Second London Confession 26.9

“The way appointed by Christ for the calling of any person, fitted and gifted by the Holy Spirit, unto the office of bishop or elder in a church, is, that he be chosen thereunto by the common suffrage of the church itself; and solemnly set apart by fasting and prayer, with imposition of hands of the eldership of the church, if there be any before constituted therein; and of a deacon that he be chosen by the like suffrage, and set apart by prayer, and the like imposition of hands.” (Acts 14:23; 1 Timothy 4:14; Acts 6:3, 5, 6)

Scripture Reading: 1 Timothy 3:1–13

“The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task. Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach, not a drunkard, not violent but gentle, not quarrelsome, not a lover of money. He must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God’s church? He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil. Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil. Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain. They must hold the mystery of the faith with a clear conscience. And let them also be tested first; then let them serve as deacons if they prove themselves blameless. Their wives likewise must be dignified, not slanderers, but sober-minded, faithful in all things. Let deacons each be the husband of one wife, managing their children and their own households well. For those who serve well as deacons gain a good standing for themselves and also great confidence in the faith that is in Christ Jesus.” (1 Timothy 3:1–13)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

We have confessed that “the Lord Jesus Christ is the Head of the church” and that in him, “by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner” (see 2LCF 26.4). Furthermore, with the help of 2LCF26.5-8, we have considered how Christ executes his power to call, institute, order, and govern his churches. As we move on in this chapter of our confession, it would be good for you to know that paragraphs 9 through 13 all have to do with the government of the church. 

To govern a church, remember, is to conduct or carry out the order of the church that Christ has revealed in his word. And how does Christ govern his churches? In general, the answer that 2LCF 26.8 gave, was that Christ governs his churches through the officers (elders or bishops and deacons) that he appoints. Now the question is, how does Christ appoint officers in his churches? The answer has already been given. In general terms, 2LCF26.8 says they are “to be chosen and set apart by the church (so called and gathered)”. But there is more to say about how officers are to be appointed and how the church is to be governed than what 2LCF 26.8 has said. 

In paragraph 9, we will consider how church officers are to be appointed. In paragraph 10, we will consider the congregation’s obligation to support her ministers. In paragraph 11, we will take up the question, are ordained elders the only ones who may preach and teach in the church? Finally, paragraphs 12 and 13 are about church discipline. I think you can see that these four paragraphs elaborate on what is said in 2LCF 26.8 regarding the way in which Christ executes his power to govern his churches. 

Before jumping into the details of paragraph 9, I want to make an observation about paragraphs 5-13. I have alluded to this in previous sermons, but I want to be more explicit. As you know, the central point of 2LCF 26.4 is that the risen and ascended Christ has “all power for the calling, institution, order or government of the church” invested in him in a supreme and sovereign manner (I bet you’ll have that statement memorized by the end of this sermon series). The question addressed in paragraphs 5-13 is, how does Christ execute or carry out this power of his to call, institute, order, and govern his churches? The long answer is found in paragraphs 5-13. A much shorter answer would be, by his Word and Spirit. How does Christ call his church into existence (first, the universal and invisible, then the local and visible)? The short answer is, by his word and Spirit. How does Christ institute local churches? The short answer is, by his word and Spirit. How does Christ order his churches? You guessed it! By His word and Spirit. And how does Christ govern his churches? Again I say, by his word and Spirit. It is the word of Christ contained within the Holy Scriptures and as proclaimed in the gospel that provides the content required for the calling, institution, order, and government of the church, and it is the Spirit of God who provides the power, gifts, and graces. 

The Power Of Christ: His Act Of Government: The Appointment Of Officers 

As has been said, paragraph 9 is about how Christ appoints church officers (elders and deacons). The paragraph begins with these words: “​​The way appointed by Christ…” From the outset, it is stated that Christ has appointed a way for elders and deacons to be appointed to their offices within his church. How do we know the way that Christ has appointed? Where is this “way” found? In the Holy Scriptures, of course (remember 2LCF 1.1 & 6). This principle, that the church is to be instituted, ordered, and governed according to the will of Christ as expressed in the Holy Scriptures, is found throughout 2LCF 26.5-13.      

