| The Christian Life | January 1940 |
Judgment, Confession, Forgiveness
THE office of a judge is an old and respected profession. It immediately suggests a difference between two parties, or between a party and the laws of the social group of which he is a member. It also suggests imperfection, and the necessity of instruction, correction or punishment to be administered by the judge. After the entrance of Israel into Canaan, St. Paul tells us that for a period of 450 years the Lord gave them judges.—Acts 13:20
The work of these judges, which is summarized in Judges 2:16-18, may be considered an illustration in some respects of the benevolent government of earth in the Times of Restitution, when the saints, under Jesus, their Head, will be judges in the earth for the correction and reformation of mankind. After the period of the judges, the people of Israel, looking about at the neighboring nations, desired, like them, to have a king; and in the days of Samuel, the prophet, God gave them a king, Saul, telling them, nevertheless, that the change would be to their disadvantage. Israel continued as a kingdom for another period of 513 years which terminated in the exile of Israel in Babylon and the desolation of their land for a period of seventy years.
God also used the circumstances under the rule of their kings to illustrate some features of the Millennial Kingdom, especially the reign of Solomon during which the Temple at Jerusalem was erected. The temporal rulers of Israel shared with the priests, responsibility for the welfare of the people, the latter having charge of the typical sacrificial offerings, constantly reminding Israel of their imperfection, their need of atonement, and their need of instruction in the way of the Lord.
In the Millennial Kingdom the welfare of the people of earth is to be in the hands of those who will exercise all three of these offices—as kings, priests, judges. There will be no division of responsibility, apparently, and hence the education of the saints is not to develop specialists along various lines, but well rounded, thoroughly seasoned, perfect representatives of God, “conformed to the image of His Son” Jesus, “thoroughly furnished unto all good works.” (Rom. 8:29; II Tim. 3:17) It is therefore of deep interest to consider the qualifications and responsibilities of a judge, in the light of the Scriptures. First of all, it requires a thorough knowledge of the standards by which each case is to be tried. It requires an intense love for justice and equity; patience in the consideration of evidence and testimony; and, to be successful in restoring one who is out of the way, sympathy and love for the erring one because he is a member of a fallen, imperfect race.
SELF-JUDGMENT REQUIRED
The idea of judgment is frequently presented in the New Testament as the proper, the required work of the saints. The first and most important sphere for judgment is in each one’s own life and conduct, and much of the instructions and exhortations of the Lord and His apostles relate to this prime essential of Christian character—self-examination, self-correction. In the first Epistle to the Corinthians, the latter part of chapter eleven, the apostle admonishes the brethren with reference to the Memorial Supper. Some of the Corinthian Ecclesia were not in proper mind and heart condition to partake of this solemn memorial of our Lord’s death and their own consecration to be dead with Him.
Therefore, he exhorts them, saying, “But let a man examine himself, and so let him eat of that bread and drink of that cup.” And again, “For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.” (I Cor. 11:28,31,32) It is impossible for us to place too great emphasis upon this subject of judging self, for, as the apostle again says, “If a man think himself to be something, when he is nothing, he deceiveth himself. But let every man prove his own work. … For every man shall bear his own burden.”—Gal. 6:3-5
In our examination of self we may find matters requiring correction which affect only ourselves; in which case true repentance, confession to God, and invoking the merit of our Redeemer for the cleansing of our conscience are all that we can do. Many times however, errors of word or action affect not only ourselves but others as well. What is our proper course in that case? Repentance, confession and asking forgiveness of our Father is still the first step; but if we have injured another this must be followed by confession of our fault to the injured party, restitution so far as possible, and asking his or her forgiveness. This—the only proper course for a sincere Christian—seems very difficult for some of the Lord’s people to take, especially if they feel that their wrong-doing was the result of provocation.
