Jesus Would Judge Righteously

Jesus Would Judge Righteously
The Woman Caught In Adultery, Part I
By Bill Blue

In John 8, the scribes and the Pharisees (v. 3), seeking to test Jesus (v. 6), brought to Him a woman caught in the act of adultery (vv. 3-4), and asked the following question: “Moses, in the law, commanded us that such should be stoned. But what do You say?” (v. 5). Jesus responded by saying, “He who is without sin among you, let him throw a stone at her first” (v. 7). “Then those who heard it, being convicted by their conscience, went out one by one. . . . When Jesus had raised Himself up and saw no one but the woman, He said to her, ‘Woman, where are those accusers of yours? Has no one condemned you?’ She said, ‘No one, Lord.’ And Jesus said to her, ‘Neither do I condemn you; go and sin no more’” (vv. 9-11).

What are the lessons we can learn from this story? What does it say about sexual immorality; is adultery no longer a sin? Are we to conclude that it is wrong for Christians to judge behavior and condemn sin? Are there no longer any consequences to sin in the New Testament era? What would Jesus say?

JESUS WOULD NOT EXCUSE ADULTERY. Although Jesus said that He did not condemn the woman, she was unquestionably an adulteress (John 8:3-4). In other Scriptures, Jesus says that adultery is on par with things that are evil (Matt. 12:39) and wicked (Matt. 16:4), and, like murder, adultery defiles a man (Matt. 15:18-19). Jesus says that adultery is a sin that can cast you into hell (Matt. 5:27-30). Whatever the lessons of John 8 are, one cannot conclude that Jesus does not consider adultery a sin. Jesus, rather, unlike the scribes and the Pharisees, was not willing to condemn the woman to death by stoning.

JESUS DOES NOT CONDEMN JUDGING, BUT UNRIGHTEOUS JUDGMENT. The woman in John 8 was an adulteress (John 8:3-4), but her accusers were not motivated by righteous judgment or disdain for sin, but a desire to test Jesus, “that they might have something of which to accuse Him” (John 8:6). The scribes and Pharisees sought to trap Jesus by His answer to their question. Jesus did not immediately answer the question, but gave the appearance of ignoring it (John 8:6). Not wanting Jesus to escape, the scribes and Pharisees repeated their question until Jesus said, “He who is without sin among you, let him throw a stone at her first.” No one threw a stone and all of the woman’s accusers left her and Jesus alone (John 8:9-11). In their zeal to trap Jesus, the scribes and Pharisees had allowed their own improper motives to blind their judgment. With one statement (“He who is without sin among you…”), Jesus caused the woman’s accusers to be “convicted by their conscience” (John 8:7, 9).

Jesus’ statement to the accusers did not condemn judging, but caused the accusers to consider their own motives. The men came to realize that they were actually willing to kill a woman if necessary to discredit Jesus. Jesus did not fault the scribes and Pharisees for accusing the woman of adultery because the accusation was true. Rather, Jesus pointed out that the reason why they brought the adulteress to Jesus in the first place was hypocritical.

Jesus’ statement to the woman’s accusers is similar to His other teachings on judging:

And why do you look at the speck in your brother's eye, but do not perceive the
plank in your own eye? 42 Or how can you say to your brother, 'Brother, let me
remove the speck that is in your eye,' when you yourself do not see the plank
that is in your own eye? Hypocrite! First remove the plank from your own eye,
and then you will see clearly to remove the speck that is in your brother's eye.
43 "For a good tree does not bear bad fruit, nor does a bad tree bear good
fruit. 44 For every tree is known by its own fruit. For men do not gather figs
from thorns, nor do they gather grapes from a bramble bush.

(Luke 6:41-44; see also Matt. 7:1-5). Jesus does not condemn judging, but emphasizes the need for righteous, genuine, and sincere judgment (John 7:24; Rom. 2:1-3). One cannot know the difference between good and bad fruit without judging (Luke 6:43).

Matthew 7:1-2 is often misquoted by people who believe judging is unscriptural. “Judge not, that you be not judged. 2 For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you.” Verse 2, however, emphasizes the importance of sincere, non-hypocritical judgment. Verse 6 goes on to show that judgment is required: “Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces” (Matt. 7:6). One cannot know who is a “dog” or “swine” without judging.

