God Has Spoken by Jeff Himmel

The Bible makes a bold claim for itself: it claims to be the word of God. Paul wrote, "All Scripture is inspired of God [literally, ‘God-breathed’]" (2 Timothy 3:16). Peter said of the Old Testament, "no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God" (2 Peter 1:21). God’s Spirit also inspired the gospel, the New Testament (1 Peter 1:10-12). Jesus promised His apostles, "But when He, the Spirit of truth, comes, He will guide you into all the truth . . . for He shall take of Mine, and shall disclose it to you" (John 16:13-14).

The Bible claims to be God’s word. If that’s true, then to read the Bible is to hear God speak. And if God has spoken, we’d do well to consider the implications.

If God has spoken, His word can be trusted. Every test has shown that the Bible is by far the most accurately preserved ancient writing. That’s no accident. "The grass withers, and the flower falls off, but the word of the Lord abides forever" (1 Peter 1:24-25). The Scriptures are trustworthy because their Author is trustworthy (1 Corinthians 1:9).

If God has spoken, His word is right. Skeptics have charged that the Bible is full of mistakes. Worse, many "Christian" scholars think so, too. Consider the "Jesus Seminar," a group of scholars who set out to determine which parts of the gospels are historical. So far they’ve concluded that Jesus actually said and did less than 20% of what is recorded about Him; the rest is misreported, exaggerated, or made up. But if the Bible comes from the all-knowing God, then it isn’t wrong — not even a little bit. God can’t lie (Titus 1:2) and He doesn’t get His facts wrong. His word is truth (John 17:17).

If God has spoken, His word is our authoritative standard. God’s word was enough to create the heavens (Psalm 33:6-12); it is enough to direct us! We must follow where it leads us, and stop where it limits us. Modern day thinking tends to reject absolute moral standards. And in fact, moral absolutes can’t come from imperfect men; they can only come from God. His message is the one perfect standard for determining right and wrong, truth and falsehood, good and evil. If we abide in His word, we are true disciples of His (John 8:31). If not, then we don’t have God (2 John 9).

If God has spoken, His word is relevant. Even professed Christians will sometimes dismiss certain scriptures as nothing but products of someone’s cultural environment or personal views. Some pass over the Bible’s teaching against homosexuality (1 Corinthians 6:9) as a personal dislike of Paul’s. Some write off statements about women’s roles in the church (1 Corinthians 14:34-35) and the family (1 Peter 3:1-6) as reflections of first-century social thought. They regard such passages as irrelevant to our modern situation.

I see two huge problems with this. First, if some Bible passages are just ancient men’s opinions, how can we trust any of it? How do we tell which teachings are from men and which are from God? If we dismiss parts of the Bible as irrelevant, we cast serious doubt on the whole thing. Second, the Bible writers claimed to be directed by God’s Spirit. If they were, then their words are God’s words (see 1 Corinthians 14:37). Do you want to tell God that He’s not relevant?

"But," someone insists, "if the church is to survive, we have modify the Bible’s message to fit a changing culture." Since when is God driven by public opinion? What He says is right, whether people accept it or not. I’m all for trying to make God’s word appeal to people, but if we alter it to match our likes and dislikes, we’re saying God is unable to give mankind a message that’s always relevant.

If the eternal, unchanging God is behind the Bible’s message, then it is relevant in any and every age. "For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart" (Hebrews 4:12).

God has spoken. We need to hear what He has to say.

God Has Spoken by Jeff Himmel

The Bible makes a bold claim for itself: it claims to be the word of God. Paul wrote, "All Scripture is inspired of God [literally, ‘God-breathed’]" (2 Timothy 3:16). Peter said of the Old Testament, "no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God" (2 Peter 1:21). God’s Spirit also inspired the gospel, the New Testament (1 Peter 1:10-12). Jesus promised His apostles, "But when He, the Spirit of truth, comes, He will guide you into all the truth . . . for He shall take of Mine, and shall disclose it to you" (John 16:13-14).

The Bible claims to be God’s word. If that’s true, then to read the Bible is to hear God speak. And if God has spoken, we’d do well to consider the implications.

