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Dare any of You!
By S. J. Crafts.
"Dare any of you having a matter against another,
go to law before the unjust
and not before the saints?"
(1Corinthians 6:1)
In the Greek, the word "dare" is emphasised. And this word, rather than pointing us to the courage and fortitude of people such as Daniel and Esther, points us to that other kind of daring – that hurtful defiance – manifest in the heedless and headstrong.
Dare we put our hand into the gears of working machinery? (The utter horror of the thought!) Why would anyone in their right mind show contempt for the consequences that must follow such behaviour? Why would anyone put themselves in a position that invites such great injury? Are they eager to destroy their usefulness, and to cut short their time?
Yet sometimes, whatever might be said, "a wicked man hardens his face". (Proverbs 21:29.) And oh what a tragic scene it is. Without fear or shame or blush, he casts every warning and every plea aside. Bent on having his own way, that man "hardens his face" and goes on regardless.
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Dare any of us having a matter against another, go to the world (and enter into it’s legal machinations) to get satisfaction against someone who has wronged us?
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In ancient times many among God’s people manifested daring. When she was challenged, Israel went "down to Egypt [i.e. the world] for help", and relied on their horses and their chariots (the world’s strong vehicles for fighting) (Isaiah 31:1).
Today it is effectively the same. Spiritual Israel still goes down to the world, calling on their strong vehicles to help the church fight her ‘troublers’. With bold voices, professed Christians venture upon this course, and claim to be witnessing to God’s power. But the worldly weapons they look upon with such hope and envy will, in the end, be a source of confusion and dread to them.
‘Oh why does the fountain of the world
send forth both sweet and bitter judgements upon us?’
Whatever worldly weapon a Christian takes up, will surely turn against him in the end. (Although he may not even know it.)
If, in ancient times, Israel had sat still, then they would have been strong. (Such was God’s assurance to them.) (Isaiah 30:7) But they could not. Quiet rest of spirit seemed far from their reach. And reaching out for the hand of Pharaoh (the prince of this world), Israel hoped that he would uphold them. (Isaiah 30:2-3.)
Are we able to find rest and comfort in Him? Can we sit still?
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Dare "any of you".
Any of us in God’s church, from the least to the greatest, who seeks civil redress in a worldly law court is daring. Is anyone, because of rank or position in the church, above the words of warning? (Words that God has set in place for a protection for His people?) No, no one is above such words. And no power, position, or confederacy (i.e. union with others) will ever turn an evil daring into a virtuous one.
Yet such exemption and powers are claimed by some in high positions, professing to be followers of Christ. Why? Can it be that the thinking of these professors is conformed to the world, and therefore sees itself to be above God? Of course it is quite natural for the worldly mind to devise enmity (hostility) toward God, and to call it right. (James 4:4, Romans 12:2) Yet who in their right mind will defy God? It is absolute madness.
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Now if someone has a grievance against another person, what does Scripture advise?
(Of course we don’t need to look far to find the answer.) Only a few sentences further on, and we find the good and right way raised up for us. Instead of taking a civil action to a law court (or some civil tribunal), the apostle inquires,
"Why do you not rather take wrong? Why do you not rather suffer yourselves to be defrauded [i.e. cheated]?" (1Cor 6:7)
But this, for many professed followers of Christ, is "an hard saying" indeed. And many of us, because it serves our spirit and purpose, quickly claim exemption from this course of action. Yet for the Christian it is far better to "take wrong" than it is to seek revenge.
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Perhaps some gain what they want through the laws of the land, but this is all the reward and all the satisfaction they can receive. (And instead of laying up a rich store in heaven, they themselves rob from it, and go backwards instead of forward.)
The blessings God would have given them had they borne persecution without retaliating, cannot be received. Will they not put faith in Jesus’ words, and return good for evil? (Let the Christian be in no doubt that this way is the narrow way, and the best way.)
Perhaps most of us don’t see any sense in doing this, yet if we step out in faith, trusting that what Jesus asks of us is for the best, then valuable blessings will be ours.
But just as the physical adulterer destroys his own soul (Proverbs 6:32) [and seems to take pleasure in it], so the spiritual adulterer (the professed Christian who goes to the world to have his case judged, (James 4:4)) soon becomes separated from the faithful, and he too destroys himself. (And he also seems to take pleasure in his course.)
It is true that many in the churches do not take their grievances to civil law. However, it seems that it is not so much love for their ‘enemies’, or a sense of obedience to God that restrains them, but rather fear, financial restrictions, or inconvenience. Why do I say this? Because their hearts and minds judge and condemn perceived offenders anyway. Hatred is cherished, evil surmisings are spoken, and still the accuser is not really satisfied. (This state of affairs is "a far country" – far indeed, from the sanctuary of God.)
