On the other hand, the biblical saints were called saints because they are sanctified, and God set them apart at the moment they got saved by faith on Jesus Christ. Christians are the saints of God who are member of the church, the body of Christ (I Corinthians 1:2), the moment we are still alive we repented from our sins and put our faith on the finished redemptive work of Christs we are saint and God set us apart unto divine service.

     The words Paul used “faithful brethren” and “saints” is referring to the same person. So, saints and faithful brethren are not two different groups of people. Each one of them is referred to as a saint AND a brother in Christ.

     The rule of Greek grammar teaches that when two nouns are joined by article “and”, and if the first noun has the article and the second does not have an article, then the two nouns refer to the same thing.

     Even though Paul used the words “faithful brethren” it does not mean that Paul is writing to two group of people in the church of Colossians, one that is sanctified or called saints who were not necessarily faithful, and another group is that faithful brothers and sisters in the church. That is not what Paul is saying. The rules of Greek grammar dictate against that interpretation. Therefore, any genuine believers are referred to as saints and brethren, whether the saints were living or walking according to their calling as saints, and whether the brethren are faithful or not, they are still saints and brethren of Colossian church or of Messiah Baptist Church of Baesa.

I – DESCRIPTION OF THE FAITHFUL BRETHREN

     In our passage, the word “faithful” in Greek “pistos” from “peitho.” It refers to something or someone who is worthy of trust, one who keeps promises, and clearly supreme applicable to God (Jesus is called “the Amen, the Faithful and True Witness” – Revelation 3:14) and applicable to God’s Word. But in this context the word “faithful” refers to believers who are trustworthy, steadfast, unswerving in their Christian Walk. They are Christians who are worthy of trust, they are reliable and dependable. They maintained a firm adherence to the Gospel of Jesus Christ.

     In our passage, the word “brethren” in Greek “adelphos” from “a” denoting unity, and “delphus” means womb, that is literally one born from same womb, so brother having the same father and mother as reference person. Figuratively, adelphos as in this verse refers to a close associate of a group of persons having well-defined membership, specifically here referring to fellow believers (including sisters!) in Christ who are united by the bond of affection which creates an atmosphere of intimacy. Believers are closer to us in many ways than blood relatives who are not believers.

     The brothers and sisters in Christ at Colosse were faithful, although they were not perfect, but they were faithful brethren. They were believers, they were brothers in the faith and they were sheep of Christ. Jesus said that sheep follow the Shepherd. Jesus said, John 10:27 “But ye believe not, because ye are not of my sheep, as I said unto you. ²⁷ My sheep hear my voice, and I know them, and they follow me:” The sheep is a believer and follower of Christ, the Shepherd

     The Hebrew believers were holy brothers and holy sisters in the faith. These Hebrew believers were not perfectly holy in their practice, but they were sanctified positionally that begins at the moment of their salvation in Christ, they were set apart for God, and that sanctification is once and for all.  

     The word “contentions” in Greek “eris” means quarrels, wrangling.  It refers to rivalry, especially with reference to positions taken in a matter!  It conveys ideas of self-centered rivalry and contentiousness and is an expression of enmity with bitter sometimes violent conflict. Contention or quarrel has no place for humility or love. The Greek “eris” refers to the contention comes from the heart in which is born of envy, jealousy ambition, and it comes from the desire for prestige, for place and for prominence. “Eris” is the spirit that is born of unbridled and unholy competition. Contentions comes from the hatred of being surpassed. It is essentially the sin which places self in the foreground and is the entire negation of Christian love. It is the characteristic of the man who has forgotten that only he who humbles himself can be exalted (Matthew 23:12; Luke 14:11; I Peter 5:6; James 4:10. Eris is used nine times in the New Testament (Romans 1:29; Romans 13:13; I Corinthians 1:11; I Corinthians 3:3; 2 Corinthians 12:20; Galatians 5:20; Philippians 1:15; I Timothy 6:4; Titus 3:9).

     The problems in the family of God arose because some brothers in the church family like when an individual christian prefer his favorite one speaker better than another speaker (I Corinthians 3:3-5 “For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? ⁴ For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? ⁵ Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?”). That kind of problem was the early stages of denominationalism and that serves as plague and blight on the churches. But carnality did not stop in a small issue of differences because they were suing each one another (I Corinthians 6:1, 4-7 “Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? ⁴ If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. ⁵ I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren? ⁶ But brother goeth to law with brother, and that before the unbelievers. ⁷ Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?”)

     The church at Corinth was a brotherhood, not only a fraternity of God but also a family of God. Sometimes it was a dysfunctional family so not a healthy family. Although they were brothers and sisters in Christ, but brotherly love did not always continue in that assembly. Often, they clash each other which was a miserable testimony to the young people growing up in that church and to the community. Is Christ divided? (I Corinthians 1:13 “Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?”). Because of their division in the church, they were sending the message to the people around that Christ was divided. Today that was the miserable sick condition of the body of Christ. May God help us!

     By God’s amazing grace, people got saved in that city of Corinth in spite of the past experience of that church. This carnal mindedness of the Corinthians upsets the brotherhood.

     Like the carnal Israelites who were always murmuring and causing trouble for Moses in the wilderness, today the carnal believer likewise is constantly murmuring and causing trouble in the local church. But the spiritual Christian spiritually discerns all things and discerning enough to see how destructive carnal and self-will Christian to an assembly, and how much damages caused to the brotherhood of believers. The spiritually minded Christian is willing to suffer loss for the good of the brotherhood, for the good of the family of God, the body of Christ the church. Problems always expected in every church. When the problems arise in the family of God at Messiah Baptist Church, are you like that of carnal believer who often murmurs and adds fuel to the fires of controversy? Or are you like that of spiritual minded Christian who is willing to suffer loss for the goodness and welfare of brotherhood?

     Are we faithful brethren? In some human families in the earth there is little evidence of a spirit of fidelity – ill feeling in the home, selfish purpose of individual interests, no love, no loyalty. Can it be so among the members of the Family of GOD? Well, what about ourselves? How delightful is that opposite picture when harmony that should prevail, wherein "whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it" (I Corinthians 12:26).

     C. Self-differing convictions among the brethren

     There has always been a host of issues about different convictions such as eating meats offered to idols (Romans 14:13-23; I Corinthians 8-10), supporting windows (I Timothy 5:3-5), Jewish holy days (Romans 14:5-6; Colossians 2:16), to name few, that caused problems to the brotherhood and forced brothers judged one another wrongly. We cannot forcefully change their convictions, what we can only do is to just pray that more of the convictions of our brethren in Christ are based on Scriptures. Not all believers agree with each other on their convictions, even though their conflicting convictions are based on the same biblical principles.

     Convictions are personal application of principles and one principle can be applied in many different ways, that is why brothers and sisters often hold to different convictions. There is at least a dozen or more even in small church where believers hold different and conflicting convictions on different issues. This is a problem of differing convictions among the brethren in Christ in the 1^st century which also a problem existing in the 21^st century among many churches.

     Paul is telling us that various conflicting issues were insignificant, what is important was the effect of it on brothers and sisters in Christ. There were times that our actions as Christian can grieve a brother or a sister in Christ or can even stumble and ruin them. (Romans 14:20 “For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence.”).