Then too, our old nature urges us to think well of self, and endeavors to have others think likewise, and oft-times would persuade us that confession of our faults to a fellow man is too humiliating. How remarkable the devious reasonings of the fallen nature. Actually, as new creatures, we know, if we have progressed far in the Christian path, that our old man is the great enemy of the new creature; that it is consistently on the opposite side of every question that has to do with humbly walking with the Lord. And yet, how strong is the instinct to resent criticism from others and to avoid confession of wrong-doing.
On the other hand the instructions as to the proper course are clear and specific. The Apostle James says: “Confess your faults one to another,” and Jesus admonishes: “If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee, leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.”—James 5:16; Matt. 5:23,24
CONFESSION OF FAULTS PRAISEWORTHY
In the judgment of self, the confession of faults and asking forgiveness of the injured one, lies one of the grandest examples of Christ-like character, a beautiful: combination of honesty, humility, patience with self and with others. Such a course indicates a large degree of self-control, the ruling of one’s own spirit, which, we are told, is more of an evidence of greatness than the “taking of a city.” The offended brother or sister in such a case, too, has a great opportunity to glorify the Lord. Burdened as we all are with a very imperfect vehicle of expression, our brother’s contrition and request for forgiveness should find a prompt response, a willingness to forgive, as the apostle exhorts: “Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; forbearing one another, and forgiving one another, if any man have a quarrel [margin, complaint] against any: even as Christ forgave you, so also do ye.”—Col. 3:12,13
No doubt the roots of bitterness, which, perchance, may trouble the Lord’s people, could be eliminated by the observance of these instructions. Misunderstanding, hurt feelings, heartaches, could all be healed by the simple course of self-judgment and confession of faults to one another. What a wonderful thing it would be if, always, when the need requires, there should be a genuine and deep concern to see that every occasion for coolness or heartache should be scripturally and promptly eliminated. Let us look carefully and prayerfully into the past and into our present relations with the brethren. If we find that fellowship has been hindered or broken let us take the matter to the Lord in prayer, asking for guidance and ability to see if any of the fault lies with ourselves. If we find we are at fault in any degree: if we have been too hasty, or inconsiderate, or impatient, or discourteous, or not quite honest and sincere—whatever the cause, let us follow the clear instructions of the Lord’s Word and be reconciled to our brother or sister.
Humility inspires humility; an honest confession of fault prompts another to the same course; and such a demonstration of love for our brother will certainly have a blessed effect upon our own character and upon the brethren. Taking the initiative in such an effort, far from being an evidence of weakness, is just the contrary. The strongest, the most wise among the brethren are those who, like St. Paul, have no confidence in their flesh, who insist upon “keeping their bodies under” and not permitting any false sense of pride or dignity to hinder them from strictly following the Lord’s Word in their relations with the brethren.
RESPONSIBILITIES OF ECCLESIAS
Another phase of proper judgment in the church is in the settlement of difficulties between members of the ecclesia, or where a member of the church has scandalized the church by conduct unbecoming his profession, even though no other member has been injured thereby. It is not impossible for such conditions to exist in an ecclesia, as we know they did exist in the Corinthian Church, and both are dealt with in St. Paul’s first epistle to them. In the case involving scandalous conduct, the apostle points out (Chapter 5) the contaminating nature of sin and exhorts to definite, positive judgment; in no degree condoning the evil, but rebuking the sinner and separating him from the fellowship of the brethren while pursuing his sinful course. He says in concluding his instructions, “Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened.”—I Cor. 5:6,7
The other situation where judgment is called for, is in the settlement of differences between brethren. In Matthew 18:15-17, we have our Lord’s simple and definite instructions as to the proper procedure when a brother trespasses against another. Three steps are outlined: first, an effort to effect reconciliation directly with the offender, by showing him his wrong course. If the first step has proven unsuccessful and the matter is considered of sufficient importance (and it is of sufficient importance if it is hindering hearty, sincere fellowship), the second step is a meeting at which one or two other brethren are invited to be present, to hear the two brethren present their respective sides of the controversy, to hear supporting testimony of others if that is desired, and to render their judgment of the Lord’s mind in the matters at issue. If the offending brother rejects the decisions of these, and still fails to acknowledge his fault and make amends, the injured party may then request the church to sit as a court, to hear the brethren, receive testimony, and then render their united judgment. If the offending brother fails to respond to the voice of the church, the Lord instructs that he is to be considered as an outsider and not a member of the ecclesia—until, of course, he purges himself by acknowledgment of the wrong, and makes restitution.