If God has spoken, His word can be trusted. Every test has shown that the Bible is by far the most accurately preserved ancient writing. That’s no accident. "The grass withers, and the flower falls off, but the word of the Lord abides forever" (1 Peter 1:24-25). The Scriptures are trustworthy because their Author is trustworthy (1 Corinthians 1:9).

If God has spoken, His word is right. Skeptics have charged that the Bible is full of mistakes. Worse, many "Christian" scholars think so, too. Consider the "Jesus Seminar," a group of scholars who set out to determine which parts of the gospels are historical. So far they’ve concluded that Jesus actually said and did less than 20% of what is recorded about Him; the rest is misreported, exaggerated, or made up. But if the Bible comes from the all-knowing God, then it isn’t wrong — not even a little bit. God can’t lie (Titus 1:2) and He doesn’t get His facts wrong. His word is truth (John 17:17).

If God has spoken, His word is our authoritative standard. God’s word was enough to create the heavens (Psalm 33:6-12); it is enough to direct us! We must follow where it leads us, and stop where it limits us. Modern day thinking tends to reject absolute moral standards. And in fact, moral absolutes can’t come from imperfect men; they can only come from God. His message is the one perfect standard for determining right and wrong, truth and falsehood, good and evil. If we abide in His word, we are true disciples of His (John 8:31). If not, then we don’t have God (2 John 9).

If God has spoken, His word is relevant. Even professed Christians will sometimes dismiss certain scriptures as nothing but products of someone’s cultural environment or personal views. Some pass over the Bible’s teaching against homosexuality (1 Corinthians 6:9) as a personal dislike of Paul’s. Some write off statements about women’s roles in the church (1 Corinthians 14:34-35) and the family (1 Peter 3:1-6) as reflections of first-century social thought. They regard such passages as irrelevant to our modern situation.

I see two huge problems with this. First, if some Bible passages are just ancient men’s opinions, how can we trust any of it? How do we tell which teachings are from men and which are from God? If we dismiss parts of the Bible as irrelevant, we cast serious doubt on the whole thing. Second, the Bible writers claimed to be directed by God’s Spirit. If they were, then their words are God’s words (see 1 Corinthians 14:37). Do you want to tell God that He’s not relevant?

"But," someone insists, "if the church is to survive, we have modify the Bible’s message to fit a changing culture." Since when is God driven by public opinion? What He says is right, whether people accept it or not. I’m all for trying to make God’s word appeal to people, but if we alter it to match our likes and dislikes, we’re saying God is unable to give mankind a message that’s always relevant.

If the eternal, unchanging God is behind the Bible’s message, then it is relevant in any and every age. "For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart" (Hebrews 4:12).

God has spoken. We need to hear what He has to say.

The Nature of God By Jeff Himmel

If the statistics are right, most people in America believe in God. Chances are that you do. But if you believe the God of the Bible exists, have you thought about what that means?

God is eternal — without beginning and without end. He is “from everlasting to everlasting” (Psalm 90:2), the One “who is, and who was, and who is to come” (Revelation 1:8). As an eternal being, God isn’t bound by time as we are (see 2 Peter 3:8). We humans can measure the passage of time, but we can’t move within it at will or free ourselves from its effects. Yet for God, time presents no constraints.

God is all-seeing, or omnipresent. “The eyes of the Lord are in every place, watching the evil and the good” (Proverbs 15:3). David asked, “Where can I go from Your Spirit? Or where can I flee from Your presence?” (Psalm 139:7). God is everywhere, sees everything. If you find that thought a little disturbing, you should! We may be able to hide some things from one another, but “there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do” (Hebrews 4:13).

God is all-knowing, or omniscient. “There is no wisdom and no understanding And no counsel against the Lord” (Proverbs 21:30). “God is greater than our heart, and knows all things” (1 John 3:20). With every advance in science, technology, medicine, and learning, we become more aware of how much we still don’t know. Yet God is able to know any and all things.

God is all-powerful, or omnipotent. Job proclaimed, “I know that you can do all things; no plan of yours can be thwarted” (Job 42:2). We can’t create matter out of nothing, but God can (Exodus 20:11). We can’t undo death, but God can (Acts 17:31).

