As I have already stated, the delegation of authority by God presupposes the activity of the evil nature in fallen man in its manifold forms of expression. Galatians 5:19-21 gives us an appalling list of things which each of us not walking in the Spirit is capable of doing! “Now the works of the flesh are manifest, which are fornication, uncleanness, licentiousness, idolatry, sorcery, hatred, strifes, jealousies, angers, contentions, disputes, schools of opinion, envyings, murders, drunkennesses, revels, and things like these; as to which I tell you beforehand, even as I also have said before, that they who do such things shall not inherit God’s kingdom” (JND). Therefore (even though we are a new creation in Christ and members in particular of the one body of Christ, vitally united by one Spirit to Him our living Head in heaven), the ever-present capability in us, individually and collectively, of giving way to the lusts of the flesh when out of communion with the Lord, makes it necessary for the Christ, as “Son over His own house” (Heb. 3:6), to make the assembly responsible for its behavior as “the house of God” (1 Tim. 3:15) here on earth. Accordingly He invested the assembly (in its local expression) with authority to deal with “whatsoever” it judged to be inconsistent with its position as representative of Christ in this world.
An immense responsibility was thus placed upon the assembly as a responsible body! Where, in the various forms of delegated authority previously considered, whether to the husband, father, civil authority or master, do we find so solemn and so sweeping an investiture of divinely constituted authority as the Lord enunciates here? Indeed, in the former cases, the authority is assumed to be operative, and those subject to it are addressed. Wives, children, saints, and servants are acquainted with, or reminded of, their respective places of subjection. But now there is to be a new thing on earth, a church, one with Christ its Head! And through the local expression of it, divine title is given to exercise authority.
The Lord, prefacing with His solemn “verily” this irrefutable grant to the assembly, defines its scope and character: “Verily, I say unto you, whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven” (Matt. 18:18). He that challenges the authority vested thus in the saints gathered together (be they only two or three) by the Spirit of God unto Christ’s name, challenges the LORD HIMSELF, for HE is in the midst of them!
Binding and Loosing
The objection has often been raised that to hold that the Lord binds in heaven an unrighteous act bound on earth is sheer popery. Such an objection arises, I believe, because the nature of authority is not understood. Delegated authority (in this case from the Lord to the local assembly) is confounded with infallibility. Nothing can be farther from the truth. Binding, or loosing, in heaven does not in itself mean approving. Had the blessed Lord meant “Whatsoever ye shall bind or loose shall be approved in heaven,” He would have said so, but He did not!
Let us look at a scripture which gives us the principle involved in the Lord’s binding of an unrighteous act (not approving it); it also shows us the profitable use to which He turns all in His divine sovereignty! “And Sarai said unto Abram, My wrong be upon thee...the Lord judge between me and thee. But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur. And he said, Hagar, Sarai’s maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. And the angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands....And she called the name of the Lord that spake unto her, Thou God seest me” (Gen. 16:5-9, 13). This is the first occurrence of the word “submit” in the Scriptures! Was Sarai’s act a righteous one? No. Did the Lord set her act aside and her authority with it? He did not; He bound it! Hagar is addressed by the Lord (for verse 13 shows us who the angel in reality was!) as “Sarai’s maid” at a time when she had disowned that claim under persecution. She is told to return to her mistress, and to submit herself under her hands, by the Lord Himself!
Was the Lord unrighteous in this? Of course not! But appearances are against Him, as they often are in this present evil world where the self-will of ungodly men and (sad to say) of saints themselves expresses itself. If we are walking according to man (1 Cor. 3:3), we might think thus: “How can the Lord be Himself, be righteous, be the God of light in whom is no darkness at all, and yet compel poor Hagar to submit to Sarai’s harsh actions?” But “My thoughts are not your thoughts, neither are your ways My ways, saith the Lord” (Isa. 55:8). As to Sarai, the Lord brings about a disciplinary action for the good of her soul (He ever acts in sovereign goodness!) by means of the submissive action of Hagar which placed her again in the presence of Sarai, thus daily affording Sarai a reminder that she had brought all the sorrow in this situation upon herself by her own act of unbelief in the first place (Gen. 16:3). What a chastening of soul, certainly not joyous, this was for Sarai! Do we not plainly see in all this that the Lord knew how to discipline Sarai without for one moment setting aside her authority to “guide the house” (1 Tim. 5:14) as mistress there? But we naturally like (and are little aware how far the evil propensity is allowed in us) to set aside authority in order to gratify a course of self-will and insubjection.
Please bear with me while I refer again to other familiar scriptures which also give the principle of the Lord’s binding an overbearing act, not approving it, also using it in His ways with His people as a judgment of their state; all of this too is in connection with the preservation of a testimony by the Lord Himself to that which He had set up, and as to which He said through the prophet Ahijah, “That David My servant may have a light alway before Me in Jerusalem, the city which I have chosen Me to put My name there” (1 Kings 11:36). “All Scripture is given by inspiration of God, and is profitable
for doctrine,
for reproof,
for correction,
for instruction in righteousness:
that the man of God may be perfect, thoroughly furnished unto all good works” (2 Tim. 3:16-17).
