The Apostle John turned out to be quite the lyricist. One could almost sing some of his melodious verses. In fact, many of us have.
As you will hear in this PODCAST, John wasn’t a scholar, not by any stretch of imagination. Quite unlike the Apostle Paul, for example.
John engaged in virtually no complex doctrinal discussions involving the nuances of theology, the kinds of stuff in which Paul reveled.
John’s Greek is so simplistic that 1 John is invariably the first book every 1st-year Greek student translates.
John was a passionate soul, one who wrote far more emotionally than he did academically.
Consequently, John had the uncanny ability to relate to us all on such a visceral level that you get the sense that he understood exactly what it’s like to be us — fragile, fearful, human.
When their paths first crossed, Jesus met a rather unremarkable, uneducated fisherman from the provincial little town of Bethsaida. Yet, by the time Jesus got done with him, John became a prolific author (with one Gospel, three letters, and his magnum opus, the majestic book of Revelation to his literary credit).
John was the only one of the twelve who stayed with Jesus on that fateful day of the crucifixion. So devoted was he to Jesus, that with one of His last, dying breaths, Jesus committed the care of His dearly beloved mom, Mary, to John.
It was John who went from being known as a “Son of Thunder” for his uncontrollable temper, to the “Apostle whom Jesus loved,” as John so referred to himself because he could not get over that fact that Jesus saw in him someone who could be loved.
Among his other glistening credentials, John was for a time the pastor of little family of faith in Ephesus. John was arrested, charged with being a leader of a Christ-following community, sentenced, and subsequently banished to penal colony on island of Patmos.
Separated he now was — by the Aegean Sea — from the people he so loved, his modest little flock in Ephesus. Which explains why, when John was allowed to see the splendors of Heaven, the very first description he wrote was so curiously cryptic to us, but not to him. Just a fragment of a verse that spoke volumes to John: “There was no more sea” (Revelation 21:1).
Anyway, John was eventually released from Patmos. He then apparently became reunited with several people from his former congregation in Ephesus.
Much to John’s delight, many of his former flock had continued in his absence to follow Christ faithfully, and to raise their children to follow Christ. This brought John such enormous joy, as you can imagine, that he wrote this in 2 John:
“How happy I was to meet some of your children and to find them living according to the truth, just as the Father commanded.”
“To find them living according to the truth.” Nothing brings more joy to a parent’s heart than that.
Likewise, there is nothing that brings to a parent more grief and heartache than to watch his or her child reject the truth they so love, and the God whom they so cherish.
That same anguish of soul floods the heart of every spouse whose husband or wife rejects truth, the family’s faith, the one true God. Just as it does anyone who watches helplessly as a beloved friend, relative, whomever, reject the truth.
The gallons of tears shed. The many sleepless nights spent worrying, agonizing, questioning, praying.
Our unnerving lament, written in a minor key, that invariably results from the knowledge that the thing we hold most dear they ridicule with contemptuous disdain.
The ever-present, nagging thought that perhaps if I had only said more, or said less; tried harder, or didn’t try so hard; or hadn’t
succumbed to my own weaknesses and hypocrisies. Maybe then I could have successfully passed onto my children a godly heritage one generation to the next.
And then, of course, there are those self-righteous parents whose own children are thriving in the faith. And they never seem to let you forget that you failed where they succeeded, causing us yet all the more guilt, shame, heartache, and heartbreak.
Just ask the mother of Zacchaeus.
Please remember that depending upon your web browser and connection speed, it may take up to 60 seconds for this podcast to begin to play.
There is No.Clearer.Picture in all of the Bible of the heart of God towards sinners — I’m talking the hardest of hardhearted sinners — than this one right here in Luke 13.
A Scriptural snapshot that will go a long way to defining your biblical view of God and your biblical understanding of Jesus, both as a man and as God.
If you think of the Bible as a picture book, Luke paints for us a portrait of Jesus that is, quite frankly, irresistible, and most refreshing to my soul. It will be to yours as well. Guaranteed.
One that comes to us, ironically enough, thanks to a small cadre of good Pharisees. Yes! Heard me right. Good Pharisees.
The Pharisees as a group, as we have discussed in weeks gone by, and as you therefore understand, were historically among Jesus’ chief tormentors. That being said, there were in the minority some good Pharisees.
Nicodemus comes to mind as a good Pharisee, one who lovingly cared for Jesus’ body after the crucifixion.
In Mark 12, Jesus told a good Pharisee that he was “not far from the Kingdom of God.”
In Acts 15, reference is made to a number of good Pharisees who were committed Christ-followers.
And here in Luke 13, we find a small group of good Pharisees who traveled likely from Galilee to Perea to warn Jesus about the murderous intentions of Antipas.
This, my dear friends, is quite a gripping story.
Please remember that depending upon your web browser and connection speed, it may take up to 60 seconds for this podcast to begin to play.
And what has the church, and so many of the “Christians” who attend them, become in the process?
