IF THY BROTHER TRESPASS AGAINST THEE

BEN F. VICK, JR.

Say nothing but hold a grudge in your heart and refuse to speak to him. Just “sweep it under the rug.” Just let time pass by and remain silent. Or tell others what he did to you. Announce it to the world via social media. Write him up. Is that what Jesus said to do? Hear him:

 Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. 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. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. (Matt. 18:15-17.)

“If thy brother” here carries the idea of probable future. It expresses that which is not really taking place, but which probably will take place in the future. Jesus knew there would be times when a brother or sister would do another brother or sister wrong. Jesus tells us how to deal with this matter before it happens so that when it does, we will know what we are to do.

“Shall trespass against thee.”  This is not a case of one who has taught false doctrine. That is addressed elsewhere in God’s word. To “trespass against” you means to sin against you. He has done you a personal wrong. It is a legitimate wrong. Is a serious matter. Sin unrepented of will cost one his soul eternally. Has he done something to you that will cost him his soul? Or is it that you just disagree with his personal opinion? If he or she has done you wrong, sinned against you, what should you do if anything?

“Go and tell him his fault between thee and him alone.”  If he or she has done you wrong, go, do not sit, but go. Tell him his fault. The Greek word (ἐλέγχω) is defined as “to express strong disapproval of someone’s action, reprove, correct” (BDAG.) Another reference gives several definitions: “To convict, refute, confute, generally with a suggestion of the shame of the person convicted…. to find fault with, correct; by word; to reprehend severely, chide, admonish reprove” (Thayer). It is not easy to go to someone who has done you wrong to express strong disapproval of his or her actions. It is very hard, but it is the Lord’s way.

When you go to tell him his fault you go alone so it is just you and the one who has wronged you. Do not take it to the preacher, the elders, other members and ask them to go with you. At this point you go alone. The more people who know of the wrong done you, then the more you will have to let know that it was corrected if he repents. Keep it private at this point.

“If he shall hear thee” indicates he listened and repented. When that happens, you have gained your brother. Does this indicate that if he will not hear and repent you have not gained your brother?

“But if he will not hear thee,” that is, he will not repent, “then take with thee one or two more.”  This is done that “every word may be established.” It might be the case that you thought he or she did you wrong, but you imagined or misunderstood the accused brother. These witnesses can hear both sides. If you were wrong in the charge, then you should make an apology and the matter is dropped. However, if the brother did  you wrong, these witnesses can also admonish, and if the brother refuses to repent, then the next step is to be taken.

“And if he shall neglect to hear them, tell it to the church.” “Neglect” is a softer word than the original. The Greek word (παρακούω) indicates someone who pays “no attention to something that has been heard….to refuse to listen, to disobey.”  The third step is for the purpose of letting the church know so that they may admonish the brother. Jesus said, “but if he neglect to hear the church, let him be unto thee as a heathen man and a publican.” In other words, after these three steps have been taken, then no fellowship is to be enjoyed with this person.

Suppose the brother refuses to repent? Can you forgive him if he refuses to repent? Consider the parallel passage: “Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him” (Luke 17:3). The brother has a debt. The debt must be removed. The debt can be removed when he repents. You then are duty-bound to forgive him (Matt. 6:14-15). If you do not forgive him, you cannot be forgiven.  If he does not repent, he cannot be forgiven.

Many have the mistaken notion that they can forgive someone who does not repent. But they do not understand forgiveness. When someone has done you wrong, you are not to harbor hate in your heart. Forgiveness does not mean you will no longer hate that person. You should not hate or hold ill will in your heart regardless. Christians are not to hold ill will toward anyone. We are even to love our enemies (Matt. 5:44; Rom. 12:14). As Jesus was dying on the cross, he said, “Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots” (Luke 23:34). That prayer was not answered until fifty days later when those who had crucified Jesus repented (Acts 2:22-38). We should always be ready to forgive someone when he repents. Even when he has not repented, a Christian attitude toward him might lead him to repentance.

