THE MINE FIELD OF CHURCH DISCIPLINE

 If anyone does not obey what we say in this letter, take note of that person, and have nothing to do with him, that he may be ashamed. Do not regard him as an enemy, but warn him as a brother. (2 Thessalonians 3:14-15)

Paul’s directions regarding a brother who is disobedient to Paul’s teaching in that epistle, though stern, are much less severe that his directive to the Corinthian church in 1 Corinthians 5:1-5. In the immediate context of 2 Thessalonians 3, Paul is dealing with unruliness and idleness in the church; in 1 Corinthians he deals with scandalous immorality, even in the eyes of unbelievers.

Church discipline is delicate matter. Misuse of it has split churches; neglect of it has polluted churches. The question is: What is the standard for church discipline? In other words, what sort of sins and to what degree call for church discipline?

I know of a Bible-professing church in a mainstream denomination that has tolerated adultery and the consequential divorce and remarriage, and all parties remained church members. Their emphasis was on love and they did love! The only case of church discipline I have heard of in that church was a man who committed a felony and received a jail sentence!

On the other hand, churches can be too exacting in their exercise of church discipline. I know of another church that used church discipline to purge the congregation of members who were critical of the direction the church as going. Any number of Scriptural injunctions may have been used to “discipline” the “unruly” members! Not surprisingly, the church spit and split again, and it no longer exists under its former name.

It has been suggested that unless the great majority of the church agrees that a certain sin calls for discipline, it should not be imposed. But what if it is clearly identified as sin in the Bible? In that case there is a bigger problem: why does not the vast majority of the congregation not see it as serious? The individual sin in question is only a symptom of wide-spread carnality in the congregation. That condition requires better teaching, preaching, and much prayer to bring the people to an understanding of their sinful condition and repentance. That is what happened in King Josiah’s time when the Book of the Law was uncovered while cleaning out the Temple.

And Hilkiah the high priest said to Shaphan the secretary, “I have found the Book of the Law in the house of the LORD.” And Hilkiah gave the book to Shaphan, and he read it. And Shaphan the secretary came to the king, and reported to the king, “Your servants have emptied out the money that was found in the house and have delivered it into the hand of the workmen who have the oversight of the house of the LORD.” Then Shaphan the secretary told the king, “Hilkiah the priest has given me a book.” And Shaphan read it before the king. When the king heard the words of the Book of the Law, he tore his clothes. And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Micaiah, and Shaphan the secretary, and Asaiah the king's servant, saying, “Go, inquire of the LORD for me, and for the people, and for all Judah, concerning the words of this book that has been found. For great is the wrath of the LORD that is kindled against us, because our fathers have not obeyed the words of this book, to do according to all that is written concerning us.” (2 Kings 22:8-13)

Revival happened again among the returning remnants from Babylon when Ezra and the Levites read and explained the Law of God:

THE BIG PICTURE

Many Christians form their beliefs from isolated Bible texts taken out of context, rather than from an integrated understanding of the progressive revelation of the whole Bible.

In order to properly understand any particular passage of Scripture, it is necessary to consider carefully the context of the passage. The three primary rules of Bible interpretation are, "Context, Context, and Context." Otherwise, an isolated passage could be made to say almost anything. 

Here are some contexts we must observe when studying a passage of Scripture:

1. We must observe the immediate context, the paragraph and the theme of that book of the Bible. What is the overall theme of the book? How does the passage we're studying develop that theme? 

2. We must consider the context of the whole Bible and how the passage we are studying fits into the progressive revelation of God and His plan. This means, of course, that if we have not read through the entire Bible (more than once) we are not well-equipped to make definitive interpretations individual passages! That does not mean that a new Christian cannot gain spiritual benefit from a given passage until he has read the whole Bible, but it does mean he should approach the Bible humbly with a learner's attitude, willing to grow in his understanding. 

3. We must consider the historical and interpersonal context of a passage. Books of the Bible were written in a particular time and place and to particular people. What was the setting in which the book was written? Who was it addressed to and why? 

4. We must seek to understand the literary context of a passage. The Bible includes different kinds of literature: History, Biography, Instruction, Parables, Poetry, Prophecy, Apocalyptic, Letters (both personal and formal), and various subcategories. Many errors in interpretation and doctrine come from not considering the kind of literature the passage is found in. 

In conclusion, the Bible is not to a book of inspirational sayings. It is, as W. Graham Scroggie expressed it, "The Unfolding Drama of Redemption." The Bible the progressive revelation of God and His plan for the redemption of fallen people and all of fallen creation. Failure to see that Big Picture is what has led to myriad errors in interpretation. And the Internet is replete with "Bible teachers" who are all too willing to share their errors!