Righteous judgment is a necessary activity for a spiritually healthy Christian. The Christian first looks inward and judges himself (1 Cor. 11:28-29; 2 Cor. 13:5; Gal. 6:4), and removes “the plank from his own eye” (Luke 6:42). Then the Christian uses his judgment to avoid temptation and immoral and evil company (1 Cor. 5:9; 1 Cor. 15:33).

In next week’s article, we will examine Jesus’ statement to the, “Neither do I condemn you; go and sin no more” (John 8:12).

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Jesus Would Put God & Others First Through Selfless Love

Jesus Would Put God & Others First Through Selfless Love
By Bill Blue

What would Jesus say is the “greatest” commandment? Consider what He said:

“You shall love the Lord your God with all your heart, with all your soul, and with all your mind. This is the first and great commandment. And the second is like it: 'You shall love your neighbor as yourself. On these two commandments hang all the Law and the Prophets.” (Matt. 22:36-40).

Jesus and Paul say that these commands fulfill the whole law (Mark 12:28-31; Luke 10:27; Rom. 13:8-10; Gal. 5:14). Let’s consider why.

Love “does not seek its own” (1 Cor. 13:5). Love is not self-centered, but always puts God and others first (Matt. 22:37, 39). Jesus and the Apostles criticized those who loved the attention of others (Matt. 6:5, 23:5-7; Mark 12:38-39; Luke 11:43, 20:46-47; see also 3 John 1:9), loved material wealth (Matt. 6:24, 19:16-24; Luke 16:13; 1 Tim. 6:10; 2 Tim. 3:2-5), or otherwise put something or someone else ahead of Him (Matt. 10:37).

Christians are expected to put God first (Matt. 6:33). Jesus says our own lives must take a backseat to the love of God for us to inherit eternal life (John 12:25-26). Even the Ten Commandments direct our attention away from ourselves. The first four commandments deal with our relationship with God, and the last six prohibit us from mistreating others (Exodus 20:1-17).

LOVE YOUR NEIGHBOR (Matt. 22:40). Jesus taught the Apostles that, “all will know that you are My disciples, if you have love for one another” (John 13:34-35).

Paul instructed the Romans to become “living sacrifices,” in part by being “kindly affectionate to one another with brotherly love, in honor giving preference to one another” (Rom. 12:1, 10).

Jesus says that whomever we would want to have mercy on us, literally everyone, is our neighbor (Luke 10:29-37; Matt. 7:12). We should even love our enemies and those whom the world discriminates against (Matt. 5:43-46; Luke 6:27-35).

LOVE THE LORD YOUR GOD. Jesus said that those who love Him, and abide in His love, keep His commandments and those who do not keep His commandments do not love Christ (John 14:15, 21, 23-24; John 15:9-10, 14; 1 John 5:1-3; 2 John 1:5-6). The love of God is perfected in Christians when they keep God’s word (1 John 2:5, 4:12). Love is not sin (1 Cor. 13:4-7; Rom. 12:9), but rather covers a multitude of sins (1 Pet. 4:8). We cannot choose the commands we want to follow and ignore the rest (James 2:8-11). Anyone “who says, ‘I know Him,’ and does not keep His commandments, is a liar” (1 John 2:4).

Thus, we cannot love God and hate our brother at the same time (1 John 2:4-11; 1 John 3:14-16; 1 John 4:20-21; Rom. 13:8-10) because He commands us to love one another (1 John 3:10-11, 23; 1 John 4:7-12; John 15:12, 17; 1 Thess. 4:9; 1 Thess. 5:12-13; 1 Pet. 1:22; 1 Pet. 2:17; 1 Pet. 3:8). If we love Jesus, we will care for the spiritual needs of our brethren (John 21:15-17) and bear with and forgive one another (Eph. 4:2; Col. 3:12-13).

Jesus says that love should compel us to be benevolent and do good to everyone (Luke 6:30-35). James says similarly that selfless benevolence is faith in action (James 2:14-20), and “pure and undefiled religion” (James 1:27). Thus, we cannot obtain love of God by keeping only the letter of the law. We must also fulfill its intent (1 John 3:17-18; Luke 11:42) and spirit (1 Cor. 13:1-3) through our actions (James 2:14-17).

