Responsibilities One to Another, Part 2

Introduction: Recapping Church Membership Duties and Introducing Mutual Edification

0:02 This sermon was preached on Sunday morning, March 8, 1987, at the Trinity Baptist Church in Montville, New Jersey.

0:14 Now let us once again seek the face of God in prayer and ask the Lord's blessing upon the ministry of his own holy word, even as we have prayed together, particularly in the last stanza of this hymn. So let us address again the throne of grace in prayer. Our Father, we can think of no more appropriate plea to make before you than that which together we have sung in your presence. O send your Spirit, Lord, now unto me, that he may touch my eyes and make me see. O Lord, while we thank you for all the dimensions and the mystery of your presence, in the midst of your gathered people, we pray that we may also know that wonderful and glorious reality of your word by the Spirit singling us out and shutting us in with yourself,

1:23 as though there were only two people in all of the universe, each of us individually, and you, the living God. Send the Spirit, then, as your word is preached. We ask in Jesus' name. Amen.

1:42 Now those of you who regularly attend upon this ministry know that we have taken a recess from our expositions in the Gospel of Mark, and we have done this in order to address the subject of the major privileges and responsibilities of church membership. And in our studies of this subject thus far, we've examined such crucial issues as what should be admitted into a Biblical church, what are the major means by which internal church life is to be conducted, and the basic text which answered those questions for us was Acts 2, verses 41 and 42. Then, in seeking to focus our attention on some of the specific duties and privileges of church membership, I suggested three things. I suggested three major categories as being helpful in seeking to collate the massive amount of Biblical materials. We can think of our privileges and responsibilities as members of the church of Christ in terms of those duties that are directed primarily to God, the arrow going upward,

3:06 the duties directed to one another, the arrows going inward, and then those duties directed to the world, the arrows pointing outward. Now we're presently dealing with that second category, the category of the inward pointing arrows, namely our major duties one to another. In our first treatment of this category two weeks ago, I set before you what I call the one all-encompassing duty which we have to one another. Which is expressed in the oft-repeated imperative, love one another.

3:48 And we looked at some five pivotal passages in the New Testament which indicate that our supreme, our cardinal, our overarching duty one to another is to love one another. But as one of the old Puritans stated, law or the precepts of God are love's eyes, and without it love is blind. The God who tells us that to love one another is our supreme duty has given eyes to that duty in the many precepts in which he describes how love must act and conduct itself in mutual church relationships. And so in our initial study, having looked at that one all-encompassing duty, we then picked up the first strand of a specific duty in which we show that we love one another, namely the duty of Romans 15, 7, to receive one another. And we saw from our Bibles that to receive one another means that we initially and continually take each other into our hearts, 2 Corinthians 7, 2 and 3,

5:10 into our arms the five imperatives to greet one another with a holy kiss. And if you're visiting, don't put a false connotation or wrong connotation. I explained the principle, sought to guard it. I don't have time to repeat it.

5:27 Suffice it to say our love is not to be merely an internal affection. We are to take one another into our hearts, into our arms, and into our homes. Romans 12, 13, 1 Peter 4, 8 and 9. Now today we focus on a second specific duty and privilege that grows out of that overarching duty of loving one another, and it is this, the duty and privilege of mutual edification.

The Centrality of Mutual Edification in the New Testament

6:03 Or to state it more briefly, if the first strand of specific duty one to another is to receive one another, this second is to edify one another. Now in thinking our way through the Biblical witness on this matter, we shall first of all look at the centrality of this duty and privilege. Secondly, the meaning of this duty and privilege. And then for the bulk of it, and then for the bulk of our time, thirdly, the manner in which to fulfill this duty and privilege.

6:42 First of all then, the centrality of this duty and privilege of edifying one another. The key text which makes the bridge between love and the duty of mutual edification is 1 Corinthians chapter 8 and verse 1.

7:07 I have asserted that the overarching, all-encompassing duty is to love one another. All of the other specifics are various dimensions of love's actings and workings in our relationship. And here is another indication that that assertion is valid. 1 Corinthians 8.1 Now concerning things sacrificed to idols, we know that we all have knowledge. Knowledge puffs up, but love edifies or builds up. You see the intimate connection now between the concept of mutual edification and love. Love in action among brethren leads toward edification between brethren.

8:05 And so that is the pivotal point. The pivotal text joining this specific to that larger overarching duty of mutual love. Now tighten your seat belt as I go through with just a few comments on each text in order to give the flavor of its setting and consider some seven or eight texts which demonstrate the centrality of this duty and privilege in the teaching of the New Testament. First of all, Romans chapter 14.

