanded by God to carry the sacred objects on their shoulders.

In addition to the oxen and carts, each of the tribes presented a variety of offerings that included silver dishes, rams, goats, lambs, and grain. These gifts were offered one tribe at a time over a 12-day period. The extent of the offerings seems to suggest that they were a collective gift given by the people of each tribe. In a sense, the community was joining together to give collectively. Each tribe gave the same gifts. None was greater than the other. But the most significant gift was the very practical one of the oxen and carts.

While care of the tabernacle was to be the sole responsibility of the Levites, the other tribes showed their desire to honor God and His house through their contributions. Their gifts showed forethought and a commitment to solidarity. They were all in this together. As a community, they were all dependent upon the care of the tabernacle because it served as a guarantee of God’s abiding presence.

In much the same way, we can help support those who have been called by God to serve as ministers or missionaries, by giving them the practical support that will make their task more tolerable. In the book of Ephesians, Paul tells us that God, “is the one who gave these gifts to the church: the apostles, the prophets, the evangelists, and the pastors and teachers. Their responsibility is to equip God’s people to do his work and build up the church, the body of Christ” (Ephesians 4:11-12 NLT).

There are those whom God has called to serve the body of Christ in specific roles that come with heavy responsibilities. It is up to the rest of the faith community to support them and to stand beside them as they carry out their duties. Paul wrote to Timothy and gave him the following instructions regarding those men who are appointed as elders of the church.

Elders who do their work well should be paid well, especially those who work hard at both preaching and teaching. For the Scripture says, “Do not keep an ox from eating as it treads out the grain.’ And in another place, ‘Those who work deserve their pay!” – 1 Timothy 5:17-18 NLT

The unique nature of the gifts given by the 12 tribes provides a powerful lesson in the collective nature of the ministry. It reminds us that God’s people need to see to it that God’s work is always fully funded and supported – for the good of the ministry and the glory of God. The Israelites’ gift was practical and highly utilitarian, but it was an offering to God as much as any other sacrifice associated with the tabernacle. Sometimes our practical gifts get overlooked and overshadowed by the more impressive “spiritual” gifts of teaching and preaching. But just imagine how difficult it would have been for the Levites to transport all the contents of the tabernacle had the tribes not been sensitive to God’s leading and given those six carts and 12 oxen.

The family of God is designed to work together in a unified effort to accomplish His divine will. The priests, Levites, Nazirites, and the individual members of each tribe were each to do their part in ensuring that God’s work was accomplished. God’s people should give and serve for the collective good and for God’s glory. Practical, powerful, and life-transformational.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

We’re In This Together

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4 As you come to him, a living stone rejected by men but in the sight of God chosen and precious, 5 you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. 6 For it stands in Scripture:

“Behold, I am laying in Zion a stone,
    a cornerstone chosen and precious,
and whoever believes in him will not be put to shame.”

7 So the honor is for you who believe, but for those who do not believe,

“The stone that the builders rejected
    has become the cornerstone,”

8 and

“A stone of stumbling,
    and a rock of offense.”

They stumble because they disobey the word, as they were destined to do.

9 But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. 10 Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy. – 1 Peter 2:4-10 ESV

Peter spoke to his audience, not so much as individuals, but as a corporate community. In verse two he addressed them as “newborn infants,” using the plural designation rather than the singular. Together, they represented a collection of “born again” people who all shared a common bond as the children of God. And it was together that they were to “grow up into salvation” (1 Peter 2:2 ESV). The walk of faith is not a solo sport, but a community event in which God’s people engage in a symbiotic and mutually beneficial relationship with one another. And Peter emphasizes the communal nature of that relationship by switching to a building metaphor.

Each believer shared a common story. They had come to faith in Jesus “according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood” (1 Peter 1:2 ESV). It was their individual relationships with Jesus that bonded them together into one family in which they shared God as their Heavenly Father. These people probably came from different economic, social, and even ethnic backgrounds. Yet, they each had come to Jesus “the living cornerstone of God’s temple,” who was “rejected by people, but he was chosen by God for great honor” (1 Peter 2:4 NLT).

Jesus was the foundation of their shared faith story. Their new lives were being built upon and around Him. A cornerstone was a massive piece of cut stone that, when put in place, established the pattern for all the other stone to come. It provided a guide for the builder, determining the right angles necessary for laying perfectly perpendicular rows of stones. Without the cornerstone, the walls could become easily misaligned, leaving the final structure unsightly and even unsafe for use.

But Peter describes his readers as “living stones that God is building into his spiritual temple” (1 Peter 2:5 NLT). At one time, each of them had been an unfinished, rough-hewn stone. But God had chosen and carefully prepared them to fit into the plan for His holy temple. They were in the process of having their rough edges smoothed away. Their shape was being reformed by the Builder, so that they might become a seamless and integral part of God’s glorious House. Peter’s point seems to be that you can’t build a house with a single stone. Even Jesus Himself was the “cornerstone” and not the house itself. And while it is true that every believer has the Holy Spirit living within them, Paul pointed out that it is the collective body of Christ that forms the temple of God.

Don’t you realize that all of you together are the temple of God and that the Spirit of God lives in you? – 1 Corinthians 3:16 NLT

Back in verse nine of 1 Corinthians, Paul declared to the believers in Corinth: “You are God’s building.” Then in verse 17, he re-emphasizes their collective status as God’s temple.

God’s temple is holy, and you are that temple. – 1 Corinthians 3:17 NLT

And Paul used this same building metaphor when writing to the believers in Ephesus.