St. Paul also discusses this subject in writing to the Church at Corinth. In First Corinthians, chapter six, he points out that the saints are being prepared to judge the world in the future, and asks, since that is the case, why they are not worthy to judge the much smaller matters pertaining to this life. This is a strong reminder that the exercise of proper judgment is of great importance in the church, important alike to the members and to its collective testimony. This judgment, however, is not that of motives, but merely conduct—wrong conduct concerning which there can be no doubt. Unjudged sins in the ecclesia adversely affect not only its internal peace and welfare, but also, when they are known to others in the world or in other ecclesias, awaken doubts as to its sincerity or development. As ecclesias and as individual brethren, however, in dealing with such matters we should give the alleged offending one the benefit of every reasonable doubt, being guided also by the degree of his manifest spirit of repentance and desire to do right.
DIVINE INSTRUCTIONS SHOULD NOT BE IGNORED
Notwithstanding the very definite instructions for proper judgment of ourselves, and for dealing with those in the church who may outwardly practice sin, like other instructions of the Lord, they are often ignored when a need presents itself. This has been true in every period of the church’s history. The sin of evil-speaking has been indulged in, even to the extent of presumptuous efforts to judge, sentence, and fix the final position of fellow-Christians. Evils have gone unchecked simply through failure of the brethren, in appropriate cases, to hear and render scriptural judgment. Care should be maintained, however, that scriptural instructions along these lines are not used as an excuse to be busybodies in the church.
In this connection it is important to keep in mind a basic condition which is emphasized in the Scriptures; namely, that an accusation may not be accepted against a brother—unless it be acknowledged by the brother himself—except it be supported by the testimony of two or three “witnesses.” In other words, the mere circulation of a rumor concerning a brother should not be given any credence; and the brother involved must be considered as being innocent unless there is definite, forthcoming evidence of his guilt.—Matt. 18:16; I Tim. 5:19
The disposition to avoid responsibility of judgment, in our own hearts and, when necessary, in the church, is probably due in part to the fact that it is not a pleasant task. In the matter of dealing with others we may feel, perhaps, that, in the past at least, we were no better than the brother whose case is before us. But this should not deter us from doing the Lord’s will in matters of this kind. Even some of the apostles had things of the past to live down, yet they hesitated not to hew to the line in the performance of their duty toward the Lord and the brethren. Peter’s denial of the Lord, for example, was a grievous sin; but we find him, after he had been “converted” and had received the Holy Spirit, fearlessly reproving the Jews for “denying the Holy One and the Just.” Likewise with St. Paul, who, while humbly acknowledging his great wrong in persecuting the church—on account of which he speaks of himself as “the least of the apostles, that am not meet to be called an apostle”—counsels the brethren repeatedly to render righteous judgment, and engages in it himself.
The experienced follower of the Lord is not ignorant of Satan’s snares. He realizes that sin is contaminating; that where evil-speaking, whisperings, scandals are present in an ecclesia, or where brethren are habitually cool or aloof or ignore one another, the spiritual atmosphere of the church is sure to suffer and will continue to deteriorate until the scriptural course is followed. When sin is scripturally judged—as individuals or as ecclesias—and we have taken suitable steps for its correction, then the Lord assures us that we are free from its domination. That is the great and blessed advantage we have as Christians: the Lord judges us not after the flesh, but after the spirit. And, when we judge the sins and shortcomings of our flesh and acknowledge them, we place ourselves as new creatures on the Lord’s side, entirely out of harmony with our fallen, imperfect vehicle of expression.