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Today the Devil is setting traps, even when the full light of God’s Word points out the danger. Our adversary is emboldened in his great power, because just as the minds of the Jews were veiled, so today the minds of most professed Christians are veiled against the light. That very light which would expose the dangers we are facing. (2 Corinthians 3:13-16, Revelation 3:17)
And of course almost all professed Christians have been drinking the wine of Babylon, and it is hard for them to comprehend God’s warnings for this time. (Godly patience is certainly required, but this should not lessen our burden, nor the sense of urgency we have for those who don’t know any better. [We know better, don’t we? With respect to the mixing of our religion and the state I mean.])
Subtle traps are baited to draw us into the idea of merging religion and state. The Devil is working hard to entangle all men (and especially Christians) in secular pursuits, and today his subtle (or so it seems) traps are full of dead men’s dry bones.
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Why is it daring for a man to deliberately go up to a wild Lion when it is feeding? Because in this action the man tempts God, and forfeits the protection He would have him have. Shall we tempt God, expecting Him to help us do that which is foolish (or presumptuous)? God would take us under His wings, but we will not come in the way that Righteousness prescribes.
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Will a man remove his clothes, to journey on a freezing cold day? That man casts away his protection and is inevitably overcome. So also is the man that casts off his confidence in God, and looks to the world with longing eyes. He too is overcome, and is led captive into ever deeper and darker paths.
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*Taking the grievance before the unjust.
Who are the unjust? They are the unjustified, the unbelievers. They do not believe that the ways of Christ are right ways, and they neither know nor have the righteousness of God. Their standards (even their highest standards (Psalm 39:5 kjv)) of justice and righteousness are not those of heaven, and are inevitably at odds with those of God’s house. It is impossible to mix the two systems. (2 Corinthians 6:14-17.)
*Taking the matter before the saints.
Who are the saints? They are the just: the very opposite of the unjust. They are the people of God. What power and authority do the saints have in the world? In their capacity as Christians, they have none. In this world they are strangers. The Christian community is not at liberty to confiscate an offender’s property, imprison him, or kill him. The saints cannot do any of this. (And if they desire such powers, it is to their shame.) In order for professed Christians to do this kind of thing, they must do as the Jews did to Jesus, and find some way to deliver him up "to the power of authority of the governor [i.e. the state]". (Luke 20:20)
How will "the saints" judge any matter brought before them? By the Word of God.
And what does the Word say? Take wrong (1 Corinthains 6:7) Do not avenge yourselves. (Romans 12:19) Do not resist evil. If any man would sue you at the law, and take away your coat, let him have your cloak also. (Of course this does not apply only to coats and cloaks). Bless them that curse you, do good to them that hate you. (Matthew 5:39-44) Take the spoiling of your goods joyfully. (Hebrews 10:34). And so on.
So if a Christian man is cheated, what will the saints say on his behalf? They will say as Scripture says. "Suffer it to be so", and, "How might you show genuine good to the offender?" (Not in such a way as to strengthen or encourage the offender in an evil course, but to reveal those genuine Christian qualities that give grace and substance to our profession.) What will the saints do on behalf of the one who is meanly treated? Will they say ‘Be you warmed and fed’, and leave it at that? No, if he has suffered loss, the people of God will do what they can to ensure he is properly cared for.
This is a "more excellent way" than anything the world might devise. But it is a way that requires Godly daring, Godly strength, and Godly thought. This is how it is to be for the Christian who is unjustly treated. This is how it was with Jesus in the world.
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Many refer to Matthew chapter 18, as their guide to ‘Ecclesiastical discipline’ when disputes arise between professed Christians.
Let us briefly consider it.
If a brother -- a "fellow-servant" – trespasses against us, what shall we do? Perhaps one of the first things we should do is to remember that God forgives us our trespasses, just as we forgive those that trespass against us!
With this consideration in mind, go and talk with the offender (the brother), one to one. Jesus’ words make it clear that it rests upon us (the one who is offended) to take the initiative. As we go, we would do well to bear in mind that we have a responsibility for him -- that we are, in a sense, our brother’s keeper.
Approaching the offender with his best interests at heart, we are safe. (Impossible? Irrational?) Let us pray earnestly for the one who has despitefully used us. Then perhaps we will be able to hold the shield of faith with Godly resolve, and every ‘fiery dart’ will be ‘quenched’ (i.e. rendered harmless).
But if the perceived offender will not accept our words [making sure we are not being buffeted for our own faults], then we are to humbly approach him a second time, this time with one or two other Christians. And then, if he will not "hear them", or accept their words, the matter may be taken to the church. Then the church, in assembly, or by representatives, will voice its concerns to the ‘trespasser’.
[We should take great care that we are not progressively ‘ganging up’ on the individual, intimidating him to give way. (Even the appearance of this horrible evil should be guarded against.) Should compulsion be brought to bear, to gain a forced submission? No. This kind of approach grossly misrepresents the character of God, and such browbeating will, more often than not, only seal a man in determined opposition.]