So now you Gentiles are no longer strangers and foreigners. You are citizens along with all of God’s holy people. You are members of God’s family. Together, we are his house, built on the foundation of the apostles and the prophets. And the cornerstone is Christ Jesus himself. We are carefully joined together in him, becoming a holy temple for the Lord. Through him you Gentiles are also being made part of this dwelling where God lives by his Spirit. – Ephesians 2:19-22 NLT

Don’t miss what Paul is saying.

Together, we are his house…

We are carefully joined together…

We are being made part of this dwelling where God lives…

Paul is stressing our unity and shared sense of identity and purpose. The temple was the place where God’s glory dwelt, and as His “spiritual house,” we serve as the dwelling place of His presence and power in this day and age. This spiritual structure, like the Old Testament temple, is meant to be the place where the priests of God mediate on behalf of the people of God. In this holy place, sinners can discover the grace of God and receive cleansing from their sins. The church, the body of Christ, is to be the place where the condemned can find full acquittal for their sins. They are the messengers of God’s gracious act of redemption made possible through the sacrifice of His own Son on the cross. It is the place where the holy priesthood “offer spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5 ESV). Peter is not inferring that additional blood sacrifices must be made to atone for sin, but that the church was to be a place marked by selfless and sacrificial service to God. That’s exactly what Paul wrote to the believers in Rome.

I plead with you to give your bodies to God because of all he has done for you. Let them be a living and holy sacrifice—the kind he will find acceptable. This is truly the way to worship him. – Romans 12:1 NLT

This is the same thought that Paul had expressed earlier in the same letter.

…present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. – Romans 6:13 NLT

After stressing the communal aspect of their faith and their corporate status as God’s dwelling place, Peter returned to the metaphor of the cornerstone. Quoting from Isaiah 28:16 and Psalm 118:22, Peter discloses that Jesus was the fulfillment of Old Testament prophecies concerning the Messiah. Jesus had been the cornerstone whom God had promised, but the Jewish people ended up rejecting Him. They set aside the One who had been destined to be the source of their hope and salvation. They cast Him aside like an ill-formed stone, refusing to recognize Him as “chosen and precious” (1 Peter 2:6 ESV). And quoting from another Old Testament passage (Isaiah 8:14), Peter makes the sad assessment that the Jews had ended up turning the cornerstone into “A stone of stumbling, and a rock of offense” (1 Peter 2:8 ESV). The One who could have offered them salvation became a cause of their stumbling and eventual fall.

It was the apostle Paul who wrote, “we preach Christ crucified, a stumbling block to Jews and folly to Gentiles” (1 Corinthians 1:23 ESV). Because Jesus didn’t appear in the form they were expecting or produce the outcome they were anticipating, they stumbled over Him. And Peter points out the cause of their fall.

They stumble because they do not obey God’s word, and so they meet the fate that was planned for them. – 1 Peter 2:8 NLT

John the Baptist had appeared on the scene, preaching, “Repent, for the kingdom of heaven is at hand” (Mark 3:2 ESV), and Jesus had picked up on that same message when He began His earthly ministry. But the majority of the Jewish people refused to heed the message and ended up rejecting the King for whom they had long been waiting. And Peter pointed out that they met “the fate that was planned for them.”

But Peter had good news for the believers to whom he wrote his letter.

But you are not like that, for you are a chosen people. You are royal priests, a holy nation, God’s very own possession. – 1 Peter 2:9 NLT

Peter borrows from Old Testament imagery that was most often associated with the people of Israel. Because they had rejected the cornerstone, the message concerning the good news of the Kingdom was taken to the Gentiles. And when they accepted God’s gracious offer of salvation through faith alone in Christ alone, they became the chosen people of God, His royal priests, a holy nation, and His chosen possession. And Peter stressed the amazing nature of this transformation in their status. They had once been living in darkness, but God had graciously called them out and exposed them to the wonderful light of life – His Son.

And Peter goes out of his way to remind them of the staggering implications of their spiritual rags-to-riches story. And, once again, he uses an Old Testament passage, most often associated with the people of Israel to make his point.

Once you had no identity as a people;
    now you are God’s people.
Once you received no mercy;
    now you have received God’s mercy.  – 1 Peter 2:10 NLT

The apostle Paul provides another reminder of this remarkable and undeserved transformation that has taken place in the life of every believer.

He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins. – Colossians 1:13-14 ESV

And as Peter will point out, that transformation should produce a complete renovation of our character and conduct.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

New English Translation (NET)NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

 

Building Up the Body

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12 We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you, 13 and to esteem them very highly in love because of their work. Be at peace among yourselves. 14 And we urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all. 15 See that no one repays anyone evil for evil, but always seek to do good to one another and to everyone. 16 Rejoice always, 17 pray without ceasing, 18 give thanks in all circumstances; for this is the will of God in Christ Jesus for you. 19 Do not quench the Spirit. 20 Do not despise prophecies, 21 but test everything; hold fast what is good. 22 Abstain from every form of evil. – 1 Thessalonians 5:12-22 ESV

After providing the Thessalonians with some much-needed clarification and new information regarding the end times, Paul brings the focus of his letter back to the present day. The news he shared regarding the Rapture of the church and the Second Coming of Christ was intended to quell their fears and cause them to encourage and build up one another. For Paul, the unity and mutual edification of fellow believers were essential to the health and vitality of the church. He told the church in Corinth:

I appeal to you, dear brothers and sisters, by the authority of our Lord Jesus Christ, to live in harmony with each other. Let there be no divisions in the church. Rather, be of one mind, united in thought and purpose. – 1 Corinthians 1:10 NLT

He encouraged the believers in Rome to “Live in harmony with each other” (Romans 12:16 NLT). And he wrote to the believers in Philippi, charging them to conduct themselves “in a manner worthy of the Good News about Christ and to stand together “with one spirit and one purpose, fighting together for the faith, which is the Good News” (Philippians 1:27 NLT).

