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RIGHTEOUS REPROOF AND FORGIVENESS OF WRONG

“Let the righteous smite me; it shall be a kindness: and let him reprove me; it shall be an excellent oil, which shall not break my head.”—Psa. 141:5

IN THE SCRIPTURES the word righteous is used in a two-fold sense. In one sense, absolute righteousness is referred to, as when we read, “There is none righteous, no, not one.” In the text under consideration the intimation is given that our Lord Jesus is the Righteous One who smites. In this sense, of course, the chastisements would come from our Lord; and the one chastised would receive them with appreciation, knowing that the Wisdom, Justice and Love of God are connected with such reproof. But there is a secondary use of the word righteous, applying to mankind. Various persons are spoken of in the Scriptures as being righteous, not because they were perfect, but because they were right-intentioned, right-willed, and manifested in their conduct the Spirit of God, the spirit of righteousness.

In this use of the word righteous, the text seems to imply that all who are the Lord’s people should be able to give reproof and correction in righteousness in a manner that would be helpful to those corrected, and for their good; in a way that would bring a measure of comfort and blessing and refreshment; in a manner that would be like excellent or fragrant oil, whose perfume would linger for hours. With this thought before our minds, there is a valuable lesson here. First of all, we should be of those who receive the corrections as of the Lord; and who are glad to be set right if we are wrong in any manner; secondly, we should be of those who recognize that if reproof be proper to give, it should be of a kind that would not be injurious, but such as would be spiritual, uplifting and refreshing.

In order to accomplish this end a reproof should be sympathetic. We should remember that all of the Lord’s people are fallen according to the flesh, but are New Creatures in Christ; and, if they be New Creatures in Christ, they must have the mind of the Lord and desire to glorify Him. Any of the brethren giving a reproof from this point of view would recognize that the person reproved had not bad intentions, and would explain as gently and kindly as possible what are the real facts. A reproof of this kind should not be given suddenly; and the person reproving should judge of the punishment to be given and of the proper time, etc., as of the Lord. Thus should any one that is righteous do in administering reproof to another. It should be done only after careful consideration and prayer, and after having arrived at the conclusion that this is the best possible way to help the brother or the sister. If all reproof were given under such conditions we may readily suppose that it would be much more helpful than is the usual reproof.

CRUSHING REPROOF IS UNRIGHTEOUS

The expression, it “shall not break my head,” would mean that a reproof should not be disastrous, not be crushing, but it should be an anointing or blessing. To crush the head would be to kill the person. The righteous are not in the world for the purpose of doing injury to others or of harming them, but for doing good in the world. Those who injure others are to that extent unrighteous. Those who use their criticism and reproof, etc., so as to exercise a crushing effect upon the reproved are not righteous. Such should learn how to properly administer criticism. They should learn that the Apostle’s statement, “reprove,” “rebuke,” etc., was not made to all of God’s people, but to Timothy, who was an Elder. And only those should be chosen as Elders who are men of moderation, men of development, men who have learned to control their own lives and their own tongues, so that they would not crush, but that their rebuke would be helpful and intended to draw the person nearer to the Lord, and to be encouraging and helpful generally.

“REBUKE NOT AN ELDER”

When St. Paul instructed Timothy not to rebuke an Elder, but to entreat him as a father, the Apostle did not refer to an Elder of the congregation, but a person older than one’s self. Do not rebuke a person older than yourself. Treat him as a father; likewise the elder women as mothers; and the younger men as brothers, and the younger women as sisters. In other words, an Elder is not appointed in the Church to brow-beat or to trample down the liberties of others. The spirit of kindness, gentleness, etc., is the Holy Spirit. If an Elder rebukes in another spirit than this, he should remember that the person rebuked is not a child and should not be treated as a child—not reprimanded or denounced or told “This is all wrong!” Such an unwise course in administering a rebuke is a fruitful cause of difficulty.

It would not be wise or kind or gentle for a younger person to lose patience with older people whom he feels should know about a matter and to say, “You ought to know all about this. I will give you a lesson.” This kind of spirit has made difficulty in various places. Apparently the Apostle’s remark is to the opposite of this course of conduct, and exhorts to kindness, gentleness, consideration of age and everything that might enter into the matter. It is very evident from different Scriptures that there was a family sympathy in olden times that we do not see exemplified today, as shown in the Apostle’s statement: “Rebuke not an elder, but entreat him as a father; and the younger men as brethren; the elder women as mothers; the younger as sisters.”—I Tim. 5:1,2.

Today it is the custom to be very polite toward strangers and very impolite toward those of one’s own family; and some will be very polite amongst those who are outside and very impolite to those to whom they ought to give kindness and help and sympathy. The same thought seems to be given in connection with the admonition to “love as brethren.” But today, if you want to find true, real friends, you do not often look for them in the same family. In this respect our progress has surely not been

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of the evolutionary kind. Father, mother, brothers and sisters should be treated with consideration, with kindness, with love. And this principle should be applied to the household of faith.