God is our Creator; we are made in His image (Genesis 1:26-27). That means He has authority to define how we should live — what’s right and what’s wrong. He has authority to judge our obedience to that standard and to punish us if we don’t follow it (2 Corinthians 5:10). So when we violate His law, it involves real guilt; it is sin (1 John 3:4). And all of us are guilty, “for all have sinned and fall short of the glory of God” (Romans 3:23).

God is a Person, not some unfeeling force. He created us with a purpose: to have fellowship with Him. Sin destroys that relationship. But God’s authority means He can forgive our disobedience. And because God loves us, He has provided a way to do that — in Jesus Christ (John 3:16; Romans 8:1). Since it’s our sin that destroys the relationship, it follows that only God can set the terms of pardon. We can’t save ourselves; we have to submit to His requirements. Only through Christ can people be forgiven and escape the eternal consequences of sin. There’s no pursuit more worthwhile than being a child of God — a Christian.

God has revealed Himself. God is infinitely far above us. “For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts” (Isaiah 55:9). We can’t know God’s mind unless He reveals it to us (1 Corinthians 2:9-13). And if the eternal, all-powerful, all-wise, all-seeing God has spoken, then we need to hear Him. If our creator, lawgiver, and judge says anything about our purpose, acceptable conduct, and how we can have fellowship with Him, then we must listen.

The Bible is God’s revelation to us. Specifically, He speaks to us today in the gospel of Christ — the New Testament (Hebrews 1:1-2). Its message is “the power of God for salvation to everyone who believes” (Romans 1:16). It is complete; God has revealed everything we need to know (2 Peter 1:3). The Scriptures describe mankind’s purpose, God’s standard of right and wrong conduct, and how we can have a relationship with Him. The consequences of ignoring that revelation are grave (Hebrews 2:1-4).

God created us. He has a will for us. And He has revealed it to us in Scripture. It’s the worst kind of foolishness, then, not to devote ourselves to knowing Him and living in harmony with His word. In fact, that’s our whole purpose in life (Ecclesiastes 12:13).

Do you believe in God? If so, what have you done about it?

Why do we believe there is a God? By Bill Blue

"Prove all things; hold fast that which is good.” 1 Thessalonians 5:21

Why do we believe there is a God?

Have you ever been asked why you believe in God? How did you respond? If you do not believe in God, why not?

We live in a universe where "laws of nature" exist. The existence of these laws suggests that an intelligent creator made the universe. The Bible argues this very point.

"The heavens declare the glory of God; And the firmament shows His handiwork." (Psalms 19:1)

"For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, because what may be known of God is manifest in them, for God has shown it to them. For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse…." (Romans 1:18-20)

Someone once said, "Something is, something cannot come from nothing; therefore, something eternally was." This saying is true; something cannot come from nothing. Atheists and evolutionists cannot explain where matter for the "Big Bang," this planet, or even man came, though we can all agree that it had to come from somewhere.

The characteristics of the universe argue for an intelligent creator (Psalms 19:1; Romans 1:18-23). Consider the universe's design, the laws of nature (e.g., gravity and physics), the existence of life, its delicate balance, and the design of the human body and whole ecosystems. Consider also the nature of man, how he has a sense of morality, has always sought to worship a creator, has always created laws, has always appreciated beauty, and has always possessed the ability to reason rationally about what is good or evil. Do not these characteristics and designs suggest a designer? Which is the more reasonable belief, that all of this occurred by accident, or through the intelligent purpose of some greater being?

Did you know that the Bible describes scientific facts about some of these designs that man could not prove on his own until thousands of years after the Bible was written? In Isaiah 40:22, the Bible speaks about the "circle" of the earth even though most people in Western culture believed the world was flat as late as the 15th Century. Other such facts include: Space ("He [God] hangs the earth on nothing," Job 26:7); the cycle of water from rain to rivers to oceans and back to the clouds through evaporation (Ecclesiastes 1:7 and Job 36:27); and the existence of ocean currents (Psalm 8:6-8). Again, Western culture did not discover these facts until the 15th Century.