And Paul knew that unity within the body of Christ began with the people showing respect and submitting themselves to those whom God had placed as leaders over the church. In his letter to the church in Ephesus, Paul referred to apostles, prophets, evangelists, pastors, and teachers as gifts from God, tasked with equipping “God’s people to do his work and build up the church, the body of Christ” (Ephesians 4:11-12 NLT).

The author of the book of Hebrews adds his own admonition regarding respect for and submission to the God-appointed leaders in the church.

Obey your spiritual leaders, and do what they say. Their work is to watch over your souls, and they are accountable to God. Give them reason to do this with joy and not with sorrow. – Hebrews 13:17 NLT

Paul told the members of the church in Corinth to treat those who ministered among them with respect and “to submit to them and others like them who serve with such devotion” (1 Corinthians 16:16 NLT). So, when Paul tells the Thessalonians to “to respect those who labor among you” and “to esteem them very highly in love because of their work,” he is simply restating his strongly held belief in God’s authority structure for the local church.

It is important to remember that at the point Paul wrote this letter, the church of Jesus Christ was still in its infancy. Through the evangelistic efforts of Paul, Silas, Barnabas, Timothy, Peter and the other apostles, the Gospel had spread like wildfire throughout the Roman empire. And its rapid expansion had created a pressing need for leaders. The book of Acts records that, on one of their many missionary journeys, Paul and Barnabas made many disciples and “they strengthened the believers. They encouraged them to continue in the faith” (Acts 14:22 NLT). And Luke goes on to explain how “Paul and Barnabas also appointed elders in every church. With prayer and fasting, they turned the elders over to the care of the Lord, in whom they had put their trust” (Acts 14:23 NLT).

One of the primary responsibilities Paul gave to his young protégés, Titus and Timothy, was to appoint elders and leaders for the growing number of congregations springing up all over Macedonia, Asia Minor, Galatia, and Achaia. He told Titus, “I left you on the island of Crete so you could complete our work there and appoint elders in each town as I instructed you” (Titus 1:5 NLT). And Paul gave Timothy very specific characteristics to look for when seeking out men to lead the church.

…a church leader must be a man whose life is above reproach. He must be faithful to his wife. He must exercise self-control, live wisely, and have a good reputation. He must enjoy having guests in his home, and he must be able to teach. He must not be a heavy drinkerc or be violent. He must be gentle, not quarrelsome, and not love money. He must manage his own family well, having children who respect and obey him. For if a man cannot manage his own household, how can he take care of God’s church? – 1 Timothy 3:2-5 NLT

These men were not to be new converts to the faith. Their lives were to be characterized by a level of integrity that garnered the respect of those inside and outside of the church. As Paul told Titus, these individuals were God-appointed leaders who were to be held to a high standard.

A church leader is a manager of God’s household, so he must live a blameless life. He must not be arrogant or quick-tempered; he must not be a heavy drinker, violent, or dishonest with money. – Titus 1:5 NLT

And when these men taught, led, fed, encouraged, or admonished the flock of God, they were to be treated with respect and love by those under their care.

But along with godly leadership, Paul knew there was a need for mutual accountability and compassionate care among the congregation. The church was the body of Christ. It was an organism, not an organization. And Paul wanted the Thessalonians to understand their mutual responsibility to care for and build up one another, which led him to write, “admonish the idle, encourage the fainthearted, help the weak, be patient with them all” (1 Thessalonians 5:14 NLT).

In his letters to the churches in Rome and Corinth, Paul compared the church to the human body.

Just as our bodies have many parts and each part has a special function, so it is with Christ’s body. We are many parts of one body, and we all belong to each other. – Romans 12:4-5 NLT

The human body has many parts, but the many parts make up one whole body. So it is with the body of Christ. – 1 Corinthians 12:12 NLT

And, as in the human body, the diversity of parts was part of God’s plan for maintaining unity and vitality. Each member of the body of Christ had a personal responsibility to use his or her gifts for the good of the whole. There was no place for selfishness or self-centeredness. God designed the body of Christ to operate in a spirit of solidarity, not solitariness.

So if God has given you the ability to prophesy, speak out with as much faith as God has given you. If your gift is serving others, serve them well. If you are a teacher, teach well. If your gift is to encourage others, be encouraging. If it is giving, give generously. If God has given you leadership ability, take the responsibility seriously. And if you have a gift for showing kindness to others, do it gladly.

Don’t just pretend to love others. Really love them. – 1 Corinthians 12:6-9 NLT

And Paul lets the Thessalonians know that the love God expected them to express toward one another was to consist of equal parts love, admonishment, comfort, help, and patience. They were to pursue what was best for one another, putting the needs of others ahead of their own. There was no place for disunity, dissension, lack of discipline, laziness, self-centeredness, or selfishness in the body of Christ.

In fact, as far as Paul was concerned, Christ’s church was to be characterized by continuous rejoicing, constant prayer, and contagious gratitude to God for all that He has done. And Paul makes it plain that these characteristics were in keeping with the will of God for the church. When the body of Christ operates outside those parameters, it runs the risk of extinguishing the work of the Spirit in their midst. Ungodly behavior among God’s people is unacceptable and has the same effect on the Spirit’s power as water being poured on an open flame. When members of the body of Christ fail to live in unity and refuse to minister to one another with a focus on community, the Spirit of God is grieved.