“LOVE WORKETH NO ILL TO HIS NEIGHBOR”

In 2 Tim. 4:2 the Apostle, as a minister of the grace of God, explains that the declaration of the Gospel may include three features: (1) reproof; (2) rebuke; (3) exhortation. But it is safe to caution all of the Lord’s people against too liberal use of the first two features. In order to reprove properly, the heart should be very full of love and sympathy; else the reproofs and rebukes might be sharp and possibly do more harm than good. Even with the heart full of love, it requires a head that is exceedingly well balanced to be able to make use of reproofs and rebukes to good advantage to those who really need them. And herein God’s people are to be “wise as serpents, harmless as doves.” Exhortation is the form of service which quite evidently can best be used by the majority of the Lord’s people. And even this form, as well as the other efforts, should be characterized by patience, long-suffering, brotherly-kindness.

WHEN FORGIVENESS IS PROPER

“Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent, thou shalt forgive him.”—Luke 17:3,4.

God does not forgive our sins until we acknowledge them and ask His forgiveness. Our Lord expressly states the propriety of expecting those who trespass against us to make some acknowledgment of their fault before we express our full forgiveness. If he “turn again to thee, saying, I repent, thou shalt forgive him.”

We are not to accept one portion of the Divine direction and to ignore another portion. We are not to say that our Lord meant it when He said, “Forgive him,” and that He did not mean it when He said, “Rebuke him; and if he repent, forgive him.” With the majority of people, however, it would be quite unnecessary to urge the propriety of repentance—unless they were the transgressors whose duty it is to repent. Most people are sufficiently disinclined to forgive to wait until their forgiveness is asked.

WE SHOULD LIVE ABOVE TRIFLES

On the other side of the question, however, a caution is necessary. The Christian is to have the loving, generous disposition of heart, a copy of the Heavenly Father’s disposition. In trivial affairs he is to have so much sympathy and love that he will take no notice of the little wrongs, just as God for Christ’s sake deals with us, unless it represents knowledge and wilfulness. Such a rule operating amongst Christians—a determination not to recognize as offense anything that is not purposely done or intended as an offense—would be a great blessing to all, and the proper, God-like course. The transgressions to which our Lord refers are not trivial affairs, things of no consequence, are not evil surmisings or imaginings, are not fancied insults, but positive wrongs done us, which are susceptible of proofs and on account of which it is our duty, kindly and lovingly and wisely, to give some proper rebuke—some intimation that we recognize the wrong and that it has grieved us and hurt us. Then comes the Divine rule respecting the one and only proper manner of rebuke given by our Lord (Matt. 18:15-17) and more than once elaborated in this journal and in our other publications. Our Lord intimates that disobedience of His commands evidences a lack in discipleship. Though He gave very few specific commandments, this command which He carefully marked out as the one, only way of adjusting a grievance, is utterly ignored by many advanced Christians.

“EVEN AS CHRIST FORGAVE YOU”

The disposition to forgive should be with us always, and should be manifested by us at all times. Our loving generosity and kindness and desire to think no evil—or as little as possible—should be shown in all the words and acts of life. This course is God-like. God had a kind, benevolent, generous sentiment toward us, even while we were yet sinners. Nor did He wait for the sinners to ask forgiveness, but promptly manifested His desire for harmony and His readiness to forgive. The whole Gospel message is to this effect: “Be ye reconciled to God.” Our hearts should be so full of this disposition toward forgiveness that our faces would not have a hard look, nor our words of reproof a bitter sting. On the contrary, they should manifest the loving forgiveness that we should have in our hearts at all times.

Our Lord particularly called attention to the difference between an outward and formal expression of forgiveness with smooth words, and the true forgiveness which is from the heart. The former, or outward forgiveness is only lip-deep, and means that a rankling of an evil, unforgiving spirit is within, and that it will be only a matter of time until the pent-up force of malice and hatred will break forth in words of slander. God reads the heart, and, whatever the lip-professions may be, He will not consider these unless the heart and the life correspond with them. It is vain, therefore, that anyone should say, “I love my brother,” and at the same time seek, either by word or act, to do him injury. All the evil-speaking, malice, hatred, envy, strife, proceed from evil in the heart; hence the necessity, on the part of all who desire to be of the Lord’s Body, that they “purge out the old leaven of malice” that they may be members indeed of the unleavened loaf—the Body of Christ.

Forgiveness “in your hearts” is the condition which is always to obtain there. We should never harbor any other feeling than that of forgiveness and good-will toward all, no matter how seriously they may have trespassed against us. If this be the case, we shall be longing and anxious to exercise the forgiveness outwardly and to express it to the repentant ones. Hence we shall not seek to compel the most elaborate statement on the part of the penitent; but, like the father of the prodigal, to see the repentant one coming in an attitude of humility will touch our hearts and prompt us to go out part way to meet him, to forgive him, to greet him kindly and to put on the robe of fullest fellowship and brotherhood.