8:39 Romans chapter 14 and verse 19. In the context of dealing with the subject of the exercise of Christian liberty, Paul writes, So then, let us follow after things which make for peace, and things whereby we may edify one another. And that word, follow after, is the standard word for persecute in the New Testament. It's the word used in a verse that is very parallel, Hebrews 12, 14.

9:17 Follow after peace with all men in the holiness without which no man will see the Lord. Here we are entreated, commanded, to pursue, to track down, to follow with great earnestness the things which make for peace, and we are to pursue as a conscious spiritual endeavor the things by which we may build one another up. This is not to be a matter of indifference. This is not to be a matter regarded casually.

9:53 We are consciously, deliberately, and continually to pursue the things which result in mutual edification. Now over to 1 Corinthians chapter 10.

10:07 1 Corinthians chapter 10, verses 23 and 24. Again in the context of dealing with the subject of Christian liberty, Paul is now stating some general principles. All things are lawful, but not all things are expedient. Verse 23.

10:27 All things are lawful, but not all things edify or build up. Let no man seek his own, but each his neighbor's good. How do I love my neighbor? By seeking his good.

10:46 And how do I seek his good in this context? By seeking to do the things that will edify, that will build up my neighbor. And now over to chapter 14 of the same epistle. Here the setting is Paul seeking to sort out the irregularities in the public gathering of the Corinthians and in the exercise of certain gifts that were present in that assembly.

11:15 And as he is sorting out and rebuking and giving directives, he articulates the tremendous principle that is to regulate both what gifts are to be exercised and how they are to be exercised. Verse 26. What is it then, brethren, when you come together? Each one hath a psalm, hath a teaching, hath a revelation, hath a tongue, hath an interpretation.

11:41 Let all things be done unto edifying. Let all things in your public gatherings, all things must be regulated by this tremendous concern. Will the exercise of those gifts and the manner of their exercise result in the building up of the people of God? If not, something is wrong.

12:09 Let all things be done unto edifying. Now 2 Corinthians chapter 12. Very interesting setting. Paul has been indulging in what we would call self-vindication.

12:27 And be careful if you say a Christian is never to vindicate himself. He's never to be vindictive. But it may be proper under certain circumstances, particularly for a public servant of Christ who has been slandered and maligned and thereby had his ministry undermined, to have to set forth the facts by which the slander can be neutralized that he might once again make his way into the confidence and affection of those to whom he would minister. And Paul is conscious that in this self-vindication motif that runs through many parts of 2 Corinthians, he's embarrassed.

13:04 He says, I speak as a fool. I'm reluctant to do this. But he does it nonetheless. And now notice in that setting, 2 Corinthians 12, 19.

13:13 You think or do you think all this time that we are excusing ourselves unto you? In the sight of God speak we in Christ, but all things beloved are for your edifying. He said the thing that regulates the measure and the flavor of his self-vindication is not his own glory, promoting himself, but the building up of the church at Corinth. If he's discredited as a servant of Christ, he can do them no good.

13:53 So whatever he must do to gain back his credit, he's prepared to do it not to promote himself, but to promote their edification. You see that in the passage. But all things beloved are for your edification. Now over to Ephesians 4.

14:09 Remember what we're doing now. We just want to see the centrality of this duty and privilege in the New Testament. Ephesians chapter 4. What is the great end for which God has given special ministerial gifts and offices to his church?

14:27 Well, we are told in Ephesians chapter 4, this is the end for which they were given. Verse 11, he gave some apostles, some prophets, some evangelists, some pastors and teachers for the perfecting of the saints unto the work of ministering, unto, here's the word in the original, unto the edifying, unto the building up of the body of Christ. These gifts are given for the building up of the body. And then as the body is strengthened to minister to itself, what is the end in view?

15:03 Look at verse 16. From whom all the body fitly framed and knit together through that which every joint supplies according to the working in due measure of each several part makes the increase of the body unto the building up, there's our word again, unto the edifying of itself in love. So special gifts are given for the building up of the body that the body being strengthened might build itself up, might be furthered, might be further edified. And then in chapter 4 and verse 29 where the apostle is drawing a contrast between a lifestyle characterized by heathen practices and one characterized by the new creation, notice how this duty is brought forward in verse 29. Let no corrupt speech proceed out of your mouth but such as is good for edifying. As the need may be that it may give grace to them that hear. Grace in speech among the people of God is described in terms of speech that results in building up, in edification.