Let everything you say be good and helpful, so that your words will be an encouragement to those who hear them. And do not bring sorrow to God’s Holy Spirit by the way you live. – Ephesians 4:29-30 NLT

And, as if to illustrate all that he has just said, Paul warns the Thessalonians to “not treat prophecies with contempt” (1 Thessalonians 5:20 NET). This statement ties in Paul’s teaching on the end times and his admonition that the Thessalonians respect those who labor among them. Paul had provided them new teaching about the Rapture and the Second Coming of Christ. And, as difficult as these new revelations might be to understand, he expected them to receive them as coming from God. He invited them to “test everything” and to “hold fast what is good,” but they were not to treat the words of God contemptuously. The Greek word Paul uses means “to make of no account.” While they were free to examine and test these new teachings, they were not to throw them out just because they were difficult to understand or hard to accept.

So much of what they were hearing was new to them. The Bible as we know it did not yet exist. Like many of the other letters Paul wrote, this one would eventually become part of the Canon of Scripture. But at this point in the history of the church, the doctrines and theology with which we are intimately familiar were still in the process of being determined and disseminated. This meant that the members of the local churches were going to have to trust leaders like Paul, whom God had placed over them. And, as Paul concludes in this section, it also meant that they were going to have to avoid “every form of evil.”

Paul expands on this thought in his letter to the church in Rome.

Hate what is wrong. Hold tightly to what is good. Love each other with genuine affection, and take delight in honoring each other. Never be lazy, but work hard and serve the Lord enthusiastically. Rejoice in our confident hope. Be patient in trouble, and keep on praying. When God’s people are in need, be ready to help them. Always be eager to practice hospitality. – Romans 12:9-13 NLT

The body of Christ is to be a wonderful demonstration of unity, community, love, and mutual care, empowered by the Spirit of God and for the building up of the people of God.

English Standard Version (ESV)
The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

New Living Translation (NLT)
Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

The Message (MSG)Copyright © 1993, 1994, 1995, 1996, 2000, 2001, 2002 by Eugene H. Peterson

A Community Based on Common Courtesy

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5 “When a man is newly married, he shall not go out with the army or be liable for any other public duty. He shall be free at home one year to be happy with his wife whom he has taken.

6 “No one shall take a mill or an upper millstone in pledge, for that would be taking a life in pledge.

7 “If a man is found stealing one of his brothers of the people of Israel, and if he treats him as a slave or sells him, then that thief shall die. So you shall purge the evil from your midst.

8 “Take care, in a case of leprous disease, to be very careful to do according to all that the Levitical priests shall direct you. As I commanded them, so you shall be careful to do. 9 Remember what the Lord your God did to Miriam on the way as you came out of Egypt.

10 “When you make your neighbor a loan of any sort, you shall not go into his house to collect his pledge. 11 You shall stand outside, and the man to whom you make the loan shall bring the pledge out to you. 12 And if he is a poor man, you shall not sleep in his pledge. 13 You shall restore to him the pledge as the sun sets, that he may sleep in his cloak and bless you. And it shall be righteousness for you before the Lord your God.” – Deuteronomy 24:5-13 ESV

The corporate community of Israel was made up of millions of people. It was not a small collection of tribes, but a massive gathering of people from all walks of life. They shared a common bond as descendants of Abraham and were one generation removed from a life of captivity in Egypt. And as they stood poised to begin their conquering of the land God had promised to them, Moses provided them with a series of God-ordained rules for living together in unity.

Like any other people group, the Israelites were going to have to work hard to maintain any sense of community as they began the process of inhabiting the land. Once a portion of the land was conquered and its former inhabitants were removed, the Israelites would find themselves focusing on their own individual needs. The corporate context required for successful warfare would be replaced by a more self-focused environment in which each Israelite looked out for his own best interests. The land would need to be cultivated, crops planted, houses built or repaired, flocks cared for, and families begun.

But it was still going to be important for the people of Israel to maintain a sense of community, and that was going to require common courtesy. So, Moses shared with them a series of common-sense rules for living together in unity. The first had to do with the conscription of young men for military service. If one of these men was newly married, he was to be exempted from service for one full year. As we have seen, marriage and the family were to be considered sacred institutions among the Israelites. And the first year of marriage was a critical and foundational time period in which the husband and wife were to be allowed to concentrate on their relationship without unneeded distractions or interruptions.

The second command had to do with the relationship between a borrower and a lender. This particular regulation covered loans made between fellow Israelites. Loans were permissible, but not the charging of interest. So, you could require something as collateral, in order to ensure that the loan was paid back in full. But this law prohibited the taking of anything as collateral that would harm the borrower’s ability to earn a living. So, the example given is a millstone. This was the large stone used to process grain to make bread. To confiscate a millstone as collateral on a loan would leave the borrower with no means to feed his family. These rules were designed to protect the poor and needy and to prevent the people of God from taking unfair advantage of one another.

Any kind of abuse of a fellow Israelite for personal gain was to be considered unacceptable behavior. And Moses provided a specific example. It was unlawful to kidnap a fellow Jew and make him your personal servant or to sell him into slavery. Most likely, this is tied to the issue of debt. If a man was unable to pay back his debt, the borrower might be tempted to kidnap the man and force him into indentured servitude. In a worst-case scenario, the lender might be tempted to sell the man as a slave in order to recoup his losses. Either way, God prohibited such actions.

If we skip down to verse 10, we see Moses expanding on this topic of loans and pledges. He provides the Israelites with very specific instructions regarding the collection of a pledge or collateral. If a man borrowed money, the lender was not allowed to enter his home and forcibly demand whatever was used as collateral. The rights of the lender did not supersede those of the borrower. And if the item pledged as collateral were necessary for the borrower to maintain any modicum of comfort, the lender was to allow him to keep it. These rules were designed to protect the integrity of the borrower, who in most cases, would be a poor person. This individual’s need would force him to use his most prized possessions as collateral, leaving him not only in debt, but devoid of the very things he needed to survive. So, God placed parameters on the lending process to protect the poor. And Moses clarifies that obedience to these rules “shall be righteousness for you before the Lord your God” (Deuteronomy 24:13 ESV).