Although we should love our enemies (Matt. 5:43-46) and do good to everyone (Gal. 6:10; Heb. 13:1-3), we are not to conform to the world around us, nor love the sins of this world because this makes us an enemy of God (1 John 2:15; James 4:4; Rom. 12:1-2). The distractions of the world can cause our love to grow cold (Matt. 24:12) and prevent believers from following Christ (John 12:42-43).

GOD LOVES YOU (2 Thess. 2:16; 1 John 3:1). He loves the whole world (John 3:16; 1 John 4:9-10) and is, “not willing that any should perish but that all should come to repentance” (2 Peter 3:9) and enjoy eternal life (John 3:16). The love of Christ (again keeping His commandments) makes us God’s children (John 8:42), and belief in Christ causes God to love us (John 16:27). “God works for the good of all who love Him,” and nothing can separate obedient believers from the love of God (Rom. 8:28, 31-29).

WE SHOULD FOLLOW JESUS’ EXAMPLE IN LOVE. John says that those who claim to abide in Christ should walk as He walked (1 John 2:6). In other words, we should follow His example (Eph. 5:2).

Even when His death was imminent, Jesus was preoccupied with the welfare of others. While hanging on the cross, He forgave those crucifying Him (Luke 23:34), He pardoned a thief dying next to Him (Luke 23:43), and He asked John to take care of His mother (John 19:26-27).

God loved Jesus because Jesus died willing for all humankind (John 10:17). Christ demonstrated His own love for God by obeying God’s will to sacrifice Himself (John 14:31; Eph. 5:2). “Greater love has no one than this, than to lay down one’s life for his friends” (John 15:13). “Very rarely will anyone die for a righteous man, though for a good man someone might possibly dare to die. But God demonstrates His own love for us in this: While we were still sinners, Christ died for us” (Rom. 5:7-8 NIV; see also Eph. 2:4-5). Paul reminds us that because Christ died for us, His love compels us to live for Him (2 Cor. 5:14-15; Gal. 2:20).

LOVE IS THE PERFECT GIFT. Paul says love is the greatest gift (1 Cor. 12:31, 13:13). True selfless love towards God causes us to obey God’s word. Selfless love towards others demonstrates our love towards God. Thus, love fulfills God’s law (Rom. 13:8-10; Gal. 5:14). Keeping God’s commandments causes God to love and reward us (James 1:12, 2:5). “Eye has not seen, nor ear heard, Nor have entered into the heart of man The things which God has prepared for those who love Him” (1 Cor. 2:9).

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Jesus Would Not Divorce A Spouse For Any Reason Other Than Fornication

Jesus Would Not Divorce A Spouse For Any Reason Other Than Fornication

BY RANDY BAKER

Jesus, through the word of God, states that He has high expectations for us. “If any man would come after me, let him deny himself, and take up his cross, and follow me” (Matthew 16:24). We are blessed to have Jesus’ words for guidance so we can rightly handle difficult challenges.

When we’re facing a temptation to divorce a spouse, we may ask “what would Jesus do?” When listening to Jesus’ words, what pattern can we observe that would provide us guidance on how to handle this emotion-charged question?

Jesus spoke of divorce and remarriage during His sermon on the mount. “It was said also, ‘Whosoever shall put away his wife, let him give her a writing of divorcement,’ but I say unto you, that every one that putteth away his wife, saving for the cause of fornication, maketh her an adulteress: and whosoever shall marry her when she is put away committeth adultery” (Matthew 5:31-32). According to Vine’s Dictionary, the word fornication means “illicit sexual intercourse,” any sexual relations with one who is not a proper marriage partner. What are we to learn from this passage? Jesus has a very limited view on what is acceptable divorce. Any reason for divorce, other than fornication, is wrong in Jesus’ sight. On judgment day, we certainly don’t want to be guilty of living in continual adultery with a partner that was not rightfully ours.