RESPONSIBILITIES OF ELDERS
Alert, mature elders will feel a deep responsibility for the spiritual atmosphere of the church. They are charged not only to be ensamples to the flock, and to feed it, but are to “watch for your souls, as they that must give account.” (Heb. 13:17) This is, indeed, a heavy responsibility which is placed upon brethren who accept the service of elders in the church; greater than many have realized, perhaps, when they undertook such service. It is in harmony with this that the Apostle James says: “Do not many of you become teachers, my brethren, knowing that we shall receive a severer judgment.”—James 3:1, Diaglott
In the writings of St. Paul several degrees of wrong-doing are mentioned, and appropriate methods of dealing with them. We have already noted his advice to the church at Corinth, the, strong course he exhorts them to take in excluding from their company one who, while professing to be a brother, was living in gross sin. In writing to Timothy he seems to refer to less flagrant conduct, but also open sin, apparent to the brethren, saying, “Them that sin (openly) rebuke before all, that others also may fear.” (I Tim. 5:20) Here we have an important reason for fearless and faithful judgment and rebuke of sin; namely, that it may be a deterrent to some who might, otherwise, lower their standards and take a similar wrong course.
In writing to the Galatians, the Apostle probably refers (Gal. 8:1) to lesser besetments, possibly of the same character he speaks of in Hebrews 12:1, as “the sin which doth so easily beset us,” or, as the Diaglott reads, “the close-girding sin”—errors of word or conduct which are so “natural” to us that we would not discern them without careful scrutiny in the light of the Word. In the message to the Galatian church St. Paul counsels that “if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness, considering thyself, lest thou also be tempted,” and indicates that by thus assisting one another to be clean from the filthiness of flesh and spirit, we shall “bear one another’s burdens, and so fulfill the law of Christ.” All of this is wholesome advice, the following of which will avoid many snares of the great adversary set for the feet of the Lord’s people as individuals and ecclesias, and transform them into opportunities to practice the noble qualities of sympathetic priests and judges.—Heb. 5:1,2
How happy we are when one “comes into the truth,” makes a consecration and joins in the study classes and fellowship of the ecclesia. But let us all realize that that is only the beginning of the work—the work in them, and our work for them, a part of which is our responsibility to see that the ecclesia presents a wholesome, holy atmosphere, favorable to the growth in grace of the newly interested and all of the Lord’s people. To be careless of this atmosphere in which these newly interested ones are to partake of the truth, would be like one who would exercise great and painstaking care to transport a rare plant from a distant land; and then, when he had finally brought it safely to his garden, would fail to tend, water, cultivate and protect it from its enemies in its new environment, in order that it might attain its full growth and perfection.
We are all transplanted plants, as it were, “delivered … from the power of darkness, and … translated … into the Kingdom of God’s dear Son.” (Col. 1: 13) Let us resolve that, so far as lies in our power, we shall promote a wholesome atmosphere, as favorable as possible to growth in grace in ourselves and for all those who share in the privileges of the ecclesia. Let us resolve to heed every admonition, every detail of the Lord’s Word, every step therein outlined for dealing with self and for helping our brethren in the church. The time allotted in the divine program for the development of the body members of the Christ is unquestionably very near its end; and, “Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation [manner of life] and godliness.”—II Pet. 3:11
Giving heed to the divine instructions, and thus following on to know the Lord, and to become more like Him, we are thus being prepared to participate in the future Kingdom work and judgment, work whereby the entire world of mankind will be instructed by the judgments of the Lord to know and to obey the divine law of the New Covenant, and, obeying it, to live. Yes, in that day appointed in the divine program in which the world will be judged in righteousness by Christ, the church, if properly trained now, will be with Him, and together with Him, will judge the people.