The next topic had to do with disease within the community of Israel. In Leviticus 12-14, Moses outlines God’s detailed instructions regarding leprosy. And here in Deuteronomy, Moses reminds the Israelites to take God’s commands seriously. To not do so could result in the deadly spread of disease among the camp. So, the Israelites were to obey everything God had told them regarding leprosy. Ignoring His commands regarding quarantine would have deadly consequences. Failing to follow His rules could bring judgment upon the entire nation.

These rules, while seemingly disconnected and disparate in nature, all have to do with the corporate community of Israel. Living together was going to require that they follow God’s commands together. There was no room for outliers or rebels who refused to do things God’s way. He was not going to allow them to follow their own whims or create their own, self-imposed rules for life. They were a community – His community. He had chosen them and they were to be His representatives on earth.

So, God went out of His way to ensure that every facet of their lives was covered by His righteous decrees. Every area of life was important. Every relationship had value. There was to be no compartmentalization or isolation. Every Israelite was to live in unity with every other Israelite, regardless of their station in life. Individuality was never to take precedence over community, and yet, community was not to override individual rights. In a sense, Israel was to regard itself as one big family, with God as their Father.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

The Message (MSG) Copyright © 1993, 1994, 1995, 1996, 2000, 2001, 2002 by Eugene H. Peterson

The Guilt of Innocent Blood

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1 “If in the land that the Lord your God is giving you to possess someone is found slain, lying in the open country, and it is not known who killed him, 2 then your elders and your judges shall come out, and they shall measure the distance to the surrounding cities. 3 And the elders of the city that is nearest to the slain man shall take a heifer that has never been worked and that has not pulled in a yoke. 4 And the elders of that city shall bring the heifer down to a valley with running water, which is neither plowed nor sown, and shall break the heifer’s neck there in the valley. 5 Then the priests, the sons of Levi, shall come forward, for the Lord your God has chosen them to minister to him and to bless in the name of the Lord, and by their word every dispute and every assault shall be settled. 6 And all the elders of that city nearest to the slain man shall wash their hands over the heifer whose neck was broken in the valley, 7 and they shall testify, ‘Our hands did not shed this blood, nor did our eyes see it shed. 8 Accept atonement, O Lord, for your people Israel, whom you have redeemed, and do not set the guilt of innocent blood in the midst of your people Israel, so that their blood guilt be atoned for.’ 9 So you shall purge the guilt of innocent blood from your midst, when you do what is right in the sight of the Lord.” – Deuteronomy 21:1-9 ESV

The opening of this chapter sounds like the beginning of an Agatha Christie murder mystery. A traveler, walking across open land, inadvertently discovers the body of an unidentified dead man. The only evidence we’re given is that the man has been murdered. There are no other clues provided as to the identity of the deceased or his killer. Cue Hercule Peroit or Miss Marple.

But unlike one of Miss Christie’s novels, this story seems less focused on discovering the identity of the murderer than expunging the guilt of his actions. While everything in us screams for the guilty party to be exposed and justice to be served, God seems much more concerned about the corporate character of His people. An innocent life had been taken, and God was going to hold the entire community responsible. Yes, one man had sinned, but all would be culpable for his actions.

This idea of corporate culpability was one of the differentiating characteristics of God’s people. He viewed the Israelites communally and not just individually. They were His chosen people collectively and not independently.  They jointly shared His unique designation of them as His treasured possession, a kingdom of priests and a holy nation (Exodus 19:5-6). And all it took was one bad apple to spoil the bunch. A single man’s sin could contaminate the entire nation, replacing the blessings of God with His just and righteous judgment.

We will see this played out in the early days of Israel’s conquest of the land. In just their second battle, the Israelites will discover just how seriously God was about corporate culpability. After their miraculous defeat of Jericho, God had commanded the Israelites to destroy everything within the city’s walls, taking nothing as plunder.

“Do not take any of the things set apart for destruction, or you yourselves will be completely destroyed, and you will bring trouble on the camp of Israel. Everything made from silver, gold, bronze, or iron is sacred to the Lord and must be brought into his treasury.” – Joshua 6:18-19 NLT

And it seems that the people did as the Lord had commanded.

Then the Israelites burned the town and everything in it. Only the things made from silver, gold, bronze, or iron were kept for the treasury of the Lord’s house. – Joshua 6:24 NLT

But then we come to chapter seven.

But Israel violated the instructions about the things set apart for the Lord. A man named Achan had stolen some of these dedicated things, so the Lord was very angry with the Israelites. – Joshua 7:1 NLT

Don’t miss the significance of this verse. One man, Achan, violated God’s command, and, yet, the entire nation would be held responsible. Achan’s sin was unknown to Joshua and the rest of the camp. So, they planned their next conquest, setting their sights on the small town of Ai, assuming it would be a quick and easy victory. But to Israel’s shock and dismay, the much smaller army of Ai routed them.

The men of Ai chased the Israelites from the town gate as far as the quarries, and they killed about thirty-six who were retreating down the slope. The Israelites were paralyzed with fear at this turn of events, and their courage melted away. – Joshua 7:4-5 NLT

Joshua and the rest of the people were at a loss as to why any of this had happened. They could not understand how they had gone so quickly from victory to defeat. But God would not leave them in the dark for long.