Instead of tearing down our brothers and sisters, it would be better to build up our brothers and sisters, even though they have a different set of convictions as long as it is not doctrinal issues or moral issues (Romans 14:19 “Let us therefore follow after the things which make for peace, and things wherewith one may edify another.”

Are you a fleshly minded brethren who demands you own way and don’t mind if it would harm or hurts you brethren in Christ? Or are you a Christ minded brethren who sacrifice your own right for the benefits and for the good of your brethren in Christ?

     D. Status of rich and poor among Brethren

     God’s family included rich and poor or bond and free brethren.

     Can you think of problems in the family that is existing in the early churches when some might be rich who enjoy luxurious living and some are farmers working in the fields under the hot sun and received small wages. What others brethren would think if they have a brother might own a slave brother with his family. During those times, slaves and masters were part of the family of God, part of the brotherhood (Colossians 3:22 “Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God;”; Colossians 4:1 “Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven.”

     The unseemly situation in the early churches gives us the picture of the congregation full of murmuring, slandering, complaining, ill feeling with one another and bitterness. There were distinctions of rich and poor in their brotherhood in the church of Colosse, so Paul addressed to the employees to serve like the way they serve Christ and Paul likewise told the employer to be treat their employees fairly and justly like their Heavenly Father.

     Those who faithfully warn the brethren were accused of not loving the brethren and being judgmental

     However, to demonstrate the real love to the brethren is like love for the sheep by warning them against the wolves. A loving brother would not allow his brother and siter get torn apart by a wolf if he can help to defend and protect them. That is brotherly love.

     One way to protect ourselves against false teachers is by separation. This verse is structured around two commands. Biblical separation can be realized only as these two commands are obeyed.

2. Command for severance – “avoid them”

6. Faithful in showing love to the brethren

1. The Expectation – I Peter 2:17

I Peter 2:17 “Honour all men. Love the brotherhood. Fear God. Honour the king.”

     Notice the words “Love the brotherhood,” that is an order. That is a command. We are expected to love the brotherhood.

     Earlier Peter had written, I Peter 1:22 “Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently:”

    

     Love, it is God’s kind of love, “Agape” means to love unconditionally, sacrificially like God Himself loves. This agape love is not sentimental or emotional (not based on feelings) but obedient as act of one’s will desiring for the highest good of another. Since it is unconditional, “agape love” is dispensed even if it is not received or returned. That is the kind of love expected to brotherhood. To love (“agapao” 143 times in New Testament with 28 uses in 1 John).

     The word “brotherhood” in Greek “adelphotes” from “a” means unity and “delphus” means womb, therefore they are those born from same womb which defines a brother or sister relationship. Brotherhood speaks of the whole fraternity of Christians, regarded as a band of brothers and sisters. As the people of God, believers have an expected obligations to God which involve earthly relationships.

     The phrase “Love the brotherhood” expectation of the dominant atmosphere of the church must always be love. One of the truest definitions of the Church is that it is “the extension of the family.” The Church is the larger family of God and its expected bond must be love.

2. The Expression – I Thessalonians 4:9-10

I Thessalonians 4:9-10 “But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another. ¹⁰ And indeed ye do it toward all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more;”

     Notice the words in verse 10 “increase more and more” or “to excel still more.” The word “increase” or “excel” in Greek “perisseuo” from “perissos” means abundant; exceeding some number, exceeding measure, exceeding rank; over and above; more than sufficient. The implication is that there is considerably more brotherly love than what would be expected.

     The verb “increase” or “excel” in Greek “perisseuo” gives the idea to overflow like a river out of its banks. This verb “perisseuo” is well illustrated in Matthew 14:20 “And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full.”

We see that loaves were left over after feeding the five thousand. There was more than enough. That is “perisseuo”. That is the kind of brotherly love we should have.

     The Greek “Perisseuo” is in pretense tense which indicates a continual process:

1. Paul’s prayer for Thessalonians believers – I Thessalonians 3:12

     Based in our passage in I Thessalonians 4:9-10, how can the Thessalonians be enabled to excel still more or increase more and more? Paul knew that the God of all grace would answer Paul’s prayer in the previous chapter in I Thessalonians 3:12 “And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you:”

The word “abound” indicates “excel” or “increase” (perisseuo) continuously in love for one another (brotherly love)

2. Paul’s prayer for Philippians believers – Philippians 1:9

     The same prayer of Paul he had for the Philippians to display an excelling love or increasing more and more on brother love in Philippians 1:9 “And this I pray, that your love may abound yet more and more in knowledge and in all judgment;”

The word “abound” indicates “excel” or “increase” (perisseuo) continuously in love for brethren.

     May we find countless expressions of brother kindness to this local assembly. We need to hear expressions of the brethren who are willing to forgive those who offended him, willing to ask an apology for everyone, willing to understand and be patient to those people who are slow to understand the situation, willing to say good words to those people who say bad words, willing to love the unlovable.

     Paul said to the Thessalonians believer to increase more and more the expressions of brotherly love (I Thess. 4:9-10).

3. The Evidence

1. A Believer love to God

     If you really love God, you must love the brothers and sisters in God’s family. The two are connected.

I John 4:21 “And this commandment have we from him, That he who loveth God love his brother also.”

     Notice the words “this commandment have we from him”

     Love of God is validated by love of our brethren and this love is not a nice suggestion but a serious commandment.

He never asks us to do anything that He does not empower us to do. He is commanding supernatural agape love which is only possible as we rely on the Spirit Who He has given each believer.

     The Bible calls them the two great commandments, not two great suggestions that we would try. (Matthew 22:36-40).

     Notice the word “from him”, John reminds us that the commandment comes directly from God.

I John 3:23 “And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment.”

Since this prove that love for God and love for our brothers and sisters form one single command shows the folly of the liars position in (I John 4:20 “If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?”). You love Jesus only as much as you love the person you love the least. After that we often caught ourselves criticizing others while overlooking our own glaring faults. If I loved Jesus only as much as I loved the people we criticized, then we love Jesus very little. This grieved us, as we seemed unable to love Jesus and others as we should.

     Where we have this commandment? We have this great summary of the law (Matthew 22:37, 39 “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. ³⁹ …Thou shalt love thy neighbour as thyself.”)

     The fact that love can be commanded shows that it is not primarily a feeling but rather an action. We don't always feel like showing this love, but as John writes we are commanded to do so. That is a caring, self-sacrificing commitment that shows itself in seeking the highest good of the one loved. By God’s grace and in dependence on the Holy Spirit, you can and must practice such love, even toward those who are difficult to love, and I’m not saying that loving them will be easy, but I am saying that it is not optional. The fact that commands us to love shows that it is not always effortless or easy. Some of us have experienced deep wounds from those who profess to be Christians.

     Jesus united Deuteronomy 6:5“And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.” and Leviticus 19:18 “Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the Lord.”, and then Jesus declared that all the law and the Prophets hung upon the first and the second commandment is to love our neighbor as ourselves (Matthew 22:37-40). We may not separate what Jesus has joined. Besides, if we love God, we shall keep His commands (I John 2:5 “But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.”; I John 5:3 “For this is the love of God, that we keep his commandments: and his commandments are not grievous.”).