I hear people say, “Forgive and forget.” In the true sense of the word “forget,” you may not forget. However, if he has repented and you have forgiven him, you do not hold it against him anymore. I believe Peter repented of having denied the Lord three times, and Jesus forgave him, but the account is still in the Bible. When God said, “For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more” (Heb.8:12), the meaning is that God will not charge us with the sins if we have repented.

FELLOWHELPERS OR FELLOW-HINDERERS?

Ben F. Vick, Jr

In John’s third epistle he commends Gaius for his hospitality to the brethren and strangers who had testified before the church of his love for them in saying,  “Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers; which have borne witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well: because that for his name’s sake they went forth, taking nothing of the Gentiles. We therefore ought to receive such, that we might be fellowhelpers to the truth” (3 John 5-8).

“To bring forward” translates to a word that means to escort or aid in travel. This expression means helping the preachers on their journey with food, money, and arrangements. Gaius was able to provide for their expenses. Another source says: “The sending of missionaries on their way involved providing for their journey – supplying them with food and money to pay for their expenses, washing their clothes and generally helping them to travel as comfortably as possible” (Rienecker and Rogers, Linguistic Key To The Greek New Testament, p.800).

The Apostle of Love tells Gaius he will do well to help these traveling preachers in their travels. How was this to be done? John says, “after a godly sort” or “in a manner worthy of God,” that is, since they are God’s preachers, treat them as you would God. How would one treat Jesus if he were traveling to your congregation? Would you not be willing to help financially with his expenses? Someone may remark: Yes, but this was Gaius, the individual. Is this not a Christian duty? What is said to be done by the individual as a Christian act, the church may also do. But if that principle is not acceptable (which some brethren pervert), consider other verses that do apply to the church.

When Jewish brethren were attempting to bind circumcision on Gentile brethren, Paul and Barnabas were sent from the church in Antioch to Jerusalem. Luke records, “And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren” (Acts 15:3). This was a matter that was troubling the church; so, the church took care of Paul and Barnabas’ expenses from Antioch to Jerusalem. It is scriptural for the church to pay the costs of the preacher or preachers when they must travel and to assist when trouble arises. There were times when W. L. Totty was called upon to help with some issues and pay his own expenses.

Paul, in his letter to the church in Rome, said, “Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company” (Rom. 15:24).  The words “to be brought on my way” are from the same Greek word (προπέμπω) as in Third John 6. Paul trusted the brethren at Rome to help with his expenses. Missionaries travel to raise their support or to get help in the work in which they are engaged. They often receive nothing from the churches that have them speak. It is right for preachers to rehearse how God has used them to preach the gospel (Acts 14:27). It is beneficial to the church for the missionaries to give reports of their work. It is likewise helpful, and it is the duty of the church to help them with their expenses. “Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock and eateth not of the milk of the flock?... Even so hath the Lord ordained that they which preach the gospel should live of the gospel” (1 Cor. 9:7-14).

In closing his letter to the church at Corinth, Paul spoke of his plans, saying, “And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go” (1 Cor.16:6). “Bring” (προπέμπω) once again means to pay the expenses, to help financially. Even though Paul received no remuneration from the church at Corinth while he labored with them, he hoped they would help him on his future travels. Most preachers/missionaries would not even suggest that the church help them with their travel expenses; however, by inspiration of the Holy Spirit, Paul expressed his wish that the church would assist him.

Some churches with which I am familiar hand a check to the visiting preacher at the close of a meeting. Such is a matter of judgment. The Shelbyville Road congregation usually hands the preacher his check on the first day of the meeting. This practice was started while W. L. Totty was the preacher here over 44 years ago. It may have been the practice at the Garfield Heights congregation when he was there as well. The reason was that the visiting preacher might need his money while in the meeting. We have continued this practice. We do not need to be as one brother prayed concerning the preacher’s support:  Lord, you keep him humble, and we’ll keep him poor. Is it not a matter of practicing the Golden Rule to care for the preacher’s needs (Matt. 7:12)? Brethren need to put themselves in the place of the preacher or missionary.