“Israel has sinned and broken my covenant! They have stolen some of the things that I commanded must be set apart for me. And they have not only stolen them but have lied about it and hidden the things among their own belongings. That is why the Israelites are running from their enemies in defeat. For now Israel itself has been set apart for destruction.” – Joshua 7:11-12 NLT

And God revealed to Joshua the nature of their problem. “Hidden among you, O Israel, are things set apart for the Lord. You will never defeat your enemies until you remove these things from among you” (Joshua 7:13 NLT). Achan was eventually exposed and punished for his sin. But his individual actions had impacted the entire community. The whole nation had suffered because of his decision to disobey God.

So now,  when we read in Deuteronomy 21 of God holding an entire city responsible for the bloodguilt of an innocent man’s death, we can see what is going on. Discovering the identity of the murderer was less important than atoning for the sin committed. The victim’s death had left a stain on the entire nation.

God did not institute a plan for discovering the identity of the murderer. He did not form a posse or assemble a militia to seek out the guilty party. He provided a plan of atonement – a means by which the nation could receive forgiveness for the sin committed in its midst. Once it was determined which city was nearest the location where the dead man’s body was found, the elders and priests of that city were given explicit instructions to follow. They were to take a young cow that had never been used for plowing and take it into a nearby valley where its neck was to be broken. This young heifer was to serve as a substitute for the one guilty of the murder. Its life was given in exchange for the life of the one who had shed innocent blood. And the elders of that city were to wash their hands over the body of the heifer, pronouncing the innocence of the people and crying for God to accept their gift as atonement for the sin committed.

“Our hands have not spilled this blood, nor have we witnessed the crime. Do not blame your people Israel whom you redeemed, O Lord, and do not hold them accountable for the bloodshed of an innocent person.” – Deuteronomy 21:7-8 NLT

And Moses clearly states, “Then atonement will be made for the bloodshed. In this manner, you will purge out the guilt of innocent blood from among you, for you must do what is right before the Lord” (Deuteronomy 21:8-9 NLT).

It should be noted that God’s instructions concerning the atoning sacrifice are quite specific. The location for the sacrifice was to be “a valley with running water, which is neither plowed nor sown” (Deuteronomy 21:5 ESV). The sacrifice was to take place outside the walls of the city at a location where there was running water nearby, necessary for ceremonial cleansing once the animal was killed and its blood shed. The requirement that the ground be unplowed seems to an assurance that the shed blood is never stirred up or becomes capable of contaminating a future food source.

God’s primary concern was the restoration of Israel’s relationship with Him. As long as the innocent victim’s life was unatoned for, the entire nation stood guilty and condemned before God. The name of the one who committed the murder was unknown, but the guilt of his actions was more than familiar. The sin of the one contaminated the whole, and God expected them to purge the guilt from their midst.

The sin of Achan brought judgment upon the people of Israel. His selfish and self-centered disregard for God’s command had far-reaching implications and serious ramifications. God would not allow the people of Israel to turn a blind eye to the sin in their midst. It was to be taken seriously because its influence was deadly.

There is a powerful and sobering lesson for us to learn from all of this. God puts a high priority on community. As followers of Christ, we have been placed in God’s family. We are brothers and sisters in Christ and share a common identity as God’s children. And while each of us must take responsibility for our individual actions, we share a communal connection that should make the sins of the one a concern for us all.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

The Message (MSG) Copyright © 1993, 1994, 1995, 1996, 2000, 2001, 2002 by Eugene H. Peterson

The Fellowship of Faith

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3 I thank my God in all my remembrance of you, 4 always in every prayer of mine for you all making my prayer with joy, 5 because of your partnership in the gospel from the first day until now. 6 And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ. 7 It is right for me to feel this way about you all, because I hold you in my heart, for you are all partakers with me of grace, both in my imprisonment and in the defense and confirmation of the gospel. 8 For God is my witness, how I yearn for you all with the affection of Christ Jesus. 9 And it is my prayer that your love may abound more and more, with knowledge and all discernment, 10 so that you may approve what is excellent, and so be pure and blameless for the day of Christ, 11 filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God. – Philippians 1:3-11 ESV

When reading the letters of Paul it is essential to remember that, in most cases, he was writing to a community of believers, not a single individual. There are those cases where he wrote personal letters addressed to individuals, such as Timothy, Titus, and Philemon. But the majority of his correspondence was addressed to a corporate body of believers located in a specific city or community. This letters are usually referred to as his pastoral epistles. In them, we get a glimpse of Paul’s strong sense of calling as a shepherd over the flock of Jesus Christ.

At one point in his ministry, Paul told the elders of the church in Ephesus:

“I have done the Lord’s work humbly and with many tears. I have endured the trials that came to me from the plots of the Jews. I never shrank back from telling you what you needed to hear, either publicly or in your homes. I have had one message for Jews and Greeks alike—the necessity of repenting from sin and turning to God, and of having faith in our Lord Jesus.” – Acts 20:19-21 NLT

He wasn’t boasting, but simply reminding these men that he had made their spiritual well-being his highest priority. Without an ounce of pride or arrogance, Paul was able to say to them:

“I declare today that I have been faithful. If anyone suffers eternal death, it’s not my fault, for I didn’t shrink from declaring all that God wants you to know.” – Acts 20:26-27 NLT

And then he challenged to follow his example.

