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There is not a Christian alive who has not had to navigate
these rapids at some point in his walk. We are called to discern between good
and evil. We are called to stand for truth and to oppose error. We are our
brother’s keeper, yet we are told not to judge others. We are told to present
the Gospel, yet how can we do so without talking about sin at the same time? It
seems like the Sword of Damocles hangs precariously above our heads every time
we open our mouths. How many times have we been told by another “Don’t judge
me! Doesn’t Jesus say not to judge?” On the other hand how many times have we
engaged in self-justification by claiming to be discerning rather than judging?
Do we really know the difference?
I have been thinking about this topic ever since Sunday
morning. During our Sunday morning worship time of confession and assurance,
the worship leader highlighted a quote by RC Sproul. “To demand from others what the Spirit
Himself patiently endures is to exalt ourselves above God.” It caused me to reflect on my own heart and life
experiences. I took notice also of several Facebook debates that I have either
followed or participated. I noticed on occasion that in the heat of debate the
issue of “judging” was brought up. Since then I have been pondering over in my
mind what the Scriptures truly teach on the subject, what my own heart tells me
about myself, and how to properly apply it.
Allow me to be the first to say
that I can be quite opinionated. Actually, I am quite opinionated. I became enamored with politics at the age of
12. I discovered apologetics at 14. I love a good debate and can be easily
baited. Whether the subject is political, theological, or even aesthetic I have
an opinion or principled stance on it and relish defending my position. Do I
think that I am always right? No. I know that I am still a human being and am
subject to error. Do I always think that I am
right? Yes. I would not hold any
position or opinion if I did not believe it to be true. Yet, in the enthusiasm
for a good debate, sometimes I can come across as arrogant, self-righteous, harsh,
and/or judgmental. I certainly have a long way to go in my sanctification, as
do we all. As God has been graciously patient with me, I ask that you also be
patient with me as I endeavor to exercise that same patience with others.
Discerning
How many times in the heat of a
debate or discussion do the words “I am not judging you, but we ARE called to
discern” manifest themselves in some form? Usually, these words are followed by
a continuation of the criticism launched at the other person. What does it
really mean to discern? How is it different from judging? Are we using
discernment as a cover to assuage our own conscience when the conversation gets
too heated? Does it become a defense mechanism rather than the tool that God
intended it to be? We should be honest with ourselves and ask ourselves these
questions.
1. Discernment is internal.
A dictionary definition of
discerning is “showing insight and understanding”. Discernment comes from first
listening and comprehending the idea, concept, or opinion. It is a thoughtful
exercise. We may gain discernment from a debate or discussion, but the debate
or discussion is not discernment. Insight
and understanding are internal
processes.
When the Scripture speaks of
discernment, it speaks of it as an internal process. For the word of God is living and
active, sharper than any two-edged sword, piercing to the division of soul and
of spirit, of joints and of marrow, and discerning the thoughts and intentions
of the heart. (Heb 4:22).
2. Discernment is
evaluative.
There is such a
thing as truth and there is such a thing as error. It is important to
distinguish between the two. If it were not so, the Scriptures would not exhort
us to discern and beware of falsehoods.
But test everything; hold fast what is
good. (I Thes 5:21)
Beloved, do not believe every spirit, but
test the spirits to see whether they are from God, for many false prophets have
gone out into the world. (I John 4:1)
For such men are false apostles, deceitful
workmen, disguising themselves as apostles of Christ. And no wonder, for even
Satan disguises himself as an angel of light. So it is no surprise if his
servants, also, disguise themselves as servants of righteousness. Their end
will correspond to their deeds. (II Cor 11:13-15)
See to it that no one takes you captive by
philosophy and empty deceit, according to human tradition, according to the
elemental spirits of the world, and not according to Christ. (Col 2:8)
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. He has an unhealthy craving for controversy and for quarrels about
words, which produce envy, dissension, slander, evil suspicions, and constant
friction among people who are depraved in mind and deprived of the truth,
imagining that godliness is a means of gain. (I Tim 6:3-5)
Beware of false prophets,
who come to you in sheep's clothing but inwardly are ravenous wolves. (Matt 7:15)
The call to
discernment is the call to distinguish truth from error, good from evil. The
warnings in Scripture make it clear that we are to evaluate what we hear. To
accept truth as error or to confuse good and evil is dangerous. The reason for
this is twofold. First we are to guard ourselves. Our own doctrine and conduct
are a reflection on Christ. We should always strive for greater intimacy with our
Lord. That intimacy comes from both knowing correct information about Him as
well as conducting ourselves in a manner worthy of His fellowship. Secondly, as
believers we want to represent Christ correctly to an unbelieving world. That
means that we should not allow the Church
of Christ
3. Discernment is
Scriptural.
