Topical Studies
What the Bible says about
Dealing with Offenses
(From Forerunner Commentary)
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Matthew 5:38-42
Normally and customarily, self-defense is a legal right in virtually every nation on earth, but in the Christian's case, God says, "No, it is not a right. There is a better way to do things." Notice verse 39: "But whoever slaps you on your right cheek, turn the other to him also." He speaks of a slap, something every culture views as insulting rather than damaging. It may do damage to the person's ego, but it is not something ordinarily intended to harm. Rather, it is intended to put down. Not only does a person get a slap on the right cheek, even worse is to be backhanded on the left (most people are right-handed). A whack with the back of the hand is even more insulting than the first slap with an open palm. Jesus is trying to open our minds to something here. He is describing cases involving offense or insult. Such insults or offenses may not come by means of an actual slap but through gossip or maybe by being taken advantage of at work. The boss finds out that you are a good worker, so he piles more on you than you can actually handle. Then your good attitude begins to sour because the boss is taking advantage of you, and you begin to feel offended. The first action (or reaction) in such cases is usually to retaliate, or to get even in some way—to get some measure of satisfaction. "It's our natural right, isn't it?" we might argue. Natural, yes, but spiritual, no! God instructs us to submit because He is teaching a Christian to think in a certain way: to think of his duties, his responsibilities, not his privileges. To whom are our duties and responsibilities? They are to God, not to the self. Our first responsibility is always to God. The first and great commandment is toward Him (Matthew 22:37-38). The second is toward ourselves and others (Matthew 22:39). He is telling us, then, to submit to Him in instances in which we are insulted. He wants us to be peacemakers (Matthew 5:9). It takes two to fight, and when one refuses, the fight usually goes out of the other person quickly. They may not lose their anger, but the fight usually stops. Once peace begins to be restored, then a Christian can appeal his case and begin to work matters out. This passage shows us that we are to make a certain kind of response. We can do it either as a grim duty to be resented or as a service gladly rendered. We need to do it, not so much for the other person's benefit, but for God's—out of deep respect and godly fear. We thus have a choice as to how we can respond. Jesus has instructed us about how He wants us to respond. He wants us to be willing to go the extra mile.
John W. Ritenbaugh
Submitting (Part 2)
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Matthew 18:16
Jesus quotes this principle of appropriate judgment from Deuteronomy 19:15. How do we go about this? We find another church member, or two if necessary, and we ask them to become involved. They should be members who are not gossip-mongers and whose word is reliable. An unbiased person is best in many ways. However, on the other hand, it is wise to have a person who to some extent agrees about the offense. Perhaps he has been offended in a similar way by the same offender in the past. This is where it can become tricky. Be very careful! Do not be hasty! It should not be our intention to start a war over this. Nor do we want to split the "protective island" of our congregation into two opposing camps. Neither do we want to be accused of gossip. At the very beginning of the first step, we should have advised the offender that we were bringing this to him in accordance with Jesus' instructions in Matthew 18. If Step Number One does not work, then we should tell him again that, according to Jesus' command, we need to take it to Step Number Two, and that we wish to involve another person or persons. Be gentle! Be diplomatic! Now, what if the offender refuses to resolve the problem even when we, the offended, are backed by our "two witnesses"? That is when we must involve "the church." (Matthew 18:17)
Staff
Islands and Offenses
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Luke 7:39
Notice the scornful comment of the self-righteous Pharisee in Luke 7:39: "Now when the Pharisee who had invited [Jesus] saw this, he spoke to himself, saying, 'This man, if He were a prophet, would know who and what manner of woman this is who is touching Him, for she is a sinner.'" Yet, notice that Jesus does not forgive the disdainful Pharisee but the woman: "Therefore I say to you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little" (verse 47). The Pharisee loved neither God nor the woman. If he had loved God, he would have served Jesus and been more sympathetic and tolerant toward the woman. This leads us to understand that beginning to love God triggers the seeking of His forgiveness. From that relationship flows the merciful attitude and the ability to forgive as one is forgiven by God because it induces consideration of one's own failings. Self-exalting, self-righteous people have such a high opinion of themselves that they are essentially ignorant of the need to grant forgiveness, especially to those they judge as beneath them. We are often guilty of setting limits on our granting of forgiveness because we believe that it merely opens the door to further abuse by the offender. Jesus addresses this in Matthew 18:21-22 and Luke 17:3-5. His instruction helps us to understand God's expectations of us as His children. His standard for us is exceedingly high. When Peter asks how often he should forgive his brother, it appears he understood his estimation to be quite high. He asks, "Up to seven times?" (Luke 17:4 adds "in a day"). No, Jesus replies, "but up to seventy times seven"! Jesus' figure of speech implies "without limits" or "without number." This so shocks the disciples that they reply, "Lord, increase our faith" (Luke 17:5)! Offenses against one another within the church are inevitable. To God, pardoning these offenses is so important to the creation of Christ's image in us and to the peace and spiritual well-being of the church that it must be done regardless of what we fear the outcome will be. Our trust in God that He is overseeing the well-being of all concerned must be strong enough to place the outcome in His hands. God is well aware of all the facets of the offense and all the hurts inflicted. Do we believe that He knows who did what and why, as well as the correct balance of innocence and cause in every case?
John W. Ritenbaugh
Forgiveness and Reconciliation
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