So what is the way appointed by Christ for the appointment of church officers? 

First, we confess that the risen and ascended Christ fits and gifts men to hold office within his church. When we say that Christ makes men fit to hold office within his church, we mean that he, by his grace, and by his word and Spirit, sanctifies them so they meet the qualifications of the office of overseer or deacon as expressed in 1 Timothy 3 and Titus one. When we say that Christ gifts men to hold office within his church, we mean that he, by his grace, and by his word and Spirit, gives them the gifts or abilities they will need to fulfill their office. Elders or overseers must have the ability to rule and to teach. Deacons must have the ability to administer service. Ultimately, it is not the man who makes himself fit or gifted to hold office within the church, and neither is it the church that makes him fit or gifted – it is Christ that makes fits the man and gives him the required gifts. It is the job of the man and the church to recognize these gifts and graces, to use them, and to fan them into flame.     

Ephesians 4:8 teaches us that it is Christ who gives these gifts to the church. “Therefore it says, ‘When he ascended on high he led a host of captives, and he gave gifts to men.’” (Ephesians 4:8). In verse 11 we read, “And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ, till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ…” (Ephesians 4:11–13, NKJV).

Returning now to 2LCF 26.9, “The way appointed by Christ for the calling of any person, fitted and gifted by the Holy Spirit, unto the office of bishop or elder in a church, is, that he be chosen thereunto by the common suffrage of the church itself…”

The second thing we confess about the appointment of men to the office of elder or deacon in the church is that they are to be chosen by the church. The job of the church is to be on the lookout for those fitted and gifted by Christ to hold these offices. When the church identifies men fitted and gifted by Christ, the church must vote to appoint them. That is what is meant by “common suffrage”. Suffrage is the right to vote. Men are not to be appointed as officers within the church by some entity presiding over the local church. Instead, officers are to be appointed by the church through the vote of the church.

This is what is described in Acts 6 with the appointment of the first deacons. Even the apostles did not simply select the deacons and impose them upon the church. Instead, even the apostles said, “Therefore, brothers, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we will appoint to this duty” (Acts 6:3). So, it was the brethren who selected men who were fitted and gifted, and the apostles then confirmed their selection by appointing them to the work. In Acts 6:3, the word translated as “pick out” means to select carefully or to pick out after careful investigation. With the appointment of these first deacons, the church learned a valuable lesson. Great care is to be taken when selecting men to hold the office in Christ’s church. The apostles were the first elders of the church. They were selected by Christ himself. And the seven servants of Acts 6 were the first deacons. They were recognized by the church as men who possessed the necessary gifts and graces to fulfill the duties this office required. 

Thirdly, our confession details how elders are to be appointed to their office. Once chosen by the church by way of a vote of the congregation, they are to be, “solemnly set apart by fasting and prayer, with imposition of hands of the eldership of the church, if there be any before constituted therein…”

Acts 14:23, 1 Timothy 4:14, and Acts 6:3, 5 & 6 are listed as proof texts. Each of these passages confirms that this was the practice of the apostles in the early church. When Paul and Barnabas returned to the churches they had planted in  Lystra, Iconium, and Antioch (Acts 14:21), they “appointed elders for them in every church, with prayer and fasting [and] committed them to the Lord in whom they had believed” (Acts 14:23). In 1 Timothy 4:14 we learn that Timothy was ordianed to the ministry through the laying on of the hands of the eldership. And this agree with what was done in Acts 6. After the brethren selected the seven, “These they set before the apostles, and they prayed and laid their hands on them” (Acts 6:6). 

So then, the scriptures teach that this is the way for officers to be appointed. The members of the church must choose her officers, and if there be any existing elders, the elders must agree with the choice, and appoint the men to the office. This is to be done with solemnity and prayer. When elders are chosen and appointed, the church is to fast and pray. This agrees with the seriousness of the decision.  