In attempting to
evaluate the ideas, doctrines, concepts, and opinions that we encounter, a
standard of measurement is required. Some have made the standard of measurement
their feelings, worldly wisdom, or cultural norms. Since we are looking at
Godly discernment we must use God’s word as our standard of evaluation.
All Scripture is breathed out by God and
profitable for teaching, for reproof, for correction, and for training in
righteousness. (II Tim 3:16)
But Jesus answered them, “You are wrong,
because you know neither the Scriptures nor the power of God. (Matt 22:29)
For my thoughts are not your thoughts,
neither are your ways my ways, declares the Lord. For as the heavens are higher than the earth, so are my
ways higher than your ways and my thoughts than your thoughts. “For as the rain
and the snow come down from heaven and do not return there but water the earth,
making it bring forth and sprout, giving seed to the sower and bread to the
eater, so shall my word be that goes out from my mouth; it shall not return to
me empty, but it shall accomplish that which I purpose, and shall succeed in
the thing for which I sent it. (Is 55:8-11)
How can a young man keep his way pure? By
guarding it according to your word. (Ps 119:9)
Now these Jews were more noble than those
in Thessalonica; they received the word with all eagerness, examining the
Scriptures daily to see if these things were so. (Acts 17:11)
The Scriptures
are God’s revelation of Himself to us. We can not cherry pick what we like and
what we do not like from the Scripture. He has spoken. We are to use His words
to us as a guide in exercising Godly discernment. There may be things in there
that we do not like. That is irrelevant. He has spoken and has spoken for our
good. A child may wish to eat nothing but candy and pastries, but a good parent
will make him eat a balanced diet. So also our Father in heaven will feed us a
nutritious meal in His Word, even when we may not like the taste.
4. Discernment is
spiritual.
The natural person does not accept the
things of the Spirit of God, for they are folly to him, and he is not able to
understand them because they are spiritually discerned. (I Cor 2:14)
When he has brought out all his own, he
goes before them, and the sheep follow him, for they know his voice. (John
10:4)
And the rest of it he makes into a god,
his idol, and falls down to it and worships it. He prays to it and says,
“Deliver me, for you are my god!” They know not, nor do they discern, for he
has shut their eyes, so that they cannot see, and their hearts, so that they
cannot understand. No one considers, nor is there knowledge or discernment to
say, “Half of it I burned in the fire; I also baked bread on its coals; I
roasted meat and have eaten. And shall I make the rest of it an abomination?
Shall I fall down before a block of wood?” He feeds on ashes; a deluded heart
has led him astray, and he cannot deliver himself or say, “Is there not a lie
in my right hand?” (Is 44:17-20)
If any of you lacks wisdom, let him ask
God, who gives generously to all without reproach, and it will be given him
(James 1:5)
The Holy Spirit
plays an active role in discernment. There are some things that can only be
discerned by those who have been born again. The natural man does not
understand the things of the Spirit. There are times when there may be a
supernatural manifestation of discernment. This aspect of discernment is
probably the most misunderstood. Some have taken the spiritual gift of
discernment and turned it into an existential experience independent of
anything else. It is important to remember that the Holy Spirit will never
contradict what He has already revealed in the Scriptures. One can not
legitimately claim that the Holy Spirit is leading to give more to missions and
also telling you to skim from your employer to do so. The discernment from the
Holy Spirit will always be confirmed by the Scripture.
Judging
Here is where it
gets sticky. What was Jesus talking about when He said not to judge? What does
that look like? Have we been guilty of judging others? Sometimes when we say
“Don’t judge me” we can be saying “I have no other arguments and I am too proud
to admit I am wrong.” Other times we can be saying “I feel convicted but I am
too proud to admit I am guilty.” The unbeliever may use it to say “Who are you
to stand in judgment over my lifestyle. The Church is full of hypocrites so my
choices are just as valid as your choices.”
Is the person who says “don’t judge me” really being judged? Sometimes
not, but sometimes I think that they are! Before discussing the topic of
judging I think it is important to see what Jesus really said in full context.
