A Desperate Need For Correction Correction is one of the most conspicuously absent yet essential ministries in the church today. There are those who seek to avoid correction by hiding behind a misapplication of Christs words, Judge not, that ye be not judged (Matt. 7:1). It is conveniently forgotten that these words were spoken by the same One who warned the Jews to judge righteous judgment (John 7:24), told us to judge the fruit of prophets (Matt. 7:16), and promised His disciples that they would sit on thrones judging Israel (Matt. 19:28). From the context and remainder of the Scripture, it seems clear that Christ was warning us not to judge motives, because these are hidden from us. We must put the best reasonable interpretation upon what others say and do, not judging their hearts, which only God knows. However, we must judge doctrines and deeds. Paul exhorted Timothy, Reprove, rebuke, exhort with all longsuffering and doctrine. On what basis would one reprove or rebuke without having judged conduct or doctrine to be wrong? Such correction is a major theme throughout Scripture. Public teaching of false doctrine and publicly known sin must both be rebuked publicly. Paul reminded Timothy, Them that sin rebuke before all, that others also may fear (1 Tim. 5:20). To the church at Corinth Paul wrote, Let the prophets speak two or three, and let the others judge (1 Cor. 14:29). Public teaching, whether in sermons or songs or the operation of the gifts of the Spirit, must be judged publicly as to biblical authenticity and accuracy. This should be done by the pastor and elders at the time the teaching occurs in the local fellowship, though this seldom happens. It is even more essential, however, that the teaching pouring forth from the powerfully influential mass mediaradio, television, magazines, and booksbe judged and, if found wanting, publicly corrected. That goes for this authors teachings and writings as well as those of all others. Paul considered it necessary and proper to name publicly Hymenaeus and Philetus because of their publicly taught false doctrine which had overthrow[n] the faith of some (2 Tim. 2:17-18). How much more essential would public correction be if a modern Hymenaeus and Philetus as a bestselling author or popular Christian television personality were leading millions astray! Instead of giving priority to protecting the reputations of those whose teachings may be publicly questioned, should we not rather be concerned for the thousands and perhaps millions of people whom they influence? Such an attitude should surely characterize every leader who is truly a man or woman of God. Those in control of most Christian television programming generally refuse to allow on their stations or networks Christian leaders who would question their views. Moreover, instead of judging within their own ranks, as Scripture says must be done, they decry correction as divisive and instead preach unity based not upon truth but upon the agreement not to disagree with one another. There is much talk of love, as though somehow it rules out correction. Yet the Bible teaches that love speaks the truth (Eph. 4:15), which may very well be negative. Real love corrects those who are loved: Whom the Lord loveth He chasteneth (Heb. 12:6). Jesus Himself declared, As many as I love, I rebuke and chasten (Rev. 3:19). No wonder Solomon said, Rebuke a wise man, and he will love thee (Pro. 9:8)! A wise man desires and welcomes correction and loves the one who corrects, considering rebuke not an attack but a kindness. Inspired of the Holy Spirit, Solomon declared, Correction is grievous unto him that forsaketh the way, and he that hateth reproof shall die (Pro. 15:10). Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee (Pro. 9:8). The fear of the Lord is the beginning of wisdom: and the knowledge of the holy is understanding but fools despise wisdom and instruction (Pro. 1:7). From Genesis to Revelation, a major theme of the Bible is correction. This is because God loves us and desires to lead us from death and judgment into the eternal and abundant life available in Christ. Referring to the Old Testament narrative accounts of the history of Israel, Paul declared, They are written for our admonition (1 Cor. 10:11). John the Baptist preached repentance and correction, and so did Christ. Much of what our Lord said was in the nature of reproof aimed directly at the religious leaders, but indicting also the typical Jew of His day. It is dishonest to focus only upon what one considers to be the positive aspects of Christs ministry and to fail to take to heart and apply in our lives and churches the correction He brought. Christ did not hesitate to call the religious leaders hypocrites and white sepulchers and blind leaders of the blind, and His own disciples fools and slow of heart. He had obviously never taken a Dale Carnegie course in How to Win Friends and Influence People, and did not consider being positive the only, or even the best, way to present the truth! The pastors, the evangelists, and radio and television preachers who fail to press upon themselves and their audiences the corrective teaching of Christ because they dont want to be negative are not only ignoring the example He set but are repeating the very sin for which He rebuked the religious leaders of His day. Much of the New Testament was written to correct error that had already crept into the church in the first century. The epistles of Paul, Peter, James, John, and Jude embody the major corrective doctrines of the church, which of course are still valid today. Leaders in the early church were expected to be involved in an ongoing corrective ministry. Unfortunately, many of todays most popular church leaders seem astonishingly unwilling either to judge the teaching of other leading Christians or to accept correction themselves. It is claimed by some that openly questioning or correcting the doctrinal teaching of church leaders is divisive, as though all division were bad and to be avoided. Yet Christ declared that He came to bring division (Luke 12:51), and it followed His ministry wherever He went (John 7:43; 9:16; 10:19; etc.). The division He brought was essential: it separated between truth and error, between light and darkness. Romans 16:17, for those who cry division in order to avoid correction, is usually quoted only in part: Mark them which cause divisionsas though division were the problem being dealt with. However, the verse actually says, Mark them which cause divisions and offences contrary to the doctrine which ye have learned, making it clear that the issue is sound doctrine. It is those who refuse to have their false doctrines judged who are causing the wrong kind of division, not those who earnestly contend for the faith (Jude 3), as we are admonished to do. Nor dare we compromise truth for the sake of avoiding controversy. J.I. Packer reminds us, First, there is nothing unscriptural about controversy when the good of souls requires it, as it did in the controversies of (for instance) Christ and Paul, and when the good faith of ones opponents is respected. Second, the motive of those who make a virtue of avoiding controversy is likely to be nothing nobler than the self-protectiveness of folk who are conceited and thin-skinned and, perhaps, unaware of the value of truth. --Dave Hunt 1998

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