Conclusion

How does Christ govern his churches? By his word and Spirit through the appointment of elders and deacons? And how are these officers to be appointed? “The way appointed by Christ for the calling of any person, fitted and gifted by the Holy Spirit, unto the office of bishop or elder in a church, is, that he be chosen thereunto by the common suffrage of the church itself; and solemnly set apart by fasting and prayer, with imposition of hands of the eldership of the church, if there be any before constituted therein; and of a deacon that he be chosen by the like suffrage, and set apart by prayer, and the like imposition of hands.” (Acts 14:23; 1 Timothy 4:14; Acts 6:3, 5, 6)

Old Testament Reading: Zechariah 7

“In the fourth year of King Darius, the word of the LORD came to Zechariah on the fourth day of the ninth month, which is Chislev. Now the people of Bethel had sent Sharezer and Regem-melech and their men to entreat the favor of the LORD, saying to the priests of the house of the LORD of hosts and the prophets, ‘Should I weep and abstain in the fifth month, as I have done for so many years?’ Then the word of the LORD of hosts came to me: ‘Say to all the people of the land and the priests, ‘When you fasted and mourned in the fifth month and in the seventh, for these seventy years, was it for me that you fasted? And when you eat and when you drink, do you not eat for yourselves and drink for yourselves? Were not these the words that the LORD proclaimed by the former prophets, when Jerusalem was inhabited and prosperous, with her cities around her, and the South and the lowland were inhabited?’’ And the word of the LORD came to Zechariah, saying, ‘Thus says the LORD of hosts, Render true judgments, show kindness and mercy to one another, do not oppress the widow, the fatherless, the sojourner, or the poor, and let none of you devise evil against another in your heart.’ But they refused to pay attention and turned a stubborn shoulder and stopped their ears that they might not hear. They made their hearts diamond-hard lest they should hear the law and the words that the LORD of hosts had sent by his Spirit through the former prophets. Therefore great anger came from the LORD of hosts. ‘As I called, and they would not hear, so they called, and I would not hear,’ says the LORD of hosts, ‘and I scattered them with a whirlwind among all the nations that they had not known. Thus the land they left was desolate, so that no one went to and fro, and the pleasant land was made desolate.’” (Zechariah 7)

New Testament Reading: Luke 17:1–10

“And he said to his disciples, ‘Temptations to sin are sure to come, but woe to the one through whom they come! It would be better for him if a millstone were hung around his neck and he were cast into the sea than that he should cause one of these little ones to sin. Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him, and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him.’ The apostles said to the Lord, ‘Increase our faith!’ And the Lord said, ‘If you had faith like a grain of mustard seed, you could say to this mulberry tree, ‘Be uprooted and planted in the sea,’ and it would obey you. Will any one of you who has a servant plowing or keeping sheep say to him when he has come in from the field, ‘Come at once and recline at table’? Will he not rather say to him, ‘Prepare supper for me, and dress properly, and serve me while I eat and drink, and afterward you will eat and drink’? Does he thank the servant because he did what was commanded? So you also, when you have done all that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty.’” (Luke 17:1–10)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

It is important to note that this passage we are considering today concludes the discourse that began in Luke 15:1. It was in Luke 15:1 that we read, “Now the tax collectors and sinners were all drawing near to hear [Jesus]. And the Pharisees and the scribes grumbled, saying, ‘This man receives sinners and eats with them’” (Luke 15:1–2). This was the setting in which all that is recorded for us in Luke 15:3-17:10 transpired. We are to picture Jesus and his apostles. On the one side, we find many tax collectors and sinners, and on the other side, we find the scribes and Pharisees – the religious elite of Israel. Hear it again: “Now the tax collectors and sinners were all drawing near to hear [Jesus]. And the Pharisees and the scribes grumbled, saying, ‘This man receives sinners and eats with them’” (Luke 15:1–2). 

In response to the grumbling of these self-righteous and judgemental religious leaders, Christ told a series of parables: the parable of the lost sheep, the parable of the lost coin, and the parable of the prodigal son. Each parable reveals the Messiah’s heart to seek and save the lost within Israel. Each of parable reveals how out of sync the scribes and Pharisees were with the heart of God and his Messiah. Christ came to seek and save the lost. He rejoiced when sinners turned from their sins and placed their faith in him. But the Pharisees grumbled and complained – they could not believe that Jesus would associate with sinners like these. 