We ended our discussion in the previous blog post by making the observation that Matthew 18 is the “go-to” passage when it comes to judging others “holding others accountable.” It has become fashionable today in our evangelical church to suggest that it is a noble thing to hold others accountable, even to the point of remove sinning members from their local churches, all based on Matthew 18.
A noble thing because every time leaders begin the “process of Matthew 18” on a “sinning” church member, they can then make the bold (and sometimes boastful) claim that they are “protecting the purity of the body,” especially when they kick the sinners out.
Doesn’t that sound noble? “Protecting the purity of the body.” Would someone please tell me what that means? I mean, that’s like doctors protecting the health of a hospital by kicking the sick people out. And BTW how’s that for leaders “lording it over” the people? Deciding who’s in and who’s out?
What in God’s name have we become?
Would someone tell me please what local church is in fact pure? It’s the old story. If you find a local church that is indeed pure, please don’t join it. If you do, there goes its purity. “There’s sin in the church,” someone will cry. Yes! You bet there is sin in the church. There was sin in every church that I have ever attended. Know why? Precisely because I was attending it, not to mention everyone else who attended it! Who do we think we are? Paragons of virtue? Pictures of purity?
If Matthew 18 was meant by Jesus to be the process of confronting sinners about their sins, perhaps even to the point of kicking some sinners out of church, where do we start?
May I humbly suggest that this is a common misinterpretation and gross misapplication of Matthew 18 that completely ignores the fact that — Are you ready? — when Jesus spoke the words of Matthew 18, the church wasn’t even in existence yet. Oops.
Ekklesia, translated “church” in Matthew 18, is a general term that means “community.” In our context, for want of a better word, in a “religious” context, an ekklesia refers to a person’s family of faith. A loving redemptive family of faith that gathers together to worship God.
It might just interest you to note that in the LXX, the Greek translation of the Hebrew Bible, the word that Jesus used in Matthew 18, ekklesia, occurs 80 times. Jesus’ use of that word was anything but new, novel, or unique.
Ironically, ekklesia does not biblically refer to nonprofit corporations with by-laws, budgets, buildings, business meetings; personnel, payrolls, politics, power-plays, and all of the resultant problems there-to. Ekklesias, as Jesus invoked the term, were never meant to be run like clubs with crosses on them.
Trust me. Neither Jesus nor His disciples were thinking about tax-exempt religious institutions where a person’s membership can, and sometimes should, be revoked. SMH <sigh>
The 3 interpretive keys that unlock this Matthew 18 passage are its context, the word “sins,” and Jesus quoting of Deuteronomy 19:16.
Listen to what Matthew 18 actually says (not what we have been taught is says, not what we want it to say) in its context, sandwiched as it is in between Jesus saying this:
If a man owns a hundred sheep, and one of them wanders away, will he not leave the ninety-nine on the hills and go to look for the one that wandered off? Matthew 18:12
This clearly refers to someone who is tragically teetering on the precipice of losing his or her faith. How do I know that? Because right before that, Jesus warns “anyone (who) causes one of these little ones—those who believe in me—to stumble…”
We’re talking here about someone whose faith is faltering. Do you really think that Jesus was instructing leaders of churches that at the time did not exist to identify those whose faith is faltering, start a process of Matthew 18 on them, and if need be, kick them out of church? I could cry!
And then this (the other half of the sandwich) immediately following the “Church (that doesn’t even exist) Discipline” part of Matthew 18:
Then Peter came to him and asked, “Lord, how often should I forgive someone who sins against me? Seven times?” “No, not seven times,” Jesus replied, “but seventy times seven! (Matthew 18:21-22)
Now watch! Matthew 18 is NOT a “Church Discipline” passage. Nor is it a let’s-hold-sinners accountable passage. Matthew 18 is a redemption passage, a restoration passage. An all-about-leaving-the ninety-nine-sheep-and-going-after-the-one-whose-faith-is-faltering passage. Not to kick that sinning brother or sister out of their family of faith, their ekklesia. They have already left it.
Matthew 18 is all about bringing that precious little lamb back into the fold.
Don’t believe me? Then read it, IN CONTEXT, Matthew18:15-17:
Moreover if your brother sins against you…
Sins: a clear violation of a biblical absolute. In this context, a clear violation of Torah Law. We are not talking here about a violation of someone else’s personal preferences. This has NOTHING to do with someone not approving of someone else’s music preferences, body art, piercings, or any other of the myriad of things for which people get judged nowadays.
Now watch! If the context of this passage, and the character of Jesus means anything, this is clearly, to use Jesus’ own words, a sheep that wanders away from their faith situation, where a beloved member of a faith family wanders away from their faith-family and is in danger of losing his or her faith.
Go and tell him his fault between you and him alone.
No gossip here, which is indeed a sin, one of the worst in fact, one that causes division to the unity of any church and untold damage to the subject of the gossip, but one for which anyone is rarely kicked out of church. Hmmm…
LOOK, Matthew 18 is clearly a Galatians 6 situation:
Brothers and sisters, if someone is caught in a sin, you who live by the Spirit should restore that person gently. But watch yourselves, or you also may be tempted. Carry each other’s burdens.