     The key to knowing love is not found in our love for God, but rather in God’s love for us (I John 4:10 “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.”). God showed the depth of His love in Jesus sacrificial death for our sins. That is our example (I John 4:11 “Beloved, if God so loved us, we ought also to love one another.”). Now, when I fail to love others, I seek God’s forgiveness. I ask God to help me show to others the kind of love God showed to me.

     Do you long to love Jesus more? Start with loving the people around you. Remember, love for Jesus and love for others always go together.

     Loving God and loving others are a package deal. You can’t have one without the other.

     We love the brethren because they are ‘of God.’ We see God in them, Christ in them; it is the expression of our love to God. (Children of God).

     Love is the major characteristic of the family of God (John 13:34-35; John 15:12,17; II John 1:5; 1 Corinthians 13:4-7; Galatians 5:22) because it is characteristic of God, Himself (I John 4:7-21). 

1. Sacrificial love

     As a believer in Christ, we ought to be willing to lay down our lives for the brethren.

I John 3:16 “Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.”

     John clearly and quickly connects Christ's example with a call for us to imitate His example.

     John has already stated the obligation of believers to follow the example of Christ; now John indicates how sweeping that obligation is (I John 2:6 “He that saith he abideth in him ought himself also so to walk, even as he walked.”).

     This pronoun “we” is emphasizing that we on our part. The self-sacrifice of Jesus is not just a revelation to be admired, but an example to be imitated (I Peter 2:21 “For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:”).

     John does not say “you are to do this”. But as a teacher, John places himself on the same level as his readers stating “we ought to lay down our lives”. That is the good point for all teachers.

     Notice the words “we ought” in Greek “opheilo” means we have a moral obligation or we owe a debt to do the same as Christ did, imitating Him, following in His steps. There is an oughtness to brother love. This is the moral imperative of love that is at the very heart of the gospel. We ought to reflect for others the same kind of love that Jesus had for us.

     Paul mentioned to believers imitating the example of Christ in II Corinthians 5:14-15 “For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: ¹⁵ And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.”     

     The Greek word “opheilo” is in present tense that signifies that we ought to be laying down our lives daily for our brothers and sisters. We ought to delight so much in doing them good that we are willing to give up our very lives for them.

     Sacrificing ourselves for others is a regular Christian moral obligation and should be regarded as an ordinary duty. We cannot surrender in our own natural strength; we need to rely on the enabling power of the Spirit to die to self.

     The ego must be crucified. Self must be denied for the benefit of brothers and sisters.

     While Cain’s selfish love led him to slay his brother, the believer’s selfless love compels him to sacrifice for his brethren. Christ has given to us, so now we are to give to others.

     For some of John’s readers this may have indeed meant laying down their physical lives and it may still be true of many followers of Christ today, especially if they are living in areas known for intense Christian persecution. Praying for your persecuted brothers and sisters which surely is one form of laying down one’s life for the brethren. Contrary to other’s people view that prayer is an easy task to do, but when you pray you are battling against the evil spirit forces, so praying for some persecuted brethren is a form of laying down your life for your beloved brethren.

     While the wages of sin is eternal death, Jesus Christ gave His life to come to redeem us. We were the reason why Jesus came to save. Jesus came down from heaven above and saved us from eternal torments. Jesus did this by taking the punishment for all our sins as He died on the cross (I Peter 2:24 “Who his own self bare our sins in his own body on the tree…”) and after three days was resurrected.

     Here in I John 3, John Pointed to the death of Christ and directed us to Jesus as our standard of Christian love. The Bible says we know love because Jesus laid down His life for us, I John 3:16 “Hereby perceive we the love of God, because he laid down his life for us:” Jesus sacrificial love for us now inspires us to show genuine love “in deed and in truth” to others with whom we have relationships, I John 3:18 “…let us not love in word, neither in tongue: but in deed and in truth.”

     Will you lay down your life?

To lay down our lives for the brethren, is the supreme proof that we love our brethren.

John 15:13, 15 “Greater love hath no man than this, that a man lay down his life for the friends. ¹⁵…I have called you friends,” Jesus does not ask me to die for Him, but to lay down my life for Him.

     Peter said to the Lord, “I will lay down my life for your sake,” and Peter meant it (John 13:37 “Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake.”). Peter had a magnificent sense of heroic. For us to be incapable of making this same statement Peter made would be a bad thing, our sense of duty is only fully realized through our sense of heroism. Has the Lord Jesus ever asked you, “will you lay down your life for My sake?” (John 13:38 “Jesus answered him, Wilt thou lay down thy life for my sake?”). Jesus is saying to Peter, “did you know what are you saying? Did you know Peter that laying down your life for me is full commitment of your time, will, heart, strength, mind, priority, purpose, in your life?”  It is much easier to die than to lay down your life every day. For thirty-three years Jesus laid down His life to do the will of His Father. And because Jesus laid down His life for us that is why we know love, I John 3:16 “Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.”

     Since we are sent with the same mandate Jesus was sent with, we must demonstrate our love by laying down our lives for the brethren. John 20:21 “Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.”

     It must be kept in mind that the death of our Lord had atoning eternal value, whereas our laying down our lives in glad service to our fellow man does not. A Believer love to God must be a sacrificial love!

2. Sustaining love

Philemon 7 “For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.”

     Now verse 7 further explains why Paul prayed so fervently for Philemon. Paul had come to have much joy and comfort in Philemon’s love because the hearts of the saints had been refreshed through the love and faith of Philemon. The hearts of brothers and sisters in household of faith were strengthened or sustained by Philemon’s love to them. The bowels of the saints are refreshed by the love of brother Philemon. What a sustaining love by a brother to all the saints.

     Notice Paul identifies Philemon as brother and later he will identify Onesimus as “brother” (v. 16 “a servant, a brother beloved, specially to me”). The word “refreshed” is a word that means to give rest and refreshment from labor. Apparently, Philemon did quite a bit for people in ways that refreshed them. Did your life provide refreshment for your brothers and sisters in Christ, are they sustained or strengthened when they are weary, and discouraged? Did your brethren got spiritual refreshment through your love for God and for them?

     Now as far as we know, Philemon was not an elder, deacon, pastor or teacher. He was a businessman who was used by God in some powerful ways. It is clear that Philemon used his wealth to help the church of God and he stands forever in the Scriptures as being a refreshing man of God. All of this data informs us that Philemon is the kind of man who if someone came to him and said, “I am so sorry for what I did,” he would be willing to forgive the individual. Philemon had that kind of depth.

2. A True Believer of God

     Loving the brotherhood is a mark of a true believer because we know that we have passed from death unto life.

I John 3:14 “We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death.”

     Have you passed from death into eternal life?

You can know eternal life now, because Jesus said in John 5:24 “Verily, verily, I say unto you, He that heareth my word and believeth on him that sent me, hath (present tense – possesses now and forever) everlasting life, and shall not come into condemnation; but is passed (metabaino – perfect tense, speaks of the permanence of this passage) from death unto life. “).

So, Brothers and sisters, if we can say that we love the brethren because they are God’s children in God’s family, well that is a mark that we have passed from death unto life. That is an evidence that you are not of the world, because if you were of the world, you would love the world, but if you belong to Christ, you love those who belong to Christ and you love them for Christ’s sake. John described one of the markers of the assurance of salvation. This is the great test of divine relationship.