Christ then told the parable of the dishonest manager. Each in their way, the tax collectors and sinners and the scribes and Pharisees were dishonest managers. Each in their way, these had squandered the gifts and graces entrusted to them. This parable was a call to repentance. Christ called these to “make friends for [themselves] by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings” (Luke 16:9). He warned them, “No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money” (Luke 16:13).

But Luke tells us in verse 14, that the “Pharisees, who were lovers of money, heard all these things, and they ridiculed him” (Luke 16:14). And so Christ rebuked them for their worldly ways: He said to them, “You are those who justify yourselves before men, but God knows your hearts. For what is exalted among men is an abomination in the sight of God. ‘The Law and the Prophets were until John; since then the good news of the kingdom of God is preached, and everyone forces his way into it. But it is easier for heaven and earth to pass away than for one dot of the Law to become void. Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery” (Luke 16:14–18).

After this, Christ told the parable of the rich man and Lazarus. In this parable, we see where love for money will lead. The rich man loved money and the earthly pleasures it brings. He closed his heart towards those in need. When he died, he suffered the torments of hell. But the poor man, Lazarus, was helped by God. When he died he was comforted by Father Abraham, for he had the faith of Abraham –that is to say, faith in the Messiah promised to Abraham..

I have reminded you of the scene of Luke 15:1 – the scribes and Pharisees on one side, and the tax collectors and sinners on the other, with Christ and his Apostles in between – and of the teaching that Christ delivered to this great multitude so that we might be well prepared to consider Christ’s concluding remarks today. 

Do Not Tempt Those Of Low Status

In Luke 17:1 we read, “And he said to his disciples…” So then, with a great multitude around him – tax collectors and sinners on one side, and scribes and Pharisees on the other – Christ turned his attention to his disciples (a disciple is a follower or learner). I take this to mean that he spoke directly to the twelve, the 70, and perhaps to others who had followed him closely for some time, as everyone else listened in.  

And what did Jesus say to his disciples? “Temptations to sin are sure to come, but woe to the one through whom they come!” Why are temptations sure to come? Because we live in a fallen world! Temptations to sin are all around us. The Evil One will tempt people to sin. And people will tempt people to sin too. It is this second scenario that Christ refers to. “Temptations to sin are sure to come, but woe to the one through whom they come!” Here Christ pronounces woes upon those who tempt others to sin against God. A woe is a denouncement, a statement of pity, and a warning of impending doom.  

This is not the first time Luke has told us about Christ pronouncing woes upon sinners. 

In Luke 6:24-26, after pronouncing blessings upon the poor, hungry, and mournful, and upon the faithful who are hated, excluded, and reviled on account of the Son of Man, Christ said, “But woe to you who are rich, for you have received your consolation. Woe to you who are full now, for you shall be hungry. Woe to you who laugh now, for you shall mourn and weep. Woe to you, when all people speak well of you, for so their fathers did to the false prophets.” (Luke 6:24–26)

In Luke 10:13 Christ pronounced woes upon two unbelieving communities. “Woe to you, Chorazin (Χοραζίν)! Woe to you, Bethsaida (Βηθσαϊδά)! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes.” (Luke 10:13)

And in Luke 11:42-52, Christ pronounces woes upon the Pharisees. “‘But woe to you Pharisees! For you tithe mint and rue and every herb, and neglect justice and the love of God. These you ought to have done, without neglecting the others. Woe to you Pharisees! For you love the best seat in the synagogues and greetings in the marketplaces. Woe to you! For you are like unmarked graves, and people walk over them without knowing it.’ One of the lawyers answered him, ‘Teacher, in saying these things you insult us also.’ And he said, ‘Woe to you lawyers also! For you load people with burdens hard to bear, and you yourselves do not touch the burdens with one of your fingers. Woe to you! For you build the tombs of the prophets whom your fathers killed. So you are witnesses and you consent to the deeds of your fathers, for they killed them, and you build their tombs… Woe to you lawyers! For you have taken away the key of knowledge [the key of the knowledge is the key that unlocks the door to heaven – the key of knowledge is the knowledge of salvation through faith in Jesus the Christ]. You did not enter yourselves, and you hindered those who were entering” (Luke 11:42–52).