16:25 And then 1 Thessalonians chapter 5 and verse 11. 1 Thessalonians chapter 5 and verse 11. After an extended treatment of the doctrine of the Lord's return and how it relates to Christians who have died in Christ and after teaching that at that return evil men will be destroyed and cut off in the judgment of God, here's his concluding statement, verse 11 of chapter 5. Wherefore, exhort or comfort one another and, here's our verb, edify, build each other up even as also ye do. Now, what are we to learn from this very brief overview of these eight texts of Scripture, starting in Romans and clean through to the book of Thessalonians? Well, surely, brethren, the conviction ought to be resident in everyone's mind and heart who has listened to the reading and the brief comments upon this verse that a central duty of New Testament church members is the duty to edify one another. From these passages, it is right for us to say

17:50 that this is a universal duty and privilege laid upon all of the people of God. It is a constant duty and privilege laid upon all the people of God at all times, and because of the many contexts in which we found it, it is a many-faceted duty and privilege bringing with it many aspects of blessing in our life together. Therefore, if we believe that our treatment of one another is regarded by Christ as our treatment of Him, we cannot be indifferent to this duty of building up one another. If we love Christ, we want to do the will of Christ. And here we have confronted an expression of His will repeatedly, edify one another. Let all things be done unto edification. Let all things be regulated by the goals of edification.

The Meaning of Mutual Edification: Building Up

18:55 To state the conclusion negatively, if you are indifferent to these eight passages read in your hearing, and your reaction is edify, shmedify, makes no difference to me. My friend, you know what that reveals? That reveals that you are an unconverted, lost, hell-deserving, hell-bound sinner. Because the Word of God says if we say that we know Him and keep not His commandments, we lie, and the truth is not in us.

19:26 No regenerate man or woman can be indifferent in the context of the display of the will, of His Redeemer, and His Savior, and His Heavenly Father. And I believe I am speaking to accompany the overwhelming majority of which is comprised of those who have felt the cumulative pressure of these eight texts read and briefly commented upon so that your heart reaches out saying, Lord Jesus, whatever it means, I see that to please You I must, because I long to please You, I desire to edify my brethren. Well, having looked at the centrality of the duty and privilege, now, secondly, the meaning of this duty and privilege. The two words used in the New Testament and in all of the passages which I read in your hearing are either the verb, to build, or the noun, building. For example, when Jesus said in Matthew 16, 18, I will build, I will build my church, it's the word translated in other places, I will edify. The verb to edify is the verb which in its literal, physical usage is the standard word used for a builder.

20:48 In Matthew 7, you remember the parable, children, about the wise man and the foolish man? One built his house on the sand, the other built his house? That's the same verb that is used. In its noun form, it has to do with a building.

21:04 1 Corinthians 3, 9, Paul says, you Corinthians are God's building. Matthew 24, 1, pointing to the temple, the stones of this building. So you see, woven into the very texture of the word is the construction motif. The whole idea of what a builder does is to construct something, to build up something useful.

21:31 It is a positive, constructive endeavor. The opposite of what the demolition crew does. You've seen the demolition crew. Comes in with their crane and a big ball and it swings and pow, in one slap.

21:46 It undoes the painstaking work that it took the bricklayers weeks to do. And down it comes. Well, the word edify, and hence this central duty to edify one another, has at its very heart, the idea of building up one another. Building up one another in faith, in holiness, in love.

22:10 Enlarging and strengthening one another, individually and corporately, as building blocks in God's building, His living temple. And that's why in several of the passages, the old 1901 translated the verse not edify, but build up. One of the few places you'll find there isn't uniform consistency in the translation of the old 1901. So that's basically what it's telling us to do.

22:43 That when we look upon one another, we are not only to say, I am to receive you, brother, sister, take you into my heart, at any time be prepared to express appropriately a physical embrace, which is neither erotic nor hypocritical. It is a holy, not a lecherous kiss. And it is a kiss of love, Peter says, not a hypocritical kiss, not a Judas kiss, a kiss of betrayal. And we're to take one another into our homes.

23:20 We are to be given to hospitality, showing hospitality one to another without grudging. We are not only to look upon one another as those whom we are to receive, but we are also, when we look upon one another, to think in these terms, I am under a solemn obligation and in a place of wonderful privilege by the word of God to build up my brother, to build up my sister, and conversely, I'm in the wonderful position of being prepared to be built up by my brother and by my sister. Wherefore, Ed, if I build up one another, it doesn't say, classify yourself a builder or a being-built-up one. No, all of us are to be building up one another, which means I must be prepared to build up you, and I must be prepared to be built up by you. That's the one-anothering emphasis of this duty and the fundamental meaning. Now we come to what will really be the heart and soul of our study this morning, the manner or the means by which to fulfill this duty and privilege.

Refusing Spiritual Demolition: Destructive Speech

24:42 God has not left us to our own whims to ascertain how shall we build up one another, but he has given us many, many specific directives in his word. And as I wrestled with how to organize the materials, I said, well, I cannot do better, at least in my present understanding, than to follow the general structure of the ethical directives in the word of God. In other words, when God is telling us what to do, what is his oft-repeated pattern? Well, it's the negative and the positive.

