Lay hands suddenly on no man, neither be partaker of other men’s sins: keep thyself pure.
Laying on hands means setting men apart for sacred ministry, eldership, or other responsible church office, and it must never be done hastily or suddenly. Those who would teach Bible truth must first be carefully examined for conversion, character, self-government, fitness and wholehearted dedication, then after trial and experience be presented before the Lord in earnest prayer for the Holy Spirit to show whether He accepts them. To appoint or endorse a man without such due care makes the one who does so a sharer in his sins and accountable for the errors and harm his unfaithfulness brings upon the church. Sharing in the sins of others also comes by letting wrongdoing pass without reproof, by sympathizing with the wrongdoer and excusing his sin, and by knowingly retaining and sustaining those whose influence leads away from God. Keeping oneself pure means purity of mind, soul and body in thought, word, action and habit, guarding the body as the temple of the Holy Spirit from all defilement and refusing to join one's influence to any unholy influence.
Laying Hands Deliberately
"Lay hands" means ordination to the ministry, and the command forbids doing this suddenly for sacred ministry, eldership, or other responsible church office. No one is to be hurried into the sacred work of teaching Bible truth to the world, and the same caution governs the choice of elders and shepherds. Ordination must never be hasty but must follow experience, careful consideration, and prayer.
Those about to teach Bible truth must first be carefully examined by faithful, experienced persons for fitness, self-government, good influence, and character. That examination must also establish conversion and moral refinement, wholehearted and unreserved dedication to the work, and that the candidate has taken Christ as personal Saviour and put on Christ so as to make no provision for the flesh to fulfill its lusts. Only such thorough proving of qualifications fits men for the solemn position of shepherds.
After candidates have gained some experience, they must be presented before the Lord in earnest prayer for the Holy Spirit to indicate whether they are acceptable to Him. Human judgment may approve suitable men, but those choosing must not dare rely on their own judgment in selecting men for the solemn and sacred position of mouthpiece and representative for God. As the apostles chose the men their judgment approved and then placed them before the Lord to see if He would accept them to go forth as His representatives, no less thorough examination and prayerful seeking of divine approval is required now.
Thorough work before accepting men as ministers is far better than rigid examination after they are established in position. It is better to examine qualifications for the sacred work before ordaining than to have to investigate workers after they are established in office, have shaped and influenced the work, and have put their mold upon it. Retaining workers who persist in imperfections of character and do not give full proof of ministry lowers the standard.
Laying hands too suddenly puts unqualified men into leadership, and the church is kept in continual trouble in consequence of their defective character and bad influence. Hands laid too hastily have placed in charge men who lacked proper government over themselves and self-control, whose influence was not good, and who were unqualified to lead. Appointing men who still need conversion and moral refinement brings trouble upon the church, as premature ordination of unqualified men brought serious trouble to the church at Ligonier.
Candidates must first be tested and proved, and only those whose character and service show fitness are to be chosen for responsibility. The church should let persons serve in turn for a suitable trial and then select its acknowledged leader by the voice of its members. Leadership belongs only to capable, sanctified people, appointments should be reviewed regularly rather than treated as permanent, and the acknowledged leader should serve for no more than a year before the church chooses again, whether the same person or another who has been a blessing.
In this choosing, known character and habits must be considered, since appointing one whose conduct is wrong endorses error. Judgment must be without favoritism, partiality, or misplaced sympathy, in keeping with the charge against partiality in verse 21. Sin must be rebuked faithfully and leaders must remain true to principle even when faithfulness brings opposition and trial, refusing to let sympathy or preference excuse wrongdoing.
Refusing Share in Sin
Appointing or endorsing a person hastily and without due care makes one share responsibility for that person's sins, accountable for the errors endorsed and for the harm done to the church by unfaithfulness in office. Such choosing requires considering character and known habits, judging without favoritism, partiality, or misplaced sympathy, rebuking sin faithfully and remaining true to principle even when faithfulness brings opposition and trial. One whose conduct shows sound principles and Christlike influence may be trusted with fellowship and responsibility, while one whose actions contradict his words should not be entrusted with influence.