The Lord’s Dealings With Failure
In the history of the Lord’s dealings with His earthly people (and surely we are agreed that God’s moral principles never change), while sovereignly maintaining “a light alway before [Him] in Jerusalem,” I believe that we should discern that the Lord acted on the principle of Matthew 18:18 long before He ever enunciated it for the maintenance of a heavenly testimony in this dispensation. Let us look at this history briefly. In 1 Kings 11:1-10, we have the saddening account of the departure of heart of the wisest man on earth, King Solomon, from the Lord. In verse 33, the apostasy of the tribes of Israel is also disclosed. The Church, too, has long since left its first love (Rev. 2:4). Furthermore, those whom God mercifully delivered from spiritual Babylon a few generations back, and to whom He recovered “all the counsel of God,” have alas! also left their first love. The Lord personally tells Solomon (vv. 11-13) that his kingdom is to be divided, only one tribe being spared for David His servant’s sake, and for Jerusalem’s sake which He had chosen. The Lord, through Paul, has warned the Church most solemnly that His discriminating judgments would sift the saints on the earth: “For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. For there must be also heresies among you, that they which are approved may be made manifest among you” (1 Cor. 11:18-19). But in Revelation 3:7-13, He marks out a spared remnant, for it is Himself that keeps the door opened! For the sake of David, the man after God’s own heart, and for the sake of Jerusalem which He had chosen as His divine, earthly center, the Lord spared a tribe in Israel. For Jesus’ sake, for the sake of Him who has bought the Church with His own blood, and for the sake of a little corporate testimony to and expression of the one body (of which He is the Head) on earth, the Lord will sovereignly spare twos and threes gathered to His name. In either case, it is sovereign grace acting for itself and for the glory of Christ (Jehovah of the Old Testament). It is not on the ground of human merit, for on that basis all was lost in Israel and has been in the Church.
The Lord then told Jeroboam, by the prophet Ahijah (1 Kings 11:29-38) that he was to get ten tribes; He told him why, “Because that they have forsaken Me” (v. 33). Nevertheless, in His sovereignty He preserved a tribe, twice repeating what in substance He had already told King Solomon, namely, that Rehoboam should have one tribe for David His servant’s sake, and for Jerusalem’s sake, the city which He had chosen out of all the tribes of Israel to put His name there. The Lord plainly informed all parties concerned that He was about to bring a judgment of scattering upon Israel and upon its king, but that He would sovereignly maintain a testimony for Himself nevertheless!
How was the Lord’s judgment executed? But more important still, on what principle does the tribe act which is sovereignly preserved? We have the account in 1 Kings 12:1-24. Rehoboam rashly wielded his newly acquired authority as “the power,” as the king of all Israel, and boasted before the people of the oppressions he would impose. His abuse of his divinely constituted authority directly resulted in the rebellion of the ten tribes. But this manifested (what God knew beforehand, namely) the state of their hearts! They had not valued David! This state was not a new one; it was there in the bud when David returned to Jerusalem after the death of Absalom. See 2 Samuel 19:41 to 20:2. The person of him who was a man after God’s own heart was nothing to them. Notice that the ten tribes said nothing about Rehoboam, but this: “What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David” (1 Kings 12:16).
Why have saints gone into division in every generation (for God sifts His people) since the truth was recovered to them and acted upon over a century ago? They have not rightly valued the true David! They have not had the person of Christ, the Head of the Church, which is His body, in power before their souls! They have not held the Head (Col. 2:19). In consequence (as with the ten tribes of Israel) the Lord in His discipline has His instrument ready, and when He allows that which crosses their will to develop into a trial of testing, these saints have found a man ready to lead them away, and to keep them away, from the true Center which they have left, Christ in the midst of those gathered unto His name; a Man whom God has marked out beforehand to those who really own the Lord in the midst and bow to His authority.
Did the Lord set aside the authority of Rehoboam now that he had abused it? No! 1 Kings 12:23, makes that plain. “Speak unto Rehoboam, the son of Solomon, king of Judah, and unto all the house of Judah and Benjamin, and to the remnant of the people.”
On what principle was Judah (and little Benjamin reckoned with it) preserved from abandonment of the divine center in Jerusalem, where the Lord’s name had been placed? On the simple principle, or principles, of obedience and submission. They saw through Rehoboam the king and beyond to Jehovah the God of Israel! In obedience to Him they submitted to the unrighteous act of the king. “But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them” (v. 17). “There was none that followed the house of David, but the tribe of Judah only” (v. 20). By bowing under Rehoboam’s unrighteous exercise of his authority, they remained on divine ground. They cherished the place which the Lord had chosen to put His name there, the place where the ark was and where He dwelt between the cherubim! “There am I in the midst of them.” The principle on which Judah acted, then, was the principle of submission to an unrighteous act committed by the man invested with regal authority by God at His true center on earth.
How, then, did the Lord in His governmental ways deal with Rehoboam? Did he reap what he had sown? Indeed he did! A very casual reading of his history shows that he was in continual trouble, from within and from without.