     John gives much teaching in the preceding part as evidence of a true believers that led up to statement in I John 3:14:

1. Walk in the light (I John 1:7)
2. Keep God’s commandments (I John 2:3)
3. Walk as Christ’s walked (I John 2:6)
4. Abiding in the light by loving one another (I John 2:10)
5. No longer love the world and the things that are therein (I John 2:15)
6. Practice righteousness (I John 2:29)
7. Do not go on living in sin (I John 3:9)
8. Exercise love (I John 3:14)

     A love for brothers and sisters is a basic sign of being born again. If this love to the brethren is not evident in our lives, our salvation can be questioned. If this love to the brethren is present, it gives us assurance that your are saved.

     The more you see God’s love working in your life, the more you will have confidence at His coming (I John 2:28 “when he shall appear; we may have confidence, and not be ashamed before him at his coming.”). Love gives us confidence as a true believer in the day of judgment I John 4:17 “Herein is our love made perfect, that we may have boldness in the day of judgment:”

     If we love the brethren, we will want to be with them in our Christian fellowship, and even if we are hurt and wounded by unloving brethren, there will still strong force motivation in us drawing us back to fellowship with the brethren we love. A true Christian desire always to be with fellow Christians. A genuine saved person is not happy without having time with Church fellowship. A Genuine saved person always long, hunger and thirst for spiritual fellowship of believers in the church. We must be willing to put the interests of another before our own because we and them belong to God.

     A born-again Christian is able to demonstrate unfeigned love of the brethren, it comes naturally.

I Peter 1:22-23 “Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: ²³ Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.”

     You can know that you have eternal life, but it’s hard to know as you observe the life of people who profess they are Christian whether or not they really love their brothers and sisters. John here speaking of this lack of brotherly love that proves an absence of eternal life, and he says in I John 3:14 “If you don’t love your brother or He that loveth not his brother” then the next words John said “abideth in death or you are still dead.” John is saying that a love for brothers is a sure sign that you have passed from death unto life. But if you do not love your brethren, you are still dead (Ephesians 2:1 “And you hath he quickened, who were dead in trespasses and sins.”). John is saying that where there is no love there is no life. John stated in that not only are we dead, but we’re in the dark in I John 2:11 “But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes.” John is saying, a loveless man is a lightless man, he cannot see his way. A loveless man is not only a lightless man, but he is a lifeless man, we therefore conclude that a man without light and a man without love is a man who is lost. John is saying that if a person has a lack of love towards the brethren it proves an absence of eternal life. That person still spiritually dead. Without the love for the brethren, proves that the soul has not passed from death unto life and it may well lead you to fear that this change has never been existed in you. Examine yourselves therefore (II Corinthians 13:5 “Examine yourselves, whether ye be in the faith, prove you own selves”)

     Genuine love for the brethren is evidence of redemption. It is not the cause but the sign, for no one sincerely loves his brethren unless he is regenerated by the Spirit of God. It is God’s spirit who sheds abroad God’s love in our hearts (Romans 5:5 “…the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.”). The love of the natural man is self-love (Luke 6:31-35).

4. The Exercise

     Peter says we have to add brotherly kindness to godliness.

II Peter 1:7 “And to godliness brotherly kindness; and to brotherly kindness charity.”

     Notice the words “brotherly kindness” in Greek “Philadelphia” from “philos” means beloved, dear and “adelphos” means brother, so the meaning is “fraternal love,” brotherly love (kindness), love of the brethren.

     In the New Testament “Philadelphia” is used to describe the love that believers possess for one to another, for even though they were members of different natural families, they were united in Christ and were recipients of family love originating from the Heavenly Father Who had bestowed His great love on His spiritual children (I John 3:1 “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God:”; I Peter 1:22 “Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently:”). The idea is that one expresses a warm, affection like brothers should exhibit with those who are spiritual relatives in the family of God and it manifests itself in acts of kindness (Galatians 6:10 “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.”).

     Philadelphia describes a love which calls for an affection for one another like that type of love expressed between natural family members, or the love of parents and children.

     Remember that Christianity forged a radical relationship in Christ wherein believing Greeks and Jews, circumcised and uncircumcised, barbarians, Scythians, slaves and freemen, men and women were now all one in their Lord (Galatians 3:28 “ There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.”; Colossians 3:11 “Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.”; Ephesians 4:3 “Endeavouring to keep the unity of the Spirit in the bond of peace”). As Christians we have become brothers and sisters in the community of faith and Paul refers to them as brothers and sisters. Brotherly kindness must be cultivated diligently because it includes difficult duties, such as a willingness to bear one another’s burden and to forgive shortcomings and failures. Brotherly kindness is a fervent practical caring for others (I John 4:20-21 “If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? ²¹ And this commandment have we from him, That he who loveth God love his brother also.”) and thus is closely linked with godliness and our text says “And to godliness brotherly kindness.”

     There are different words used for love in the New Testament and two of them are used by Peter in his letter. The world knows “lust love” or “sensual love”. It knows very little about the kind of love we are to have toward one another.

     After the phrase “And to godliness brotherly kindness”, we read the next phrase “to brotherly kindness charity.”

We move up and go from brotherly love to God’s kind of love. This is not the normal type of love. One of the best descriptions of the difference between brotherly love and God’s love is that “brotherly love is give-and-take” and God’s love is all give. Brotherly love is a friendship and love based on mutual likes and dislikes. God’s love is the highest kind of love that chooses to do what is best for the object regardless of any good in the object. God did not love us because we had mutual interests. He did not love us because He saw something in us, He liked. Truth, is He loved us in spite of what He saw in us. That is the highest kind of love. We are to love like God loved. We need to exercise not only brotherly love but God kind of love.

     Holding grudges against brothers and sisters in Christ is not only harmful to the brotherhood or family of God because it shows our spirit is bad, but it will ruin a Christian spiritually.

     Peter said that if we lack these things referring to those things mentioned in v.5 to v.7, which include brotherly love, we will regress spiritually and the effect we will become blind, and cannot see afar off, it means we lose discernment (II Peter 1:9 “he that lacketh these things is blind”) and dull of hearing (II Peter 1:8 “barren nor unfruitful in the knowledge of our Lord Jesus Christ.”). It shows that we are setting ourselves up for a big fall.

     For the good and for the sake of your spiritual well-being as a Christian, we need to be a faithfully loving our brothers and sisters in God’s family. We need to continually be adding to godliness, brotherly kindness. (II Peter 1:7 “And to godliness brotherly kindness; and to brotherly kindness charity.”).

7. Faithful in bearing the burdens of the brethren

Galatians 6:1, 2 “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. ² Bear ye one another's burdens, and so fulfil the law of Christ.”

1. Explanation of the Statements rendered

     The word “Bear” in Greek “bastazo” from basis that is foot, generally means to take up and hold, to support as a burden. “Baptazo” was used of Jesus bearing His cross (John 19:17).

     Notice the phrase “bear ye one another’s burdens”. Paul does not say “Tolerate each other” or “put up with each other” but Paul is saying “jointly shoulder each member’s burdens.” We are admonished to restore a weak brother overtaken in a fault. Instead of condemning such, and discouraging them, we are to assist them and help in overcoming the fault.