25:17 Thou shalt not, thou shalt. Put off, put on. Don't do this, but pursue this. So I'm going to put it in that framework so often found in the scriptures.

25:29 The manner or means by which we are to fulfill this duty and privilege, the negative then the positive. Here's the negative. We must refuse to indulge in spiritual demolition activities and attitudes one toward another. If we are to build up one another, we must refuse to indulge in spiritual demolition activities and attitudes one toward another.

25:59 You see, one of the tragedies and horrible realities of remaining sin in the hearts of God's people is that it's left every one of us with a crane and a big, bad demolition ball, which at the slightest provocation can smack against the wall of a brother or sister's soul with tremendous destructive force. But if we are committed under God not to tear down one another but to build up one another, then in the strength of Christ and in the power and spirit of the gospel, we will refuse to indulge in spiritual demolition activities and attitudes towards one another. And as I considered the date of the New Testament, and by pastoral observation it seems to me that there are three ways in which this demolition work in a very peculiar sense are constantly pressing in upon us from our remaining sin. Notice Ephesians 4.29 describes the demolition work of destructive speech, of destructive speech.

27:25 Ephesians 4.29, notice the contrast. Let no corrupt speech proceed out of your mouth, but such as is good for edifying. The opposite of building up speech is the demolition speech called here corrupt speech.

27:49 And what is corrupt speech? Well, one aspect of it, Paul treated in verse 25, Wherefore putting away falsehoods, speak truth each one with his neighbor. As we said in the adult class earlier, when our yea is no longer yea and our nay is no longer nay, it is destructive of all meaningful communication. And if we can greet one another and say, How are you, brother?

28:20 And you respond by saying, Doing well, my brother, when in reality you're in a horribly backslidden state or a soul full of rancor and bitterness, and you lie by that response, that is corrupt speech and it doesn't result in edification because your brother treats you according to the image projected by your words and he's rejoicing with you when perhaps if you've been honest he might either be rebuking or comforting you as you seek to claw your way back into a place of spiritual vigor and spiritual health. Furthermore, in chapter 5 he speaks of another kind of destructive speech. Verse 4, Nor filthiness nor foolish talking or jesting which are not befitting. He's speaking of that double innuendo speech, borderline gutter talk, the kind of speech that is all too often characteristic of the world and surely under that general heading of destructive speech to overcome all of the sins of the tongue so often condemned in the Bible such as tale-bearing slander, railing gossip, and all of those kindred sins. Do you see, brethren, if we are committed as a matter of evangelical obedience to build up one another,

Refusing Spiritual Demolition: Destructive Use of Christian Liberty

29:49 then we must consciously, deliberately, continually refuse to indulge in spiritual demolition of our brethren with the demolition ball of abusive speech. But then there is another demolition ball. It's what the passages emphasize again and again, the destructive use of our Christian liberty. The destructive use of our Christian liberty.

30:21 You'll remember in the Romans 14 passage the statement about edifying one another is in the context of how and when and in what circumstances we exercise our legitimate liberties with reference to things not explicitly condemned by the law of God. Verse 14, I know and am persuaded in the Lord Jesus that nothing is unclean of itself, that is, if it's not condemned by the law of God. But he says that must not be the only criteria by which you evaluate whether or not you will eat certain foods, indulge in certain entertainments, keep certain company. He says, you have brethren to consider. Verse 15, if because of meat your brother is grieved, you are not walking in love. He is grieved. He is torn down.

31:16 He is not built up. Therefore, since you're not edifying him but grieving him, you're not walking in love. Destroy not with your meat him for whom Christ died. Let not then your good be evil spoken of, for the kingdom of God is not eating and drinking, but righteousness, peace, joy, and the Holy Spirit.

31:35 He that herein serves Christ is well pleasing to God and approved of men. So then, you see the context is in the matter of the exercise of our Christian liberty. Let us follow after the things which make for peace and things whereby we may edify one another. And the second edification passage, the key one with which I started, 1 Corinthians 8, 1, is on the introduction of a section dealing again with this subject of meat offered to idols and the broader subject of Christian liberty.

32:07 And again, in 1 Corinthians 10, 23, it is the similar context, the exercise of Christian liberty. All things are lawful, that is, if not condemned by God's word, but not all things are expedient. All things may be lawful, but even if they are lawful, if they do not build up my brother, I'm prepared to forego lawful liberties that I might show my commitment to the edification of my brother, for my treatment of my brother is my treatment of my Lord. I will refuse to indulge in spiritual demolition activities and attitudes toward my brethren if I'm committed to edify my brethren. I will not indulge in destructive speech. I will not indulge in the destructive use of Christian liberty. But then thirdly, I will not indulge in destructive self-centeredness.