So you can see that many woes have been pronounced upon the unrighteous rich, the worldly, the unbelieving, and those who would hinder others from believing that Jesus is the Messiah. Here in the text that is open before us today, Christ pronounces woes upon those who would tempt others to sin. “Temptations to sin are sure to come, but woe to the one through whom they come!”, Christ says.  

There are many ways in which a person might tempt others to sin. For example, those who dress provocatively might tempt others to lust. Those who live a life of sin and rebellion against God might, by their words and actions, tempt others to do the same. Some people might tempt others to sin in a very direct way, saying, come and sin with me, or you do not want to follow after Jesus, do you? I’m sure you could imagine a hundred different ways that one person might tempt another person to sin. Given the context, I do believe Jesus is here warning his disciples to not tempt others to sin as the scribes and Pharisees have just done. Many tax collectors and sinners were flocking to Jesus, and the scribes and Pharisees – the shepherds of Israel –  were discouraging it. They should have urged men and women to come to the Messiah! Instead, they were hindering others from following after him. 

Jesus helps us to understand just how terrible it would be to cause someone to sin in this way when he says, “It would be better for him if a millstone were hung around his neck and he were cast into the sea than that he should cause one of these little ones to sin” (Luke 17:2).

A millstone is a large and heavy stone with a hole in the middle used to grind grain. To have a millstone hung around your neck and to be cast into the sea, would mean certain death. A person would be drug very quickly down into the abyss of the sea by that stone. Their descent would not slow until they hit the very bottom of the sea, and there they would remain forever. Christ says it would be better to die this death than to cause “one of these little ones to sin.”

What little ones, you ask? No children are mentioned in the narrative. Where did these children come from? In fact, it is a mistake to assume that “little ones” means children. The Greek word translated as “little ones” can refer to those who are small in stature or younger, but it can also be used to refer to those of small or low social status, and that is the meaning here. Who are the little ones to whom Jesus refers? They are the tax collectors, sinners, and outcasts who had drawn near to him. “It would be better for him if a millstone were hung around his neck and he were cast into the sea than that he should cause one of these little ones to sin.” 

Or to use the imagery from the parable Christ just told, Lazarus represents the little ones. Can you see him there, laying at the gate of the rich man, covered in sores, wishing to be fed with the crumbs that fell from the rich man’s table, and the rich man lived in luxury and feasted sumptuously every day? Christ teaches that it would be better for a person to have a millstone hung around his neck and be cast into the sea than to do what that rich man did in tempting the little one, Lazarus, to sin.

Why would it be better to die this terrible physical death than to do what the rich man of the parable did, and what many of the Pharisees were doing, by causing these little ones to sin? To find the answer we must consider the eternal destiny of the rich man. He died, and his soul was drug by the weight of his sin, to the depths of the abyss of Sheol. As you may know, the sea often symbolizes Sheol in the Scriptures, and so we have a comparison here between things earthy and spiritual. It would be better to die this terrible physical death in the sea than to live as the rich man did and to perish eternally in the depths of Sheol.  

The warning is very clear. We must be careful to not cause others, especially those who are weak and vulnerable within society,  to sin. Every disciple of Jesus must be careful to not cause others to sin. Every disciple of Jesus should especially be careful to not hinder someone from following after Jesus. But those with spiritual authority must be especially careful to not cause little ones to sin. How might those with spiritual authority cause little ones to sin? Two things come immediately to mind. Through false teaching, and through harsh treatment. The Pharisees were doing both. They had taken away the key of knowledge, remember? This means they had failed to preach the truth of the gospel from the Scriptures. And they were self-righteous and judgemental towards the multitudes. They looked down upon the people and were repulsed when they saw Jesus eating with tax collectors and sinners. The Scriptures say that those with spiritual authority (those who preach and teach the word ) will be judged with greater strictness (James 3:1). This is why Christ warned his disciples, and especially his Apostles, saying, “Temptations to sin are sure to come, but woe to the one through whom they come! It would be better for him if a millstone were hung around his neck and he were cast into the sea than that he should cause one of these little ones to sin” (Luke 17:1–2).