     The first word in the Greek for emphasis is the word “one another.” Paul uses “one another” 7 times in 5 verses (Galatians 5:13 “by love serve one another.”; Galatians 5:15 “if ye bite and devour one another, take heed that ye be not consumed one of another.”; Galatians 5:17 “For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other”; Galatians 5:26 “Let us not be desirous of vain glory, provoking one another, envying one another.”; Galatians 6:2 “Bear ye one another's burdens,”). Our text Galatians 6:2 would be an example of Galatians 5:13 “through love serve one another” and is the antithesis of “bite and devour one another”…”consume one another.” (Galatians 5:15). The emphasis is on one another’s, in contrast with the selfishness which leaves others to take care of themselves. 

     The word “burdens” in Greek “baros” literally refers to a heavy weight. “Baros” speaks of an extremely heavy load to the point that it is even unbearable by one person. In the New Testament “baros” is used only figuratively meaning something pressing on one physically or emotionally. “Baros” was used in some Greek secular writings in a metaphorical sense to describe grief or misery. In context “Baros” was used metaphorically for the oral traditions of the Judaizers. It is a different term than “burden” or “load” in verse 5, a soldier’s backpack. There is a burden which a man must bear himself (verse 5). The word which Paul uses is the word for the soldier’s pack. There is a duty which none can do for us and a task for which we are personally responsible. There are things which no one, can do for us, and which, however much we want to, we cannot push off on to someone else.

2. Exhortation to support the brethren

1. Accountable

     Now that you have begun the first principle that is restoration or lifting up of a fallen brother (verse 1), you need to do the second principle to follow up by helping hold him up (verse 2). In other words, we are not to just help restore him from his sin and walk away. Paul is saying, you do not just go and confront somebody. You enter into their lives in some kind of an accountability of discipleship structure, the need is for the moment and you are a servant to them. The implication is that this brother would be vulnerable and in need of accountability and or fellowship in the follow up period. So, burden. In context, it might be the heavy, oppressive temptation that comes on that brother to lure them into that same sin. Actually, all of us have experienced these types of temptations that were like “heavy loads” which were so strong we felt like we could simply not fight them off. So, the spiritual brother is to help the restored brother fight off these strong desires to commit sin.

     Since we are brethren in one family, it is our responsibility as family to help carries the burden if a brother is down and hurting in spite, we have plenty of our own burdens.

2. Available

     Practically this means that the spiritual brother needs to be available and I would go so far as to say even 24/7. We do that by meeting regularly or by having regular phone conversation. That is to be the spiritual person habitual practice. You keep on bearing their burdens in helping them to go on to maturity.

3. Assistant

     As a way of life mature Christians are to carry their weaker, less mature brothers. It is the duty to extend help to the brother so that he may overcome his spiritual weaknesses. The weaker brethren are not necessarily fleshly in this passage, but the idea is that the more mature spiritual brethren should bear the weaknesses of those less mature. The strong help the weak. We are to make sure he knows we love him and want to help him overcome his weakness and grow spiritually. 

3. Expectation to serve weak brethren

     Now, the question you need to face: Do you have anyone in your life you are accountable to? If not, you need to be very wary because temptations are especially effective against “lone ranger” Christians.

4. Exhibiting the Savior’s example

     To bear one another’s burdens in such a manner is not only to manifest a Godlike (I Peter 5:7 “Casting all your care upon him; for he careth for you.”) or Christlike quality (I Pet 2:24 “Who his own self bare our sins in his own body on the tree,”), but according to our text to bear one another’s burden is to “fulfill the law of Christ.”

     Notice the words in our text in verse 2 “and so fulfill the law of Christ.” Paul had been criticizing those who advocated keeping the law as a means of salvation, and here Paul mentions fulfilling the law of Christ by bearing one another’s burdens. The former referring to the legalists rely on their flesh to keep the law of Moses for salvation, but the latter can only fulfill the law of Christ by reliance on the Holy Spirit. Those who keep the law for salvation is natural, but those who fulfill the law of Christ is supernatural. Instead of shouldering the burden of legalism, get under each other’s burdens and fulfill the law of love, which in fact sums up the whole Old Testament Law (Romans 13:8; Matthew 22:37-39, 40).

     Although as Christians we are freed from the law of Moses, yet we are under the law of Christ, and therefore, instead of laying unnecessary burdens upon others, it must more becomes us to fulfill the law of Christ by bearing one another’s burden. So, this is the law of Christ, the law of love and calls for the spiritual person to lift them up, to hold them up, to bear one another’s burden. Of course, burden here is used figuratively, but when a person falls under the full weight (so to speak) it is essentially an unbearable burden. Paul is describing this temptation or sin as a heavy burden.

5. Experiences of self-involvement in spiritual family

1. Costly experience

     The brotherhood warns us about the costs that all believers getting involved in the lives of God’s family.

     Part of the family of God are the joys and sorrows, it shows the involvement of members of the family.

     The greatest joy of Christians is helping and serving our brothers and sisters in Christ. But on the other hand, some of the deepest wounds and greatest sorrows of Christians is our involvement in the lives of our brothers and siters in Christ.

The joys and victories of our brothers and sisters become ours because we are family. The weeping and sorrows of our brothers and sisters are shared by us because we are family.

     It is obvious that we have the responsibilities to our earthly families, how much more to our spiritual family in Christ. That is why God never intended for every believer to live the Christian life alone or a believer and his earthly family alone, he or she must actively be involved into spiritual family in Christ.

     It is unfortunate to say that many Christians assumes that when they got saved and become children of God and enter into God’s family it should be all roses and sunshine, but are unwilling to enter into the family of God experiencing sorrows and suffering. There are believers who are excluded from sharing deeply in the joy of the Lord Jesus because they are not willing to suffer as being part of God’s family. These kinds of Christians would not experience the great sorrows the family experiences and they would not also experience the great joys the family experiences. If we truly invest or involves ourselves in the lives of our brothers and sisters, joy and sorrows are part of our life.

     Think of those lukewarm Christian life, life that is not involved, always isolated, with acquaintance perhaps but experience not what is true brotherhood is all about. May be some of us have that kind of mentality.

2. Common experience

     There are believers who wants to stay away from involvement in the brotherhood of believers because they want to avoid being hurt again since they often have painful experiences with fellow brethren. However, the Word of God indicates that all believes will probably be hurt again and again and we cannot say that anyone would not be hurt again. To be hurt by someone who is your brother and sister in Christ will surely come into life of every believer but its worth it. Remember, no pain, no gain. Cross always preceded glory in enjoying the resurrected life. The death to self and death to the world always preceded the abundant life.

6. Enjoyment of self-involvement in spiritual family

1. John explained there is greater joy

     John writes III John 4 “I have no greater joy than to hear that my children walk in truth.”. There is no greater joy than to see God’s children walking in the truth. Although this statement is applicable to our earthly children that it is a great joy to walk in truth. But the real interpretation is that John was speaking of believers in Christ, referring to an assembly of Christians, so the greatest joy comes from watching our spiritual children, our spiritual family grow and walk in the truth. This verse tells us that by keep watching our spiritual family walking in the truth, therefore it motivates us to be involved in all that is needed to keep our brothers and sisters in Christ to walk in the truth. Be involved in the life of your spiritual family that may continue walking in the truth.