Refusing Spiritual Demolition: Destructive Self-Centeredness

33:07 Destructive self-centeredness, Romans 15. Now we that are strong ought to bear the infirmities of the weak and not to please ourselves. Let each one of us please his neighbor for that which is good unto, here's our word again, edifying, building up. Why?

33:40 For Christ also pleased not himself, but as it is written, the reproaches of them that reproach thee fell upon me. Oh, how withering this is to crass self-centeredness that says I have my rights and my liberties and my privileges and I will under no circumstances have them impeded because others around me are weak. That is not unto edification. We are to be concerned not with pleasing ourselves but pleasing our neighbor that is doing and saying and thinking the thing that will result in his being built up even if it means I must trample on my own liberties and forego the pursuit of things legitimate in themselves. Self-centeredness is destructive to mutual edification. This is why the apostle appeals in Philippians chapter 2 in that most moving passage bringing to bear all of the gospel motives he can marshal. He appeals to the Philippians verse 3 doing nothing through faction or vain glory but in lowliness of mind

35:09 each counting other better than himself not looking each of you to the things of his own but each of you to the things of others. Paul knew what would happen in any congregation when every member begins to think how does this decision affect me? How does this policy affect me? How does this perspective affect me, me, me, me?

35:37 You get a congregation of people whose first and primary concern is me, me, me. And you know what you've got? You've got a horrible climate of friction, of distance, of tension, of ill will because self-centeredness is destructive of Christian fellowship. Why?

36:03 It is a denial of the very central truth of the gospel. And that's why he says have this mind in you that was in Christ Jesus. He was not thinking of himself but thinking of those he came to save. And out of the holy passion of pursuing their salvation laid aside all that was his from eternity in the immediate presence of his Father in the mystery of triune God-life in glory.

36:41 He voluntarily lays aside what one has called the accoutrements of glory. Takes to himself a true humanity. In that humanity takes the posture of a servant. In that posture of a servant is obedient unto death even the cursed, cruel, shameful death of the cross.

37:02 And he says oh my Philippian church members, if these gospel realities have any place in your heart then be done with destructive self-centeredness. Stop gazing at everything in terms of how does it reflect upon me? How does it affect me? What will it do to my plans and my convenience?

37:29 Philippians, no! Be like your Savior. Have this mind in you. Look not upon your own things but ask how can this serve the interest of others?

37:44 How will it serve to build up my brothers and sisters? And if their interest must be served at the expense of the restraint and the relinquishment of my own rights then I claim to be in fellowship with him who thought it not robbery to be equal with God but emptied himself taking the form of a soul. That's the argument of the passage. And turning over to Ephesians chapter 5 is a parallel passage.

38:19 There's a lot of talk in our day much of it nonsense some of it confusing some of it well-intentioned but erroneous about being filled with the Spirit. But you will notice in context in the only place in the New Testament where there is a command to be filled with the Spirit notice the whole emphasis of the context Ephesians 5.18 Be not drunk with wine wherein is riot but be filled with the Spirit speaking one to another. He moves immediately from being full of the Spirit to how our tongues influence one another. Speaking one to another in psalms and hymns and spiritual books singing and making melody with your heart to the Lord giving thanks always for all things in the name of our Lord Jesus Christ to God even the Father now notice submitting yourselves one to another in the fear of Christ. Whatever it means to be full of the Spirit this much is clear. It has nothing to do with being on an island and carrying for ten days and getting shivers up and down your spine and blethering some kind of nonsensical gibberish and then coming off your island and writing a three hundred page book on my

39:48 glorious experience of being baptized in the Spirit. It has to do with my speech among my brethren self-centeredness in my interaction with my brethren. Do you see that? Be filled with the Spirit and then the participles follow and it comes to a glorious general description to all the people of God.

40:18 Verse 21 subjecting yourselves one to another. What does that mean? Does that mean I am to say now brother anything you tell me to do I'll do it. You want me to chop off my right hand?

40:33 Give me the axe there it goes. No, no. Of course not. It doesn't mean that I mindlessly and blindly subject my mind to a fellow believer or to a master.

40:45 You have one master in heaven and that is God your Heavenly Father and Jesus Christ his Son your Lord. It still says subjecting yourselves one to another. What does that mean? It means within the general guidelines of the Word and Law of God that I do not see myself existing to serve your edification.

41:15 Submitting yourselves one to another. And you see it's only being full of the Spirit. Our whole being pervaded and animated and controlled by the Spirit who is the Spirit of Jesus that we will overcome the native self-centeredness which is utterly destructive of congregational harmony and unity and peace. Anybody can be pretty holy on an island with nothing but the monkeys and the birds for his companions.