“And there was war between Rehoboam and Jeroboam all their days” (1 Kings 14:30). “And it came to pass, that in the fifth year of king Rehoboam, Shishak king of Egypt came up against Jerusalem, because they had transgressed against the Lord” (2 Chron. 12:2). Does not this show that the Lord knows how to discipline a king without for one moment setting aside his authority? Moreover, since the divinely chosen center of worship was at the same place as the king’s seat of government, is it not highly significant that the Lord’s determined maintenance of the place which He had chosen out of all the tribes of Israel to put His name there is carefully mentioned right in the middle of the summary of Rehoboam’s history? “Rehoboam was forty and one years old when he began to reign...in Jerusalem, the city which the Lord did choose out of all the tribes of Israel, to put His name there. And his mother’s name was Naamah an Ammonitess” (1 Kings 14:21). (See also 2 Chron. 12:13.)
The Lord does not abrogate or negate divinely constituted authority because of abuse, and that in the very place which He has chosen to place His name there (to use Old Testament language), “where two or three are gathered together in My name, there am I in the midst of them” (to use New Testament language). Questions like these bring matters to a focal point. The Lord’s “whatsoever” of Matthew 18:18 is no new principle with Him, but the very one He has always acted upon (both as the bestower and maintainer of authority, and also as subject to authority in the “days of His flesh”).
The blessed Lord of all (Acts 10:36), “both theirs and ours” (1 Cor. 1:2), submitted when one of His creatures who possessed divinely constituted authority as a ruler in this world wickedly wielded that very power against Him, the “Lord of glory”! (1 Cor. 2:8). Please read John 19:10-11. While telling Pilate where his grant of authority originated, that its origin was from above, the Lord Jesus submits to its wrong use, committing His cause to Him that judgeth righteously! Are we not told in 1 Peter 2:21 That Christ has left us an example, that we should follow His steps? What better opportunity than when under discipline from our brethren? It has often been quoted: “The Lord uses our brethren to heat the furnace in which He tries our faith.”
Submission and Restoration
As to restoration of some individuals, however, to the divine Center of gathering, we notice the following in the history of the ten tribes: “And after them, out of all the tribes of Israel, such as set their hearts to seek the Lord God of Israel” (not of Judah merely, note!) “came to Jerusalem, to sacrifice unto the Lord God of their fathers” (2 Chron. 11:16). This is restoration after a divine sort, as also a later one in Hezekiah’s day, long after the division had taken place in Israel; Hezekiah “sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of the Lord at Jerusalem, to keep the Passover unto the Lord God of Israel....So the posts passed from city to city, through the country of Ephraim and Manasseh, even unto Zebulun: but they laughed them to scorn, and mocked them. Nevertheless, divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem....So there was great joy in Jerusalem” (2 Chron. 30). Thus the Lord graciously used Hezekiah’s faithful letters of entreaty, words of “grace, seasoned with salt,” to recover individuals to His true and only center of worship at Jerusalem, where Jehovah Himself dwelt between the cherubim. May the Lord graciously grant a like recovery with individuals in this our day of weakness!
By weakness and defeat
He won the meed and crown,
Trod all our foes beneath His feet
By being trodden down.
Bless, bless the Conqueror slain,
Slain in His victory;
Who lived, who died, who lives again—
For thee, His church, for thee!
While we chafe under the flesh intruding into the disciplinary acts of an assembly which has divine authority, do we forget that the flesh may also act in an individual, who does not have authority?
In the wisdom of God He deigns to use our very failures as a means of chastening (which for the present does not seem joyous, but grievous) to some of His dear children who are the objects of assembly discipline. And is not this one of the ways in which He makes manifest the hidden state of our hearts? Here in the wilderness He brings out, for both ourselves and others to discover, whether we are really “meek and lowly in heart,” or unbroken in will. Submission, and obedience to God in it, are what He looks for. Another has written as follows:
“Circumstances would not trouble if they did not find something in us contrary to God; they would rustle by as the wind.
“Until the will has been crushed in the presence of the majesty of God, there cannot be a right state before God.”
I believe that at the bottom there is always a measure of unbelief along with in-subjection. We do not believe the grand truth that “God is for us,” ready and able, if He sees fit, to vindicate us Himself, if we have been in any way wronged by individuals or assemblies. In general, however, instead of ordering circumstances to vindicate us, He lets us suffer wrongfully. Later on, when we have grasped the lesson He is teaching, we discover that He has vindicated Himself, though through the instrumentality of the very ones who wronged us!
“Even so, Father; for so it seemed good in Thy sight” was the heart-language of the Lord Jesus when everything was going against Him here. He was content to commit His cause to Him that judgeth righteously, never lifting a finger to vindicate Himself! Are we?
The Lord pledges His keeping power (Rev. 3:10) to those who keep the word of His patience. To seek to hold fast to divine principles when they are being given up all around puts patience to the test. To be content to have His approval alone, though but few are found to walk with, is the fruit of God’s work in the soul.
The Lord holds forth wonderful encouragement to His tried saints: “Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.” They have something which the Lord values. “Hold it,” He says, “until I come!” Furthermore, these despised ones here are to have the preeminent place there in the glory: made “a pillar” in the temple of His God! (Rev. 3:12). James H. Smith