COEXISTING WITH THE ENEMY

 Judges 1:27-36 has an important lesson for Christians today. We have an enemy: sin. And though God has promised us that "sin shall not have dominion over you" (Romans 6:14) and He has commanded us to "put to death therefore what is earthly in you" (Colossians 3:5 ESV), we sometimes find it more comfortable to coexist with our fleshly passions. That's what the tribes of Israel did with the wicked inhabitants of the land. 

Although the LORD had allotted to the land to twelve tribes and promised victory over the inhabitants of the land, they did not drive out the wicked, idolatrous nations but lived among them. In the case of Asher and Naphtali, the situation was even worse: Asher and Naphtali "lived among the inhabitants of the land." The Amorites actually "forced the sons of Dan into the hill country, for they did not allow them to come down to the valley . . . but when the power of the house of Joseph grew strong, they became forced labor." (1:34, 35) 

There is a powerful lesson here for Christians: God has promised us spiritual rest (Hebrews 3 & 4), secured for us by Christ's sacrifice on the cross. Yet there are enemies -- "the lust of the flesh, the lust of the eyes, the pride of life" (1 John 2:16) -- for us to drive out. We must "put to death the deeds of the body" (Rom. 8:13; Col. 3:5). Yet we have the tendency to allow these enemies, the natural "inhabitants of the land," to dwell in our midst, in our thoughts and their resulting actions. What's worse, we sometimes feel we can put these subtle sins to useful work, even the Lord's work. So the arrogant man parades his sin from the pulpit as it were authority, conviction, or even the filling of the Holy Spirit! The stubborn man may prizes his gift as stalwart conviction. The bully is but assertive, the schemer, a problem solver.

 Who are the Amorites, Perizites, Jebusites, and Canaanites that we allow to dwell in our "land," our Christian walk with Christ? Are we tolerating them as harmless neighbors? Are we even trying to put them to "forced labor" either for our personal gain or for our service for Christ? Eventually these enemies will corrupt our faith and testimony and even alter our beliefs. As someone has said, "Our beliefs must change our behavior, or our behavior will change our beliefs." That is what happened to the Israelites. They decided that Baal and Ashtoreth were more congenial gods (Judges 2:11-14).  We must give no quarter to sin. We must drive out every sin, every natural "inhabitant of the land," if we hope to enjoy a peaceful, happy, and productive Christian life.

JESUS ON THE THRONE OF DAVID

 When David's time to die drew near, he commanded Solomon his son, saying, "I am about to go the way of all the earth. Be strong, and show yourself a man, and keep the charge of the LORD your God, walking in his ways and keeping his statutes, his commandments, his rules, and his testimonies, as it is written in the Law of Moses, that you may prosper in all that you do and wherever you turn, that the LORD may establish his word that he spoke concerning me, saying, 'If your sons pay close attention to their way, to walk before me in faithfulness with all their heart and with all their soul, you shall not lack a man on the throne of Israel.' (1 Kings 2:1-4)

 The covenant and promise of a continued earthly reign for David and Solomon's descendants was clearly conditional: "If your sons . . ."  That earthly reign did, in fact, come to an end with the captivity of Judah and the curse on King Jeconiah (Jehoiachin, Coniah) that he would not have a descendant reign (Jeremiah 22:30). The "house of David," however, would continue, and the throne would be reestablished in God's Son, Jesus the Messiah, "born a descendant of David according to the flesh" (Rom. 1:3). Jesus fulfilled the promise to David in being the son of David through David's son Nathan (Mary's lineage), and he inherited the royal pedigree by adoption through Solomon's line (Joseph's heritage).

 Here, as in many passages, we see the parallel covenants with two "Israels": Physical Israel, whose covenants were earthly and conditioned upon obedience, and Spiritual Israel, whose covenants were spiritual and heavenly, fulfilled by God's grace and entered by faith alone. Jesus affirmed before Pilate: "My kingdom is not of this world" (John 18:36).

 The angelic announcement to Mary of Jesus’ conception and birth affirmed: “He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end." (Luke 1:32-33) Jesus reigns!

 “For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death.” (1Corinthians 15:25-26)

 His kingdom will ultimately be fulfilled and established in the New Heaven and New Earth (Rev. 21:1-2). That’s what the Apostle Peter said he was eagerly awaiting:

 “But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells.” (2 Peter 3:13)

 In the meantime, we are to pray, "Thy kingdom come, Thy will be done, on earth as it is in heaven" (Matthew 6:10).

