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So we're looking specifically 
at paragraphs 12 and 13. I'll read 12 to 15 and then we'll 
get back into our study. But beginning in chapter 26 at 
paragraph 12, as all believers are bound to join themselves 
to particular churches when and where they have opportunity so 
to do, so all that are admitted unto the privileges of a church 
are also under the censures and government thereof according 
to the rule of Christ. No Church members, upon any offense 
taken by them, having performed their duty required of them towards 
the person they are offended at, ought to disturb any Church 
order, or absent themselves from the assemblies of the Church, 
or administration of any ordinances, upon the account of such offense 
at any of their fellow members, but to wait upon Christ in the 
further proceeding of the Church. As each church and all the members 
of it are bound to pray continually for the good and prosperity of 
all the churches of Christ in all places and upon all occasions 
to further it, everyone within the bounds of their places and 
callings and the exercise of their gifts and graces So the 
churches, when planted by the providence of God, so as they 
may enjoy opportunity and advantage for it, ought to hold communion 
among themselves, for their peace, increase of love, and mutual 
edification. In cases of difficulties or differences, 
either in point of doctrine or administration, wherein either 
the churches in general are concerned, or any one church, in their peace, 
union, and edification, or any member or members of any church 
are injured in or by any proceedings and censures not agreeable to 
truth and order. It is according to the mind of 
Christ that many churches holding communion together do by their 
messengers meet to consider and give their advice in or about 
that matter in difference to be reported to all the churches 
concerned. How be it these messengers assembled 
are not entrusted with any church power properly so called, or 
with any jurisdiction over the churches themselves, to exercise 
any censures either over any churches or persons, or to impose 
their determination on the churches or officers. Amen. As I said, 
we've looked at this doctrine of church discipline primarily 
in paragraph 12, where it speaks to the responsibility of believers 
to join themselves to particular churches, and it speaks to them 
then being entitled to all the privileges of the church, but 
they're also under the censures and government thereof according 
to the rule of Christ. In other words, when you join 
the church, it's not just privileges and blessings and reception, 
but it's also censure, it's liability, it's being submissive to the 
government of the church and it's discipline. And so we've 
looked at that. Now this morning I want to look 
at the conduct of the offended brother in paragraph 13 and then 
note the consistency of all of this with Matthew 7. I think 
Matthew 7 is an important passage speaking to this particular issue 
and a passage that oftentimes gets misinterpreted and it's 
very often misunderstood. But in terms of the offended 
brother, So we looked at church discipline in its various parts, 
or its various processes. Remember that initially, if your 
brother sins against you, go to him. If he hears you, then 
you have gained your brother. If he does not hear you, then 
bring with you two or three witnesses. If he will not hear them, then 
tell it to the church. If he refuses to hear the church, 
then let him be to you like a heathen or a tax collector. So there's 
a process of discipline that the offended party is to engage 
in. Notice that paragraph 13 deals 
with the status of the offended party. In other words, what is 
he supposed to do? He's taken his concern before 
the church. He is ultimately to wait upon 
the decision of the church. He's not to engage in things 
that would upset the unity and the peace of that church, but 
rather this paragraph addresses specifically. So notice, the 
situation encountered in paragraph 13, no church members, upon any 
offense taken by them, having performed their duty required 
of them towards the person they are offended at, ought to disturb 
any church order or absent themselves from the assemblies of the church. 
So the reality of church life is stipulated here. There's going 
to be offenses. I'm sure I've brought that out 
in our consideration of this doctrine of discipline. There'll 
always be offenses in the life of the church. There'll always 
be sins, one against another, in the life of the church. There's 
specific ways that we are to address that. If our brother 
sins against us, we go to him. If we realize that our brother 
has an issue with us, we go and be reconciled with him. There's 
always an emphasis upon the person. We know our responsibility, we 
know our duty, and we are to obey and comply with the command 
of Christ. We also have the freedom to let love cover a multitude 
of sin. We don't have to go and escalate 
every jot and tittle of everything that everybody ever does against 
us. We are free to let love cover a multitude of sins. But those 
are our options. And so when we do that, we turn 
it over to the specific persons involved in the situation. We're 
to wait upon Christ ultimately through the church. We're not 
supposed to engage in the sorts of things that are stipulated 
here. They ought not to disturb any church order or absent themselves 
from the assemblies of the church or administration of any ordinances." 
In other words, there's going to be sins, there's going to 
be issues. We need to deal with that in a way that God specifies, 
and then we need to wait upon Christ as He works through the 
church to render a particular verdict on that situation. We 
don't take our marbles and go home. We don't go hide somewhere 
in a corner or in a whole, but rather we do our duty and we 
continue to be faithful with reference to church attendance 
and also at the supper, at the ordinances or at the administration 
of the ordinances. So not disturbing church order, 
not absenting yourself from worship, not absenting yourself from the 
ordinances. I remember years and years ago 
when I worked at Northrop Grumman, there was an older fellow there 
that bought a car from a car lot in Lancaster, and it was 
a lemon. And this particular fellow got 
a sign and wrote on the sign, I bought my lemon here, buy yours 
at the grocery store. And he walked out in front of 
that car lot every day for how long, I don't know. But this 
statement or this section of the confession is essentially 
telling us not to duplicate that. Don't pick it out in front of 
the church. There are ways and means by which 
you address concerns in the context of a local church. If you think 
that you are not being dealt with appropriately or accordingly, 
that's the reason for paragraphs 14 and 15 in our Confession of 
Faith. In other words, it may be the 
case that the elders are negligent, the elders are lazy, the church 
is not functioning according to the mind and the will of Christ, 
and if that comes to pass, instead of writing on a sign, I bought 
my lemon at that church, buy yours somewhere else, we are 
to go with the means that God has ordained. There are fraternal 
relationships among churches that are like-minded. That's 
what paragraph 14 highlights. And then in paragraph 15, the 
confession, our Baptist forebears, these divines, realize there 
might be an instance where a particular church is defective or faulty 
or perhaps sinful in the way they are administrating a particular 
case. And so members of churches have 
a right to go to other churches to ask for their assistance, 
to ask for their intervention. This is a particular clause that 
we have invoked in our own church and the Lord blessed it. It was 
a wonderful thing. It was a good and helpful thing 
in the context of the local church. So there's always a means that 
Christ has ordained to resolve issues in the church that do 
not involve disturbing church order, absenting yourself from 
worship, and absenting yourself from the ordinances. That is 
simply to act like a petulant child. That is simply to say, 
I'm going to take my marbles and go home until you give me 
the answer that I'm after. There are mechanisms in place 
for answers to be given, and one of those, as I've said, are 
these fraternal relations, which we have as a church. It's called 
the Association of the Reformed Baptist Churches of America. There's a whole lot of them. 
The closest, of course, are in Seattle. If anyone ever has an 
issue, I will happily give numbers to whatever pastors. You can 
find them on the website. You can go to ARBCA.com whatever 
it may be, do a search of the church directory and make your 
case be known. This is the avenue to pursue 
when all means have been exhausted at the local church level. Because 
any pastor worth his salt is going to ask the question, did 
you do Matthew 18? Well, if you haven't done Matthew 
18, that pastor is going to say, we'll do Matthew 18. Does everybody 
understand what I mean? If I got a call and somebody 
said, look, can you help with reference to this problem in 
our church? My first question would be, did you go through 
Matthew 18? If they said no, I'd say, well, go through Matthew 
18. Once you have utilized that particular avenue and exhausted 
the resources and it still comes up short, then give me a call 
back. I'm certainly willing to help, and I'm certainly willing 
to contact other pastors to try and help. But the bottom line 
is if your brother sins against you, go to him. If he doesn't 
hear you, then take two or three witnesses. If he doesn't listen 
to the two or three witnesses, then tell it to the church. If 
you haven't done that, you're disobeying Jesus, and therefore 
it's not wise for another church to jump into the mix and try 
to sort it all out. That's routine, that's normal, 
that's ordinary. Now there might be an instance 
where there's extraordinary, but for the normative and the 
routine sorts of things, the confession of faith addresses 
that and deals with that in a good way. Waldron says, there must 
be no disturbance of the church order by public demonstrations, 
whispering, or letter writing campaigns or gossip. There must 
be no absenting of themselves from the church's meetings or 
abstinence from the church's ordinances. You see, there is 
a proper way to carry out grievances, and then there's an improper 
way as well. And notice the specific direction. 
It says, upon the account of such offense at any of their 
fellow members, but the last part of paragraph 13, but to 
wait upon Christ in the further proceeding of the church. I think at times we need to remember 
that justice ought to be applied swiftly and quickly. But sin 
complicates things, and it makes confusion, and it may take a 
little bit of time to try to untangle all of the particulars 
involved in any given situation or case. So, you know, to wait 
upon Christ is a good thing. If the elders are just, you know, 
brushing you off or not dealing with it, that's one thing. But 
if they are legitimately, prayerfully trying to deal with a particular 
situation in the church, please invoke this clause and wait upon 
Christ in the further proceeding of the church." It's the case 
that when a church is affected by, say, a disciplinary matter, 
it isn't freed up from all the other responsibilities that are 
still requisite of the church. In other words, it's not the 
case that the church can, with endless amounts of resources, 
appoint an independent committee to sort of look into that. No, 
typically it's the elders of the church that not only deal 
with that, but are still preaching and still visiting and still 
counseling and still doing all the other stuff that they are 
called upon to do. So to wait upon Christ is a very 
good piece of sage advice, and I think it would be helpful for 
all of us. to be able to do this. Now, I mentioned that I think 
this whole section is consistent with Matthew 7. You can turn 
there, and you might wonder, why in the world would you go 
to Matthew chapter 7? It seems to be a bit of a stretch. It's not a proof text with reference 
to the stated texts and the confession of faith, because a lot of people 
take Matthew 7, and they assume that it means we're not supposed 
to ever judge anyone. And if we're not supposed to 
ever judge anyone, then when's church discipline? Why in the 
world would we have Matthew 18 that spoke to church discipline 
if Matthew 7-1 was just this universal, comprehensive, overarching 
statement that meant we never judge. Doesn't Matthew 18 assume 
judgment? Doesn't Matthew 18 in the exercise 
of church discipline assume that somebody is making a discernment 
or using discernment to make a judgment against another? If 
I go to my brother because he sins against me, isn't that a 
judgment? I mean, just imagine if we were 
operating, and this happens, if somebody came to me and said, 
oh, I think you've done thus and thus, I would say, well, 
Matthew 7 says you're not supposed to judge me. Brethren, is there 
an inconsistency between Matthew 7.1 and this whole emphasis upon 
church discipline in Matthew chapter 18? To hear a lot of 
people, you would think so, because Matthew 7 has been yanked out 
of its context and utilized as a text to sort of forbid any 
type of discernment or judgment exercised in the context of the 
local church. So I think it's important that 
we understand what's happening in Matthew 7, verses 1 to 6. Note first the prohibition in 
verse 1. Judge not that you be not judged. J.C. Ryle commenting on what 
I just mentioned about the abuse of this text. He says, the first 
portion of these verses is one of those passages of Scripture 
which we must be careful not to strain beyond its proper meaning. 
It is frequently abused and misapplied by the enemies of true religion. 
It is possible to press the words of the Bible so far that they 
yield not medicine but poison. And I think this is one of those 
classic examples of texts that are abused, misapplied, wrenched 
out of their contexts, and then utilized in contexts that they 
don't belong. You see, if it's a universal, 
overarching, comprehensive prohibition, judge not that you be not judged, 
that brings us into a contradiction with Matthew 18, when we are 
told specifically to judge and to deal with particular offenses 
in the context of the church. So what does the text not mean? It does not mean, cannot mean 
that a Christian is to never exercise judgment in this world. 
Notice in the context, we are called to judge who may be a 
dog or a pig. Notice in Matthew 7, 6. Do not 
give what is holy to the dogs, nor cast your pearls before swine. 
lest they trample them under their feet and turn and tear 
you in pieces." Kind of interesting, isn't it? The same context where 
Jesus says, judge not that you be not judged. He says, do not 
give what is holy to the dogs, nor cast your pearls before swine. 
He's not talking about the actual animals. I think you'd all understand 
that. He's talking about people that 
are dog-like or pig-like. That demands a judgment call, 
doesn't it? That demands the recognition 
of a distinction between a brother and somebody who is a dog or 
a pig. So whatever 7-1 means, it cannot 
mean we're not supposed to judge who may be a dog or pig. Secondly, 
it cannot mean that we're never to exercise judgment in this 
world because we are called to judge in matters of doctrinal 
orthodoxy. Notice in 7.15, beware of false 
prophets who come to you in sheep's clothing, but inwardly they are 
ravenous wolves. That involves judgment, doesn't 
it? It involves judgment to determine who is a true prophet and who 
is a false prophet. And really, if you identify somebody 
as a false prophet, you're going to want to warn others to stay 
away from his teaching. There's a judgment involved in 
that. So whatever 7.1 means, it cannot 
mean that we're not supposed to judge who may be a dog or 
a pig. We're not supposed to judge in matters of doctrinal 
orthodoxy. As well, we are called to judge 
in matters of church discipline, as I've already said. Matthew 
18, if this text is universalized, 7-1, it brings us into contradiction 
with Matthew 18, Romans 16, 1 Corinthians 5, 2 Thessalonians 3, and Titus 
3, where we're told specifically to make judgments about those 
who are supposed to be in the context of the local church. 
As well, we are called to judge in matters concerning sins in 
the eldership. 1 Timothy 5.19, do not receive 
an accusation against an elder except on the basis of two or 
three witnesses. What's Paul assuming? There are going to be instances 
where persons in the church make a judgment concerning the elders 
and they are going to formally complain about the elder or elders. Paul says, that's fine, make 
the judgment in that regard, just do it according to proper 
procedure. make sure you have the two or 
three witnesses. You see, judgment is not condemned 
universally by Matthew 7.1. If you have held that position, 
I humbly ask you to forsake it. As well, we are called to judge 
in civil disputes. 1 Corinthians 6, the apostle 
upbraids the people of God for dealing with offenses in civil 
court. He basically says, can't the 
church decide these matters? And if it was a civil court matter 
that Paul says, don't take your dirty laundry and air it out 
there, then it was probably something that wasn't connected to a churchly 
offense. So the idea is that the church 
is able to hear civil matters within the context of the church. 
I think it's lawful to insist upon the idea in Romans chapter 
13, the government's one job is defense, and one of the aspects 
of defense is to protect its people from criminal behavior. It may be the case that a Christian 
is called upon by the magistrate to give witness in a court of 
law. And we're supposed to do that. 
We're not supposed to say it's against my religion to judge, 
but the man is a child molester and a rapist and a murderer and 
a bank robber. Brethren, that is a judgment 
and it's a necessary one. So the text cannot mean you're 
never supposed to exercise judgment. Is everybody with me? It can't 
mean that. We've just seen all these other 
instances that demand the people of God exercise judgment. So if we know what it doesn't 
mean, what does it mean? Remember here in the Sermon on 
the Mount, one of the things that Jesus is doing is he's preaching 
the law as a means to show us our sin and the need that we 
have for Jesus. The Sermon on the Mount is used 
pedagogically. It's also used normatively in 
a manner that stipulates the way we're supposed to conduct 
ourselves in our daily lives, with reference to our interpersonal 
relationships and social ethics and all that sort of thing. But 
not everything that is said here at one level, in an individual 
level, is necessarily to be applied elsewhere. previous when Jesus 
says, turn the other cheek. He doesn't mean there should 
be no police in a society. He doesn't mean you should never 
buy locks for your doors. He doesn't mean you should invite 
rapists over, and after they finish with your wife, then let 
them have your daughters. That's not what he means. We've 
got to understand these particular ethical directives in the context. And part of the context is Jesus 
telling the people of God that their righteousness needs to 
exceed the righteousness of who? The scribes and the Pharisees. 
So a lot of the personal sort of things going on are seen with 
the backdrop or in the foil of this Pharisaic mindset. And I think that's how we're 
supposed to understand 7.1. The text forbids a nitpicking, 
fault-finding, petty approach to our brother's shortcomings. John Calvin said, these words 
of Christ do not contain an absolute prohibition from judging, but 
are intended to cure a disease which appears to be natural to 
us all. We see how all flatter themselves 
and every man passes a severe censure on others. This vice 
is attended by some strange enjoyment, for there is hardly any person 
who is not tickled with the desire of inquiring into other people's 
faults." Man. Calvin was right on with that 
one. So the text forbids this nitpicking, 
fault-finding, petty approach to our brother's shortcomings, 
not the lawful pursuit of church discipline with somebody who 
deserves it. Not the identifying who's a dog 
or who's a pig so we don't throw our pearls before them. Not identifying 
who's a false prophet so we don't sit under their ministry. Not 
don't engage in church discipline and just allow the church to 
become exactly like. That's not what the text prohibits. The text is prohibiting this 
idea of fault finding, nitpicking, nitpicking, Petty approach to 
our brother's shortcomings. The text involves an utter disregard 
for that principle of love in 1 Corinthians 13, 7. It tells 
us love bears all things, believes all things, hopes all things, 
endures all things. And the mandate given by Paul 
in Colossians 3, 13, bearing with one another and forgiving 
one another. You see, if everybody lived in 
violation of Matthew 7, 1, it would be a mess. Every day we 
were constantly fault-finding. Everybody around us, there wouldn't 
be time to go to work. There wouldn't be time to bathe 
the children. There's enough faults all around 
us that it could be a full-time job 365 days a year. The idea is not, don't judge 
righteously those things that the Bible tells you to, but don't 
be picking on your brothers and sisters over every little thing 
they ever do. Like the Pharisees. That's how 
they function. Royal. It says, what our Lord 
means to condemn is a censorious and fault-finding spirit, a readiness 
to blame others for trifling offenses or matters of indifference, 
a habit of passing rash and hasty judgments, a disposition to magnify 
the errors and infirmities of our neighbors and make the worst 
of them. This is what our Lord forbids. It was common among the Pharisees. You see, 7.1 cannot be universalized 
as a principle that gets rid of every act of judgment. The 
Bible does not allow you to go there. It is, however, this. Don't be that guy. Don't be the 
one that's always fault-finding and nitpicking every single thing 
that every brother around you does. Love bears all things, 
believes all things, hopes all things, endures all things. Osborne adds, with reference 
to this, the key component in the condemnation here is the 
absence of love. That's what Christ enjoins for 
his people. Now, note the reason for the 
prohibition. He says, judge not that you be 
not judged. In other words, you cannot live 
like this without consequences. You can't conduct yourself like 
this without judgment yourself. If you're going to be that guy, 
you're going to be treated like that guy, ultimately by others 
and then by God. And you don't want that to happen. Now notice he explains in verse 
2, for with what judgment you judge, you will be judged. And with the measure you use, 
it will be measured back to you. Now the idea here is that we 
judge in a righteous manner. In other words, it's not based 
on our preferences, it's not based on our ideas, it's not 
based on our misinformation, but it's based on the objectivity 
of God's holy word. In John 7, 24, Jesus says, "...do 
not judge according to appearance, but judge with righteous judgment." 
The person guilty of this judges not according to God's law, but 
according to his preferences, whims, desires, or whatever. James 2, 12, and 13, so speak 
and so do as those who will be judged by the law of liberty. 
For judgment is without mercy to the one who has shown no mercy. 
Mercy triumphs over judgment. Again, the text is not calling 
us to suspend all judgment. Rather, we're to judge in a proper 
manner, consistently, righteously, in a way that is godly and according 
to his standard. Now note, Jesus uses this very 
familiar illustration to sort of, you know, set forth his point 
in a most wonderful way. I mean, the illustrations of 
Christ stick, don't they? I mean, that whole, you know, 
when he says to the Pharisees, you strain at the gnat and you 
swallow the camel. Isn't that wonderful? How do 
you forget that? Because you can picture it in your mind eye, 
can't you? Fastidiously trying to strain 
out gnats so that they don't defile the wine, and then drinking 
a goblet of wine and swallowing a camel. It's just beautiful. 
I mean, the stories, or the illustrations, or the figures, or the metaphors, 
the similes that our Lord employs, they stick because they're so 
earthy, they're so relevant, they're so around us. And I think 
that's just masterful. And he does that here in verses 
three to five. Notice, he says, and why do you 
look at the speck in your brother's eye but do not consider the plank 
in your own eye? Or how can you say to your brother, 
let me remove the speck from your eye and look, a plank is 
in your own eye. Hypocrite, first remove the plank 
from your own eye and then you will see clearly to remove the 
speck from your brother's eye. I mean, initially we ought to 
be impressed with the thought that he doesn't condemn The idea 
that you want to get the speck out of your brother's eye. He 
doesn't say, go ahead and let your brother live with a speck 
in his eye. No, it's okay. That's admirable. It's a good 
thing. If you know that your brother has a speck in your eye, 
you might want to encourage him to take the speck out of his 
eye. But don't do it when you got the plank hanging out of 
your own eye. In other words, get your house 
in order before you go and start dealing with other people. If 
you're not consistent, if you're not faithful, if you're not living 
in a way that is pleasing to God, then this attempt to remove 
the speck from his eye, it just reeks of hypocrisy. That's the 
point that our Lord makes. This type of fault finding takes 
effort on the part of the judge. I mean, look at what he's saying. 
Why do you look at the speck in your brother's eye but do 
not consider the plank in your own eye? Is it easy to see specks? No. I mean, when you get a speck 
in your eye, again, it's a great illustration because it's so 
relevant. No one else sees it. You can't 
even see it at times, but you know it's there, and it's irritating 
you, and you start flushing it out with water. For someone else 
to actually see the speck in your eye, perhaps you've tried 
to no avail to rid yourself of this pesky speck, you ask your 
wife or your husband to look in your eye. They have to physically 
pull the eyelid back, and they have to investigate like that. 
This kind of an attitude takes a great deal of effort. Who's 
got this amount of time? Who's got this amount of energy? 
As well, this type of fault finding is a betrayal ultimately of the 
law of liberty, the very thing that Christ is condemning. This 
type of fault finding is a rejection of biblical procedure. There 
are ways that you deal with specks in people's eyes, but this is 
not necessarily the way. Also, this type of fault finding 
is a failure to come to grips with one's own shortcomings, 
failures, and sins. You see, brethren, if I got a 
plank in my eye and I come to you for the speck, it's pretty 
obvious to you what's happening, but for some reason it's not 
so obvious to me. It's really amazing, isn't it? 
When you, again, like a child, think about what Jesus is saying. 
Okay, somebody has this plank hanging out of their eye and 
they come to me and they say, you know, brother, you've got 
a speck. What's your first thought? Okay, 
I got a speck, but you got a plank. How come you haven't seen that 
plank? I can't imagine it's easy to get around corners with that 
plank. What's the deal here? You see, this type of fault finding 
is a failure to come to grips with one's own shortcoming or 
one's own shortcomings, failures, and sins. John Stott says we 
have a fatal tendency to exaggerate the faults of others and minimize 
the gravity of our own. Now, maybe this doesn't resonate 
with you. It certainly resonates with me, 
because I own Liz Stott. That's me. Exaggerate the faults 
of others and minimize the gravity of our own. Just ask my wife. 
I do this all the time. It's how I live. It's what I 
do. It's how I move and conduct myself. Do you see, brethren, 
Jesus doesn't want God's people to do that. I should say, well, 
I should be trying harder, but we're not supposed to live this 
way. Why do you look at the speck in your brother's eye, but do 
not consider the plank in your own eye? Screw tape, wrote to 
Wormwood, aggravate that most useful human characteristic, 
the horror and neglect of the obvious. You must bring him to 
a condition in which he can practice self-examination for an hour 
without discovering any of those facts about himself which are 
perfectly clear to anyone who has ever lived in the same house 
with him or worked in the same office. That's what Christ is 
dealing with here. Notice, verse 4, how can you 
say to your brother, let me remove the speck from your eye, and 
look, a plank is in your own eye. Christ's condemnation in 
verse 5, hypocrite. Hypocrite is applied to unbelievers 
in chapter 6, verses 2, 5, and 16, but unfortunately it's also 
applied to believers in this particular instance. C. H. Spurgeon said, Jesus is gentle, 
but he calls that man a hypocrite who fusses about small things 
in others and pays no attention to great matters at home in his 
own person. Let me just read that again. 
Spurgeon said, So, you know, what Christ is doing here needs 
to be heeded. We're not supposed to judge in the manner that he 
specifies there in verses 1 and 2. Not that we're never to judge, 
because we've seen instances where we are supposed to judge. 
We're not supposed to judge the way the Pharisees did on an interpersonal 
level, finding fault, nitpicking, censoriousness, and having this 
mindset that we're out to fix everybody. We need to give place 
to the Holy Spirit. I often think this with new believers. 
We really want to fix new believers, don't we? We just, man, they 
need to come and sit at my house for a week, I'll get them all 
sorted out. That may be the case, but brethren, the Spirit knows 
what He's doing. The Spirit is in charge, not 
saying we can't encourage or exhort or love or surround brethren 
and all that sort of thing, but imagine some, you know, raw pagan 
gets converted and he shows up in our church and we hit him 
with, you know, 10 things. Well, you need to this, you need 
to this, you need to this, you need to this. Brethren, let him 
enjoy his liberty as a son of God and understand that as he 
progresses, there will be those things that he engages in that 
better reflect the position that he's now in. It's like a car 
wash, you know? We want to just run him through, 
get all the, you know, spot. It's not bad. I'm not saying 
we're evil, wicked people because we want to, you know, help sort 
of clean somebody up. But at the same time, we need 
to allow room for the ministry and the aid of the Holy Spirit. 
It's his car wash. It's not ours. And we may be 
a part of the car wash. The church, I think, is one of 
those sort of buffing, spinning things that helps the people 
of God get rid of those, you know, messy spots and whatnot. 
But a new believer showing up at a church on the first Sunday, 
you know, doesn't need to hear, well, we don't do that here. 
We don't do that here. We don't do that here. We don't do that. 
it will be overwhelming to them. Let's encourage them in their 
newfound faith in the Lord Jesus Christ and allow the Holy Spirit 
to do His work. It's a wonderful, wonderful thing. 
So the exhortation then comes at the end of verse 5. First 
remove the plank from your own eye, and then you will see clearly 
to remove the speck from your brother's eye. Now, the plank 
has a general reference to sin. We ought to be dealing with our 
sin in order that we may lovingly aid others. I don't think that's 
foreign or contrary to the context. First, remove the plank from 
your own eye. In other words, deal with your own sin. Be the 
kind of person that isn't hypocritical when he calls upon someone else 
to repent from sin. That makes sense, doesn't it? 
I think it makes sense. We need to be the sorts of people 
that are dealing with our own sins so it's not hypocritical 
when we call upon others to deal with their sin. I mean, trust 
me, that's a heavy weight for pastors who preach applicatory 
sermons and start calling people to repent and forsake and stop 
doing such and such. Pastors need to examine their 
own hearts and try in their own lives to make sure they're dealing 
with sin or they're big fat hypocrites when they stand before others 
saying, you need to repent, you need to forsake, and all the 
while they're indulging those things. So there is that general 
reference. Remove the plank of sin from 
your own eye when you go after the specks of sin in the eyes 
of others. But it may be even more narrowly focused than that. I'm not saying that's not true. 
It is true. But in the context, specifically, 
the plank has a specific reference to the attitude condemned in 
verses 1 and 2. In other words, deal with that 
fault-finding, nitpicking, censorious attitude that Jesus condemns 
in verses 1 and 2 that is represented in the context by a plank. Get 
rid of that, and then you're in a better position to deal 
with the specks in the eyes of others. Does that make sense? 
So sin in general, we ought to be dealing with our sin. when 
we go to others to exhort them to deal with their sin. But narrowly 
confined in the context, we ought not to be the judgmental sort 
of wretches that Jesus condemns in verses 1 and 2. We've got 
to deal with that plank, examine our own motivation, ask the question, 
why am I going after that speck in their eye? If it's legit, 
we've gotten rid of the plank, then we're better equipped and 
fitted to go after the speck in their eye. That's how Lloyd-Jones 
and R.T. France understand it. Lloyd-Jones 
says, if you really do want to help others and to help rid them 
of these blemishes and faults and frailties and imperfections, 
first of all, realize that your spirit and your whole attitude 
has been wrong. This spirit of judging and hypercriticism 
and censoriousness that is in you is really like a beam or 
plank contrasted with the little mote or speck in the other person's 
eye. So the removal of the plank is 
to make sure that you're not sinning against what verses 1 
and 2 specify. If you're a pharisaic, nitpicking, 
fault-finding, censorious wretch, then you are a hypocrite. But 
if you remove that plank, you examine your motivation, which 
nine times out of ten, you'll probably realize, you know what? 
I don't need to go after that speck, because it was driven 
or motivated by a nitpicking, fault-finding, pharisaic, censorious 
spirit. So, you know, I'm not going to 
go after them for every jot and tittle. R.T. Frantz says, while 
it is possible that the critic here is to be understood as aware 
of his own failings but concealing them, it is more likely that 
he is criticized for failing to apply the same standards to 
himself that he applies to others, like David in his response to 
Nathan's parable. It's a perfect example, isn't 
it? When David hears the story that Nathan presents in his parable, 
David is outraged that this wretched, rich man would take the precious 
ewe lamb from this poor man. And all the while, David had 
no inkling whatsoever that he had this plank. He sees the speck 
in the parable, but he doesn't see the plank hanging out of 
his own eye. So back to France. He says, while 
it is possible that the critic here is to be understood as aware 
of his own failings but concealing them, it is more likely that 
he is criticized for failing to apply the same standards to 
himself and thus being unaware of the inconsistency of his behavior. So perhaps a little bit of both. This whole idea of sin in general 
but specifically the censorious spirit in particular, and then 
the reality that we need to deal with that plank, but also we 
need to apply the standard of judgment consistently, not only 
to others, but also to ourselves. So I hope that you'll see that 
this idea of Matthew 7, or this passage in Matthew 7, is not 
only not inconsistent with the whole concept of church discipline, 
but it serves it. It facilitates it. It makes church discipline about 
things that are significant. I mean, if we had discipline 
matters over everything that ever came up, we'd have no time 
for anything else, you see. If the 7-1-2 type people got 
their way, the church would be doing nothing but disciplining 
people, and that's just not the way it goes. So Matthew 7-1-2 
serves the overarching purpose, ultimately, of good order and 
consistency and stability in the church, such that when there 
is a departure from that, discipline is enacted to carry out God's 
will, to bring back offenders and to restore the stability 
and order of the church. Well, that's Matthew 7. Just 
a couple of things before we close this section on church 
discipline, and then, God willing, we'll move into chapter 27 next 
time. The manifestation of this particular 
sin, Matthew 7, 1 and 2. You see it in pettiness, fault-finding, 
hypercriticalness, excessive eagerness, curiosity, and what 
Calvin calls peevishness. Just an overall childish way 
to live with one another. I mean, again, if your spouses 
treat you this way, it's not fun. If your friends treat you 
this way, it's not fun. If you treat people this way, 
it's not fun. This is not the way we're supposed 
to live. Secondly, the gravity of this particular sin. It's 
a really arrogant assertion of authority over others. I mean, 
isn't this what James condemns there with reference to the law 
of liberty in James 2 and James 4? Specifically, if you speak 
evil, you have made yourselves judges. There's one judge and 
one lawgiver and it ain't you. So you need to be aware of that. 
It's an expression of self-righteousness. When I'm picking out specks and 
neglecting planks and not even seeing planks, I'm typically 
doing it in the posture of self-righteousness. Oh brother, let me help you with 
that speck. which is just so hollow when 
I got the plank, right? When I got that hanging out of 
me and I'm saying, let me help you with your speck. I don't 
want you to help me with my speck if you can't see that plank. I don't want a blind doctor to 
come in and fix my eyesight. I don't want a guy to come in 
and fix my teeth that has no teeth. I want somebody that's 
qualified for the job to do the job. And if I've got the blank 
and I'm fixing your speck, I don't think it's unwise for the speck-having 
person to be suspicious about this whole procedure. Just like 
the man who is sitting there getting his eyes operated on 
by a blind man is probably right to be suspicious. Not saying 
there's anything wrong with the blind man, but there's something 
wrong with him taking surgical instruments and trying to fix 
my eyesight. There's a problem there. You 
see, brethren, we need to make sure that we understand that. 
And it's a demonstration, ultimately, of a lack of charity. It really 
is a lack of love. I mean, there's specks in our 
eyes. There's issues. You know, I've 
said it before and I'll say it again, we really probably need 
to lower our expectations. And people hear that and say, 
oh, you pessimistic rat. No. Pessimists always say they're 
realists. And I'm going to do that. I may 
be a pessimist. And you know what? If I am a 
pessimist, somebody needs to be, right? We think of it as 
this horrible thing. If you're an optimist, you're 
good. If you're a pessimist, you're bad. Why is that? Maybe 
the world really is messed up. Maybe life really is bad. You 
know, I'm not saying it is. Again, I'm trying to, you know, 
the golden mean, I'd like to say I'm a realist. But people 
interpret that statement as pessimistic. So my argument is, what ultimately 
is wrong with being a pessimist? Why are they the bad guys in 
society? Maybe they are right. I mean, 
the newspapers and the internet and the websites that tell us 
what's happening on a daily basis all over the world certainly 
tends to tip the scale in favor of the pessimists, at least at 
a certain basic level. I think that's one thing. We're 
always optimists in God. We're always optimists in the 
doctrine of sovereign grace. We're always optimistic in the 
rule and the reign of Jesus Christ. That's why I say realist. be 
optimistic in what God and Christ are doing, pessimistic when you 
read the news about anything going on in society, that to 
me is to be a realist, and that's what I heartily embrace. Anyways, 
the idea is that we may need to lower our expectations. If you are looking for perfect 
treatment from human beings, you're going to be miserable. And you're going to make them 
miserable because it's hard to satisfy somebody who has that 
expectation. You know, something, you know, 
typically you should learn when you get married. The honeymoon, 
contrary to, you know, weird people, it does wear off. And 
you've got to live with and engage in the normal, the ordinary and 
the routine. And in that context, there's 
going to be challenges and trials and difficulties. You say, oh, 
that's pessimistic to tell young people that are about to get 
married. No, again, it's a great big dose of realism that they 
need to think through objectively before they say, I do. Because 
marriage takes work. It's not just, oh, we're so in 
love, everything's gonna be great. Yeah, I got a bridge to sell 
you, if that's your attitude and your mindset. Let's make 
a deal right now. You see, lower your expectations 
and you'll typically be a happier person. Moving from pessimism 
back to optimism here. It's a beautiful thing. The prevention 
of judgmentalism. That's what's in view here. Seek 
the gracious influence of the Holy Spirit. If you're a judgmental 
wretch, pray to God to give you the Holy Spirit so you'll stop 
being a judgmental wretch. It's quite simple, really. You've 
got a problem? Pray to God to give you the Spirit 
so that you can deal with the problem. That's always the believer's 
recourse. That's what we have. That's the 
resources available to us. Whether it's a sin of the flesh, 
whether it's a sin of the mind, whether it's a sin of attitude 
toward others, the self-same Spirit aids the people of God. If by the Spirit, Romans 8.13 
says, you do mortify the deeds of the body, you will live. What's 
Paul telling us? You've got divine resources available 
to you. If you're that kind of person, 
ask God to help you by the Spirit. Secondly, seek to apply biblical 
law to matters of judgment. Apply God's law. Ask yourself 
the question, is what this person is doing, is it a violation of 
God's law? If it's not, then why is it troubling 
you so much? You need to align your mindset 
with God's mindset and not take it personally when persons have 
different preferences. Thirdly, pursue humility and 
kill pride. If self-righteousness is sort 
of an underlying sin of this judgmental attitude, what's the 
antidote to self-righteousness? A good dose of humility, a good 
dose of killing pride. 4. Understand the biblical doctrine 
of sin and how it is true of you. You know, we know what sin 
is in the lives of others. We know that they struggle. We 
know that they've got remaining corruption. We need to know that 
about ourselves. We're Romans 7 and Galatians 
5 as well. Spurgeon said, instead of beholding 
with gratified gaze the small fault of another, we should act 
reasonably if we penitently considered the greater fault of ourselves. and then understand the biblical 
doctrine of sin and how it is true of others. Now, by that 
I mean everyone around us is a poor slob dealing with the 
same struggles and issues and trials and challenges that we 
are. You know, we struggle. That must 
mean others are struggling. If we're having a tough time 
killing pride and cultivating humility, can't we ever think 
that someone else is having that same difficulty and cut them 
some slack? to realize that sanctification 
in our own lives has taken, what, 20, 30, 40, 50 years to get to 
a level that may be a little bit higher than absolutely miserable? Aren't we going to understand 
that it may take that amount of time in others as well? Brethren, 
as Calvinists who have an understanding of remaining corruption, yes, 
understand how it applies to you. Understand how it applies 
to your brethren. Not in the sense that, oh, you 
miserable wretch, you have remaining corruption. You poor wretch, 
you have remaining corruption. I'm going to pray for you. I 
want to encourage you. I want to help you. You're a 
pathetic specimen of a... You don't say all that, but you 
certainly try and help them. Man, we know their disease and 
we're gonna magnify it and capitalize on it for our own good instead 
of coming alongside of them and trying to help correct it? Shame 
on us if that's our attitude. Value, esteem, and love your 
brethren. That's a good way too. Value, 
esteem, and love brethren. Don't be a hypocrite, be a brother. And continually look to Christ 
and his gospel, because even having said all this, I'm gonna 
probably leave from this room and do the same things over again. 
Always stand in need of the gospel, of the cross, of our Lord Jesus 
Christ. Well, let's close in a word of 
prayer. Father, thank you for your Word, and thank you for 
its consistency. We know that some would abuse 
Matthew 7.1, but it's not to be abused in the direction of 
no church discipline, no judgment ever. It's certainly to be applied 
when it comes to that fault-finding, nitpicking, censorious attitude, 
to give us grace and strength to guard our hearts against that, 
Give us grace and strength to deal with the planks in our own 
eyes. Give us grace and strength to pursue those things that are 
pleasing in the sight of a holy God. We ask that you would go 
with us now. We do pray, Father, for those 
families in Saskatchewan that lost their loved ones in this 
bus crash. We do commit them to you, to 
the word of your grace. We pray that those who are believers 
would find comfort in the house of God today, those who are unbelievers 
would be drawn to a saving knowledge of the Lord Jesus Christ. We 
bless you, we praise you, we ultimately submit to the sovereignty 
of God and your absolute rule over every detail, over every 
jot and tittle of life, and we pray that you would give us grace 
to find comfort in this. Go with us now, we pray, through 
Jesus Christ our Lord. Amen.