“Judge
not, that you be not judged. For with the judgment you pronounce you will be
judged, and with the measure you use it will be measured to you. Why do you see
the speck that is in your brother's eye, but do not notice the log that is in
your own eye? Or how can you say to your brother, ‘Let me take the speck out of
your eye,’ when there is the log in your own eye? You hypocrite, first take the
log out of your own eye, and then you will see clearly to take the speck out of
your brother's eye. (Matt 7:1-5)
See also the
words of Paul on the same subject…
Therefore you have no excuse, O man, every
one of you who judges. For in passing judgment on another you condemn yourself,
because you, the judge, practice the very same things. We know that the
judgment of God rightly falls on those who practice such things. Do you
suppose, O man—you who judge those who practice such things and yet do them
yourself—that you will escape the judgment of God? (Rom 2:1-3)
1. Judging is personal.
When we are
talking about discernment we are talking about an internal process of
determination of the truth or ethics of an idea, concept, or opinion. When we
are talking about judging (in the manner
spoken of here by Jesus and Paul) we are now projecting that determination onto
another person. We have migrated from “X is a sin” to “you do X and therefore
you are a sinner.” In moving from
discernment to judging we are no longer making determinations about what is
good and what is evil. We are now saying that an individual person is good or
evil.
Additionally,
judging is making a determination about an individual’s own relationship with
God. This is not to say that we can not make internal determinations about
whether someone is a Christian, and whether their behavior is consistent with a
Christian life. What it is saying is that we are not to place ourselves in the
place of God. God endures with much patience the immaturity of His children.
When we judge another we are placing ourselves in the place of God. We do not
determine a person’s final destiny, God does. When we judge another we are also
judging God, who is at work in that person’s life.
To say that
judging is personal is not to say that being personal is judging. There is a
place for loving, Godly rebuke and discipline which will be addressed later.
What is being said here is that in contrast to discernment, judging takes on a
personal quality. Notice that when people are saying “don’t judge me” it is
often because they feel like they are being personally attacked rather than
their ideas. When involved in a healthy debate or discussion of an issue it is
vital to separate the issue being debated from the person engaged in the
debate.
2. Judging is condemning.
The Pharisees at
the time of Jesus were well known for this. They would separate the Jewish
people into the righteous and sinners. Good Jews obey the Law and keep the
commandments of God.. If someone was identified as a “sinner” they would be
shunned by the Pharisees. They were treated much the same way that Hindu’s
treated the “untouchable” caste. They feared that allowing a “sinner” to have
contact with them would somehow corrupt their righteousness. When someone was
labeled a sinner, they were labeled publically. In fact, on occasion, they
would take upon themselves the role of judge and sentence the sinner to a
punishment for his or her sin. Nowhere can this be seen more clearly than in the
account of the woman caught in adultery.
The
scribes and the Pharisees brought a woman who had been caught in adultery, and
placing her in the midst they
said to him, “Teacher, this woman has been caught in the act of adultery. Now in the Law Moses commanded us to stone such women. So what do you say?” This
they said to test him, that they might have some charge to bring
against him. Jesus bent down and wrote with his finger on the ground. And as they continued to ask him, he stood
up and said to them, “Let him who is without sin among you be
the first to throw a stone at her.” And
once more he bent down and wrote on the ground. But
when they heard it, they went away one by one, beginning with the older ones,
and Jesus was left alone with the woman standing before him. Jesus
stood up and said to her, “Woman, where are they? Has no one condemned you?” She
said, “No one, Lord.” And Jesus said, “Neither
do I condemn you; go, and from now on sin
no more.” (John 8:3-11)
Christ
came to redeem. We have no idea what God is working out in the lives of others.
God will judge in his own time, and those who merit condemnation will receive
it. It is not our place to do that. God has been patient with us in our own
sin. We should be no less patient with others.
3. Judging is demanding.
In the course of a discussion
about a theological or ethical topic, the one who is judging is demanding of
the other that they conform to their point of view. It does not try to persuade
based upon Scripture and plain reason, but insists on conformity in belief and
behavior. It is the Holy Spirit that will change our hearts to conform to the
Gospel, not ourselves. Sometimes even we who are Reformed fail in this. Our
role as a Christian is not to force people into the Kingdom. We are heralds
proclaiming good news. We are not law enforcement officers. We must allow the
Holy Spirit to do His work in His way in His time. Sometimes we may become
impatient with that, but to be less than patient is the pathway to judging.
An excellent example of the
demanding nature of judging is the way
Church
Thereupon
the Orator of the Empire, in a tone of upbraiding, said that his [Luther's]
answer was not to the point, and that there should be no calling into question
of matters on which condemnations and decisions had before been passed by
Councils. He was being asked for a plain reply, without subtlety or sophistry,
to this question: Was he prepared to recant, or no?
Luther then
replied: Your Imperial Majesty and Your Lordships demand a simple answer. Here
it is, plain and unvarnished. Unless I am convicted [convinced] of error by the
testimony of Scripture or (since I put no trust in the unsupported authority of
Pope or councils, since it is plain that they have often erred and often
contradicted themselves) by manifest reasoning, I stand convicted [convinced]
by the Scriptures to which I have appealed, and my conscience is taken captive
by God's word, I cannot and will not recant anything, for to act against our
conscience is neither safe for us, nor open to us.
