Learning to Live Together

Matthew 18:15-17, 21, 22; Mark 10:35-37, 41-45

GOLDEN TEXT: “By this shall all men know that ye are my disciples, if ye have love one to another.”—John 13:35

OUR lesson today particularly concerns the relations among brethren in the ecclesia. or church. The church was not yet organized when these words were uttered. It came into existence on the Day of Pentecost with the coming of the Holy Spirit which the Lord promised he would send upon the waiting disciples.

But our Lord by faith, and through his knowledge of God’s plan, Looked down into the period of the Gospel age and gave instructions for the guidance of all his followers. And their progress in character development, the power of their witness to the world, and the peace and prosperity of the church have been in the past, and are equally so today, absolutely dependent upon their knowledge of and faithful adherence to these precepts of the Master.

Evidently there was a considerable amount of ambition and the competitive spirit among the disciples. Their discussion of who should be greatest in the kingdom, which is mentioned more than once, indicates this. We must remember that they were merely men—although pious men, godly men—not yet begotten of the Spirit; and with the limitations of imperfect minds and established habits of thought only gradually being changed by their association with Jesus.

The first section of today’s lesson relates to the settlement of complaints where one has trespassed in his relations with a brother or sister. In verses 21 and 22, the query is as to how much patience it is appropriate to exercise—how many times we should be willing to forgive and reinstate in our affections and fellowship the one who has sinned against us.

In Luke 17:4 we have the additional thought, not mentioned by Matthew, that a condition of forgiveness is the confession of wrong-doing and the desire for reconciliation. Under these circumstances, the Lord declares that his followers are to be willing to forgive, not merely seven times, “but, “until seventy times seven.” It seems a reasonable interpretation of our Lord’s words here, that there was to be no limit in the matter: that whenever the conditions were met, a true Christian would always be ready to forgive.

In Matthew 18:15-17 quite a different situation is contemplated. Here the offender has not recognized his trespass, not asked for forgiveness. How are we to deal in such a case with one who has injured us or who has dealt with us. in such a way as to hinder our Christian fellowship with him? Well would it be for the peace and spiritual prosperity of all the groups of the Lord’s people if the instructions of the Master in this passage were thoroughly understood and scrupulously followed.

Our Lord instructs his disciples that the first step is to go to the offending party alone, to tell him of his fault and seek a reconciliation. This, as well as the further steps which may sometimes be necessary, is not to humiliate the offender, but the sole object as stated by Jesus is that “if he shall hear thee, thou hast gained thy brother.” If he hear you, “unity of the Spirit in the bond of peace,” will have been restored.—Eph. 4:3

If the offending member of the ecclesia does not respond to your personal and private effort to establish reconciliation, the Lord says a second step may be taken. In this connection the question arises, Should this second step always be taken if the first has not been successful? The reasonable answer seems to be that if the offense is so serious that it is still hindering your fellowship with another member of the church, the second step should be taken. The whole purpose of this procedure is to restore fellowship and confidence. If the offense is trifling, the offended one may conclude that since he is unable to convince the offender it would be wiser not to pursue the matter, but to give time, and experience, and especially the Lord’s Word, opportunity to illuminate the subject for him.

The second step is prescribed by our Lord in verse 16: “But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.” This reminds us of the provision given in the Law that “one witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established.”—Deut. 19:15

It is understood that these witnesses are only to be heard in the presence of the accused; and this is to be recognized as the only scripturally authorized rule of evidence. Much injustice and many heartaches would be avoided if this rule were universally followed. The Lord’s people should resolve that they will have no part in the discussion of an alleged wrong, either as speaker or as listener, except in accord with the Lord’s instructions. If the second step is unsuccessful, the Lord instructs that the issue may be brought before the church for hearing and decision.

A common expression is that “every man is entitled to his day in court.” No doubt this conception of the inalienable rights of an accused person was derived from the Scriptures. The Lord’s people especially, should resent and rebuke a course which would take away a brother’s standing or reputation without giving him full opportunity to be heard.

The final section of our lesson tells of an incident in which it appears that two disciples desired to gain an advantage, asking the Lord to promise that they—James and John—might have preferred positions in the kingdom, on his right and left hand. Our Lord explained that any position in the body of Christ would be awarded only to such as had shared his baptism into death, and his cup of suffering. As to the special positions of favor they requested, Jesus explained that these would be given by the Father to those for whom they were prepared.

When the other disciples learned of James’ and John’s requests for pre-eminence in the kingdom, they were indignant; and this was the occasion for our Lord’s wonderfully illuminating explanation of true greatness and how to attain it. The world’s great ones exercise lordship over the people; and the people submit and call them “benefactors”—so we are told in Luke’s account. (Luke 22:25) But it shall not be so among the Lord’s people; they are not to submit to lordship and domination. If they desire true greatness let them be as a servant—“And whosoever of you will be the chiefest, shall be servant of all, even as the Son of man, who came not to be ministered unto, but to minister, and to give his life a ransom for many.”

QUESTIONS:

What should be our attitude toward one who repeatedly offends, but as often asks forgiveness?

What are the Lord’s instructions regarding the correction of wrongs between brethren in the church?

What is the scriptural rule of evidence as given by Moses, by our Lord, and by the Apostle Paul?—I Tim. 5:19

What rule did the Lord give for attaining true greatness?

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