Letting wrongdoing pass without reproof makes a person a partaker in another's sin by strengthening the wrongdoer's evil course, sharing responsibility and punishment. Each life influences others toward good or evil, and a person is accountable for that influence when actions strengthen or bring out evil in those around them. Sympathizing with a wrongdoer, fearing his reprover is jealous or wrong, dividing the matter, and standing aloof watching lest the wrongdoer be wronged, with failure to reprove wrong, shares in his sin. A low standard makes wrongs seem of small account, arouses no indignation and no jealousy for God's cause, lets sin not appear exceeding sinful, while fear of condemning oneself by taking a stand leaves Satan in control.
Excusing a sinner through false sympathy shares responsibility for the sinner's guilt. Servants of Christ must warn those in danger and show the true character and consequences of sin, for hiding that danger works against the Holy Spirit's conviction, encourages impenitence, and can help lead people to ruin. Supporting unfaithfulness by praising the unfaithful or flattering the unconsecrated instead of reproving wrongs likewise shares responsibility for sin, and avoiding this complicity belongs to keeping oneself pure.
Those responsible for others share the wrongdoing of people they knowingly retain, sustain, or tolerate. Those holding responsible positions in the publishing work are accountable for its prevailing influence and share the guilt of workers under them when through indifference they retain the insubordinate and impenitent in employment, including youth who do not respect parental authority, are ungovernable at home, and despise counsel and restraint, whose continued service brings a curse not only on themselves but on the office and perverts the young with whom they come in contact. Leaders must not keep workers whose influence leads others away from God and truth but must remove them promptly, and all who profess the truth must watch like sleepless sentinels over the interests of the cause and sacredly guard themselves and one another from spiritual contamination. Knowingly supporting someone who leads others into sin makes a person share in that person's sins, whether sustaining a youth whose influence opposes truth and righteousness, giving youth money while knowing it will be used for evil, or sustaining a leader who leads others astray, as those who support such a one are guilty with him. Such persons must be separated from at once, and those who act against God's decision in this face solemn judgment in which every person's actions and responsibility are measured.
Having no share in other men's sins means refusing to identify with unbelievers in their plans and work. On temperance this requires taking a firm and unwavering stand, without wavering, firm as a rock. Every dishonest act in business is to be reproved whether done by believers or unbelievers, and if there is no evidence of reformation Christians are to come out and remain separate and keep themselves pure. This is not living reclusively, but mingling with worldlings to do them all possible good as Christ did when eating with publicans and sinners to bring eternal interests to their minds.
God's people are not to vote to place men in office when doing so makes them partakers of the sins those men commit while in office. There is no safety in voting for political parties and schemes without knowing whom they elect, taking part in political schemes, and laboring to please men who will use their influence to repress religious liberty and set in operation oppressive measures to lead or compel others to keep Sunday as the Sabbath. Such men exalt the first day of the week, which is not to be reverenced but is a spurious sabbath, and violate the law of God by trampling His Sabbath. Burying political questions in silence and coming into unity on the pure gospel principles plainly revealed in the word of God keeps from sharing their sin.
Keeping Oneself Pure
Keeping oneself pure means purity of mind and soul and body, and knowing what that purity is belongs to the highest education and sums up the attainments possible for the believer. The body is the temple of the Holy Spirit and must not be profaned, for profaning it defiles the soul. This purity forbids impurity of thought or word or action in the child of God, and it extends to speech and conduct and habits and plans, requiring careful words and the rejection of anything that does not make a person pure and clean before God. Every encouragement and the richest blessings belong to those who overcome evil practices, while the most fearful penalties fall on those who profane the body and defile the soul.
Keeping pure requires refusing to join one's influence to an unholy influence. Those who profess the truth are to watch like sleepless sentinels over the interests of the cause and to sacredly guard themselves and one another from spiritual contamination. This guarding includes promptly separating from and not knowingly retaining or tolerating those whose influence leads away from God and truth, lest the contamination spread to others, especially the young with whom they come in contact.
Those entrusted with spiritual work must put spiritual interests first and keep the soul pure and undefiled and carefully guarded. Their speech and conduct and habits and plans are to be kept pure and clean, so that their conduct gives no occasion for temptation to the youth.