On this I
take my stand. I can do no other. God help me.
Amen.
4. Judging is self-righteous.
When Jesus spoke of judging he
gave an illustration of removing a speck from the eye of your brother while a
log was lodged in your own. The one who is judging has declared himself to be
righteous while condemning his brother, yet he bears his own guilt as
well. We are warned repeatedly in
Scripture to flee from self-righteousness.
Yet we know that a person is not justified
by works of the law but through faith in Jesus Christ, so we also have believed
in Christ Jesus, in order to be justified by faith in Christ and not by works
of the law, because by works of the law no one will be justified. (Gal 2:16)
He also told this parable to some who
trusted in themselves that they were righteous, and treated others with
contempt: “Two men went up into the temple to pray, one a Pharisee and the
other a tax collector. The Pharisee, standing by himself, prayed thus: ‘God, I
thank you that I am not like other men, extortioners, unjust, adulterers, or
even like this tax collector. I fast twice a week; I give tithes of all that I
get.’ But the tax collector, standing far off, would not even lift up his eyes
to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’ ...
(Luke 18:9-14)
Then Pharisees and scribes came to
Jesus from Jerusalem
“‘This people honors me with their lips,
but
their heart is far from me;
in vain do they worship me,
teaching
as doctrines
the commandments of men.’” (Matt 15:1-9)
The Pharisees were well known for
their own self righteousness. They took a good thing, making a great effort to
be obedient to God’s law, and made it a source of pride. Rather than using the
Law as a tool for introspection into their own spiritual maturity they used it
as a club with which to beat others into submission. The Law was given to
reveal our own sinfulness and need for grace. The Pharisees quoted the Law to
label others as sinful while labeling themselves as righteous. Of course we
should make every effort to keep God’s commandments, but it should be done as a
result of what He has already begun in us. The Law also has a purpose in a
Gospel presentation (dealt with later). It is not for us to use it to judge
others. God will judge in due time. His patience towards us should encourage us
to be patient towards others.
The Lord is not slow to fulfill his
promise as some count slowness, but is patient toward you, not wishing that any
should perish, but that all should reach repentance. (II Pet 3:9)
Rebuke
Is there a place for Godly rebuke?
Yes. As we trust God to sanctify His elect, we do so understanding that God may
use rebuke as a means to bring it about. Rebuke should not be taken lightly.
There is no call for Christians to be nosing around into the affairs of others
in order that they might offer a “Godly rebuke” to their brother or sister. In
fact, the Scriptures discourage nosiness and gossip.
Now concerning brotherly love you have no need for anyone to write to
you, for you yourselves have been taught by God to love one another, for
that indeed is what you are doing to all the brothers
throughout Macedonia.
But we urge you, brothers, to do this more and more, and
to aspire to live quietly, and to mind your own affairs, and to work with your hands, as we instructed
you, so
that you may walk properly before outsiders and be dependent on no one. (I
Thes 4:9-12)
The Christian is to live his life in a manner as becomes a
follower of Christ. He is to pay attention to His own affairs. He is not called
to be Jiminy Cricket looking over the shoulders of our brothers and sisters and
acting as the conscience of others. Again, we are salt and light, heralds of
God’s grace, not God’s police officers. If we are to engage in any rebuke, it
must be done Biblically.
1. Rebuking is covenantal.
As Christians, we have entered into a covenant. That covenant
includes membership in a local church. When we join a local church we take
vows. I am a member of the Presbyterian Church in America. When I joined my local
church I answered yes to the following questions:
1. Do you acknowledge yourselves to be
sinners in the sight of
God, justly deserving His displeasure, and
without hope save
in His sovereign mercy?
2. Do you believe in the Lord Jesus Christ as
the Son of God,
and Savior of sinners, and do you receive and
rest upon Him
alone for salvation as He is offered in the
Gospel?
3. Do you now resolve and promise, in humble
reliance upon
the grace of the Holy Spirit, that you will
endeavor to live as
becomes the followers of Christ?
4. Do you promise to support the Church in its
worship and
work to the best of your ability?
5. Do you submit yourselves to the government
and discipline
of the Church, and promise to study its purity
and peace?
Notice especially the last three
questions. They are commitments made in covenant with the local church to live
ethically, support the Church in its work and worship (that includes
doctrine!), and to submit to the discipline of the local church. When entering
into this covenant you have given the right of the Church to exercise godly,
loving discipline.