“If ye forgive not men their trespasses, neither will your Father forgive your trespasses.”—Matt. 6:15.

HATE THE SIN, BUT NOT THE SINNER

Our earliest definition of “Injure not” would probably have been that we should not kill or wound our enemies physically; but as we look at the Teacher and heed His words we hear Him say, “Learn of Me,” and we note with the Apostle that though He did no sin, neither was guile found in His mouth, yet, “When He was reviled He reviled not again [in return]; when He suffered, He threatened not; but committed His cause to Him that judgeth righteously.”—I Pet. 2:22,23.

If we are faithful pupils it will not be long until we see that the perfect law of liberty, the law of Christ, is a discerner

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of the very thoughts and intents of the heart; and that while we must hate all sin, we cannot hate any sinner and yet have the love of God perfected in our hearts. We see that this means, not only that we must not retaliate and revile our foes, but that we must not even wish to do so. The evil wish must be conquered and the selfish conditions which gave it birth must be utterly destroyed and replaced with love—the Spirit of Christ.

“COPIES OF GOD’S DEAR SON”

We may learn a lesson from the fact that those two grand characters, John the Baptist and our Lord, each fulfilled his own mission, according to the Divine arrangement; but that they had different missions. John’s mission was pre-eminently that of a reprover and reformer, and we are to understand that as a Prophet he was supernaturally guided in respect to the various features of the course he took. Our Lord’s mission, on the contrary, was a different one; He was gathering to Himself those whom John’s ministry served to arouse to righteousness and to zeal to know and to do the Lord’s will.

We who are called to be the Body of Christ and to follow Him may learn a lesson in this as respects our proper course. We are not sent forth as John was, to dwell in the wilderness, living and dressing uncouthly, and to criticise and denounce everything and everybody. Some of the Lord’s dear people fail to notice that such commissions are special and very rare; and sometimes in following the wrong copy, they undesignedly bring reproach upon the Lord’s cause.

We are to be copies of God’s dear Son, our Lord, and not to be copies of John the Baptist. We are not to stir up strife by trying to mind other people’s business, nor to seek to govern all the affairs of this world, reproving emperors, kings, governors, etc.; but, on the contrary, we are exhorted by the Apostle to remember that what God sees fit to permit, we can see fit to endure. Even though we find many things which we cannot endorse, we may equally find ourselves able to avoid any special denunciation of them—especially of things which have no bearing whatever upon the proper understanding and fulfilling of the Lord’s Word. The Apostle points out the proper position, saying, “As much as lieth in you, live peaceably with all men.” And our Lord emphasized the same thought, saying, “Blessed are the peacemakers, for they shall be called the children of God.”—Rom. 12:18; Matt. 5:9.

AN UNWISE COURSE

Some of the holiest of the Lord’s people err on this subject in their own families, and needlessly arouse prejudice and opposition, and make their homes unhappy, by continually finding fault with things which, though not up to the standard of saintliness and cross-bearing, are, nevertheless, not immoral or wicked, even in tendency. Parents and guardians are surely to guard against all tendencies toward immorality, etc., but to find fault with those they love, merely because they are only nominal Christians and have the spirit of worldliness, is certainly unwise. The general life of peace and joy in the Holy Spirit is the very best reproof of worldliness they can give, and the very best recommendation of the glorious Gospel they profess. This is the epistle that will be read, the light that will reprove darkness.

In other words, we must not expect from, nor try to force upon the unconsecrated the details of our own self-denials. We must wait until they shall see full consecration

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to be their “reasonable service” and present their bodies living sacrifices to God. Pastors and teachers, however, should seek to keep continually before the Lord’s consecrated “flock” the high Scripture standard, realizing that many influences are continually at work to lower the standard of holiness and devotion.

“WHAT MANNER OF PERSONS OUGHT WE TO BE?”

How highly we, who belong to the Gospel Dispensation, should value its privileges and opportunities, seeking to “make our calling and election sure!” (2 Pet. 1:4-11.) If those who were called with an earthly calling, to be a “house of servants,” rendered but a reasonable service when they engaged in the Lord’s work zealously, as did John the Baptist, and were faithful, how much more zeal and energy ought we to put forth—we who have been favored so much more highly? “What manner of persons ought we to be, in all holy conversation and godliness!”—2 Pet. 3:11.

Let us remember that this “high calling,” this “heavenly calling,” to joint-heirship with our Lord in the Kingdom, is a very special and a very limited call, that it will soon end, and that so far as the Divine revelation shows, it will never be repeated. In view of these things, let us lay aside every weight, and run with patience the race set before us in the Gospel, looking unto Jesus the author, until He shall have become the finisher, of our faith.—Heb. 12:1.

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— February 15, 1912 —