42:00 But put another human being on the island with him and then the trouble begins. Even if that fellow human being is a husband or a wife. Because most of us will testify we never knew how deep were the boundaries of our lives. We saw what a miserable self-centered bunch of people we are.

42:30 Why? Because hour after hour day after day two adult human beings with their whole complex baggage of likes and dislikes and inclinations and desires and wishes are constantly conflicting when those things don't line up with one another. Or somebody submitting to the other. So he says submitting yourselves one to another.

43:01 Oh dear people of God if we would edify one another if we would build up one another then we must refuse to indulge in spiritual demolition activities and attitudes one to another. We must refuse destructive speech whether it's to shout another whether it's on the telephone by means of letters. We must let no corrupt speech proceed from our mouths but that which is good to edify. We must refuse the destructive use of our Christian liberty and destructive self-centeredness.

Engaging in Spiritual Construction: Mutual Encouragement and Admonition

43:42 But now positively what must we do? Well we must determine to engage in spiritual construction activities and wrestle with what to do because every one of these texts just cried out to me saying preach me preach me preach me and I kept talking back to it saying no some other time be quiet won't you please I said no it doesn't suit the purposes what I want you to sense this morning I'm going to do now with these texts what I did is to read and meditate and assimilate and chew over and absorb I want you to catch something of the tremendous sweep of the all inclusiveness of this duty and privilege to one another we must not only determine that we are going to refuse to indulge spiritual demolition activities but determined to engage in spiritual construction activities and what are some of them well here we go tighten your seat belt first of all mutual encouragement or exhortation first Thessalonians 4 verse 18 chapter 5 and verse 12 and Hebrews 3 13 here some of the Thessalonians if you remember the situation were distressed

45:11 some relatives who believed on the Lord Jesus had died they had some teaching about the second coming and they were perplexed what will happen when the second comes when he comes we who are alive and remain will be caught up but what about our loved ones we've buried them we've shed tears upon the sod that was placed over their lifeless forms and Paul says I don't want you to be ignorant about those who have fallen asleep I don't want you to sorrow like those who have no hope and then he tells them that there's no advantage to being alive at the return of Christ contrary to a lot of teaching to the coming of the Lord shall not precede those who have fallen asleep that's verse thirteen verse fourteen I'm sorry for this we say by the word of the Lord verse fifteen we that are alive that are left unto the coming of the Lord shall in no wise precede those who have fallen asleep we'll have no advantage the Lord himself shall descend from heaven with a shout in his returning glory as the Lord passes us by if we happen to be alive he'll say excuse me I'll take care of you in a minute I've got some other business to attend to first

46:40 it says the dead in Christ shall rise first I've got some of my saints I need to attend to first and then when he's raised them up and joined their glorified bodies to their glorified spirits on the way back they shall be glorified and together caught up to be with the Lord and so shall we ever be with the Lord and what's he say we're supposed to do with those things look at verse eighteen wherefore exhort standard word for exhortation comfort one another with these words you see the picture the picture is not that of a group of Christians gathering at a funeral and one of the elders preaching from this text as the only conduit of comfort but brothers and sisters arms around one another mingling their tears saying brother sister in Christ don't sorrow with those who have no hope that loved one will have a head start on us the Lord Jesus is going to take care of them first do you remember that epistle Paul sent to us the dead in Christ shall rise first and he told us that wasn't his own opinion his wishful thinking it was the word of the Lord brother the spirit of the holy God the solider hope that the grave will not forever hold he says we are to do that to one another to be so well grounded in the implications of the doctrine of the Lord's return

48:10 that we can comfort exhort one another with these very words and then he concludes the next aspect of treating the very same subject of the Lord's return verse eleven of chapter five wherefore Here translated, exhort one another and build each other up. Mutual encouragement and exhortation. And you all know the familiar text in Hebrews chapter 3. Exhort one another.

48:40 Same verb and the primary connotation is not the finger under the nose and the wrinkled eyebrow. And the stern rebuke, the primary connotation is to encourage in the path of duty, in the way of faith. Dear people, what a privilege God's given us. This is the marvelous privilege that is ours in Christ and in His body, His church, to encourage one another.

49:12 It is our duty, but surely we must never view it as a burden. It isn't some duty, but a glorious privilege. But then, the second positive, constructive, edifying duty is mutual admonition, reproof, and rebuke. Mutual admonition, reproof, and rebuke.

49:33 Look at Romans 15, 14. Very interesting.

49:39 And I myself am persuaded of you, my brethren, that you are full of goodness. There's the quality of goodness, the opposite of evil. And badness, if I may coin a word, you're full of goodness, filled with all knowledge, to what end? Able also to admonish one another.