In Matthew 19, the Pharisees questioned Jesus about divorce. “And there came unto him Pharisees, trying him, and saying, ‘Is it lawful for a man to put away his wife for every cause?’ 4And he answered and said, ‘Have ye not read, that he who made them from the beginning made them male and female, 5and said, For this cause shall a man leave his father and mother, and shall cleave to his wife; and the two shall become one flesh? 6So that they are no more two, but one flesh. What therefore God hath joined together, let not man put asunder.’ 7They say unto him, ‘Why then did Moses command to give a bill of divorcement, and to put her away?’ 8He saith unto them, ‘Moses for your hardness of heart suffered you to put away your wives: but from the beginning it hath not been so. 9And I say unto you, Whosoever shall put away his wife, except for fornication, and shall marry another, committeth adultery: and he that marrieth her when she is put away committeth adultery.’ 10The disciples say unto him, ‘If the case of the man is so with his wife, it is not expedient to marry.’ 11But he said unto them, ‘Not all men can receive this saying, but they to whom it is given. 12For there are eunuchs, that were so born from their mother’s womb: and there are eunuchs, that were made eunuchs by men: and there are eunuchs, that made themselves eunuchs for the kingdom of heaven’s sake. He that is able to receive it, let him receive it’” (Matt. 19:3-12).

Notice the surprise in the disciples’ response in verse 10. They knew this was a demanding teaching! Jesus goes on to say that many will not be willing to receive that truth, but it didn’t change His command. In verse 12, Jesus states that there will be some, who when they’ve understood this teaching, will realize they need to make themselves eunuchs to be acceptable to Him in the kingdom. Vine’s Dictionary states the word eunuch here means “voluntarily abstaining from wedlock.” One example application of verse 12 is a person who is married to a second mate and one (or both) of them was previously divorced for reasons other than the adultery/fornication that Jesus spoke of. The only way to heed Jesus’ strict teaching is to demonstrate repentance of the continuing sin of adultery that occurs when living with the wrong partner that is not theirs in God’s sight. They would need to discontinue this sin (and marriage) and make themselves eunuchs for the Lord’s sake, for obedience sake.

Jesus spoke of John the Baptist when He said “This is he, of whom it is written, ‘Behold, I send my messenger before thy face, Who shall prepare thy way before thee’” (Matthew 11:10). John’s position on divorce and remarriage was the same as Jesus’, and eventually John was beheaded for it. “For Herod himself had sent forth and laid hold upon John, and bound him in prison for the sake of Herodias, his brother Philip’s wife; for he had married her. 18For John said unto Herod, ‘It is not lawful for thee to have thy brother’s wife’” (Mark 6:17). Herod had married a divorcee, but he and his new wife were unwilling to respond to the truth about the matter.

What does Jesus instruct about divorce? “He shows that the pattern from the beginning was to “leave father and mother” and “cleave” to our mate. He provides for only one allowance for divorce, and that is for the sake of fornication. He also shows that the price of repentance in this area is very high. “I hate putting away, saith Jehovah” (Malachi 2:16).

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Jesus Would Weep With Those Who Weep

JESUS WOULD WEEP WITH THOSE WHO WEEP
BY JEFF HIMMEL

“Jesus wept” (John 11:35).

It’s the shortest verse in Bible, but those two words say a lot. In their context, they answer a very important question: How does God feel about my personal grief? Is He cold and disinterested toward my pain, or is He genuinely concerned? We don’t have to wonder.

Jesus’ dear friend Lazarus, in the town of Bethany, died of an illness. When Jesus arrived at Bethany four days later, Lazarus’ body was in the tomb and his family was still in mourning. And even though He knew that He would raise Lazarus from the dead, Jesus mourned with them. The death of His beloved friend moved the Lord to tears; the villagers said, “See how He loved him!” (John 11:36). He also wept out of sympathy for the pain of Mary and Martha, who had now lost their brother. Jesus felt the heartache of death as deeply as anyone else.

The writer of Hebrews says that in Jesus, “we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin” (Hebrews 4:15). The Son of God has walked in our shoes. Because he fully partook of the human condition, with all its emotions and weaknesses, He has a unique ability to relate to us. Our Savior is not some distant, unfeeling entity; He cares for us (1 Peter 5:7).

The gospels speak of how Jesus was “moved with compassion” toward human need (cf. Matthew 9:36). “Moved” suggests not just feeling something, but doing something. His compassion caused Him to heal the sick (Matthew 14:14), feed the hungry (Mark 8:1-10), raise the dead (Luke 7:11-15), and teach those who were searching for spiritual guidance (Mark 6:34). When Divine sympathy saw human need, it took action.