“So guard yourselves and God’s people. Feed and shepherd God’s flock—his church, purchased with his own blood—over which the Holy Spirit has appointed you as leaders.” – Acts 20:28 NLT

Paul had a deep and abiding sense of love for the church, the body of Christ. Yes, he cared for each individual Christian, but he knew that the strength of the church lie in the overall health of its constituency. While the body of Christ was made up of individual believers, God had chosen to place them within a single unit where their spiritual gifts, talents, and mutual love for one another could have the greatest impact. Paul made this point clear when writing to the church in Corinth:

“For the body does not consist of one member but of many.” – 1 Corinthians 12:14 NLT

“Now you are the body of Christ and individually members of it.” – I Corinthians 12:27 NLT

His emphasis was always on unity and community.

“But God has so composed the body, giving greater honor to the part that lacked it, that there may be no division in the body, but that the members may have the same care for one another. If one member suffers, all suffer together; if one member is honored, all rejoice together.” – 1 Corinthians 12:24-26 NLT

So, as we read the opening lines of Paul’s letter to the church in Philippi, we must keep in mind that he is writing to a group of people. Even their reading of his letter would have taken place in a group context. But typically, we tend to read Paul’s letters as part of our personal devotionals. And, in doing so, we make the mistake of reading the letters as if they are addressed to us as individuals. We take every personal pronoun personally. When we see the word “you,”  we assume Paul is somehow speaking to us as an individual. So, when we read, “he who began a good work in you will bring it to completion at the day of Jesus Christ,” we apply it to ourselves. When Paul states, “I pray that your love will overflow more and more, and that you will keep on growing in knowledge and understanding,” we read it as if he is addressing us individually, and by name.

But each of these personal pronouns used by Paul are plural in nature. He is addressing the body, not the individual. You could almost read them as, “you all.” So, as you make your way through this letter, imagine it is being read to you as you sit alongside your brothers and sisters in Christ from your local fellowship. Yes, his admonitions most certainly apply on an individual basis, but we miss the point of his letter if we fail to see them as messages to the corporate body of believers.

With all that in mind, look at how Paul opens his letter to the church in Philippi. He expresses his thanks to God for their very existence. He is grateful that God has allowed him to play a part in the establishment of this local fellowship. Remember, it all began with the conversion of a woman named Lydia, who came to faith in Christ after hearing the gospel from Paul and Silas. This wealthy and influential Gentile woman became a key leader in the new faith community there in Philippi, even hosting the fledgling church in her home.

Paul is grateful to God, because he realizes that the ministry he played a part in establishing was continuing without him. Paul was under house arrest in Rome and unable to visit the many churches he had helped to plant. But he was encouraged to know that the believers in Philippi were his partners in the gospel. In his absence, the message of the good news of Jesus Christ was being spread throughout the city. The Greek word that is translated as “partnership” is koinōnia, and it can also be translated as “fellowship.” Even though they were separated by many miles, Paul shared a sense of unity and mutual commitment to spreading the gospel throughout Philippi.

But while Paul was concerned about the good news of Jesus Christ be taken to every corner of Philippi, he knew that the success of that enterprise hinged on the spiritual health of the faith community to whom he wrote. Paul always maintained a balance between his desire for salvation and sanctification. He greatly desired to see people come to faith in Christ, but was equally concerned that they grow in their knowledge of and likeness to Christ. That is why he told the believers in Philippi that he was confident that God “who began a good work in you will bring it to completion.” God would finish what He started – in the church there at Philippi, but also in the lives of each individual believer.

Yet, it is essential that we see Paul’s emphasis on spiritual growth within its corporate context. Any increase in Christ-likeness we may experience is not for our own benefit. The gifts of the Spirit we have been given are not meant for us, but are intended to benefit and bless the body of Christ. Our salvation is not meant to be myopic and self-centered, but other-oriented and selfless in its focus.

When Paul states that his prayer is that their “love may abound more and more, with knowledge and all discernment,” he is speaking to the entire body of believers there in Philippi. He desires that their love for one another grow exponentially. He longs that their knowledge and discernment increase steadily. But knowledge and discernment of what? The will of God. What is excellent or, as the New Living Translation puts it, “what really matters.” And, later on in this same letter, Paul will summarize exactly what he means.

“And now, dear brothers and sisters, one final thing. Fix your thoughts on what is true, and honorable, and right, and pure, and lovely, and admirable. Think about things that are excellent and worthy of praise. Keep putting into practice all you learned and received from me—everything you heard from me and saw me doing.” – Philippians 4:8-9 NLT

And as their love, knowledge and discernment grows, they will become “pure and blameless for the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God” (Philippians 1:1-11 ESV).

The fruit of righteousness. That’s an interesting phrase that can be easily overlooked. Paul is letting his audience know that their corporate increase in righteousness will have benefits. It will produce fruit. And if you think about it, a tree that produces fruit does so, not for its own benefit, but for the benefit of others. And when Paul discusses the fruit of the Spirit in Galatians 5, the list of attributes he provides are all outwardly-focused: Love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.

None of these things are meant to benefit the individual. Love is meant to share, not hoard. Joy is something we give away, not greedily pursue for own satisfaction. Peace is something we enjoy with others, not in isolation. Patience is impossible without the presence of others in our lives who put it to the test. All of these things are meant to be mutually shared and enjoyed as a faith community. As Paul told the believers in Corinth: “A spiritual gift is given to each of us so we can help each other” (1 Corinthians 12:7 NLT).

So, Paul begins his letter to the believers in Philippi by reminding them that they are in partnership with him and with one another for the cause of Christ. They were in this together. Christianity is a team sport, not an individual event. Our salvation is meant to be lived out in community, not isolation. Our sanctification is intended to be a group activity, not an individual pursuit done in secrecy and seclusion.

The fellowship of faith is powerful. The community of faith is transformational. The greatest impact any believer will have will be in proportion to his or her connection to and reliance upon the faith community into which God has placed them.