Church
discipline is the act of correcting sin in the life of the body, including the
possible final step of excluding a professing Christian from membership in the
church and participation in the Lord’s Supper because of serious unrepentant
sin. See Matt 18:15-20, I Cor 5:1-15). The New Testament commands corrective
discipline.
“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. 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. 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. 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. 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. For where two or three are gathered
in my name, there am I among them.” (Matt 18:15-20)
It is actually
reported that there is sexual immorality among you, and of a kind that is not
tolerated even among pagans, for a man has his
father's wife. And you are arrogant! Ought you not rather to mourn?
Let him who has done this be removed from among you. For though absent in body, I
am present in spirit; and as if present, I have already pronounced judgment on
the one who did such a thing. When you are
assembled in the name of the Lord Jesus and my spirit is present,
with the power of our Lord Jesus, you are to deliver this
man to Satan for the destruction of the flesh, so that his spirit
may be saved in the day of the Lord Your boasting is not good. Do you not know that a little leaven
leavens the whole lump? Cleanse out the old leaven that you may be a new lump, as
you really are unleavened. For Christ, our Passover lamb, has been sacrificed. Let us therefore
celebrate the festival, not with the old leaven, the leaven of
malice and evil, but with the unleavened bread of sincerity and truth.
I wrote to you in my letter not to associate
with sexually immoral people— not at all meaning the sexually
immoral of this world, or the greedy and swindlers, or idolaters, since then you
would need to go out of the world. But now I am
writing to you not to associate with anyone who bears the name
of brother if he is guilty of sexual immorality or greed, or is an idolater,
reviler, drunkard, or swindler—not even to eat with such a one. For what have I to
do with judging outsiders? Is it not those
inside the church whom you are to judge? God judges[c] those outside. “Purge the evil
person from among you.” (I Cor 5:1-13)
Now if anyone has caused pain, he has caused it not to me, but in some measure—not to put it too
severely—to all of you. For such a one, this punishment by the majority is enough, so you should rather turn to forgive and
comfort him, or he may be overwhelmed by excessive sorrow. So I beg you to reaffirm your love for
him. For this is why I wrote, that I might test you and know whether you are obedient in everything. Anyone whom you forgive, I also forgive.
Indeed, what I have forgiven, if I have forgiven anything, has been for your
sake in the presence of Christ, so
that we would not be outwitted by Satan; for we are not ignorant of his designs. (II
Cor 2:5-11)
Now we command you, brothers, in the name of our
Lord Jesus Christ, that you keep away from anybrother who is walking in
idleness and not in accord with the tradition that you received from us. For you yourselves
know how you ought to imitate us, because we were not idle
when we were with you, nor did we eat
anyone's bread without paying for it, but with toil and
labor we worked night and day, that we might not be a burden to any of you. It was not because we do
not have that right, but to give you in ourselves an example to
imitate. For even when we were with you, we would give
you this command: If anyone is not willing to work, let him not eat. For we hear that
some among you walk in idleness, not busy at work, but busybodies. Now such persons
we command and encourage in the Lord Jesus Christ to do their work quietly and
to earn their own living. As for you,
brothers, do not grow weary in doing good. 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. (II Thes 3:6-15)
It is in covenant that church discipline takes place. The rebuke is
given not by one person to another, but by the elders of the church. There is
wisdom in a multitude of counselors. When the church discipline is exercised,
it is not done lightly and is intended to win back a brother, not to condemn.
In fact in the case mentioned in I Corinthians the disciplined member had
repented and Paul had to exhort the church in II Corinthians to accept him back
to full restoration! The exercise of church discipline is not to judge or
condemn, but rather to help us to grow to full maturity.
A word must also be said in our politically charged environment that the
covenantal nature of rebuke means that it is to be applied to the covenant
community. While there is a place in a Gospel presentation to indict the world
for their rebellion against God, we should not expect that unbelievers will act
as believers or share the same values as believers. Recent political wrangling
has many Christians on both the left and the right attempting to use the power
of the state to coerce unbelievers to conform to Biblical standards of
behavior. Even if we could manage to get everyone to conform to Biblical
ethics, we have not transformed their heart. A man convinced against his will
remains unconvinced still. The mission of the Church is not to transform our
culture by political action. If that were the case then why didn’t Jesus come
as a political savior? In fact, that is what the Jews of the day were
expecting. Christ came not to rule as a civil king. He came to save sinners by
a transformation of the heart. The mission of the Church is to preach the
Gospel, not to win elections and take over nations’ governments. The Church is
right to proclaim that X is a sin. The Church is not called to pass laws
against X.