 

LESSONS FROM THE BOOK OF JOB

Study Questions

1. In what ways did Job’s three friends not speak what was right about God (42:7)?

Job’s friends viewed God as one who acts according to fixed laws of cause and effect, thus nullifying God’s sovereignty. They drew wrong conclusions about Job’s suffering based on their faulty view of God and His ways. They also did not humble themselves and repent, as Job did, though they did offer sacrifices when commanded to.

2. In what ways did Job speak what was right about God (42:7b)?

Job had a better understanding of God’s sovereignty. He acknowledged the mystery, the incomprehensibility of God. Under constant accusation, Job expressed dismay that God was treating him as a malefactor, as his accusers alleged. Nevertheless, Job expressed his unshakable faith in God and Job humbled himself and repented when confronted by God.

3. What was Job’s main problem and what was the lesson God taught Job?

A key passage in understanding Job’s problem is in chapters 29 and 31. Job’s pride in his former status and his satisfaction with his life in this world are at the root of what God wanted to deal with. Because of his magnanimity, his upright life, Job felt that it was his “right” (27:2) to live the kind of life he had been enjoying. God owed him that. Elihu reacts to Job’s words in 34:5, 6: "For Job has said, “I am righteous, But God has taken away my right (my justice (mishphati); Should I lie concerning my right? My wound is incurable, though I am without transgression.”

God took this righteous man and lifted him to an even higher spiritual plane. Though God restored to Job his riches and family, those things would never have the same status as they had before.

COPYRIGHT, 2018 by Thomas L. Jones 

Driving Out Our Spiritual Enemies

Read Judges 1:27-36.  

Although the LORD had allotted the land and promised victory over the inhabitants of the land, the tribes of Israel did not drive out the wicked, idolatrous nations but lived among them. In the case of Asher and Naphtali, the situation was worse: Asher and Naphtali "lived among the inhabitants of the land." The Amorites actually "forced the sons of Dan into the hill country, for they did not allow them to come down to the valley . . . but when the power of the house of Joseph grew strong, they became forced labor." (1:34, 35) 

There is a powerful lesson here for Christians: God has promised us spiritual rest (Hebrews 3 & 4), secured for us by Christ's sacrifice on the cross. Yet there are enemies -- "the lust of the flesh, the lust of the eyes, the pride of life" (1 John 2:16) -- for us to drive out. We must "put to death the deeds of the body" (Rom. 8:13; Col. 3:5). Yet we have the tendency to allow these enemies, the natural "inhabitants of the land," to dwell in our midst, in our thoughts and their resulting actions. What's worse, we sometimes feel we can put these subtle sins to useful work, even the Lord's work. So the arrogant man parades his sin from the pulpit as if it were authority, conviction, or even the filling of the Holy Spirit! The stubborn man may prize his gift as stalwart conviction. The bully sees himself as assertive and the schemer, a problem solver.

Who are the Amorites, Perizites, Jebusites, and Canaanites that we allow to dwell in our "land," our Christian walk with Christ? Are we tolerating them as harmless neighbors? Are we even trying to put them to "forced labor" either for our personal gain or for our service for Christ? Eventually these enemies will corrupt our faith and testimony and even alter our beliefs. As someone has said, "Our beliefs must change our behavior, or our behavior will change our beliefs." That is what happened to the Israelites. They decided that Baal and Ashtoreth were more congenial gods (Judges 2:11-14).  We must give no quarter to sin. We must drive out every sin, every natural "inhabitant of the land," if we hope to enjoy a peaceful, happy, and productive Christian life.

Esau's Reward vs. Israel's Reward

'To Isaac I gave Jacob and Esau, and to Esau I gave Mount Seir to possess it; but Jacob and his sons went down to Egypt. (Joshua 24:4)

The LORD gave Esau Mt. Seir, but sent Israel into Egypt, where they remained for 400 years. God’s people may be tempted to envy the wicked (see Psalm 73), and to wonder why God gives them hardship while worldly people enjoy the comfort and pleasures of this world. The LORD is good and gracious even to unbelievers (Matthew 5:45), but since they do not value spiritual, eternal treasures, their reward is limited to this life. “Truly I say to you, they have their reward in full” (Matthew 6:2, 5, 16). 

But God is working to prepare His people for something infinitely better than what this fallen world can offer. And He is reserving the wicked for judgment (Psalm 1:5; 2 Thess. 1:5-6), as He demonstrated in Egypt.