50:02 And that word for admonish does have universally the connotation of reproving, of pointing out wrong, and of seeking to bring the word of God to bear upon that wrong. And he says, I'm so convinced that you are full. Full of the grace of goodness, and the grace of knowledge, that you are now able to engage in mutual admonition. You see, admonition is not a sign of ill will, it's a sign of goodness.

50:36 It's a sign of love, of caring one for another. For the scripture tells us that refusal to reprove or rebuke a sitting brother or sister is an evidence not of love, but of love and of kindness, but of hatred. In Leviticus 19.17, a text that was quoted several weeks ago in another connection, Thou shalt not hate your brother in your heart, thou shalt surely rebuke your neighbor, and not bear sin because of him.

51:11 How can we say it is love that refuses to engage in that activity that may keep a brother from love? Wounding his own soul, shaming his Savior, grieving the Spirit, perhaps bringing shame to the church. Now I know that the motive in mutual admonition, reproof, and rebuke must be the restoration of the brother, not banging him into the ground. Galatians chapter 6, Ye that are spiritual, restore the one overtaken in the fault.

51:45 The motive is his restoration. The manner in which you deal with him, meekness, restore such a one in the spirit of meekness. The disposition is holy self-trust, considering yourself, lest you also be tempted. But you see, all of those qualifiers are not to disqualify us from the task.

52:09 They assume we're going to do the task. If the brother be overtaken, restore him. That's the duty. The motive, his restoration.

52:25 The manner, meekness. The disposition, self-mistrust and humility. But all of those conditioning elements found in the setting of Christian womanly or manly confrontation and rebuke and reproof. Now what's that mean, practice?

52:49 It means this. If a brother or sister is on the board, on the phone with you and they begin to say, Oh, did you hear that? And you smell a little gossip coming? Stop right there and say, Mary, that sounds like you're about to give me some gossip.

53:05 Please don't defile my ears with that filth. You say, well Mary, get mad at me and hang up. Good. The garbage didn't get in your ears.

53:19 Because there's a short distance between the ear and the heart. We are told in Proverbs, that the words of a whisperer are like dainty morsels. They go down into the innermost part. And there is a short distance between the earpiece of the telephone and the chambers of the heart.

53:40 Rebuke her! If you do it three or four times in a row over the course of the week, she'll get the idea. You aren't going to be a garbage can for her gossip and maybe she'll quit. But even if she doesn't, you've not allowed yourself to be defiled.

53:56 We need that kind of faithful dealings with one another. Did you hear that? Say no. And I'm glad I didn't.

54:00 And where did you hear it and why are you telling me that? Oh, well, I...

54:02 Yeah, that's right. Dear people, we need to be faithful. It's encouraging. Sing!

54:06 Tell someone to gossip! I'm challenged! What would you do if one of the men of this church propositioned you, you who are women, seeking to live a pure life? What would you do if you began to sense the overtures of a proposition to elicit sexual activity?

54:13 Would you act like a woman? Would you act like a man? Would you act like a woman? Would you act like a woman?

54:18 Would you act like a man? Would you act like a woman? Would you act like a woman? Would you act like a woman?

54:22 I hope not. I hope you'd look that brother straight in the eye and say, look here. If I hear you rightly, I think you're sending out signals to me, and I don't appreciate it! Pow!

54:52 Give it to him on the side of the face! That's right! bad trouble. If all the guys want to get slacked, come to me. But seriously, putting the best connotation, not looking with an evil eye, if it's evident that someone is indulging in speech that was aimed at seduction, would you women listen? More harm has been done in Trinity Church over the years through gossip than seductives. More hearts have been defiled and relationships fractured by the sin of slander and by the sins of seductive speech. Mutual admonition and reproof and rebuke, that's how we build one another up. Because

Engaging in Spiritual Construction: Burden Bearing, Provoking to Good Works, Confession, Prayer, and Gifts

55:49 we know that sin in any one of us is such a destructive power that we refuse to allow one another the luxury of indulging it once it's discovered without rebuking and reproving each other. Then mutual burden bearing is the third. And here I must step on the accelerator. Galatians 6, 2, bear one another's burdens and so fulfill the law of Christ. It doesn't say, go take all your burdens to the elders. It says, bear one another's burdens. You say, but it becomes wearisome. Yes, it does, because you've got a whole pack of your own, and Paul knew that.

56:31 That's why he said, later on, each man shall bear his own load. And part of the law is to bear one another's burdens. And part of the law is to bear one another's burdens. And part of the law is to bear one another's burdens. And part of the law is to bear one another's burdens.