What if the man will not accept the church’s voice? Then, says Jesus, "Let him be to you as an heathen man and a publican." Does Jesus say, "let him be to the church" as an heathen man and a publican? No, Jesus says, "Let him be to you" -- the one who has been offended-- "let him be to you as a heathen man and a publican". (Read the scripture carefully for yourself, and see if this is not so. Matthew 18:15-17)
"Let him be to you as an heathen man and a publican." Then does Jesus mean that He would have us to be a ‘respecter of persons’? Showing partiality (favour) to those whom we respect, but despising those that go beyond acceptable limits? Certainly not! Even the enemies of Jesus acknowledged that He treated all people the same. He was (and is) no "respecter of persons [i.e. of personages]". Let us build the principles and practices of our life according to the Pattern He has shown us.
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Who is a "heathen"? Heathenism today is often dressed in finery and housed in respectable dwelling-places. The ways of a rich, cultured businessman may be highly esteemed in the estimation of other men. He might be called astute and eloquent. But let the Christian be careful, "for that which is highly esteemed among [worldly] men is abomination in the sight of God." (Luke 16:15, see also Luke 6:26.)
Are the ways of a heathen man any more abominable than the ways of the proud rich man? No, they are not. (See Proverbs 6:16-19)
Jesus is essentially saying to us here -- with regard to the determined offender -- "Let him be to you as a worldly man". Yet this does not mean that the offender should be denied respect, or ignored. (But no longer push or present your claims to justice: the time for such reasoning and admonition has ended.) Treat him as a worldly man; do not expect Christian standards of him.
Who or what was a "Publican"? He was a tax-collector for the Romans: somebody who was working for the enemy. The disciple Matthew was a Publican when he met Jesus, and Matthew was not ignored by Him, or repulsed in any way. Matthew the publican was drawn to Jesus. Why? Read of Jesus’ conduct in Matthew’s book: (here we can find what the true Christian attitude toward "a heathen man and a publican" is…)
And it came to pass, as Jesus sat at meat in the house, [that] behold, many publicans and sinners came and sat down with Him and His disciples.
And when the Pharisees saw it, they said to his disciples, ‘Why does your Master eat with publicans and sinners?’ (See Matthew 9:10-11)
Of course Jesus did it because He saw their great need of help. He laboured among them as a Physician.
Some time later, Jesus said to the proud Pharisees, "The publicans and the harlots go into the kingdom of God before you." (Matthew 21:31-32.) There was more hope for a publican, than there was for a Pharisee! And there was also more hope for the heathen peoples to the "east and west" of Israel, than there was for many of the Jews.
Jesus received publicans, sinners, heathen men and heathen women, but the Pharisees would do no such thing. Whose conduct are we to follow? What are we to do?
(And let’s not think that Pharisees no longer comprise a significant part of the church, or that their religious attitudes belong to a time that is now past. Let us be careful to examine ourselves.)
Do we remember that the Christian is debtor to the publican and sinner? That it is the Godly man that owes his compassions and labour to the ungodly? (The Pharisee does not remember.) God would have us owe no man anything except the same love wherewith we are loved by God, and to give to every man "his due". (Romans 13:7-8) Both friends and enemies are due the courteous love of God. (See 1 Corinthians 13, Matthew 5)
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Finally, what relationship should we as Christians have toward the laws of the land?
Of course we should respect them, and be subject to them, insofar as they do not cause us to transgress the Law of God. If we are wrongfully treated, the laws of the land do offer us ways whereby we might gain restitution or vengeance. But shall we make use of those opportunities? (Who is the law really for?)
Concerning the civil law and those appointed for the administration of that law, Martin Luther (a great Protestant Reformer of the 16th century) wrote,
"…[These] would serve no purpose [to the Christian], since [true] Christians have in their hearts the Holy Spirit, Who both teaches and makes them
to do injustice to no one,
to love everyone, and
to suffer injustice and even death willingly and cheerfully at the hands of anyone.
Where there is nothing but the unadulterated doing of right, and bearing of wrong, there is no need for any [law] suit, litigation, court, judge, penalty, law, or sword.
For this reason it is impossible that the temporal sword and law should find any work to do among [true] Christians, since they do of their own accord much more than all laws and teachings can demand, just as Paul says in 1Timothy 1:9, "The law is not laid down for the just, but for the lawless."
… A good tree needs no instruction or law to bear good fruit; it’s nature causes it to bear according to it’s kind without any law or instruction…"
(Luther, On Governmental Authority, written in 1523)
Some might suppose that Luther wrote concerning the church in heaven, and that it can never be this way for the church in the world. But those that think this do not know the height to which God calls us, neither the power of God.
Such teachings, regarding the marked separation between Christianity and the state, if clearly and consistently presented by the church of God, would make it difficult for the unconverted to enter and remain in the church. (They would be far safer outside. It would be better for the unconverted church member, had he never taken upon himself the name of Christ.)
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Notes:
Followers of Christ will not exhibit characteristics that are cheap and selfish, but in word, spirit, and action they will reveal the tenderness of Christ. . . . A domineering, overbearing spirit is not of God and should not be exercised toward believers or unbelievers, however lowly may be their station. Christians are required to represent Christ in all their dealings with those for whom He has given His precious life. . . . {HP 293.2}
Disobedience not only hardens the heart and conscience of the guilty one, but it tends to corrupt the faith of others. {4T 146.1}
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