2. Paul experienced the joy in the Lord

1. Investing his life to the Thessalonians

     Listen to what Paul said to Thessalonians in I Thessalonians 3:8 “For now we live, if ye stand fast in the Lord.” Paul spent and invested his life and soul into the lives of his spiritual family and the result is that Paul experienced a level of joy in the Lord that few Christians will ever experience. Whosoever wants to have that joy that Paul experiences he or she likewise spend and invest their lives to their spiritual family.

2. Investing his life to the Philippians

     Listen to what Paul said to the Philippians in Philippians 2:17 “Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all.” Paul rejoiced and share the joy with all the Philippians because Paul poured out his life as a drink offering. Paul joyfully offered his life as a sacrifice and a service to aid in the faith of the Philippians. The result is that Paul experienced a level of joy in the Lord that few Christians will ever know.

3. Investing his life in suffering at Philippi

     Notice Paul’s suffering at Philippi. I Thessalonians 2:2-8 “But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention. ³ For our exhortation was not of deceit, nor of uncleanness, nor in guile: ⁴ But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts. ⁵ For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness: ⁶ Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ. ⁷ But we were gentle among you, even as a nurse cherisheth her children: ⁸ So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us.”

Everybody cannot forget how Paul poured his heart and soul into the family of God in that city of Philippi. We should not forget that involvement in the lives of our brothers and sisters in the Lord gives meaning, depth, satisfaction, and contentment to a Christian life. Involvement in the lives of our brethren means experiencing sure suffering with them, but also sure rejoicing with them in all their joys.

7. Evidence of life worth living

     We could experience grief and sorrow beyond we could imagine as we pour our lives into the suffering saints, but it’s a life worth living because we will also experience a joy in the Lord and abundant life as a result from our involvement in those suffering believers.

     If we know that God wants us all to know, that all believers in Christ worldwide are a family of God, our brotherhood, and being part of any family has its times of sorrow and also has its times of great joy, and it also carries with it certain responsibilities, we will surely involve and spend our lives with our brethren, as their sorrows will become our sorrows, their burdens will become our burden, their joys and victories will also become our joy and victory.

     Yes, God calls some to be in the mission field to serve as missionaries. But God may not want everyone to go to a dangerous, in poverty nations, Gospel restricted countries but God does want every one of God’s children to be involved in the lives of this great brotherhood in Christ, who are part of God’s spiritual family. Regardless of the geographical location, spending lives with the brotherhood is truly life worth living.

8. Faithful to the local church with the brethren

Ephesians 4:3 “Endeavouring to keep the unity of the Spirit in the bond of peace.”

1. Explanation of the Words

     The word “endeavouring” or “being diligent” in Greek “spoudazo” from “spoude” means haste. “Spoudazo” conveys the idea hastening to do something with the implication of energy or with an effort and motivation.

     The word “endeavouring” “spoudazo” is in the present tense that calls for the Gentile believers to keep on making effort, eagerly seeking to guard the oneness of the body of Christ, the church. To accomplish the keeping of unity in the body is by continually dying to self and surrendering daily to obey the Holy Spirit.

     Notice the word “keep” or guard in Greek “tereo” from “teros” means a guard or warden. “Tereo” means to keep an eye on, keep something in view, to attend carefully, or to watch over it. One of the meaning of “Tereo” is to watch as one would some precious thing, and unity is a precious thing. “Keep” is in present tense, so Paul is calling for the believers at Ephesus to continually guard the unity of the body of Christ, the Church.

     Why would we need to guard the unity? Because unity is precious, unity can be stolen by enemies, unity can be easily disturbed by believers refusing to seek unity.

     How do we continually guard the unity of the Spirit? There are many ways, but certainly one of many ways is watching our tongue because it has set many a church ablaze. Psalm 141:3 “Set a watch, O Lord, before my mouth; keep the door of my lips.”

     Do we really understand the basic principle in our churches? The natural tendency is to disunity. There is always danger of discord where men are brought together in one society. There are so many different tastes and habits; variety of intellect and feeling; various modes of education, different in temperament, that is why there is constant danger of division in many churches.

     Notice the word “unity” in Greek “henotes” from “heis” means one and “henos” means of one. Unity describes a state of oneness or of being in harmony and accord.

     “Henotes” does not describe an external, ecclesiastical union which is ecumenicalism but internal, spiritual unity.

     “To keep the unity” must mean to maintain it visibly. If the unity of the Spirit is real, it must be transparently evident, and believers have a responsibility before God.

2. Examples of Early Church

     Unity in the early church in the book of Acts:

1. Acts 1:14 “These all continued with one accord in prayer and supplication, with the women, and Mary the mother

of Jesus, and with his brethren.”

2. Acts 2:46 “And they, continuing daily with one accord in the temple, and breaking bread from house to house, did

eat their meat with gladness and singleness of heart, ⁴⁷ Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.”

3. Acts 4:32 “And the multitude of them that believed were of one heart and of one soul: neither said any of them

that ought of the things which he possessed was his own; but they had all things common.”

4. Acts 5:12 “And by the hands of the apostles were many signs and wonders wrought among the people; (and they

were all with one accord in Solomon's porch.”

5. Acts 15:25 “It seemed good unto us, being assembled with one accord, to send chosen men unto you with our

beloved Barnabas and Paul,”

     The believer’s unity enabled the spread of the gospel. The band of brothers and sisters conquered the world, the followers of Christ sailed the oceans and march the continents both to throne, and dungeon. The church is greatly used by God when there is unity in the church.

     The final New Testament use of unity (“homothumadon”) is where Paul prays in Romans 15:5-6 “Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: ⁶ That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.”

3. Emphasis of the Lord Jesus Christ

     Christian unity is important to our Lord, Jesus prayed for unity in John 17:20-23 “Neither pray I for these alone, but for them also which shall believe on me through their word; ²¹ That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. ²² And the glory which thou gavest me I have given them; that they may be one, even as we are one: ²³ I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.”

     Jesus emphasized the importance of truth forming a strong foundation for Christian unity. The passage in John 17:17 are misapplied by many who advocate a worldwide, ecumenical movement, with no regard for doctrinal heresies that exist in various sects and groups. Truth comes before unity. Unity without truth is dangerous and harmful.

4. Exemption for Christian Unity

     Christian unity is a virtue, but there are some things that can and should limit unity. We don’t pursue unity simply for the sake of unity; it is Christ and His truth that unite us. The Bible teaches us to separate from professed brothers and sisters in Christ who live in persistent, unrepentant sin (Matthew 18:15–17 “Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. ¹⁶ But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. ¹⁷ And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.”; I Corinthians 5:1–2 “It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife.

² And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.”) and from those who teach false doctrine (Revelation 2:14–15 “ But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. ¹⁵ So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate.”). (Romans 16:17 “Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.”).

     The unity of the faith (Ephesians 4:13 “Till we all come in the unity of the faith,”) is important as unity of the Spirit (Ephesians 4:3 “keep the unity of the Spirit“) There can be no real spiritual unity without doctrinal unity, and vice versa. The two are synonymous because sound doctrine includes the doctrine of the Holy Spirit and the fruit of the Spirit produced in the lives of true believers (I Corinthians 1:10 “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.”).

5. Effort to maintain the work of the Spirit

     Notice the words “of the Spirit.” Paul is describing the unity which is wrought by the Holy Spirit.