2. Rebuking is loving.
The manner in which a rebuke is given is also important. When a rebuke
is given to a brother, it is for the brother’s sake. We are trying to exhort
our brother to spiritual maturity. We are rebuking our brother out of concern
for his welfare. To often well meaning Christians will rebuke another, but does
so in a manner of superiority and self-righteousness.
The best example of a loving rebuke would be an “intervention”. Take for
example an alcoholic. He is destroying his life. He is hurting his friends and
family by his addiction. He is about to lose his job, his wife, and children.
His financial situation is in ruins. In such a situation friends and family
would gather around him and tell him that he has a problem, exhorting him to
get treatment. When such an intervention occurs, it is not out of some sense of
moral superiority, but rather a genuine concern for the addict.
Love is patient and kind; love does not envy or
boast; it is not arrogant or rude. It does not insist on
its own way; it is not irritable or resentful; it does not rejoice
at wrongdoing, but rejoices with the truth. Love bears all
things, believes all things, hopes all things, endures all
things. Love
never ends. (I Cor 13:4-8)
Again,
just as God has been patient with us, so should we also be patient with others.
3.
Rebuking is Scriptural.
All Scripture is breathed out by God and
profitable for teaching, for reproof, for correction, and for training in
righteousness (II Tim 3:16)
When a
rebuke is issued, it must be based upon Scripture. We do not rebuke based upon
personal preferences. There must be clear scriptural principles at stake. If
there is a commandment from God expressed in the Old Testament or New Testament
then there may be grounds for a rebuke. For example, if someone was involved in
an extra-marital affair, given that there is a command concerning adultery in
both the Old and New Testaments, there is cause for rebuke.
We all
have our own personal convictions about certain activities. This does not mean
that there is a scriptural basis for rebuking another because of our own
convictions. Some may have a personal conviction about Jazz music. They could
argue that because Jazz music originated in the brothels that Christians should
not listen to jazz. If that is your personal conviction then feel free to
abstain from jazz music. You will not find a passage in Scripture that says
“Thou shall not listen to jazz music.” In fact Paul argued that we should be
sensitive to the convictions of others, but not use them as a club to rebuke
others.
Therefore, as to the eating of food offered
to idols, we know that “an idol has no real existence,” and that “there is no God
but one.” For although there may be so-called gods in
heaven or on earth—as indeed there are many “gods” and many “lords”—yet for us there is one God, the Father, from whom are all
things and for whom we exist, and one Lord, Jesus
Christ, through whom are all things and through whom we
exist. However, not all possess this
knowledge. But some, through former association with idols, eat food as really
offered to an idol, and their conscience, being weak, is defiled. Food
will not commend us to God. We are no worse off if we do not eat, and no better
off if we do. But take care that this
right of yours does not somehow become a stumbling block to the weak. For
if anyone sees you who have knowledge eating[c] in an idol's
temple, will he not be encouraged if his conscience is weak, to eat food offered to idols? And so by your knowledge this weak
person is destroyed, the brother for whom Christ died. Thus,
sinning against your brothers and wounding their conscience when it is weak, you sin
against Christ. Therefore, if food
makes my brother stumble, I will never eat meat, lest I make my brother
stumble. (I Cor 8:4-13)
4.
Rebuking is substantive.
Even
in politics, a smart politician will not expend his political capital on small
things. He will speak of big issues and ideas. So also, before we engage in a
rebuke, especially a public rebuke, we must be sure that the issue is a “hill
to die on”. This incorporates two areas, doctrine and behavior.
When
we look at the area of doctrine, what we are looking at is the Gospel. Does the
doctrinal error pertain to the Gospel? The Church has long ago in Church
councils spoken on issues of grave importance. Issues that affect the doctrine
of God (such as the Trinity), the identity of Christ, the canon and authority
of Scripture, and justification are all doctrines that the Church must speak
publically, lest the Gospel be obscured to the unbelieving world and many are deceived
and led to destruction. Paul admonished the Church to stand firm on these
doctrines and publically denounced those who would mislead the sheep.
I appeal to you, brothers, to watch out
for those who cause divisions and create obstacles contrary to the doctrine
that you have been taught; avoid them. For such persons do not serve our Lord
Christ, but their own appetites, and by smooth talk and flattery they deceive
the hearts of the naive. (Rom 16:17-18)
For the time is coming when people will
not endure sound teaching, but having itching ears they will accumulate for
themselves teachers to suit their own passions, and will turn away from
listening to the truth and wander off into myths. (II Tim 4:3-4)
I am astonished that you are so quickly
deserting him who called you in the grace of Christ and are turning to a
different gospel— not that there is another one, but there are some who trouble
you and want to distort the gospel of Christ. But even if we or an angel from
heaven should preach to you a gospel contrary to the one we preached to you,
let him be accursed. As we have said before, so now I say again: If anyone is
preaching to you a gospel contrary to the one you received, let him be accursed.