English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

New Living Translation (NLT) Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

The Message (MSG) Copyright © 1993, 1994, 1995, 1996, 2000, 2001, 2002 by Eugene H. Peterson

Humility, Unity, and Love.

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15 “If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. 16 But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. 17 If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. 18 Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. 19 Again I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. 20 For where two or three are gathered in my name, there am I among them.”

21 Then Peter came up and said to him, “Lord, how often will my brother sin against me, and I forgive him? As many as seven times?” 22 Jesus said to him, “I do not say to you seven times, but seventy-seven times.” –  Matthew 18:15-22 ESV

Jesus had just finished talking about the danger of causing another believer to stumble, by demeaning or devaluing them. Pride has no place in the family of God. There is no reason for any follower of Christ to consider themselves as better than anyone else. And the disciples would soon learn that all of us are equals at the foot of the cross. We are sinners saved by grace, “not a result of works, so that no one may boast” (Ephesians 2:9 ESV). And the humility that accompanies our faith in Christ should prevent us from looking down on other believers and setting ourselves up as somehow superior and of greater value in the kingdom.

But that humility will also lead us to lovingly forgive those who sin against us, especially our brothers and sisters in Christ. If we end up on the receiving end of someone else’s pride and arrogance, we are to approach them in humility, not anger, pointing out their sin and seeking to restore the relationship.

One of the greatest sins we can commit against another believer is to cause them to stumble in their walk or stray from the path on which God has placed them. And if you should find yourself on the receiving end of this kind of sin, Jesus encourages you to seek restoration, not revenge. The goal is not the exposure of the other person’s fault, but the healing of the relationship. And Jesus makes it clear that if you humbly and lovingly approach them and they repent, you will have restored a relationship. But, if they refuse to admit their culpability and confess their pride, you are to involve others in the fellowship who can speak to the matter from first-hand experience. Once again, the objective should be conviction that leads to restoration. This is not about making the other person feel bad. It’s not about exposing their faults before others, but about humbly seeking God’s best for them.

But if the one who has sinned against you remains unconvicted and refuses to repent, you are to bring the matter before the ekklēsia, a Greek word that eventually came to refer to the local body of believers or the local church. But at this point in Jesus’ relationship with His disciples, He had provided them with no insight or teaching regarding the coming church. So, more than likely, Jesus was referring to an assembly of believers who had been called together for an announcement. The disciples probably assumed He was talking about their own close-knit group.

Finally, Jesus told them that if the person remained stubbornly unrepentant, they were to “let him be to you as a Gentile and a tax collector” (Matthew 18:17 ESV). In other words, they were to exclude this individual from fellowship. If he or she remained unrepentant, they were to be unwelcome in the local body of Christ. They had forfeited their right to fellowship because they had refused to accept responsibility for their sin. Had they followed the advice of John, they could have been restored to fellowship and received forgiveness.

If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. – 1 John 1:9 ESV

The object behind all of this is restoration, not merely punishment. Our motivation in confronting the guilty party is to be love. As the apostle Peter taught:

Above all, keep loving one another earnestly, since love covers a multitude of sins.
 – 1 Peter 4:8 ESV

In our loving confrontation of the brother or sister who has sinned against us, we are to understand that our treatment of them, when done in humility and out of love, carries weight. When the time comes for a decision to be made regarding the proper discipline of the guilty party, it should be made prayerfully and carefully. We are to see our decision as bearing the full weight of God’s authority. Jesus repeated the same words He used when speaking to Peter back in chapter 16.

“I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”  – Matthew 16:19 ESV

The decision made by the local assembly would carry the same weight as if it had been made by God Himself. The binding and loosing has to do with the outward treatment of the one who has sinned against his brother or sister in Christ.

Verses 19-20, while often used as a proof text for corporate prayer, really has much more to do with the issue of one believer who has sinned against another. When the proper steps have been taken and the sinning individual has been confronted one-on-one and with two or three witnesses, the next step is discipline. And we are to seek God’s will in the matter. There is no one-size-fits-all solution. Jesus does not provide an in-this-case prescription for discipline. We are to seek the will of God and then pronounce judgment in the name of God – fully trusting that He is intimately involved in the matter.

Finally, Peter has to get his two-cents in, following up Jesus’ words with a question that he hopes will shed light on the whole discussion. He appears to have a hard time with the idea of forgiving someone who has sinned against him. So, he asked Jesus how many times he was expected to forgive. He was looking for a limit. Surely, this was not some undetermined number requiring unending forgiveness. But Jesus blew holes in Peter’s theory, by saying, “I do not say to you seven times, but seventy-seven times” (Matthew 18:22 ESV). The number was not the issue. It was the motivation of the heart. Jesus wanted Peter to know that the kind of forgiveness He was talking about was unending. It didn’t keep score. It knew no limits. It is the very same kind of forgiveness we have received from Jesus. The apostle Paul would put it in very clear terms that each of us can readily understand.

Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you. – Ephesians 4:32 ESV

Again, the issue is restoration, not revenge. Our goal is to be made right with our brother or sister in Christ and to see them restored to a right relationship with God. For the disciples, all of this sounded so far-fetched and impossible. It made no sense. But as Jesus has done all along the way in His relationship with these men, He was raising the bar. He was enlightening them to the reality of life in the kingdom. It would not be as they expected. There would be no place for pride. There would be no room for vengeance. The kingdom Jesus came to innaugurate would be comprised of humility, unity and love.

English Standard Version (ESV)
The Holy Bible, English Standard Version. ESV® Permanent Text Edition® (2016). Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

New Living Translation (NLT)
Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

The Message (MSG)Copyright © 1993, 1994, 1995, 1996, 2000, 2001, 2002 by Eugene H. Peterson