I heard the story of one church that passed the hat to pay the preacher after the gospel meeting. The visiting preacher, sitting on the front pew after last night’s meeting, put in $2.00. The hat was passed through the assembly, and the man who had the hat brought it to the preacher. The preacher looked into the hat and saw only $2.00. The preacher remarked: Is this all I get? The brother told him that if he had put more in, he would have gotten more out.

Many years ago, J.D. Tant, a Texas preacher, had a debate in Sherman, Texas. The brethren promised that when their cotton crop came in, they would pay him the additional money owed him. However, they did not send it, and nothing was done about it. Thirty-eight years later, Tant wrote to the brethren, wondering if they had picked their cotton yet. If so, he would deeply appreciate the rest of the support he had been promised. He never received it. Brethren tend to forget. Preachers made great sacrifices in bygone years.

When Jesus sent the missionaries out on the limited commission, in part, he said, “And into whatsoever house ye enter, first say, Peace be to this house. And if the son of Peace be there, your Peace shall rest upon it: if not, it shall turn to you again. And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. And into whatsoever city ye enter, and they receive you, eat such things as are set before you:” (Luke 10:5-8). The missionary is worthy of support. The preacher also has the right to have his wife with him on his journeys. Paul said, “Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?” (1 Cor. 9:5).

Brother Hardeman was known to say: A word to the sufficient is wise. I have said enough. Some might think too much. Think on these things.

GOOD ADVICE ON PREACHING

Ben F. Vick, Jr.

An excerpt from Recollections of Men of Faith on B.F. Hall is given here for the benefit of all, especially preachers.  The author tells of B.F. Hall having spoken and Tolbert Fanning having been in the assembly.

Many years ago, in his palmy days, he [B.F. Hall] delivered a series of discourses in Nashville, Tenn. It is said that they were very excellent, some of them considered by good judges as being quite eloquent. Tolbert Fanning, president of Franklin College, was present part of the time during the meeting. His last discourse was delivered with much more than his usual fervor and animation. The audience seemed spell-bound. He called for a song at the conclusion and invited persons forward to confess Christ. But to his great disappointment and chagrin, not a soul accepted the invitation. This was so disheartening that, turning to Bro. Fanning, he remarked in a loud, clear tone of voice, “My brother, I am through with my efforts to save this people. I have done my best, I can do no more; offer an exhortation and tell us what is in the way-tell us why no one in this vast and attentive audience has had the moral courage to come to the Lord Jesus Christ.” President Fanning was never at a loss for something to say. He was full of facts, if lacking in fancy. Besides, he generally spoke his mind freely, never at any time, or under any circumstances, mincing, but aiming directly at the point before him.

He arose with great calmness and gave the key that unlocked the secret of the Doctor’s disappointment. “The people,” he remarked, “were so impressed with the fine sentences, the drapery, the splendor in this sermon, and perhaps in all that they have heard, that, enjoying an intellectual feast, they have had neither time nor inclination to think of the salvation of their souls.” It was no small misfortune that the Doctor should attract greater attention to the outer than the inner, the finish, the trappings of the sermon, rather than to the thought, the weightier matter, that alone which could accomplish permanent or beneficial results.

The multitudes that came nightly to hear the gospel had been merely entertained, profoundly, no doubt, but had not been cut to the heart, or convicted by the truth, as should have been the case. He spoke not this in anger, or in the line of censorious criticism, but as a fact – as a solution of the problem before him. The Doctor accepted the solution gracefully, as well as the compliment, yet at the same time feeling rebuked and mortified at being so unfortunate as to direct the attention of the people to himself, rather than to the obedience of the faith and the saving of their souls.

Are there many preachers in our ranks to-day who think more of interesting, entertaining or pleasing the people than all things else? Are there those among us whose sole purpose is to so shape their discourses and deliver them that they may be numbered among the distinguished, the renowned and eloquent pulpit orators of the past and present?

On this point Daniel Webster speaks words of wisdom. He says: “I want my pastor [misuse of the word -bfv] to come to me in the spirit of the gospel, saying, ‘You are mortal; your probation is brief; your work must be done speedily. You are immortal, too. You are hastening to the bar of God! The Judge standeth before the door.’ When I am thus admonished, I have no disposition to muse or sleep. These topics,” said Mr. Webster, “have often occurred to my thoughts; and if I had time I would write upon them myself.”