(Gal 1:6-9)
Beloved, do not believe every spirit, but
test the spirits to see whether they are from God, for many false prophets have
gone out into the world. By this you know the Spirit of God: every spirit that
confesses that Jesus Christ has come in the flesh is from God, and every spirit
that does not confess Jesus is not from God. This is the spirit of the
antichrist, which you heard was coming and now is in the world already. Little
children, you are from God and have overcome them, for he who is in you is
greater than he who is in the world. They are from the world; therefore they
speak from the world, and the world listens to them. ... (I John 4:1-6)
Additionally,
there comes a time to rebuke a person publically for issues of behavior. If the
behavior is public, so also should be the rebuke. Failure to rebuke publically could
lead to the world and, God forbid, even the elect, to believe that the Church
sanctions such behavior. By rebuking the offender and repudiating the behavior,
the Church demonstrated its commitment to the holiness of God. This was seen in
the passage from I Corinthians quoted above where the immoral brother was
excommunicated from the covenant community. Other passages that tell us that it
is appropriate at times include:
As for those who persist in sin, rebuke
them in the presence of all, so that the rest may stand in fear. (I Tim
5:20)
But if anyone does not provide for his
relatives, and especially for members of his household, he has denied the faith
and is worse than an unbeliever. (I Tim 5:8)
Therefore whoever relaxes one of the least
of these commandments and teaches others to do the same will be called least in
the kingdom of heaven, but whoever does them and teaches them will be called
great in the kingdom of heaven. (Matt 5:19)
Rebuking
is not to be taken lightly. Serious matters must be at stake before we consider
butting in to someone else’s life. Sometimes the wise course of action is to
allow the Holy Spirit to work in His own way in His own time. By trying to
become the “conscience” of other people we may find ourselves alienating rather
than supporting our brother. It is rightly said that every time you point a
finger at someone else there are four pointed back at you. We all have room to
grow in our sanctification and we should show patience with grace with others.
The Gospel
Though we are called not
to judge, and rebuke is covenantal in nature, there is a role for both of these
when we are presenting the Gospel. The Scriptures are clear that the Christian
Gospel is both unique and exclusive. We do not know the future of any
individual. Only God knows who will be redeemed and who will perish. We can not
stand in judgment over them. What we CAN say definitively is that should they
reject the Gospel, should they not come through Christ that they will perish.
That is a clear teaching in the Bible.
And there is salvation in
no one else, for there is no other name under heaven given among
men by which we must be
saved.” (Acts 4:12)
Jesus said to him, “I am the way, and the truth, and the life. No one comes
to the Father except through me (John 14:6).
The Gospel is an offence. The Gospel requires a clear
presentation of the sinfulness of man, the graciousness of God, and the
sanctification by the Holy Spirit. It is in this context that many outside the
Church will claim that they are being judged and will often quote Jesus’
statement to “not judge”. It is here that the Christian must be bold enough to
proclaim the truth of man’s sinfulness while being gentle enough to remember
God’s grace. The Gospel is the centerpiece of the Christian faith and must not
be compromised.
1. The Gospel is confrontational.
The Gospel by its very
nature is offensive. It is important when sharing the Gospel that the offence
is the Gospel and not the evangelist. It should be shared directly, honestly,
and humbly. The evangelist needs to remember that he was once a sinner in need
of a savior, and while he has been redeemed by Christ, that he is still in the
process of being sanctified. God is still at work in him and that should
provoke one to humility, not arrogance. When the Non-Christian is confronted
with his sinfulness, it should be the Gospel message and a conviction of his
own sinfulness that offends him.
Any presentation of the
Gospel must confront the hearer with
his own personal sinfulness. This sinfulness is inherent in all of humanity. He must understand that
there is no one who can claim righteousness before God. In this confrontation
it is appropriate to call the sinner to repent. This is not “judging”. This is
the Gospel. While the hearer must be confronted with his own personal, sinful
rebellion and alienation from God, it is no different than the rest of humanity
as well. The appropriate response to this self-realization is repentance.
The times of ignorance God overlooked, but
now he commands all people everywhere to repent, because he has fixed a day on
which he will judge the world in righteousness by a man whom he has appointed;
and of this he has given assurance to all by raising him from the dead.”