     Notice the words “bond of peace.” It means that they should be bound or united together in the sentiments and affections of peace. This bond of peace is not mere external unity, not mere unity of creed, not a mere unity in the forms of public worship. The bond of peace here is such as the Holy Spirit produces in the hearts of Christians, when the Spirit fills them all with the same love, and joy, and peace in believing.

     Since we have all been baptized into one body and believers are to keep the unity which the Holy Spirit has made (I Corinthians 12:13 “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.”). We cannot make that unity. We cannot join into an ecumenical movement to force a kind of unity. Only the Holy Spirit makes the unity but we are to maintain it. All true believers in Christ Jesus belong to one body, and we should realize that we are one in Christ.

     Notice again in our text in Ephesians 4:3 “Endeavouring to keep the unity of the Spirit in the bond of peace.” It shows that unity come with Christian maturity and it is always something that we strive to attain.

     David painted a beautiful word picture of unity of the believers and wrote, Psalm 133:1 “Behold, how good and how pleasant it is for brethren to dwell together in unity!”

David recalled a scene with obvious affection—the high priest being anointed with oil. David remembers the oil poured over his head, running down his beard and unto his robes and he used this picture to poetically portray how unity overflows to others -- a picture Davud portrays as wonderfully refreshing.

V – DESIGN IN SETTLING PROBLEM IN THE FAMILY OF GOD

     Normally, when there are some problems in our earthly families, we immediately settle that squabbles at home and never talk about it all by spreading it in town except if you are aiming to hurt and ruin your earthly family. But usually, people who are in their right mind settle whatever problems they have in their family at home and never allow ever leave the walls of their home.

     The same is true, in the local church there will be also squabbles in our spiritual family, in our brotherhood.

I Corinthians 6:1-8 “Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? ² Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? ³ Know ye not that we shall judge angels? how much more things that pertain to this life?

⁴ If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church.

⁵ I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren? ⁶ But brother goeth to law with brother, and that before the unbelievers. ⁷ Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? ⁸ Nay, ye do wrong, and defraud, and that your brethren.”

     The law cases in Corinth would have been tried at the bema set in the center of the busy marketplace where all the pagans would be entertained by the brethren litigating against each other. A very sad witness, that is why Paul’s first word is “Dare” in Greek “tolmao” from “tolma.” Tolmao means to show boldness or resolution in the face of danger, opposition, or a problem. The meaning “dare” is used mostly in the negative, indicating the sense of being unwilling to act through moral conviction, fear, or embarrassment.

     Notice the words “go to law”. It means “go to be judged.” In Greek “krino” is a root of English words like critic, crjitical (kritikos). The basic meaning of “krino” is to form an opinion after separating and considering the particulars in the case. “Krino” means to evaluate and determine what is right, proper, and expedient for correction. “Krino” originally meanst to separate, then to distinguish, to pick out, to be of opinion, and finally, to judge.

1. CONTEXT ABOUT CHRISTIAN PROSECUTE ANOTHER CHRISTIAN IN SECULAR COURT

     Paul had just spoken of judgment of unbelievers (I Corinthians 5:13 “But them that are without God”). The key word in verse 12-13, is the word “judge” repeated three times (judge (2x), judgeth (1x). I Corinthians 5:12-13 “For what have I to do to judge them also that are without? do not ye judge them that are within? ¹³ But them that are without God judgeth. Therefore, put away from among yourselves that wicked person.” That is why Paul started into the major teaching in the Bible on judging cases involving believers. Sadly, the truth is many have never heard of these passages being used in churches.

     News had come to Paul that some Christians were going to law against their fellow believers before the judges of this world. So, Paul laid down these instructions for the benefits of the church. We can notice the repetition of expression of Paul in I Corinthians 6: “Do ye not know” (v.2,9,15); “Know ye not” (v.3);” What? know ye not” (v.16,19).  

     Paul does not say that Christians are not to go to law. If Christians did not use the benefit of the law, they would suffer great loss at the hands of the unsaved. Paul is saying that Christians should not go to law against each other—Christian against Christian. The differences between believers are not to be taken to a secular court; they should be settled by believers. This is something which churches and believers in general ignore today.

2. CAPABILITIES OF BELIEVERS TO SETTLE THE CASE

     Believers would be wrong to submit to the counselling of unsaved psychologists. Instead, believers have the resources which is the Word of God and the Spirit of God they needed to confront the most serious problems of life. Paul emphasizes that the Church is competent to Judge as well.

     The case should be brought before the saints “hagios.”

Why should a believer let other believers be the judges rather than take his case to the unsaved world for their judgment? Why should two believers bring their differences to be settled by other believers?

     Paul gives three reasons in 1 Corinthians 6 regarding the capabilities of believers to judge.

1. Saints will judge the world.

v.2 “Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?”

2.  Saints will judge angels.

v.3 “Know ye not that shall judge angels? how much more things that pertain to this life?”

3.  Unrighteousness is not in the kingdom.

v.9-10 “Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God” 

     Of course, not every Christian is a capable judge, but Paul is saying in verse 5, “I speak to your shame; isn’t there a wise man among you?” When you go to a secular court, you are saying that none of the saints are capable of judging. Well, there are some dear brethren in the Lord, we confident they would render a just verdict.

3. CONCERN OF RESPONSIBLE BELIEVERS TO SETTLE THE CASE

     Remember the context from chapter 5 where believers were reminded of their responsibility to judge among themselves. Not only is the church to judge in matters of morality, but in other matters having to do with everyday life (v.4) (civil situations).

4. CLARIFICATION OF PAUL ABOUT THE SUBJECT OF THE CASE

     Paul is of course not speaking of criminal cases like robbery, murder, etc.

That Paul is not here thinking of serious and grave matters, as he clearly stated from verse 4. The subjects brought up for decision are called “matters of everyday life”, the details of common life, which afforded many opportunities for the Corinthian Greeks to quarrel about prices and ownership, involving property or perhaps business matters, and so on. This details part of daily life should not be taken to secular court but to church court to settle among Christians.

     Some clarification on what Paul is saying:

1. Paul did not mean that a Christian should never go to the secular law courts against unbelievers.

If a lawsuit is brought against us by an unbeliever, it may be necessary for us to defend ourselves.

2. Paul was not saying that the Christian would not get justice before the secular courts because the courts were corrupt.

Actually, the Romans as a whole had an excellent law system.

3. Paul was not also saying a Christian should never use the secular courts to defend his cause.

For even Paul himself, “I appeal to Caesar.” (Acts 25:11 “If, then, I am a wrongdoer and have committed anything worthy of death, I do not refuse to die; but if none of those things is true of which these men accuse me, no one can hand me over to them. I appeal to Caesar.”). It was, therefore, no sin in Paul’s eyes to seek justice from a heathen judge when it could not be obtained in any other way. But it was a sin and a disgrace in Paul’s view for Christians to appeal to heathen magistrates to settle disputes among themselves.

5. CONTRARY TO THE RIGHT COUNSELLOR IN SAINTS CASE

     Notice the word “unjust” or “unrighteous” “wicked” in Greek “adikos” from “a” means without and “dike” means justice. “Adikos” is an adjective which in general generally describes that which is characterized by violation of divine law. “Adikos” means acting in a way that is contrary to what is right or unjust ultimately as defined by God. Adikos is what God is not.