“Rejoice with those who rejoice, and weep with those who weep” (Romans 12:15). “So, as those who have been chosen of God, holy and beloved, put on a heart of compassion…” (Colossians 3:12). Being like Jesus means sharing His sympathy for those who are suffering. While these particular passages emphasize sympathy between fellow Christians, God also teaches us to have compassion toward all (Gal. 6:10), including those who might not do the same for us (consider the parable of the “good Samaritan” in Luke 10).

If we would be like Jesus, our compassion and sympathy must take us beyond mere feelings and words; they must move us to meet the needs we see. James wrote, “If a brother or sister is without clothing and in need of daily food, and one of you says to them, ‘Go in peace, be warmed and filled,’ and yet you do not give them what is necessary for their body, what use is that?” (James 2:15-16). Some have suggested that “Go in peace” here actually expresses a blessing or prayer to God, somewhat like saying, “I will pray for you” or “God bless you.” It’s great to express our concern and offer our prayers for those are suffering, but warm sentiments and prayers are not enough. Compassion for others means trying to meet their needs. That’s what Jesus would have done. John wrote, “But whoever has the world’s good, and beholds his brother in need and closes his heart against him, how does the love of God abide in him? Little children, let us not love with word or with tongue, but in deed and truth” (1 John 3:17-18).

“Bear one another’s burdens, and so fulfill the law of Christ” (Galatians 6:2). Right now you probably know someone who is suffering. Someone who has lost a loved one to death. Someone who is battling a long-term illness. Someone whose family is in crisis. Someone who is struggling with sin. In short, you know someone with a reason to cry. Cry with them. Express your compassion by finding a way to help. You may not be able to remove their load completely, but you can help them carry it. That’s what Jesus would do.

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Jesus Would Honor His Parents

Jesus Would Honor His Parents
by Jeff Himmel

The fifth of God’s “Ten Commandments” to ancient Israel was, “Honor your father and your mother…” (Exodus 20:12). They were to “reverence” (literally “fear”) their parents, holding them in the highest esteem and value (Leviticus 19:3). We’re mistaken if we think such commandments are just for young children. There’s something here for everyone. Let me suggest three ways to honor our fathers and mothers:

1. Young people, honor them by respecting their authority. “Children, be obedient to your parents in all things, for this is well-pleasing to the Lord” (Colossians 3:20). I know this isn’t always easy. You don’t always see the reason for their rules and limits. A three-year-old may not see the harm in playing in the middle of the street, and a teenager may not see the harm in going to an unsupervised party. But mom and dad have a good reason for saying no. I know they seem hopelessly out of touch with reality at times. But actually, they’ve seen a lot more of reality than you have. So they know what they’re talking about. Listen to them.

Honoring your parents goes beyond abiding by their rules. Many kids obey their parents but still show contempt for them. They talk disrespectfully to them and talk disrespectfully about them. God in¬structed Israel, “He who curses his father or his mother shall surely be put to death” (Exodus 21:17). Just as one who reveres God will not speak His name lightly (see Exodus 20:7), one who reveres his parents will always show respect for them.

2. Adults, honor them by living as they taught you. The good news about your out-of-touch parents is that they don’t stay that way for long. The older you get, the smarter they appear. The more you take responsibility for your own life, the more you see the wisdom of their instruction.

The apostle Paul calls the fifth commandment “the first commandment with a promise: that it may be well with you, and that you may live long on the earth” (Ephesians 6:2, 3). Our parents’ instruction and discipline equips us to succeed as adults. “A wise son makes a father glad, but a foolish son is a grief to his mother” (Proverbs 10:1).

Solomon wrote, “My son, do not forget my teaching, but let your heart keep my commandments; for length of days and years of life, and peace they will add to you” (Proverbs 3:1-2). Were these words directed to his son Reho¬boam? If so, we should take note. When Reho¬boam became king, he lost most of his kingdom by rejecting the counsel of his father’s advisors (1 Kings 12:1-16). Worse, he turned away from Solomon’s righteous advice, dragging his nation quickly into spiritual darkness. The price of ignoring our parents’ wisdom is high.

3. Honor them in their later years. “A gray head is a crown of glory; it is found in the way of righteousness” (Proverbs 16:31). God teaches respect for the aged, and that should certainly apply to our own parents. In a culture where many people cast aside the elderly as useless, this is a much-needed lesson. Jesus shows that the command to honor our parents has no time limits.