Rogers, W. C., Recollections of Men of Faith, Old Paths Book Club, 1960, pp.94-96.

T. B. Larimore wrote a letter to one of his boys (students) on how to preach. He said:

Fortunately, I have never been drilled in elocution, oratory, gesture, etc. I escaped all that in my boyhood days, and providentially was spared the ruinous torture after I grew up. To my mind, it would be a wonderful advance in the right direction to spend all the time wasted in colleges and other schools in teaching how to gesture, etc., in teaching how to kill snakes, how to get out of a neighbor’s watermelon patch when you hear something “drap,” how to pull a hen off the roost,” and other useful and practical things of that kind. The way to preach is to preach. Just get full of spirit and turn yourself loose. As a good old brother once expressed it, “Just fill the barrel full, knock the bung out, and let’ er come.” That’s the way to preach.

F.D. Srygley, Smiles and Tears, or Larimore and His Boys, Gospel Advocate Publishing Company, 1955, p. 150.

A.J. McCarty advised: “Young man, get brimful and running over with the word of God and it will come out.”

Paul wrote to Timothy, a young preacher:  “I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables. But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.” (2 Tim. 4:1–5.)

WE ARE NO SECT

 Benjamin Franklin

       We belong to no sect or heresy, no “denomination,” and recognize none in any sense, only as existing in opposition to the will of God—in a rebellion against the government of God. We know sects only as antagonistic powers to the law and kingdom of God. They are heretical and schismatical, in alienation to each other and to the kingdom of God. We find them in no complete union on anything of importance, except in opposing the gospel of Christ. In this they are a unit. Never did loving brethren more completely unite than they one and all do in this. One voice sounding out the gospel precisely as preached by the apostles, and propounding the terms of pardon as they came from the ambassador of Jesus, to whom he gave the keys of the kingdom of God, will silence all their jars among themselves, their differences and disputes, and bring them all around side by side, facing the common foe. It will call out their confusion of tongues, and the cry, “Lo here and lo there,” will be heard on all hands. The cry is raised, “To your tents, O Israel! Danger! Danger! Dangerous doctrine! Do not hear him! Keep away! Keep away! He will unsettle your views!”

Why are they all opposed to this? There is a very good reason for it. It is opposed to all of them. In its very nature it proposes to sweep them all away. It leaves not an inch of ground for one of them to stand on. We came not with a new doctrine, but with the gospel of Christ, a distinct entity in itself, not only having no fellowship with any other gospel, but pronouncing a curse on man or angel who shall preach any other, no matter whether near like it or not near like it—a perversion of it or mutilation. The gospel of Christ itself is the thing to be preached, and nothing else; the power of God to salvation to every one that believes; the preaching of the cross, the wisdom of God, and the power of God. To this nothing is to be added, and from it nothing is to be taken away. In this gospel, Christ, the “one Shepherd,” is presented, and the one kingdom of God, or one body of Christ. All the followers of Christ are members of this one body, or citizens of this one kingdom. There are no “denominations” of them. They are all members of his body, citizens his kingdom by faith, the children of Abraham, heirs of God and joint-heirs with Christ, saints, holy brethren. They know no other king but the “King of kings, and Lord of lords.” Their King, in his times, will “show who is the only Potentate.” Their King has no negotiations with any other spiritual kings. He puts them down against him. He has no communications nor negotiations with Pope Pius, or any other Pope. He has no fraternal greetings for any of them, but his father has sworn with an oath that he shall reign till he shall put down all rule and all authority and power—till he has put all his enemies under his feet.

The kingdom of Christ recognizes no other kingdom. It is an absolute monarchy. Christ is the Monarch. He has no Parliament, no Senate or Congress, no legislative body in his kingdom. As the rightful Sovereign and the absolute Monarch, he is the Lawgiver. His will is the law, as spread on the pages of Scripture—the absolute authority—and his subjects have simply to consult the law, ascertain what it requires, and obey it. They are not responsible for the law. They need not trouble themselves about results or consequences. Do as the Supreme Authority commands, and leave the consequences with him. He is so wise, good and great, that he will bring all out right, for all those that put their trust in him. His subjects stop not to counsel with those who have other laws, to compare them with the law of the Lord Messiah, to see how near they are to his, or how far from it. They have no authority to make any other laws, no matter how near like his law, or how far from it. Their business is to throw aside all other laws, and accept him as their Monarch, and his law, and obey it. This is simply all there is of it. He who is not for him is against him.