Laying on hands means setting men apart for sacred ministry, eldership, or other responsible church office, and it must never be done hastily or suddenly. Those who would teach Bible truth must first be carefully examined for conversion, character, self-government, fitness and wholehearted dedication, then after trial and experience be presented before the Lord in earnest prayer for the Holy Spirit to show whether He accepts them. To appoint or endorse a man without such due care makes the one who does so a sharer in his sins and accountable for the errors and harm his unfaithfulness brings upon the church. Sharing in the sins of others also comes by letting wrongdoing pass without reproof, by sympathizing with the wrongdoer and excusing his sin, and by knowingly retaining and sustaining those whose influence leads away from God. Keeping oneself pure means purity of mind, soul and body in thought, word, action and habit, guarding the body as the temple of the Holy Spirit from all defilement and refusing to join one's influence to any unholy influence.
Laying Hands Deliberately
"Lay hands" means ordination to the ministry, and the command forbids doing this suddenly for sacred ministry, eldership, or other responsible church office. No one is to be hurried into the sacred work of teaching Bible truth to the world, and the same caution governs the choice of elders and shepherds. Ordination must never be hasty but must follow experience, careful consideration, and prayer.
Those about to teach Bible truth must first be carefully examined by faithful, experienced persons for fitness, self-government, good influence, and character. That examination must also establish conversion and moral refinement, wholehearted and unreserved dedication to the work, and that the candidate has taken Christ as personal Saviour and put on Christ so as to make no provision for the flesh to fulfill its lusts. Only such thorough proving of qualifications fits men for the solemn position of shepherds.
After candidates have gained some experience, they must be presented before the Lord in earnest prayer for the Holy Spirit to indicate whether they are acceptable to Him. Human judgment may approve suitable men, but those choosing must not dare rely on their own judgment in selecting men for the solemn and sacred position of mouthpiece and representative for God. As the apostles chose the men their judgment approved and then placed them before the Lord to see if He would accept them to go forth as His representatives, no less thorough examination and prayerful seeking of divine approval is required now.
Thorough work before accepting men as ministers is far better than rigid examination after they are established in position. It is better to examine qualifications for the sacred work before ordaining than to have to investigate workers after they are established in office, have shaped and influenced the work, and have put their mold upon it. Retaining workers who persist in imperfections of character and do not give full proof of ministry lowers the standard.
Laying hands too suddenly puts unqualified men into leadership, and the church is kept in continual trouble in consequence of their defective character and bad influence. Hands laid too hastily have placed in charge men who lacked proper government over themselves and self-control, whose influence was not good, and who were unqualified to lead. Appointing men who still need conversion and moral refinement brings trouble upon the church, as premature ordination of unqualified men brought serious trouble to the church at Ligonier.
Candidates must first be tested and proved, and only those whose character and service show fitness are to be chosen for responsibility. The church should let persons serve in turn for a suitable trial and then select its acknowledged leader by the voice of its members. Leadership belongs only to capable, sanctified people, appointments should be reviewed regularly rather than treated as permanent, and the acknowledged leader should serve for no more than a year before the church chooses again, whether the same person or another who has been a blessing.
In this choosing, known character and habits must be considered, since appointing one whose conduct is wrong endorses error. Judgment must be without favoritism, partiality, or misplaced sympathy, in keeping with the charge against partiality in verse 21. Sin must be rebuked faithfully and leaders must remain true to principle even when faithfulness brings opposition and trial, refusing to let sympathy or preference excuse wrongdoing.
Refusing Share in Sin
Appointing or endorsing a person hastily and without due care makes one share responsibility for that person's sins, accountable for the errors endorsed and for the harm done to the church by unfaithfulness in office. Such choosing requires considering character and known habits, judging without favoritism, partiality, or misplaced sympathy, rebuking sin faithfully and remaining true to principle even when faithfulness brings opposition and trial. One whose conduct shows sound principles and Christlike influence may be trusted with fellowship and responsibility, while one whose actions contradict his words should not be entrusted with influence.