Pay Attention To Yourselves

In verses 3-4, Christ teaches his disciples what they must do instead. Instead of tempting others to sin, or causing others to sin, disciples of Jesus must help one another not to sin. And when sins are committed (because they certainly will be committed), disciples of Jesus must be eager and willing to forgive. Look at verse 3: “Pay attention to yourselves!”, Christ says. In other words, be alert, ready, and on guard against sin. “If your brother sins, rebuke him, and if he repents, forgive him…” (Luke 17:3).   

Think of how different this attitude or approach to sin is compared to the attitude and approach of the scribes and Pharisees. “Be on guard” against sin, Christ said. But the scribes and Pharisees justified themselves. “If your brother sins, rebuke him”, Christ says. To rebuke is to express strong disapproval. It’s aim is repentance and restoration. Disciples of Jesus must rebuke one another where sin is present, out of a heart of love, with the end goal being repentance and restoration. A rebuke is meant to help! But the scribes and Pharisees did not lovingly rebuke. They condemned! “If your brother sins, rebuke him, and if he repents, forgive him…” This is the Christian way. Within the Christian community, disciples of Jesus are to be on guard against sin, we are to lovingly and helpfully rebuke one another where sin is present, and when there is repentance, we are to forgive one another. We are to forgive one another personally, and we are to remind one another that we are forgiven by God through faith in Christ Jesus. 

Forgiveness is to be freely extended by the disciples of Jesus. If a person repents truly and sincerely, forgiveness must be extended over and over again. In verse 4 we read, “and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him” (Luke 17:4). To forgive is to release the person of their debt. To forgive is to cover. Strictly speaking, our sin is against God and God alone. Strictly speaking, it is only God who can forgive us of our sins. This he does through Christ Jesus, for it is Christ who had paid for the sins of those who trust in him; it is Christ who has covered those sins so that God remembers them no more. But our sins against God are often also sins against other people. When someone wrongs us, we must be eager and willing to forgive them when they repent. When Christ says, “and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him” (Luke 17:4), he means that we must forgive freely. As God freely forgives you in Christ Jesus, so you must freely forgive others. Disciples of Jesus must extend forgiveness to all who repent, and it is especially important that forgiveness be extended to fellow disciples. “Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him, and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him’” (Luke 17:3–4). You say it is hard to imagine a Christian sinning against another Christian seven times in one day and truly repenting seven times! Yes, this is an extreme scenario! The point is that our forgiveness must be extreme. We must not withhold forgiveness when repentance is truly expressed and displayed. How could we possibly consider repentance to be true if the brother sins against us repeatedly in one day, even seven times! Well, perhaps each sin is a different sin. Besides, this saying of Jesus is not about true repentance. It’s about radical forgiveness! Forgive freely, that is the point of the saying, ​​” and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him.”

Again, I must draw your attention to how radically different this attitude and approach to sin and forgiveness is compared to the attitude and approach of the scribes and Pharisees. They justified themselves. They were filled with self-righteous pride. They condemned sinners. They did not help them. And they were not interested in forgiving or in seeing forgiveness extended to sinners. Do not forget, that when they saw the tax collectors and sinners drawing near to Jesus, they “grumbled, saying, ‘This man receives sinners and eats with them’” (Luke 15:2). Christ taught his disciples to take a radically different approach. “Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him, and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him’” (Luke 17:3–4).

It was in response to this radical teaching about sin and forgiveness that the apostles of Christ said, Lord, “Increase our faith!” (Luke 17:5). Increase our faith. Give us the faith to believe this teaching about sin and forgiveness and to obey it. It’s difficult to put into words, but I do think that pastors and seasoned churchmen and women will understand why the apostles responded to this teaching about sin and forgiveness by crying out to Jesus, saying, “Increase our faith.” It requires great faith to live as Christ here calls us to live. It requires great faith to rebuke sin where it is found in the church and to forgive again and again when repentance is expressed. 