No judging here; no “lording it over” here, no (remember the word from our previous blog post?) krino here!
This is clearly a James 5:19 situation:
My friends, if any followers have wandered away from the truth, you should try to (What? Confront them, and if need be, kick them out of their faith family?) lead them back.
If that person listens, you have won back a follower.
Do you see it? This is clearly referring to a wanderer who returns home to his or her ekklesia, their loving, redeeming, forgiving faith-family.
But if he will not hear, take with you one or two more, that ‘by the mouth of two or three witnesses every word may be established.’
Here Jesus quoted the Torah, Deuteronomy 19:15. Jesus, a Jewish rabbi, was teaching Jews about what to do when someone in their faith-family wanders away from the teachings of the Torah.
Matthew 18 has nothing to do with Christian Church Discipline, specifically when and how to start process to kick someone out of the institution that we have come to call a church. Again I will respectfully remind you that at time Jesus said this, there were no churches.
Jesus took what was already the practice, established at the very beginnings of the history of Israel, quoted from Deuteronomy, the Torah, that dealt with those who wandered away from Torah teaching. And Jesus carefully/purposefully/mercifully inserted it between two passages about restoration, redemption, and forgiveness.
And if he refuses to hear them, tell it to the Ekklesia.
IOW, to again invoke Jesus’ words, his or her family of faith who will then go looking for their wandering little lamb.
Now here’s the kick-them-out-of-the-church part:
But if he refuses even to hear the church (Ekklesia), let him be to you like a heathen and a tax collector.
Striking, isn’t it, that Jesus did NOT say to kick him out of the church! The clear implication, as determined by the context of the passage, is that this wondering little lamb has already left it!
What does this mean, Matthew 18:17 (CEV)?
Anyone who refuses to listen to the church must be treated like an unbeliever or a tax collector.
QUESTION: How did Jesus treat unbelievers and tax collectors? Are you ready for an “Ah-ha” moment of monumental significance? Jesus ATE with them. Jesus loved them. Jesus pursued them. Jesus sought to lovingly return them to fold.
For crying out loud, Matthew who wrote Matthew 18 was a tax collector! What if Jesus had kicked Matthew out of his ekklesia? No! Jesus pursued him! Jesus left the 99 sheep and went after the one who wandered away.
And Jesus told us do same!
How did Jesus treat a member of a family of faith who wandered away? Judge him? Kick him out of family? Hear Jesus’ own answer, Jesus’ own selfie of what this looks like: An all-to-familiar story, the story of the so-called Prodigal Son, someone who did indeed lose his faith and left his family:
But while he was still a long way off, his father saw him (looking, praying, hoping, expecting his return!), was filled with compassion for him; he ran to his son, threw his arms around him and kissed him.
Umm, excuse me. But that doesn’t sound like judging, krinoing, kicking him out of the family to me. This son had already left the family!!! That’s the point! It’s all about coming home!
The son said to him, ‘Father, I have sinned (same word as Matthew 18) against heaven and against you. I am no longer worthy to be called your son.
I am no longer worthy to be in your family. How should an ekklesia act toward its wandering family members who abandon their faith to choose a lifestyle of sin? Krino them? Kick them out of the church? Shun them?
But the father said to his servants, ‘Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. Bring the fattened calf and kill it. Let’s have a feast and celebrate. For this son of mine was dead and is alive again; he was lost and is found.’ So they began to celebrate.
Now, I need to ask, Is there ever a time to remove someone from a family of faith? Yes. Paul did. Once. Coincidentally, in my 40 years of ministry, I have been involved in what was clearly a remove someone from the church process only once. (And BTW, the church blinked, didn’t remove him, subsequently split, and is today a dying ministry, a church whose lampstand God has extinguished. But I digress…)
Again, this only happened in my 40 years of ministry once!
In all of his 13 letters, Paul called for what we typically call “Church Discipline” only once.
Remember the story? 1 Corinthians 5? A guy involved in ongoing, public, present-tense sins so extreme that Paul described them as something that even pagans don’t do. Yet, the church ethos was such that this scandalous individual felt comfortable in his scandalous behavior, even to the point where the church bragged about how progressive they had become!
Corinth as a faith-community had become an uber-sinful ekklesia. And isn’t it fascinating that Paul rebuked the church, not the individual. Once in 13 letters did Paul call for the removal of a sinning member. And even then Paul wrote in 2 Corinthians for the church to restore this repentant sinner to his ekklesia.
Back to the rule, not the exception to the rule. What we have come to call “Church Discipline” I would prefer to call an Ekklesian Celebration of Restoration.
Yes, indeed! Matthew 18 is in every sense of the words a Celebration of Restoration.
So how did we get to this place of judging others? “Holding others accountable”? Even to the point of considering it a noble practice to kick others out of their churches? Why has it become fashionable to krino others to their everlasting hurt and destruction? You’ll discover the answer in tomorrow’s post. And the answer will amaze you.
But in case you can’t wait, you can hear it all explained by clicking on this podcast player: