The Israelites would have known how to deal with the quails just has early settlers, both Polynesian and European, would have quickly adapted to killing and eating the birds of Aotearoa.  However, the reading tells us they were a bit cautious about the white flakes that arrived with the morning mist.  ‘When the Israelites saw it, they said to one another, ‘What is it?’ For they did not know what it was’. (Exodus 16:15)

Of course, they did not have Terry Pratchett’s advice that ‘All Fungi are edible. Some fungi are only edible once.[1]‘.  But the Exodus Saga is set far enough forward in human history for most communities to be aware of the need for caution when eating fungi.

Moses gave them the OK to eat it ‘It is the bread that Yahweh has given you to eat’. (Exidus 16:15) 

But how did he know?  We might surmise that, because he had been raised with the Egyptian aristocracy or because of his time as a wandering shepherd, he had a wider experience of exotic foods or wilderness foraging than slaves on a limited diet. 

However rather than speculating on any hidden reality in the story we should accept the learning in Moses statement that everything we eat, with or without GST, is a gift from God.  Not everything magically comes from multi-national supermarket chains.  Food has a life before shelves and packaging  but not everyone knows that!

When we first planted the community garden at St Albans one of the local people helping did not know that potatoes planted in the ground would grow.  But the classic story from the garden was about a boy who was given some potatoes from the garden to take home.  Next time he appeared he was asked if he enjoyed eating them, but he said his mother threw them out because they had dirt on them.

It is good to be cautious about things that are new and different, but both these readings highlight the fact that the common human response is not to accept new learning.  People find it easier to complain than learn.  

So much so that I can’t resist labelling this series of Exodus readings, where the people complain to Moses, ‘The whingeing in the Wilderness.’   

People whinge about all sorts of things and when we turn to our gospel reading we find that people are complaining in Jesus’ parable as well.  

Nevertheless, like all of Jesus’ parables, today’s reading is not about continual dissatisfaction but about the kingdom of God.  It is not about whinging, or industrial relations or even refusing to vote because the government did nothing for them.  Like all Jesus parables the story has extra layers to it.

Many organisations have a defined process to obtain full membership.  When I joined Scouts at the age of eleven, I had to pass my tenderfoot badge before I was allowed to wear a scout uniform. 

Jesus’ parable on the other hand offers full membership of the divine realm at any stage and that is what the parable is about.  Of course, the church, because it is a human organisation, has managed to put in a series of hoops for converts to go through.  Some of that is understandable because of human frailty, particularly in respect to leadership.  However, this parable tells us that, as far as God is concerned, once you decide you are in, you have as much right to be in as anyone. 

First or last are equal members of the divine realm and the challenge of living within that realm is the challenge of living in a community of others without rank or status.

But there is also a justice layer in this parable as well as a comment about envy. 

In a feudal system people farm inherited land to feed their families and give the surplus to their overlord as protection money to keep out the Philistines and other bandits. 

At the time of Jesus many people had lost their inherited right to land because of debt.  People had to pay a flat temple tax and the Romans taxed the movement of goods. 

In a year of bad weather or plague farmers had to borrow to meet those obligations.  If the next year was also bad and they couldn’t repay the debt their farm was sold, and they became day labourers.

We have recently had disastrous extreme weather events and farmers, and even just householders, are facing mortgage debt on property that no longer exists.

The landowner in the parable recognised that waiting at the marketplace did not feed a labourer’s family so even when, in the last hour of the day, he finds he needed more labourers to finish the harvest he paid them for a full day. 

The employer in this story recognised that an employee must meet his living expenses from his wages.  That is a principal not always recognised.  It was a blessing to watch a Country Calendar recently where an organic market gardener stated that he depends on his staff and they all receive the living wage as a minimum.  A contrast to the growers who import seasonal workers from low wage economies to keep their wage bill down.

The mantra of successful business has become; reduce costs and increase production and to many reducing costs means to driving down wages. 

That is in sharp contrast to the statement that investment adviser Dr Roger Spiller made at a function I addended while in Hamilton some years ago.   Spiller said that business not only needs to be profitable but has to also do good.  

That is a principal reflected in today’s parable and I suspect that Spiller’s failure to fully understand neo-liberal economics has something to do with his Salvation Army upbringing.  

Another layer of commentary on human behaviour in this parable is the complaining workers.  They all agreed to work for a day’s pay but those fortunate enough to be employed at the beginning of the day were filled with envy when they got the same as the late starters, even though they all got what was promised. 

People in our world are very good at complaining if they feel someone else got a better deal.

The Israelites had been led out of slavery and their very survival in a hostile environment depended on their cooperation as a nomadic community.  But when the going got difficult their first instinct was, not to collaborate, but to complain.

The whole congregation of the Israelites complained against Moses and Aaron in the wilderness. (Exodus 16:2) 

Many People would rather moan than face the unknown wilderness of change.  The past always looks better in hindsight so I can also understand the Israelites first reaction to fear of want was to complain to their leaders.  I am an expert moaner, next week I will have had 79 years experience at it.

The change the freed slaves faced however was much greater than any of us have, or are likely to face, although some of our forebears faced similar challenges.  

Imagine someone who has always obtained their food from the supermarket suddenly having to find food in a wilderness of one kind or another. 

Most of us would struggle to survive in any sort of wilderness and it must have been terrifying for the Israelites to leave the security of slavery to find their own way in a wilderness they had no experience of. 

We can assume that they took what provisions they had with them.  The fact that they were able to kill the Passover lamb would tend to indicate they had some domestic animals to also take with them. 

That was the case for both Maori and Pakeha who first settled here.  They brought plants and animals they used for food.  However, Maori brought a range of tropical plants that struggled to grow in the temperate conditions, the Kumara being the most successful.  Therefore, they had to quickly find new food sources to survive in this wilderness.  Maori came from Pacific islands so would have already had fishing skills and significantly settled near water.  Pakeha probably got the better deal because they not only brought plants and animals from a temperate climate, but M?ori were already established and able to show them the ‘manna’ of this particular wilderness. 

But cooperation was what enabled both waves of New Zealanders to establish in what was originally a very harsh wilderness. 

There were unique challenges for Pakeha colonisation because they came from a society with a strong class system where cooperation between classes was actively discouraged. 

The disinherited aristocratic with farm management skills quickly discovered that he had a better life with a wife who had been a domestic servant and the labourer learnt to appreciate the farming skills of the aristocrat. 

The wilderness is a great leveller, and our wilderness created a unique people that are still a work in progress.   

The obvious sign that we are still a work in progress is our ability to complain, practically to whatever leadership we have.  We complain about our politicians, our teachers, our church leaders and of course our sports coaches.  We even complain when our leaders save us from a deadly pandemic.  We object to sensible public health measures because they take away our freedom to choose.  Do we really want the freedom to die or would we rather science told us which fungi to eat and what will kill us.

It is good to be cautious, and comforting to dream of an idyllic past or even an amazing future.  But reaching that future involves trust and cooperation.  We need to be grateful for what we have, not envious of what we perceive others have been given. 

In Christ, we have the gift of a way of living in a truly human community. A gift of love and justice that is always available, at any time, to those who will live as Christ to others.

---

[1] Sir Terence David John Pratchett OBE (28 April 1948 – 12 March 2015) was an English humourist, satirist, and author of fantasy novels, .

There are so many questions for us as we seek to understand God.  As people of faith, a  central question is how does our faith affect who we are?  How does our faith work itself out in practical ways, and daily living that others could notice and describe?  (In high school there was an awkward question, if being Christian was a crime would there be enough evidence to convict you?)  We know and understand at some level that our faith can not be separated from how we live and what we do.   It matters how we treat others, at work, at home, and in our daily lives between Sundays.  What we say we believe needs to be shown in ways that we live, as we take our faith more and more seriously.  It is part of the journey as we become new creations.

As we look at our passage today, we hear about forgiveness, and what Jesus is saying is that forgiveness is one of the most important things for a disciple to reflect in their lives.  He is saying that forgiveness is essential for disciples.  I bet that each of us can think of someone who has hurt us or betrayed us, or perhaps many people come to mind.  In some cases it may be past history,  it is over and done with, it has been forgiven.  In other cases it may not be, it may still be an open wound, an ongoing problem.  It may be a recent conflict with a person, or it may have been something from childhood that still hurts.  

Thinking about these people in our lives that we have unresolved conflict with, thinking about the unforgiven people in our lives, those with whom we have a grievance, those to whom we may have said, “I will never forgive you, I can never forgive you”.   Some sins may seem too big to be forgiven.  But what Jesus says is that those who can not forgive, or be changed by being forgiven will pay for it for the rest of their lives.  The truth is that when we fail to forgive, that wound that we have festers, and can become infected, and can fail to ever heal.  Over time, sometimes, it becomes worse than it was already.

The point of Jesus’ parable is simple.  If you have been forgiven, you should be forgiving.  This is a case where it is often easier to receive than it is to give.  Hopefully, we all know what it is to be forgiven.  How many times have made a mess of things, fractured a cherished relationship and found ourselves in a place feeling empty handed being only able the words “forgive me”, and meant it, and then heard  “you’re forgiven, it’s O.K”..  At that moment a relationship changes, it can go forward because both people are changed by the act of forgiveness.  The one who is hurt lets go of their right to be offended, the one who has done the hurting must be changed by the fact that they have been forgiven.  As Christians we are called to share and reflect the grace we receive and be changed by it.  For if we do not, we are like the servant in the story. 

The servant in this parable owes 10,00 talents. (Which is a huge preposterous number, it is like a million billion dollars- more than PowerBall will ever be) , and this servant, or slave,  he is not a slave in the way we think about slaves.  He is a servant of the government, quite probably a tax collector.  He may have been embezzling for many years and the time for reckoning has come, and he is in big trouble.  He pleads for time to pay the king back, and there is no way he is ever going to be able to pay him back.  But he pleads and the king, in a moment of mercy,  cancels his debt.  

He has to feel great as he leaves the king’s chambers, he’s off the hook.  And yet he goes out and immediately  confronts a fellow servant who owes him the equivalent of 17 dollars , he has just been forgiven  millions of dollars, and he is chasing down 17.  The servant grabs him by the throat and says pay me what you owe me, and throws him in jail.  When the king hears about this he is angered, he throws the first servant in jail for the rest of his life.  It is not that the king could not forgive him, it is that the king judged the servant for not being changed by his own experience of forgiveness.  He just was let off the hook of a lifetime of swindling, given a new chance to life freely.  Yet the man was unwilling to be transformed by that gift, so he is forgiven – yet sentenced to live in a prison.  One might say the prison is of his own making. One author has suggested that every time we refuse to forgive it is like another stone being dropped into our hearts.  If we can not forgive, we imprison ourselves.

In the States, the most common form of the Lord’s Prayer that is used asks “forgive us our debts- as we forgive our debtors”.   It is perhaps the most literal translation of the Lord ’s Prayer.  It conveys the sense of obligation, debts,  we owe to one another as we sin against another.  If I have done something to damage a relationship, or sinned, I am in debt to make it right.  I need to be forgiven for the offense.  And vice versa, I need to be willing to forgive when the time is right for that as well.  I want to emphasize the point that forgiveness is not maintaining abusive relationships where something wrong happens over and over again and people keep saying I’m sorry forgive me, and then just keep doing it over and over again.   That’s not it.  Accepting forgiveness leads to changed lives.   

No one would suggest that forgiveness is easy.  God understands, how much, how difficult and how costly forgiveness is.  The communion table reminds us of that truth! And yet it remains, those who have received grace are to respond with grace to others.  We have all been in the position of the king, we have all had those who have offended us, betrayed us, those who have lied to us, cheated on us, and taken for us for granted.  We all have legitimate complaints,  we have all been right in saying we have been wronged.   But the question is -when the time is right- can we give grace as freely as we would receive grace. 

There’s a story that’s been circulating for some time.  It’s about a father who had a dreadful falling-out with his son.  The story begins in a little village in Spain.  Father and son argue, and say things they should never have said.  The son, whose name is PAC, runs away to the big city of Madrid.  Weeks go by, then months, and the father comes to regret his anger.  He rehearses, over and over again in his mind, the apology he will offer to his son when he returns.  Yet Paco, the prodigal son, does not return.  The father begins to fear he has lost his son forever.

Finally, the father resolves upon a desperate plan.  He travels to the city, armed with posters that he puts up on every wall and tree.  He takes out a classified ad in the newspaper, and everywhere the message is the same: “Dear Paco, Meet me in front of the newspaper office tomorrow at noon.  All is forgiven.  I love you.– Your father.”

To understand what happens next, you have to realize that “Paco” is a very common name in Spain: almost like “John” or “Jim” in our country.  And you have to remember that the father did not sign his posters, or his classified ad, with anything except “Your father.”  By twelve o’clock the next day, the story goes, Paco the son is waiting outside the newspaper building; he and his father have a joyful reunion. Yet along with the son, there are 800 other men named Paco, gathered outside the newspaper building, every last one of them hoping it is his

father who took out the classified ad and nailed up the posters.

The words I love you and I forgive you, are not said often enough.  They carry a real power to make things new, to set relationships right.  May we find the strength to write letters, or make calls if they need to be, and give forgiveness in the right moment as we receive it.  May we be willing to be changed as others forgive us and welcome us back to continue relationships in new and grace filled ways.  AMEN

Matthew 18 : 15 – 20       10 September 2023

There’s something perhaps unsettling in the thought that your spiritual life, and mine, is other people’s business.  But spiritual growth is always a community project.  While we are converted individually, our spiritual growth is connected to a community of believers that can make or break our flourishing.  A believer is part of a body, of a group of people, a church, whose spiritual vitality is interconnected.  We’re a people marked by commitment to Christ and to one another.  So, when you become a Christian you take on a new status, a new nature, a new family, and a new job description.  We are Christ’s people, his representatives on earth and we’re in this together.

But what happens when things go wrong.  What happens when you find you don’t get on with your Christian family?  What happens when a Christian in the church family, fails to represent Jesus and has no desire to.  Do we let it go?  Shrug our shoulders and say that’s life?  No, definitely not.  That’s when Christian discipline comes into play and that’s where the passage we read from Matthew 18, along with other bible passages give us guidance and, as your book of order, your church rules says, these we are obligated to follow as far as possible without recourse to judicial proceedings.

Now Matthew 18, is a chapter that’s all about relationships with other Christians.  In verses one to six, Jesus tells us that greatness in the Kingdom is not shown by the one who asserts themselves over others, but by the one who serves and is humble.  “Whoever becomes humble like a child is the greatest in the kingdom of heaven”. 

Then in verses seven to 11, Jesus tells us that we need to look at our own behaviour, because our personal choices and decisions don’t just impact us as individuals, instead they impact other Christians and may cause others to stumble in their walk of faith, so this is important and raises the question, do we ever take time and reflect, asking ourselves what impact our behaviour is having on other Christians, on the church, on the reputation of Jesus?

Then in verses 12 to 14, we see God’s attitude to those who are wander off.  We’re reminded that Jesus is the best shepherd ever.  He loves the ninety-nine, of course, but he’s passionate in his looking out for the one who’s wandered off.  “If a shepherd has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go in search of the one that went astray?”  And he goes after them, not to exterminate or eradicate the one who strays.  Rather it’s all about restoration, for Jesus is willing to do anything to bring them back. 

And that’s the context, the backdrop to the passage we look at this morning which starts in verse 15.  We need to be able to relate realistically to Christians who sin.  Sometimes that sin will be sin against us, “If another member of the church sins against you”. 

There’s a parallel passage to this in Luke 17, verses three and four, “if another believer sins, you must rebuke the offender, and if there is repentance, you must forgive.  And if the same person sins against you seven times a day, and turns back to you seven times and says, ‘I repent,’ you must forgive.”  Peter seems to have heard that for back in Matthew 18, verse 21 he asks Jesus “Lord, if another member of the church sins against me, how often should I forgive?”

But at other times it won’t be personal.  Some manuscripts of verse 15 start “If another member of the church sins”.  This is where the sinful conduct of a Christian has an immediate, wider impact on the church, which could be public and demanding action.  But any sin in the assembly of God’s people is a sin against any of God’s people, for it stains us all.  But the essential principles Jesus gives us are the same. 

The reality is, as I’m sure we all know, tragically we must expect to be hurt by other Christians even in the fellowship of the Church.  It’s a terribly sad reality and Jesus is utterly realistic about that.  And that’s somehow reassuring, because these issues can hurt like mad, and we often struggle to deal with the situation in a proper way.

I recognise that this is a complex and sensitive area but in the time remaining I can only tackle this with broad brush strokes and here’s a first.  I’ve called it the place for discipline.  And the place of discipline is the church, the assembly of God’s people.  Now ten Christians sitting together in the local park don’t constitute a church.  But Jesus has given special Kingdom authority to believers gathered as a local church, which is not given to individual Christians.  We see that in verse 18, which I’ll come back to shortly.  Churches, of course, don’t make people Christians.  But they have some responsibility in deciding who are card carrying, passport holding, bona fide representatives of Jesus in the world.  It’s called membership.  Basically, the church says to a member, we recognise your profession of faith, baptism and discipleship and affirm you as Christ’s.  And the member says to the church, I submit my presence and discipleship to your love and oversight.  It’s a two-way thing, for accountability is an implication of the gospel.  And that has to be practised in church life.  So, joining a church isn’t really like joining any other club or society.  It’s a sort of ‘I do’ relationship, a little bit like a marriage.  It’s a covenant of mutual commitment and expectation with nothing less than an expectation of personal transformation.  And that’s the only context in which Jesus’ words in Matthew 18 make any sense at all.  People who don’t understand church membership often struggle with discipline.  But discipline is necessary whenever a gap opens up between a Christian’s profession and their life.  And when we, the representatives of Jesus no longer seem to be doing that job at all, there’s a mismatch and there’s a problem, and it needs to be addressed.  And the church is faced with a question of an individual’s Christian credibility, and that’s very painful, and can be very difficult. 

The place of discipline is the church, the second brushstroke asks what’s the purpose of discipline?  And the answer is always the same.  It’s at the end of verse 15, restoration.  Winning them over.  Gaining them back.  It’s a word from the commercial world.  Accumulating wealth, gaining treasure you’ve lost, recovering something that’s very valuable.  There’s been a loss, and we need to try to get that back.  We’re not content just to let it go. And that’s the very heart of God, isn’t it?  That’s what we saw back in verse 12, the one wandering sheep that’s so precious that God the shepherd goes to great effort to bring it back.  That’s our model in this.  Galatians 6:1 makes exactly the same point.  “Brothers and sisters, if another believer is overcome by some sin, you who are godly should gently and humbly help that person back onto the right path” It’s always about restoration.  I don’t go to somebody principally to get something off my chest.  Or for closure in my anger, or to dump on someone for my satisfaction, or even to resolve the conflict.  No, I go out of concern for the spiritual well-being of the one who has hurt me.  I go to win them back.  I go to work for their restoration because they are in danger by their sin, because  that saddens me, and it troubles God.  And this person may be a pain, they probably are.  But principally they’ve been a precious fellow Christian, and to God they are treasure.  So the aim of discipline is not to put people out, it’s to keep people in.  And it matters because they’re lost to the fellowship, they’re lost to ministry, and they’re missing out on the intimacy of the life of God, and that is tragic for both them and for us.  Church discipline in the Bible is always a rescue operation. 

The place.  The purpose. Third, who is the person supposed to be doing the discipline?  The minister?.  The Moderator?  The Elders?  A sort of ad hoc discipline committee?   It’s actually none of those in the first instance.  One of the problems of modern English is we can’t always tell if the word ‘you’ is singular of plural, but I can assure you that Matthew uses the singular throughout verses 15 – 17.  Who’s the star of verse 15?  Who’s always taking the first disciplinary initiative?  You, the individual Christian.  I am.  Now you might say that’s not me.  I’m not a confrontational person.  I couldn’t face that.  But Jesus requires it.  Verse 15 “Go and point out their fault when the two of you are alone”.  It’s between the two of you.  And go may well mean keep going while there’s hope of progress or change.  There’s no other way of doing it.  There’s no discipline committee.  There’s no spiritual police in the church to sort these things out.  It starts with you and me.  And that, painfully, is how it is, your job is to go and to keep on going. 

Of course, there are judgments to be made here.  There are times in church life when, as one Peter 4 verse 8 reminds us, there needs to be a place for love to cover a multitude of sins.  Judgement is needed.  There needs to be an evaluation.  We need spirit led wisdom to choose our battles here.  If we try to call out every sin we see, we’d soon create a culture of anxiety and misery.  But every now and then we do need to stop and ask ourselves, is there someone I need to go to, to try to put something right.  Perhaps you’ve been putting it off and the time has come for action.   Hear Jesus words – you go, for going may sort it out.  The further stages of discipline Jesus talks about here are likely to arise only where sin is outward and serious and despite confrontation, unrepented off, and you tend to know those when you see them. 

The place is the Church, the purpose is restoration.  The person is you and me.  Fourthly, the process.  Step one.  You go to them one to one.  You don’t fire off an e-mail or a text.  You don’t do it on Facebook or make this topic number one on a prayer chain.  You don’t make it a public issue at all because the last thing you should want to do is drag someone’s private sins into public. 

Before you go, remember that you have your own issues, that there’s no room for self-righteousness here, let alone spite or vengeance.  Take the log out of your own eye before you take the speck out of somebody else’s.  Remember that you’re not going to pontificate or to scold.  So do the appropriate self-assessment, look into your own heart, and humble yourself before God and ask for his grace, for skill and for wisdom.  Then go and explain the problem.  And as verse 25 tells us the aim is always the same, that they will listen.   Three times the word listen is used in these three verses.  You want a hearing, you want the person to think, and if necessary repent or at least begin to.  And frequently, the issue wonderfully ends there.  That’s all it takes. 

But step two, verse 16.  If they won’t listen, take one or two others you trust.  Preferably those who love you both, to establish the facts, to clarify the issues, to hear both sides of the story.  Why? because maybe it’s you who are in the wrong here.  Maybe you’re overreacting to a situation, making a mountain out of a molehill.  Or maybe you’ve got a point, and this is serious, and it has wider implications in the church.  This has got to be a careful and fair process, and that’s the reason Jesus quotes the Deuteronomy 19 witness requirements.  So, keep it small and   private with no more people involved than necessary to evaluate or authenticate genuine repentance.  As James 1:19 puts it, it’s always a case of quick to hear, slow to speak, slow to anger.  There must always be a heart of love behind process.  Look say the witnesses we love you; we care for you; we want a way through this for both of you.  For this is damaging everyone, and this is dishonouring Christ, that’s why it matters. 

Step three, verse 17.  If they still refuse to listen, tell it to the Church, and your book of order has a process for this that sits alongside Jesus’ words.  But this has to be done with great care for some members may be surprised at this news.  They may be hurt to hear of the problem.  Some will be close to the individual, concerned friends who may have the opportunity to be listened to, to hear the voice, but who had no idea of the problem.  But here’s a further opportunity.  Here’s a wider pool for influence and persuasion.  But the signal from the church is always the same.  We want you restored.  We want you back in.  And that’s what we’re praying and longing and aching for in all this.  And that’ll go on for however long it takes the Church to conclude that an individual really is clinging onto their sin and is characteristically unrepentant.  As Jesus illustrates so dramatically in verses eight and nine of the chapter, genuinely repenting people tend to be pretty zealous about casting off their sin.  You know it when you see it.  You know they mean business because there’s a bit of metaphorical hand chopping and eye gouging going on.  It’s pretty serious stuff if people really mean business and repentance, but it may take a minute, or it may take a year.  And restoration happens when the church is convinced that repentance is real, because they see the real fruit of change in a person’s life. 

And then sadly there is Step 4.  It’s rare but it’s something the church is authorised to do.  Verse 17 “If the offender refuses to listen even to the church, let such a one be to you as a Gentile and a tax collector.  Heartbreakingly, we have to say to them.  You can’t be part of this.  You have to be outside the fellowship.  A barrier stands, relationships change, it’s not what we want, but it’s brought about by refusal to listen and repent.  But remember how Jesus treated pagans and tax collectors?  He loved them into repentance and new hope, Matthew had been one of them, he knew what he was talking about.  Jesus loved them and lay down his life for them, but he only welcomed them into relationship if they took up their cross and followed him.  Of course, we talk to excluded brothers and sisters though we no longer call them that.  We invite them to meals in our homes, but not to church parties.  We may sometimes ask them to services, but never to service.  It’s a painful distancing, a cooling we can explain if they listen, and we continue to reach out to them in love, as we would any unbeliever.  Here is a lost sheep choosing, intending, to stay away and that’s hard.  Here is a person who apparently needs the gospel all over again, that’s hard too.  It’s messy and painful at times, especially if we’ve been close or they’re in our family. 

The place, the purpose, the person, the process.  Finally, the power.  What’s our authority for doing any of this?  In Matthew 16, a couple of chapters back, Jesus spoke of the keys of the Kingdom in the hands of the church.  And here in verse 18 he speaks of binding and loosing.  It’s a law court sort of metaphor.  We don’t stand alone as we pursue this painful process of discipline.  Heaven somehow stands with us in this, in the church.  And no, the local church doesn’t make somebody a citizen of the Kingdom, but it does have responsibility, the authority to declare who does and does not belong, who is to be in, or out of the church, who are or who are not Christ’s ambassadors in the world.  It’s the embassy, if you like, that renews the Kingdom passports.  The Church can’t see hearts, but it can see actions and lifestyles.  And it has to make painful, and difficult, and sometimes agonising judgments on those in the light of God’s Word.  Will the church make mistakes?  Yes.  Does there need to be immense care and sensitivity in the process?  Yes.  Are we struggling on our own in all this?  No.  So, here’s a warning to us sinners.  The Church has authority to call us to accountability.  And here’s an encouragement to those of us who are anxious about whether any of this can ever really work.  The spiritual authority we yield has, according to Jesus himself, God’s sanction behind it. 

The passage ends with that so familiar and so often out of context prayer reference in verses 19 and 20.   “I also tell you this: If two of you agree here on earth concerning anything you ask, my Father in heaven will do it for you.

For where two or three gather together as my followers, I am there among them.”How often have you heard the verse used of a poorly attended prayer meeting?  But this is its true context.  The two of you in verse 19, and the two or three of you in verse 20, are they not the same two or three witnesses in the Jesus’ mind in verse 16.  And what was the responsibility of a witness of fact in the Old Testament to a capital crime, Deuteronomy 17 verse 7 says they were to be the first to execute the penalty.  And here it seems they are to be, not those casting the first stone, but rather those with Jesus in their midst agreeing on the first prayers.  Prayers for good outcome in any disciplining, for restoration of the one whose gone astray.  That’s the context of these promises.  We’re not on our own in this process.  Father, Son and Holy Spirit are superintending our fallible efforts. 

Facing conflicts squarely in the Church is one of the hardest, most painful things some of us will ever have to do.  For the Church of Jesus Christ is a unique institution.  And to be a member of Christ’s body is a unique privilege, but it makes demands on us.  And some of us know very well we need to put things right at once.  There are other people we need to talk to, sort things out with, and some of us need to repent where we know we’ve been in the wrong in various ways because the Lord sees all our hearts.  There are no secrets hidden from him.  So, may God give us the grace to work out all it means to be accountable to Christ and to one another.  But also, to be fearless and confident in confronting sin, and by His spirit pursuing that holiness in our own and in other people’s lives without which Jesus cannot be glorified in his church.