If this Creator or Designer does exist, then two possibilities also exist: The Creator has either spoken to us or He has left us to our own devices. If He has spoken to us, then we must seek out His message because if He has the power to create us, we must assume that He also has the power to punish us.

Fortunately, we have the Bible. The Bible claims to be the word of God (2 Timothy 3:16-17; 2 Peter 1:20-21) and it describes God as our Creator (Genesis 1:1, 26-27; 2:7; Psalms 33:6-9; John 1:1-3; Hebrews 11:3), who is eternal (1 Timothy 1:17; Revelation 22:13; Exodus 3:13-14; John 8:58). Thus, He was here before the creation of the universe.

The Bible also describes God in many other ways that we will study in the weeks ahead in future articles. If we want to learn more about God and please Him, we must read and obey His word.

Of course, an atheist will always argue that the existence of God cannot be proven by scientific means. Perhaps this is true, but my faith will suffice for me.

As the writer of Hebrews says, "Faith is the substance of things hoped for, the evidence of things not seen" (Hebrews 11:1). I have not seen God with my own eyes; therefore, by definition my belief in Him is faith. However, considering the wonders of the universe, and the perfection of the Bible, let me ask you this:

What takes greater faith, belief in God, or believing that everything that is created happened merely by chance and without the intelligent design of a creator?

Thoughts Relating to Some Homosexual Viewpoints by Randy Baker

1. Is God’s Word still valid? Do we have it today? Is it just a collection of stories written by men who put in their own ideas of what is right? Is it out-dated?

¨ Psalms 119:89 says God’s Word is established in heaven
¨ Isaiah 40:8 says the word of our God shall stand forever.
¨ Matthew 5:18 says God’s word shall in no wise pass away
¨ 1 Peter 1:23-5 the word of God which liveth and abideth for ever.
¨ 2 Timothy 3:16-17 God’s scriptures furnish us all we need for salvation
¨ John 12:48 the word shall judge him in the last day.

¨ 2 Peter 1:2 Grace to you and peace be multiplied in the knowledge of God and of Jesus our Lord; 3seeing that his divine power hath granted unto us all things that pertain unto life and godliness, through the knowledge of him that called us by his own glory and virtue; 4whereby he hath granted unto us his precious and exceeding great promises; that through these ye may become partakers of the divine nature, having escaped from the corruption that is in that world by lust. Two things are seen in this passage. First, God gave us all we need through His word. Second, it is through His word and the promises in it, that we can escape the world and its eventual punishment.

There are many other passages that could be referred to, but these show that God claims He can preserve His word and that we have the truth. Also that this same set of truths will be the standard for our judgment day.

If one has a belief in God, it can start by observing the evidence around us, in His creation, that he exists (Romans 1:20). However, we can only grow spiritually based on His scriptures. If one believes in God but doubts His scriptures, he doubts the God who claimed to be able to keep them and provide them for us so that we could be what He wants us to be. Either He is REALLY God, and we should become slaves to the righteousness defined in His Word, or He is a liar and only worthy of our mockery. It is one or the other. If He is God, but can’t do what He says, then we can have no confidence that He can save us – we should give up on Him. When we choose to believe in God, we also choose to accept His words and they say we have the truth.

There can be no middle position which claims it is possible to believe in God without obeying the words He has given. God actually speaks toward the notion that men could serve Him by doing what they thought, or felt, were the right things: Proverbs 16:25 There is a way which seemeth right unto a man, But the end thereof are the ways of death. There are many warnings similar to this one – God knew we would want to do things our way and He will not accept us if we have not humbled our wills to His.

2. God made me want to do these sinful things. He made me this way.

God defines homosexuality as sinful in Romans 1:26, Galatians 5:19-21,1 Corinthians 6:9.

God made man sinless. In Genesis 1:31, after creating man and woman on the sixth day, He said it was “very good.” He did not create something with untamable evil desire.

Matthew 18:2 And he called to him a little child, and set him in the midst of them, 3and said, Verily I say unto you, Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven. Again, God made us pure. Where we go from there is up to each of us.

God defined homosexuality as sin – and He expects us to deal with this sin as with any other. Romans 6:12 Let not sin therefore reign in your mortal body, that ye should obey the lusts thereof: 13neither present your members unto sin as instruments of unrighteousness; but present yourselves unto God, as alive from the dead, and your members as instruments of righteousness unto God . . .. 16Know ye not, that to whom ye present yourselves as servants unto obedience, his servants ye are whom ye obey; whether of sin unto death, or of obedience unto righteousness?

God expects us to control ourselves and not to be brought under the control of anything or anyone around us. 1 Corinthians 6:12 . . . I will not be brought under the power of any.

God says we are able to handle our challenges against sin. He has made sure that we indeed can. We all have these struggles and the responsible to overcome them. The only thing that varies is the specific sins to which each of us has a greater temptation. That varies for each of us, but God’s promise of a way out does not. 1 Corinthians 10:13 There hath no temptation taken you but such as man can bear: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation make also the way of escape, that ye may be able to endure it.

God’s original intent has always been clear. One can just consider the design of the male and female and know this is the case. He also states it for us. Genesis 2:24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. The desire of a man for another man, or a woman for another woman did not come from Him.

3. How does one repent? Do I have to leave this way of life to be acceptable in God’s sight?

¨ Being sorry and wishing for different circumstances is not God’s definition of repentance. 2 Corinthians 7:9 I now rejoice, not that ye were made sorry, but that ye were made sorry unto repentance; for ye were made sorry after a godly sort, that ye might suffer loss by us in nothing. 10For godly sorrow worketh repentance unto salvation, a repentance which bringeth no regret: but the sorrow of the world worketh death. Sorrow leads to repentance, but is not repentance by itself. The repentance that God wants is being sorrow and then changing our lives to no longer live in that sin.

¨ Romans 6:1 What shall we say then? Shall we continue in sin, that grace may abound? 2God forbid. We who died to sin, how shall we any longer live therein? Here He just states the obvious: if we have decided to follow Him, we can no longer live in those things that He says are wrong. Leaving that life where we followed after sin is the evidence of repentance that others will be able to see.

Matthew 18:2 And he called to him a little child, and set him in the midst of them, 3and said, Verily I say unto you, Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven. It was not good enough to be sorry for the past, or wish to be doing better, Jesus said except ye turn again, and become…. Clearly, change is expected. Others can clearly and easily see if we have repented of a continuing sin that we are living in.

Yes, others will know if the sin of homosexuality has been repented of.

---

More on homosexuality at:
Bibleweb.com Executable Outlines.com Just Christians.com Padfield.com

Litigation between brethren by Bill Blue

1 Dare any of you, having a matter against another, go to law before the unrighteous, and not before the saints? 2 Do you not know that the saints will judge the world? And if the world will be judged by you, are you unworthy to judge the smallest matters? 3 Do you not know that we shall judge angels? How much more, things that pertain to this life? 4 If then you have judgments concerning things pertaining to this life, do you appoint those who are least esteemed by the church to judge? 5 I say this to your shame. Is it so, that there is not a wise man among you, not even one, who will be able to judge between his brethren? 6 But brother goes to law against brother, and that before unbelievers! 7 Now therefore, it is already an utter failure for you that you go to law against one another. Why do you not rather accept wrong? Why do you not rather let yourselves be cheated? 8 No, you yourselves do wrong and cheat, and you do these things to your brethren!

9 Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, 10 nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God.

1 Corinthians 6:1-10 (NKJV)

Being both a trial lawyer and a Christian, Paul's message to the church in Corinth about litigation between brethren has always been of special interest to me. Being a Christian, I have always understood that Paul wrote by divine inspiration (1 Thess. 3:16-17). Thus, it is not simply Paul who has condemned litigation between brethren, but the Holy Spirit (2 Pet. 1:20-21).

The admonition in 1 Corinthians 6:1-10 is universally applicable (1 Cor. 1:1-2). Thus, it applies not only to the First Century members of the church in Corinth, but to you and me as well.

Paul begins by warning, "Dare any of you, having a matter against another, go to law before the unrighteous, and not before the saints?" Paul's use of the word "dare," appears to suggest that by "going to law" against brethren, one tempts God.