The citizens of his kingdom have no authority from him for negotiating with any sectarian party, about union with his people, comparing their views and determining how nearly they agree. He has left them no discretionary power to compromise with any body, or to stipulate terms of union and fellowship. He has stipulated terms for us all. If  we comply not with these terms he will not receive us, and no saint has any right to receive us. No man has a right to prescribe terms one which to receive any man. The terms are already prescribed in the law of the great King. We must not go to man, but to the King, to know who shall be received.

It is not a question whether a man will receive us, but whether the Lord will receive us.

—BOOK OF GEMS, pp. 286-289

Benjamin Franklin, gospel preacher (1812-1878), the founder and editor of The American Christian Review, (1856-1878). His preaching and writing had a great impact on the church during his lifetime and even after his passing. He is buried in Anderson, Indiana.  —BFV

LITTLE GIRLS AND BOYS

Ben F. Vick, Jr.

My mother started a baby book when I was born, as she did with my other siblings. I came across this book when I was looking for another book. So, I thumbed through its pages. One of the pages was the picture of a little boy in his Sunday suit, and under it was this poem entitled "Man In The Making.” I wanted to run it in the bulletin, but I thought I could not leave out little girls. So, I wrote the following, "Little Girls." I am carrying it first because girls are to be first. They need our attention, as well as the boys. I talked to two sweet girls Wednesday night about what they were reading. One told me she was reading a particular book (I cannot remember the title) because it emphasized "girl power." I like that. And I told them that a woman's greatest influence is in the home. That’s where “girl power” is really felt.  It is still true that the hand that rocks the cradle rules the world. I quote from a portion of Alexander Campbell's "Amelioration of the Social State."

Woman was not made to found cities and empires, to command armies and navies, to enter the arena of political strife, to figure in camps, in tilts and tournaments, to mingle in the intrigues and cabals of kings and courts. She was made for other ends, to move in other circles, and to exert an influence more pure, more powerful, more lasting. She was made to have an empire in the heart of man and to weld a mild and gracious sceptre over the moral destinies of our race. Hence the domestic circle is the area of which she is the power, the light, the glory. But though this circle be small, it has a paramount sway over every other circle in which man lives and moves. Hence the family institution gives laws to school, the college, the university, the church, the state, the world. And so it comes to pass that the woman's power is confined within this narrow circle that it might be the more concentrated and rebound with more force on all the interests of humanity. (Popular Lectures and Addresses, p. 65, 1864.)

LITTLE GIRLS

How sweet the thought

Of precious little girls

Who can't be bought

In dresses cute and lovely curls.

When you see a young lassie,

Smile and shake her little hand.

Honor her as one who's classy

Too soon, the glass will lose its sand.

Mothers teach your daughters well.

For the time will quickly pass.

Sit and read the Bible a spell!

Lest you shall say, "Ah, Alas!"

Little girls need our love.
Parents must to them give time.

For God looks down from above.

And without them, you may pine.

The greatest lesson little girls learn

Is putting Christ first in all that's done.

A good example to which they may turn.

So they may follow when their times come.

MAN IN THE MAKING

When you see a little fellow

With a little fellow's smile,

With a little fellow's actions

And a little fellow's style –

Doff your hat and pay him tribute;

Stop to praise him while you can,

For this jaunty, carefree youngster

All too soon will be a man.

Soon he'll gain a man's full stature,

Take his place and do his part,

Helping solve a host of problems

With a strong, courageous heart.

He may toil in shop or office

Run a bank or make our laws;

Some day he may lead his fellows

As a preacher in God's cause.

So don't fail to stop and greet him,

For this lad so fancy-free

May become the hope of millions

In a world that's yet to be.