Some rabbis in Jesus’ day had a creative way to avoid helping one’s aged parents. They taught that a person could take the money he would have used to help his parents and instead donate it as a gift to God (i.e., put it in the temple treasury). By giving the money to a higher cause, he was freed from his obligation to his parents. But Jesus denounced this “loophole” as a direct violation of God’s law. Here is His verdict:

God said, ‘Honor your father and mother’…But you say, ‘Whoever says to his father or mother, “Whatever I have that would help you has been given to God,” he is not to honor his father or his mother.’ And by this you invalidated the word of God for the sake of your tradition (Matthew 15:4-6).

Jesus practiced what He preached. Even as He was dying, He placed His own mother in the care of a trusted and beloved disciple (John 19:26-27).

We owe our parents a debt of honor for what they have contributed to our lives. Paul emphasizes this in his instructions con¬cerning widows: “But if any widow has children or grandchildren, let them first learn to practice piety in regard to their own family, and to make some return to their parents; for this is acceptable in the sight of God” (1 Timothy 5:4). He adds, “But if anyone does not provide for his own, and especially for those of his household, he has denied the faith, and is worse than an unbeliever” (verse 8).

Do your parents know how much you honor them?

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Jesus Would Give to the Poor

JESUS WOULD GIVE TO THE POOR

by Bill Blue

Jesus taught believers have a responsibility to give to the hungry, poor and needy (Matt. 25:31-46). David wrote, “Blessed is he who considers the poor; The Lord will deliver him in time of trouble” (Psalm 41:1). Consider also what Proverbs has to say:

• “[H]appy is he who is gracious to the poor … he who is gracious to the needy honors Him [God]” (Prov. 14:21, 31).
• “He who mocks the poor taunts his Maker” (Prov. 17:5).
• “One who is gracious to a poor man lends to the LORD, And He will repay him for his good deed” (Prov. 19:17).
• “He who shuts his ear to the cry of the poor Will also cry himself and not be answered” (Prov. 21:13).
• “He who is generous will be blessed, For he gives some of his food to the poor” (Prov. 22:9).
• “He who gives to the poor will never want, But he who shuts his eyes will have many curses” (Prov. 28:27).

Jesus felt compassion for the hungry (Matt. 15:32; Mark 8:2-3). On multiple occasions, Jesus fed them himself (Matt. 15:32-38; John 6:1-14) even though He had no home on this earth of His own (Matt. 8:20; Luke 9:58). In 1 Corinthians, Paul points out that unless we too are motivated by love for the ones receiving our gifts, then our obedience to God’s command has profited us nothing spiritually. “[T]hough I bestow all my goods to feed the poor, and though I give my body to be burned, but have not love, it profits me nothing” (1 Cor. 13:3).

If our guiding principle is to consider “what would Jesus do,” then we too will feed the poor and be less concerned about our material prosperity. In the story of the “Rich Young Ruler” (Matt. 19:16-26; Mark 10:17-31; Luke 18:18-27), Jesus provided this additional instruction to a man who had faithfully kept God’s commandments, "If you wish to be complete [or perfect], go and sell your possessions and give to the poor, and you will have treasure in heaven; and come, follow Me" (Matt. 19:21). The lesson here isn’t that we must give all we have to the poor, but rather to emphasize how Christians should think first of others and less of material possessions (Matt. 6:19-24, 22:36-40).

The opportunities for following Jesus’ teachings to give to the poor are endless. As Jesus said, “For you have the poor with you always, and whenever you wish you may do them good” (Mark 14:7).

Jesus’ concern for the poor is a proof that He is the Christ. When John the Baptist was imprisoned, he sent a question to Jesus, asking if He was the Expected One. Part of Jesus’ answer to John was, “the poor have the gospel preached to them” (Matt. 11:2-5; Luke 7:22; see also Luke 4:18). Of course, this verse demonstrates that Jesus’ concern for the poor is not limited to their physical well being, but their spiritual well being as well. When evangelizing, do we consider the poor, or do we cherry-pick those whom we believe are “good prospects” for the church? James warned against this form of discrimination when he wrote “have you not made distinctions among yourselves, and become judges with evil motives? … [I]f you show partiality, you are committing sin and are convicted by the law as transgressors” (James 2:4, 9).