56:35 The load that we bear is the loving burdens of our brethren. And then we are, fourthly, to provoke one another to love and good works. Hebrews 10, 24, provoking one another to love and to good works. We edify one another by prodding one another to do more for Christ and His church and His people. Fifthly, we are to engage in mutual confession and mutual prayer. James chapter 5. It says, confess your sins one to another. It doesn't say, go confess them to a priest.

57:11 It says, confess them one to another. Pray one for another. In other words, be honest and transparent in terms of our spiritual struggles. Now, that doesn't mean you meet a total stranger the first night someone gets received into the church, and as you're coming to welcome them, say, brother, sister, good to have you in the church. By the way, I want to tell you, I struggle with this, this, this, and this. What do you struggle with? No, no, you don't. Just slow it down a little bit. Now, good intentions. Obviously, we must wait for the proper setting and context and varying levels of intimacy mean it's appropriate for varying levels of transparency. I'm conscious of all of that, but my Bible still says, confess your sins one to another. Pray one for another. It's awfully hard to pick on a brother for sins that you're praying about in his life. And then we're to share the word with one

58:15 another. We often speak in a disparaging way about the idea of sharing the word, but Colossians 3.16 does say, let the word of Christ dwell in you richly, teaching and admonishing one another with psalms and hymns and spiritual songs. And then, seventhly, we are to have mutual exercise of our gifts. First Peter 4.10, if any man has a gift, exercising it among yourselves, let all things be done unto edifying. Well, that's just scratching the surface. You can go through the New Testament and find many, many other privileges and responsibilities of the duties of ministering one to another. Now, in conclusion, what do I say to you? I say, dear people of God, make this a matter of conscience. I am responsible

Conclusion: Making Edification a Matter of Conscience and Prayer

59:09 to edify my brothers and sisters. And once it's a matter of conscience, then you know what happens? You begin to pray. Lord, how can I best edify my brothers and sisters?

59:21 Give me the strength and the wisdom to edify my brothers and sisters. And then you know what happens? When something becomes a matter of conscience, then it becomes a matter of prayer. When it becomes a matter of conscience and a prayer, then you start seeking ways to put feet to your prayers. And then when you come, you're not content simply to be edified by the preaching, edified by the mystical presence of Christ in the midst of his assembly. But you will seek out a brother, seek out a sister, seek out a stranger. You will be willing to overcome the initial awkwardness of making the bridge which will then enable you to enter into the kinds of relationships where you can build up your brothers and sisters and they in turn. Can build you up. But someone says, Pastor, that's so contrary to nature. That's right

60:16 it is. These are the duties of people who have more than nature at work in them. The spirit of Christ is applied to them, the power of the cross of Christ. And that cross not only secured our objective removal of guilt, but it secured the subjective transformation from self.

60:40 The second Corinthians 5.15 says, And that he died for all that they who live should no longer henceforth live unto themselves but unto him who died. And if I'm living unto him, and I know that my treatment of his people is regarded by him as my treatment of him. And you can't make a dichotomy between living unto Christ and being indifferent to his people. Living unto Christ means in reality that you live unto Christ. And that's what I'm talking about. In reality, that I also live unto pleasing and edifying his people. And surely Christ is our great pattern. He pleased not himself. Dear people, these are the privileges and responsibilities of membership in the church of Christ. Receive one another. Edify one another. And when church members cease to take seriously those responsibilities, then church members cease to take seriously those responsibilities. And when church members

61:41 cease to take seriously those responsibilities, then theumbriity becomes a mockery. May God grant that we should lay these duties to heart and the excellent justice chosen. And if you're here, it's someone who says that kind of living is so contrary to what I am and what I've been. May God grant that you pray deeply. And friend, there's only one reason why we even contemplate it as a possibility. It's because by God's grace we come to take our posture as helpless, hell-deserving sinners before a holy God. And we have lucked away from sin in ourselves to Jesus Christ. As Christians, holy and holy. In Jesus' Holy Name. Emma.

62:12 Jesus Christ is our only hope of mercy and wonder of wonders in receiving mercy and grace from God in Christ. We've received new life that enables us by degrees to begin to be like Christ out of the motive of love to Christ in the power of the Spirit of Christ. And you too can come and find God gracious in Jesus Christ as we have found Him. Let us pray.

62:52 Our Father, we thank You for the richness of Your Word. Thank You for the many portions we have considered this morning pointing us to our great privilege and awesome responsibilities one to another. We confess that selfishness is so deeply ingrained in us. Self-centeredness and insensitivity to others as native as the air that we breathe.

63:22 But oh, we thank You that grace can conquer and transform and we pray that through grace we may be a people marked more and more not only by a genuine receiving one of another but by a constant edifying one of another in all of the ways of Your own appointment. Write Your Word upon our hearts. As we ask these mercies in Jesus' name. Amen.