Paul does not say, however, that Christians are not subject to the judicial systems of governing authorities (cf. Rom. 13:1-7), nor does he prohibit the use of the system altogether. Rather, Paul is criticizing the use of these systems by brethren to resolve disputes between brethren. Paul himself exercised the rights to trial he enjoyed as a Roman citizen (Acts 18:12ff.; 25:16). Thus, the problem is not resort to the system for any reason, but resort to the system when God has prescribed an alternative procedure for resolving disputes (Matt. 18:15-20).

Stated differently, the problem is not the courts, but the Christians. As one writer has noted:

Lawsuits are the world's way of settling disputes legally. The issue here is not
the civil right of brethren to sue one another at law, but the teaching of
Christ regarding the settling of disputes between brethren. All that is legal
before civil authority is not lawful for the people of God.1

Paul seems to echo the notion that the problem was not the courts themselves, but the Christians at Corinth when he writes that the courts were being used by brethren to wrong and cheat each other (vs. 8).

The Scriptures implicitly acknowledge the right, indeed the obligation, to submit to the judicial system to accomplish a divorce when a divorce is permitted by the Scriptures (compare Matt. 19:1-9 with Rom. 13:1-7 and 1 Pet. 1:13-14). This must be so where the Scriptures require submission to the lawful authorities, and the authorities regulate marriage and divorce. This does not authorize Christians to divorce for any reason permitted by governing authorities. Instead, this simply means that where Scriptural authority for a divorce is present, Christians must accomplish the divorce through the procedures promulgated by governing authorities.

Similarly, Christians subject to criminal prosecution, however innocent, must submit to the criminal justice system governing their prosecution (Rom. 13:1-7, 1 Pet. 1:13-14).

Note that litigation between believer and non-believer is not prohibited. Nonetheless, the right of a Christian to avail himself of the judicial process against non-Christians is still governed by all other Scriptures governing Christian conduct. Freedom to sue is not a license to behave in an unchristian-like manner.

There are even situations where resort to civil court between brethren may not only be permissible, but appropriate. For instance, as brother Kimbrough writes about situations where liability insurance is applicable:

[Imagine] A brother is injured by the negligence of another and the
one who causes the injury acknowledges his fault. He is willing to grant his
brother full compensation, but must go to law to obtain it.2

Of course, in most such instances, the offending brother need only admit fault, and inform his insurance carrier. Occasionally, a lawsuit will be required when the insurance company refuses to pay what the injured party believes is necessary to compensate him for his losses. In such cases, the lawsuit may not violate Scripture where there is no animosity or gamesmanship between the brethren.

Despite the exceptions, impermissible litigation between Christians is not to be taken likely. Paul describes this conduct as shameful (vs. 5) and an utter failure (vs. 7).

Instead of litigation, Paul suggests two alternatives: (1) submit the dispute to other brethren (vss. 2-5), or (2) accept wrong (vs. 7).

Simply put, brethren should not sue each other, but should seek the counsel of an impartial third brother to help resolve the dispute.

Christians who sue one another have a bigger problem with Christ than they do with each other. For Paul does not give the Corinthians a new commandment, but rather simply echoes Christ who said for Christians to seek a third Christian to help resolve disputes (Matt. 18:15-20).

Nor did Paul say anything new when he suggested that it is better for Christians to accept loss instead of suing one another because Christ Himself said:

"But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also. If anyone wants to sue you and take away your tunic, let him have your cloak also."

Matthew 5:39-40.

Christians who ignore the words of Christ and Paul forget what it means to be a Christian (see John 15:1-11; 1 John 2:3-11). As Kimbrough said, "Lawsuits are the world's way of settling disputes legally," but not the way of Christians or the church. A brother who sues another brother shames himself (1 Cor. 6:5), is an "utter failure," (i.e., defeated already), and shames the church by taking the dispute to unbelievers (see 1 Cor. 6:6). For what must the world think of us when it sees us behave so poorly, when we claim to love one another?