The benevolent responsibility of individual Christians is broader than the church’s authority to spend congregational funds. Paul said that an individual Christian’s responsibility to “do good,” is not limited to other Christians. “[L]et us do good to all men, and especially to those who are of the household of the faith” (Gal. 6:10). However, the New Testament pattern for using congregational funds is limited to examples of churches giving to other Christians. For example, in Acts 11:27-30 Christians in Antioch collected a “contribution for the relief of the brethren living in Judea.” Consider also how James instruct individuals that, “Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress,” without reference to whether they were believers (James 1:27), but churches took care of only Christian widows (1 Tim. 5:16; Acts 6:1). The New Testament pattern for using congregational funds is limited to benefiting the poor, needy, or wanting Christians (2 Cor. 8:4, 9:1, 9:12; Rom. 15:26, Phil. 4:16, etc.). Thus, the Scriptures indicate that a congregation’s authority and responsibility for benevolent activity is not as broad as the responsibility given to individual Christians.

Spiritually speaking, we should recognize that we are all poor, and rely upon God’s help for our spiritual sustenance (Matt. 5:3).

Jesus’ teachings on giving are commandments by which we will be judged. “Everlasting punishment” is reserved for the unmerciful and uncompassionate who fail to feed the hungry and clothe the needy, but eternal life is promised to those who follow Jesus’ teachings on, and examples of, compassionate giving (Matt. 25:31-46; see also James 2:13).

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Jesus Would Visit the Sick

JESUS WOULD VISIT THE SICK

by Bill Blue

Would you like to please God, follow Jesus’ example, edify your brethren, and grow your church numerically and spiritually at the same time without doing anything difficult? Visit the sick among your friends, family, and brethren.

The Gospels are filled with accounts of Jesus healing the sick (Matt. 4:23-24, 8:14-17, 9:35; Mark 1:30-34, 6:5; Luke 4:38-40; John 4:46-53, 5:2-9, 11:1-45). Jesus’ ability to heal became well known (Matt. 14:35-36; Mark 6:54-56; Luke 7:2-10). We understand that the purpose behind miraculous healings was to confirm that Jesus spoke and did things by God’s authority (John 3:2, 5:36, 10:25; Heb. 2:2-4; see also Mark 16:20), and also help us “believe that Jesus is the Christ, the Son of God” (John 20:31, see also John 2:23, 11:1-45), but Jesus also healed the sick because, “He was moved with compassion for them [the sick]” (Matt. 14:14, see also Matt. 9:36).

Jesus gave His Apostles the ability “to heal all kinds of sickness and all kinds of disease” (Matt. 10:1, 8; see also Mark 3:14-15, 6:12-13; Luke 9:1-2, 9:6, 10:9). The book of Acts records several instances when the Apostles healed the sick (Acts 5:14-16, 9:36-41, 19:11-12, 28:8).

Jesus expects everyone to visit the sick. He instructed the Apostles to teach Christians “to observe (or “obey” according to the NIV and NRSV) all things that I have commanded you [the Apostles]” (Matt. 28:20), and taught that “everlasting punishment” is reserved for the unmerciful and uncompassionate who, among other things, fail to visit the sick (Matt. 25:31-46). Thus, all Christians, and not just the preachers, should follow Jesus’ example and visit the sick.

The writers of the New Testament likewise instructed the churches to visit the sick (James 5:14-15).

Jesus did not visit only the physically sick, but also the spiritually sick (Matt. 9:11-13; Mark 2:16-17; Luke 5:30-32). The Apostles and inspired authors of the New Testament also referred to the spiritually weak as sick (1 Cor. 11:29-30).

Visiting the sick is a way of expressing our love and concern for one another; thus, fulfilling another command of Jesus (John 13:34-35; see also Heb. 10:24). Visiting the sick also encourages and strengthens the brethren, and the relationships among the brethren, much in the same way that faithful attendance at worship services encourages the members assembled (Heb. 10:25). Visiting the sick will help grow the church (Cf. Eph. 4:11-16). I have known people who have left congregations to worship elsewhere because the brethren were “unfriendly,” or the preacher did not visit (or stay night and day with) the sick. (I have often wondered, did that person or other brethren visit the sick, or did that church believe that visiting was solely the responsibility of its preacher?)

We should not limit our concern to those who love us. David sang about the concern he had for his adversaries when they were ill (Psalm 35:12-13). Of course, showing compassion on someone other than friends, family, or brethren may encourage that person to consider becoming a member of your spiritual family.

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