(Acts 17:30-31)
Repent therefore, and turn again, that
your sins may be blotted out, that times of refreshing may come from the
presence of the Lord, and that he may send the Christ appointed for you, Jesus,
whom heaven must receive until the time for restoring all the things about
which God spoke by the mouth of his holy prophets long ago. (Acts
3:19-21)
And Peter said to them, “Repent and be
baptized every one of you in the name of Jesus Christ for the forgiveness of
your sins, and you will receive the gift of the Holy Spirit. (Acts 2:38)
2. The
Gospel is good news.
But God shows his love for us in that
while we were still sinners, Christ died for us. (Rom 5:8)
That is
GOOD NEWS! Yes, we are all sinners. Yes, we are all worthy of God’s judgment.
And yes, Christ died for us while we were still
sinners. The wrath of God that was due to us fell upon Christ. The
righteousness of Christ was reckoned to us. When we stand before God, it is His
righteousness that He sees, not our own. That is GOOD NEWS!
It is
not our own good works that save us. We are saved by God’s grace. We are not
justified because of what we do or don’t do. We are justified because of what
He has done for us. That is the good news of the Gospel. Even though the Gospel
confronts the sinner with his own sinfulness and condemns him to the judgment
of God, it offers redemption. The sinner hangs over the precipice of the pit of
hell, the eternal flames licking at his heels, only to find himself rescued by
Divine grace. The conviction and condemnation that he experiences is replaced
with the joy of thanksgiving for God’s goodness and mercy towards us. The
cruelest thing one could do would be to confront a man with the conviction and
condemnation of his own sinfulness and leave him without the hope of the
Gospel.
For by grace you have been saved through
faith. And this is not your own doing; it is the gift of God, not a result
of works so that no one can boast. (Eph 2:8-9)
But if it is by grace, it is no longer on
the basis of works; otherwise grace would no longer be grace. (Rom 11:6)
For by works of the law
no human being will be justified in his sight, since through the law comes
knowledge of sin. But now the righteousness of God has been manifested apart
from the law, although the Law and the Prophets bear witness to it— the righteousness
of God through faith in Jesus Christ for all who believe. For there is no
distinction: for all have sinned and fall short of the glory of God, and are
justified by his grace as a gift, through the redemption that is in Christ
Jesus, (Rom 3:20-24)
3. The
Gospel is sanctifying.
To quote a line from
the charter of the Samson Society, “Despite the lingering effects of sin, I am
a restored son of the sovereign Lord, whose Spirit is at work in my weakness,
displaying His glory and advancing His kingdom.” We are not yet perfect. The
effects of sin still linger in all of us, but we are now restored sons. The
Gospel recognizes that the Spirit is patiently working in us and through us to
make us more like Christ. It is in recognizing the progressive nature of
sanctification that we realize the need to be patient with one another.
As He continues to
conform us to the image of Christ, he reveals our flaws and imperfections,
working to correct them over time. Sometimes we will discern them as we look
inward as the Spirit reveals things to us. Sometimes we may experience rebuke
and Godly discipline through our local church. In all things, the goal is to
become more like Christ. God works patiently through a variety of means to
sanctify his children. Even as we are being sanctified it is a work of God’s
grace to us. He is living through us, shaping us, and perfecting us. This is
also good news. Just as our justification is a result of God’s mercy and grace
towards us, so also is our sanctification.
But by the grace of God I am what I am,
and his grace toward me was not in vain. On the contrary, I worked harder than
any of them, though it was not I, but the grace of God that is with me
(I Cor 15:10)
Now may the God of peace himself sanctify
you completely, and may your whole spirit and soul and body be kept blameless
at the coming of our Lord Jesus Christ. (I Thes 5:23)
I have been crucified with Christ. It is
no longer I who live, but Christ who lives in me. And the life I now live in
the flesh I live by faith in the Son of God, who loved me and gave himself for
me. (Gal 2:20)
And we know that for those
who love God all things work together for good, for those who are called according to his
purpose. For
those whom he foreknew he also predestined to be conformed to the image of his Son,
in order that he might be the firstborn among many brothers. And those whom he predestined he also
called, and those whom he called he also justified, and those whom he justified he
also glorified. (Rom 8:28-30)
Final Thoughts
In looking at this issue I think the main takeaway is
humility. We are succumbing to pride when we throw up judging or discerning as
a cover. When we say “don’t judge me” we may often really be saying “I am
uncomfortable because I feel convicted by what you say.” When we say “I am not
judging but rather discerning” we may indeed be guilty of judging and calling
it discerning to deflect the charge. We will be better served by disagreeing or
confronting with great humility and patience. In humility we recognize our own
shortcomings. In patience we recognize the great patience that Christ has with
us as he continues the work of sanctification in our own lives.