Sometimes litigiousness can be a collective problem, especially in the realm of church splits. Such a problem arose in 1902 when the church in Newbern, Tennessee split over the introduction of an organ into the worship service. Once brethren decided to split, the next issue became who was entitled to the congregation's building, the "pro-organ" brethren, or the "anti-organ" brethren"? Answering this question, David Lipscomb counseled the anti-organ brethren against going to law over the building when he wrote:

The strife and contention of a lawsuit will result in a spiritual decension and loss that cannot be compensated for by any pecuniary of property gains. It would be better and more in harmony with the spirit of the religion of Christ to quietly and earnestly protest against the wrong, but bear it for Christ's sake and seek another place of worship and diligently and meekly strive
to build up a faithful church in Newbern.3

Brother Lipscomb appears to have given wise counsel. When we are wronged, we should stop and reflect before acting, and then seek to act in a manner befitting our calling. Remembering, all the while, that Christ, our example, "who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously." (1 Peter 2:23). Therefore, let us remember Christ in "whatever [we] do in word or deed," including dispute resolution and litigation, and "do all in the name of the Lord Jesus, giving thanks to God the Father through Him." (Col. 3:17)

Endnotes
1 Earl Kimbrough, "Lawsuits Among Brethren," Christ and Culture at Corinth: Lessons From First Corinthians 118 (Florida College, February 5-8, 1996).
2 Ibid. at 119.
3 Ibid. at 124.

Litigation between brethren by Bill Blue

1 Dare any of you, having a matter against another, go to law before the unrighteous, and not before the saints? 2 Do you not know that the saints will judge the world? And if the world will be judged by you, are you unworthy to judge the smallest matters? 3 Do you not know that we shall judge angels? How much more, things that pertain to this life? 4 If then you have judgments concerning things pertaining to this life, do you appoint those who are least esteemed by the church to judge? 5 I say this to your shame. Is it so, that there is not a wise man among you, not even one, who will be able to judge between his brethren? 6 But brother goes to law against brother, and that before unbelievers! 7 Now therefore, it is already an utter failure for you that you go to law against one another. Why do you not rather accept wrong? Why do you not rather let yourselves be cheated? 8 No, you yourselves do wrong and cheat, and you do these things to your brethren!

9 Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, 10 nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God.

1 Corinthians 6:1-10 (NKJV)

Being both a trial lawyer and a Christian, Paul's message to the church in Corinth about litigation between brethren has always been of special interest to me. Being a Christian, I have always understood that Paul wrote by divine inspiration (1 Thess. 3:16-17). Thus, it is not simply Paul who has condemned litigation between brethren, but the Holy Spirit (2 Pet. 1:20-21).

The admonition in 1 Corinthians 6:1-10 is universally applicable (1 Cor. 1:1-2). Thus, it applies not only to the First Century members of the church in Corinth, but to you and me as well.

Paul begins by warning, "Dare any of you, having a matter against another, go to law before the unrighteous, and not before the saints?" Paul's use of the word "dare," appears to suggest that by "going to law" against brethren, one tempts God.

Paul does not say, however, that Christians are not subject to the judicial systems of governing authorities (cf. Rom. 13:1-7), nor does he prohibit the use of the system altogether. Rather, Paul is criticizing the use of these systems by brethren to resolve disputes between brethren. Paul himself exercised the rights to trial he enjoyed as a Roman citizen (Acts 18:12ff.; 25:16). Thus, the problem is not resort to the system for any reason, but resort to the system when God has prescribed an alternative procedure for resolving disputes (Matt. 18:15-20).

Stated differently, the problem is not the courts, but the Christians. As one writer has noted:

Lawsuits are the world's way of settling disputes legally. The issue here is not the civil right of brethren to sue one another at law, but the teaching of Christ regarding the settling of disputes between brethren. All that is legal before civil authority is not lawful for the people of God.1

Paul seems to echo the notion that the problem was not the courts themselves, but the Christians at Corinth when he writes that the courts were being used by brethren to wrong and cheat each other (vs. 8).

The Scriptures implicitly acknowledge the right, indeed the obligation, to submit to the judicial system to accomplish a divorce when a divorce is permitted by the Scriptures (compare Matt. 19:1-9 with Rom. 13:1-7 and 1 Pet. 1:13-14). This must be so where the Scriptures require submission to the lawful authorities, and the authorities regulate marriage and divorce. This does not authorize Christians to divorce for any reason permitted by governing authorities. Instead, this simply means that where Scriptural authority for a divorce is present, Christians must accomplish the divorce through the procedures promulgated by governing authorities.