     The “unjust” or “unrighteousness” is used in this context as a synonym for an unbeliever (and again with same meaning as unrighteous in I Corinthians 6:9 and not to mean that the judicial system or judges were not fair and just, but they were not “justified by faith” so not believers.

     Paul is saying in verse 1, “how dare you” to be judged by the unjust one. Paul is surprised about this practice among believers that Christians go to be judged before the unrighteous.

      A secular judge may know the material in the law books, but he knows nothing about spiritual decisions. He has no spiritual discernment.

6. CONSEQUENCES OF DISPUTING CHRISTIANS GO TO SECULAR COURT

     The Greeks were fond of disputatious lawsuits with each other. Probably the Greek Christians brought cases before pagan judges.    

     The first word in the Greek is the word “dare” showing that appealing to the “unjust” or “unrighteous” (adikos”) to resolve a legal dispute, case or matter (“pragma”) with another believer is outrageous. So, why would be ever consider taking a fellow believer to court and submit to the “wisdom” of unsaved judges? This would be damaging to the testimony of Christ.

      Even the Jewish people understood that disputes were to be settled among the brotherhood, for they had a maxim which the rabbis said, “It is a statue which binds all Israelites, that if one Israelite has a case against another, it must not be prosecuted before the Gentiles.” Yet these carnal Corinthians had not even reached the Jewish standards and it was a disgrace. Paul’s point was that all lawsuits between Christians should be handled by church courts the local church and not in the secular courts. One can imagine the "leaven" effect of two Christians going after each other, this word spreading throughout the entire city to entertain unsaved people.

7. CARNAL CHRISTIANS SETTLE NOT IN CHURCH BUT GO TO SECULAR COURT

    Based from previous context, there are some factors that might predispose these believers to lawsuits and petty legal squabbles. We see they were having church divisions (I Corinthians 1:10 “ Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.” ) and there is jealousy and strife among them for they are carnal and walks like the unsaved (I Corinthians 3:3 “For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?”). Jealousy and strife of carnal men could certainly predispose them to legal disagreements between members in the local church of Corinth. Brothers and sisters are one spiritual family and we should settle conflict in our home in our local church not outside of the church.

8. CHRISTIAN IS TO LIVE RIGHT AND LOVE BRETHREN THEN SETTLE CONFLICT

     According to our passage I Corinthians 6:1-8, if there are some squabbles inside the church among the brethren, it teaches us that we should not bring those problems to the law court to be judge by the unbelieving judges. For it is better to suffer to be defrauded than to go to law with another (I Corinthians 6:7 “Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?”). Settle those squabbles in the church, for the sake of our spiritual family (I Corinthians 6:5 “I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?”).   

     Don’t even tell everyone in your home who are not Christians to know of some squabbles in your spiritual family. The thing that these passages want to drive out is that we are not to blab our problems in the church all over town because we are saints and brethren. Instead, we as children of God ought to be able to settle such problems in the local church at home and not somewhere else. Church problems in the church family ought to be resolved at the local church. It is better to turn the other cheek and be defrauded rather than to ruin and create stain in your testimony of the local church.

     The lesson here is that, we are a family, we have our brotherhood and every family have its own spats and squabbles. Not every family deal with them in a proper manner, a manner fitting those who are called saints and brethren. Sadly, some brethren brought out the problems of their local church to other places outside of their own local church, that is what destroys the testimony of our spiritual family, ruined the testimony of our brotherhood.

     We need to learn that where problem arises in the church, Christians need to settle problems out of court. But how, will Christians rule the world, if they cannot settle small problems. It is unbiblical having the court judge Christians. Surely the Pastor and Christians can settle the problems, without the world knowing. Never forget the bible standard, that suing Christians before sinners is a very poor Christian example. It is better for a Christian to suffer than to sue fellow Christian. Now, it is wrong for a Christian to be against fellow Christians, when you do not live right yourself.    

     Loving the brethren is a great factor in settling dispute or problems among Christian family members. However, love or hate reveals who has the genuine faith or true born gain Christian.

I John 2:9 “He that saith he is in the light, and hateth his brother, is in darkness even until now..”

The one who says “he is in the light”. The phrase “He that saith” or “whoever says” or “if anyone says” occurs four times (I John 2:4,6,9, I John 4:20).

     The question is “Do my attitudes and actions (behavior) authenticate the truth of my profession? Those who profess to be Christians, yet are characterized by hate, demonstrate by such action that they have never been born again.

     The person says and perhaps thinks he is in the light, but that person has never seen the light. This is an excellent description of deception, when you are deceived, you do not even know that you are deceived.

     Notice the words “in the light”, it is a simple claim to be a Christian. We should not assume that all who professes he has faith in Christ are genuine partakers of Christ.

     Notice the words “in darkness even until now.” You have never been anywhere else. You have never been in the light at all. You cannot have divine light or the Holy Spirit or the love of God dwelling in you, and still hate your brother. It is a sure sign that such a one is in darkness until now. It is not a case of backsliding that is in view here.

     The word “hate” is in the pretense tense which describes one’s continual attitude of hatred.

     If a person fails to show love within the family, that person cannot be expected to show love in broader relationships.

     The word “brother” in Greek “adelphos”. There are 15 uses of adelphos in first John. The word “brother” is clearly used in I John 3:12 “Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous.”, speaks of familial relationship and does indicate that Cain was not a believer because John identifies Cain with the evil one, the devil in John 8:44. In contrast, Abel is clearly stated to be righteous (Hebrews 11:4 “By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous,”) and was an Old Testament saint or believer. John describing the behavior of a true believer in Christ.

     Abram do not want to have disputing with Lot because of the fact that they were brethren.

Genesis 13:8 “And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren.”

     Notice the word “strife” in Hebrew “Meribah” from “rib” means to strive. “Meribah is a feminine nound indicating strife, contention. Strife is used of a state of quarreling or wrangling over something, a condition of hostility.

     While in Egypt, Abraham though first about himself (Genesis 12:12-13), but when Abraham returned to his altar in Canaan, Abraham put God first and others next (Genesis 13:4-13). When God is first in our life, it makes no difference who is second or last. Abram as the elder had rights but did not insist on them. Do you insist on your rights or do you choose in humility treat one another as more important than yourself.

     Notice Abram said in Genesis 13:8 “Let there be no strife, I pray thee, between me and thee…for we are brethren.” Then Abram said to Lot in Genesis 13:9 “Is not the whole land before thee? Separate thyself, I pray thee, from me: if thou will take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left.” How does it happen? Remember that Abram had just recently bowed in worship at the altar (verse 4), which is another way of saying he surrendered himself to the Lord. In such a mindset, Abram was not prepared to lay down his rights to a weaker brother. What a pattern to imitate.

     Abram’s proposed that he and Lot would have partition of the land, but Lot’s eyes began to wander (Genesis 13:10 “And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered every where,”). Abram could justify himself and said “The first call is mine.” But Abram applied Romans 12:10 “Be kindly affectioned one to another with brotherly love; in honour preferring one another;” and have an humble spirit. So, Abram the righteous man allowed Lot his nephew to decide which area of land he wished to shepherd the flocks.