Do not forget the scene! I do believe that when Christ said, “Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him, and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him’”, the apostles of Christ looked out upon the great multitude that they would be called to lead, many of whom were tax collectors and sinners who had expressed repentance – Lord, help us, they said. Increase our faith so that we might minister to these according to the ethic you have prescribed. 

Christ’s response is found in verse 6. “And the Lord said, ‘If you had faith like a grain of mustard seed, you could say to this mulberry tree, ‘Be uprooted and planted in the sea,’ and it would obey you’” (Luke 17:6). 

To obey Christ’s teaching regarding sin and forgiveness seems impossible. Indeed, considered from a merely human perspective, it is impossible. The world does not confront sin like this or forgive like this. The world loves sin – it does not rebuke it. And worldly people do not so freely forgive. When one person wrongs another, it will result in a broken relationship and division. Worldly people will simply cut one another off when offended. This is because their hearts are hard and devoid of the love of Christ. To obey Christ’s teaching regarding sin and forgiveness seems as impossible as speaking to a mulberry tree to be uprooted and planted in the sea, and for it to live and bear fruit in that place. Trees are not easily uprooted. If uprooted they do not typically live. And they certainly do not live if planted in the sea! But Christ says, “If you had faith like a grain of mustard seed” – if you had just a little faith – you would be able to do this. 

This saying is clearly filled with symbolism. It is not about uprooting mulberry trees and planting them in the sea. Most fundamentally, this saying communicates that through faith in God and Christ, the apostles would be able to do that which seems impossible. By faith, the apostles would be empowered by God and Christ to lead a multitude of repentant sinners, to rebuke sin, and to forgive sin just as Christ commanded. By faith, they would be empowered to further the kingdom of Christ in this way. And I cannot help but notice that the sea is mentioned twice in this text. It would be better for those who cause these little ones to stumble to have a millstone hung around their neck and be cast into the sea. But in contrast to this, when the disciples of Jesus walk by faith, care for these little ones, help them with sin by rebuking it, and extend and pronounce forgiveness whenever true repentance is expressed, they will find life and fruitfulness springing up in people and places once characterized only by darkness and death.

Do Your Duty With Humility

All of the teaching delivered by Christ in the presence of the multitude, the scribes and Pharisees, and his disciples, beginning in 15:1, was meant to be obeyed by his disciples. Like Jesus, Christ’s disciples are to proclaim the gospel of the kingdom freely,  receive those who come to Christ, care for the weak and the needy among them, rebuke sin where it is present, and freely forgive. In this way, Christ’s kingdom will be planted, grow, and bear fruit in the most unlikely of places. And how disciples of Jesus to regard themselves as they obey Christ? This is what verses 7-10 are about. 

“Will any one of you who has a servant plowing or keeping sheep say to him when he has come in from the field, ‘Come at once and recline at table’? Will he not rather say to him, ‘Prepare supper for me, and dress properly, and serve me while I eat and drink, and afterward you will eat and drink’? Does he thank the servant because he did what was commanded? So you also, when you have done all that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty’” (Luke 17:7–10).

How are disciples of Jesus to regard themselves as they serve Christ in this world? As unworthy servants who have only done their duty. Servants that do their duty have nothing to boast about. The master may commend his servants for their fine service, but he does not owe them thanks. When is it appropriate to say “thank you”? When a gift is given to you! But we do not give Christ a gift when we serve him faithfully. We merely do our duty. Christ will commend his faithful servants at the end of time, saying, “well done my good and faithful servant”. But he will not thank us as if we gave a gift to him or went above and beyond in some way. No, when we obey Christ and serve him in this world, we merely do what is required of us, for Christ is our master and King, and we are his servants.   

Conclusion 

May the Lord grant us the faith and humility required to live as he has called us to live in his world.  May he keep us from sin and from causing others to sin. May we be found faithful, so that on the last day we hear these words of commendation, “Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master” (Matthew 25:21).