Similarly, Christians subject to criminal prosecution, however innocent, must submit to the criminal justice system governing their prosecution (Rom. 13:1-7, 1 Pet. 1:13-14).

Note that litigation between believer and non-believer is not prohibited. Nonetheless, the right of a Christian to avail himself of the judicial process against non-Christians is still governed by all other Scriptures governing Christian conduct. Freedom to sue is not a license to behave in an unchristian-like manner.

There are even situations where resort to civil court between brethren may not only be permissible, but appropriate. For instance, as brother Kimbrough writes about situations where liability insurance is applicable:

[Imagine] A brother is injured by the negligence of another and the one who causes the injury acknowledges his fault. He is willing to grant his brother full compensation, but must go to law to obtain it.2

Of course, in most such instances, the offending brother need only admit fault, and inform his insurance carrier. Occasionally, a lawsuit will be required when the insurance company refuses to pay what the injured party believes is necessary to compensate him for his losses. In such cases, the lawsuit may not violate Scripture where there is no animosity or gamesmanship between the brethren.

Despite the exceptions, impermissible litigation between Christians is not to be taken likely. Paul describes this conduct as shameful (vs. 5) and an utter failure (vs. 7).

Instead of litigation, Paul suggests two alternatives: (1) submit the dispute to other brethren (vss. 2-5), or (2) accept wrong (vs. 7).

Simply put, brethren should not sue each other, but should seek the counsel of an impartial third brother to help resolve the dispute.

Christians who sue one another have a bigger problem with Christ than they do with each other. For Paul does not give the Corinthians a new commandment, but rather simply echoes Christ who said for Christians to seek a third Christian to help resolve disputes (Matt. 18:15-20).

Nor did Paul say anything new when he suggested that it is better for Christians to accept loss instead of suing one another because Christ Himself said:

"But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also. If anyone wants to sue you and take away your tunic, let him have your cloak also."

Matthew 5:39-40.

Christians who ignore the words of Christ and Paul forget what it means to be a Christian (see John 15:1-11; 1 John 2:3-11). As Kimbrough said, "Lawsuits are the world's way of settling disputes legally," but not the way of Christians or the church. A brother who sues another brother shames himself (1 Cor. 6:5), is an "utter failure," (i.e., defeated already), and shames the church by taking the dispute to unbelievers (see 1 Cor. 6:6). For what must the world think of us when it sees us behave so poorly, when we claim to love one another?

Sometimes litigiousness can be a collective problem, especially in the realm of church splits. Such a problem arose in 1902 when the church in Newbern, Tennessee split over the introduction of an organ into the worship service. Once brethren decided to split, the next issue became who was entitled to the congregation's building, the "pro-organ" brethren, or the "anti-organ" brethren"? Answering this question, David Lipscomb counseled the anti-organ brethren against going to law over the building when he wrote:

The strife and contention of a lawsuit will result in a spiritual declension and loss that cannot be compensated for by any pecuniary of property gains. It would be better and more in harmony with the spirit of the religion of Christ to quietly and earnestly protest against the wrong, but bear it for Christ's sake and seek another place of worship and diligently and meekly strive to build up a faithful church in Newbern.3

Brother Lipscomb appears to have given wise counsel. When we are wronged, we should stop and reflect before acting, and then seek to act in a manner befitting our calling. Remembering, all the while, that Christ, our example, "who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously." (1 Peter 2:23). Therefore, let us remember Christ in "whatever [we] do in word or deed," including dispute resolution and litigation, and "do all in the name of the Lord Jesus, giving thanks to God the Father through Him." (Col. 3:17)


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Endnotes

1 Earl Kimbrough, "Lawsuits Among Brethren," Christ and Culture at Corinth: Lessons From First Corinthians 118 (Florida College, February 5-8, 1996).

2 Ibid. at 119.

3 Ibid. at 124.

1 Corinthians 6:1-10 Litigation Christian Christianity Church of Christ Church of Christ