Letting wrongdoing pass without reproof makes a person a partaker in another's sin by strengthening the wrongdoer's evil course, sharing responsibility and punishment. Each life influences others toward good or evil, and a person is accountable for that influence when actions strengthen or bring out evil in those around them. Sympathizing with a wrongdoer, fearing his reprover is jealous or wrong, dividing the matter, and standing aloof watching lest the wrongdoer be wronged, with failure to reprove wrong, shares in his sin. A low standard makes wrongs seem of small account, arouses no indignation and no jealousy for God's cause, lets sin not appear exceeding sinful, while fear of condemning oneself by taking a stand leaves Satan in control.
Excusing a sinner through false sympathy shares responsibility for the sinner's guilt. Servants of Christ must warn those in danger and show the true character and consequences of sin, for hiding that danger works against the Holy Spirit's conviction, encourages impenitence, and can help lead people to ruin. Supporting unfaithfulness by praising the unfaithful or flattering the unconsecrated instead of reproving wrongs likewise shares responsibility for sin, and avoiding this complicity belongs to keeping oneself pure.
Those responsible for others share the wrongdoing of people they knowingly retain, sustain, or tolerate. Those holding responsible positions in the publishing work are accountable for its prevailing influence and share the guilt of workers under them when through indifference they retain the insubordinate and impenitent in employment, including youth who do not respect parental authority, are ungovernable at home, and despise counsel and restraint, whose continued service brings a curse not only on themselves but on the office and perverts the young with whom they come in contact. Leaders must not keep workers whose influence leads others away from God and truth but must remove them promptly, and all who profess the truth must watch like sleepless sentinels over the interests of the cause and sacredly guard themselves and one another from spiritual contamination. Knowingly supporting someone who leads others into sin makes a person share in that person's sins, whether sustaining a youth whose influence opposes truth and righteousness, giving youth money while knowing it will be used for evil, or sustaining a leader who leads others astray, as those who support such a one are guilty with him. Such persons must be separated from at once, and those who act against God's decision in this face solemn judgment in which every person's actions and responsibility are measured.
Having no share in other men's sins means refusing to identify with unbelievers in their plans and work. On temperance this requires taking a firm and unwavering stand, without wavering, firm as a rock. Every dishonest act in business is to be reproved whether done by believers or unbelievers, and if there is no evidence of reformation Christians are to come out and remain separate and keep themselves pure. This is not living reclusively, but mingling with worldlings to do them all possible good as Christ did when eating with publicans and sinners to bring eternal interests to their minds.
God's people are not to vote to place men in office when doing so makes them partakers of the sins those men commit while in office. There is no safety in voting for political parties and schemes without knowing whom they elect, taking part in political schemes, and laboring to please men who will use their influence to repress religious liberty and set in operation oppressive measures to lead or compel others to keep Sunday as the Sabbath. Such men exalt the first day of the week, which is not to be reverenced but is a spurious sabbath, and violate the law of God by trampling His Sabbath. Burying political questions in silence and coming into unity on the pure gospel principles plainly revealed in the word of God keeps from sharing their sin.
Keeping Oneself Pure
Keeping oneself pure means purity of mind and soul and body, and knowing what that purity is belongs to the highest education and sums up the attainments possible for the believer. The body is the temple of the Holy Spirit and must not be profaned, for profaning it defiles the soul. This purity forbids impurity of thought or word or action in the child of God, and it extends to speech and conduct and habits and plans, requiring careful words and the rejection of anything that does not make a person pure and clean before God. Every encouragement and the richest blessings belong to those who overcome evil practices, while the most fearful penalties fall on those who profane the body and defile the soul.
Keeping pure requires refusing to join one's influence to an unholy influence. Those who profess the truth are to watch like sleepless sentinels over the interests of the cause and to sacredly guard themselves and one another from spiritual contamination. This guarding includes promptly separating from and not knowingly retaining or tolerating those whose influence leads away from God and truth, lest the contamination spread to others, especially the young with whom they come in contact.
Those entrusted with spiritual work must put spiritual interests first and keep the soul pure and undefiled and carefully guarded. Their speech and conduct and habits and plans are to be kept pure and clean, so that their conduct gives no occasion for temptation to the youth.