Doctrine – Snapshots

Striving Against Sin

Overcoming sin in our lives is a really big deal; Scripture presumes we’re earnestly striving against sin (He 12:2) and that we aren’t done yet. (Ro 7:21-23) What does this struggle look like and how do we engage in this fight?

Firstly, we must become aware of the specific sins we’re committing, either doing what we shouldn’t (1Jn 3:1a) or not doing what we should. (Ja 4:17) To do so we must start paying attention to what we’re thinking and doing and how we’re feeling. We must take heed and observe how we’re living (Ps 119:9), focusing in on what’s motivating and driving us. We can’t intentionally correct our sinful behavior unless we’re aware of it.

Secondly, we must correctly classify each behavior as holy or sinful, which requires properly understanding the divine moral standard and accepting God’s definition of sin: sin is breaking Torah. (1Jn 3:4) Whenever we’re sinning, we’re violating God’s Law, and whenever we’re violating God’s Law, we’re sinning. This is how God defines and identifies sin. To even begin to fight against sin, we must first get this straight.

Then we must put these first two steps together: start paying attention to our behavior with a proper understanding of sin. Whenever our behavior is violating God’s Law, especially in a repeating pattern, we have a stronghold of sin to contend with, to strive against and overcome. (2Co 10:5)

Identifying sin is easier when we’re suffering from it, but we’re often blind to our worst sins, the ones we should really be focusing on. We can be asking God to search our hearts (He 4:12), exposing our sin and helping us identify it (Ps 139:23-24a), and guide us on what to work on next. (24b) This is when we can begin to fight, when the struggle begins in earnest.

Then we must do a bit of earnest root-cause analysis: why are we sinning? (Lk 6:46) There’s a reason we’re committing any particular sin; to stop we must find the underlying problem and correct it: we’re believing a lie related to this particular behavior. Sin is grounded in deceit (Ro 7:11); believing the truth sets us free from the dominion of sin. (Jn 8:32) We must pinpoint the lies we’re holding on to, which are deceiving us into desiring sin (Ja 2:13-15), and start believing the truth. (2Th 2:13)

There might be a whole web of lies keeping us in bondage to a particular lifestyle (Ro 7:23), but the Son can set us free by helping us believe the truth. (Jn 8:36)

As we prayerfully and regularly expose our minds and hearts to His Word (Ps 119:11), which is the Truth (Jn 17:17), pressing in on those particular verses which relate specifically to our struggle (Mt 4:3-4), He can help us believe His words and deliver us from sin. (Ja 1:21) He gave Himself for our sins that He might deliver us from this present evil world according to the will of God. (Ga 1:4)

If we aren’t making good progress, try as we might, we should engage spiritual community, confessing where we’re struggling so others can pray for us to be healed (Ja 5:16) and point us to the truth. (Ja 5:19-20) At times we need help from our brothers and sisters, and this is God’s wonderful design.

And we shouldn’t be surprised if it takes time to correct deeply held beliefs. If we’ve been training ourselves to think a certain way most of our lives, it might take some prolonged effort to renew our minds in the truth. (Ro 12:2) Just as it takes time to heal and retrain our bodies when we’re in poor physical health (1Ti 4:7-8), we should be consistent and disciplined in our pursuit of godliness (2Pe 1:4-8), patient with ourselves and thankful for any progress we see.

This is striving to believe (Mk 9:24), a faith-struggle to rid ourselves of all the lies holding us captive and keeping us in bondage. This is war, a fight to the death; we should engage like soldiers in combat (2Ti 2:3-4), not expect to overcome as we watch passively from the sidelines.

Wherever the enemy has taken us prisoner, Jesus Christ is offering us the key to freedom and fullness; we shouldn’t be content to remain in our chains. Yeshua has fully committed Himself to this fight (Ti 2:14); He’s all in and will set us free as we cleanse ourselves through Him. (2Co 7:1)

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Unskillful in the Word

It is often claimed the Bible does not teach Sola Scriptura, that Scripture itself does not teach that Scripture is our only authority in faith and morality and that we’re each responsible to interpret Scripture for ourselves.

If something as important as Sola Scriptura is true, one would expect it to be evident in Scripture. Perhaps it is, and just we can’t see it; maybe we’re expecting it to be stated in a certain way, unable to perceive it as He’s actually stated it.

Or it may be that we don’t want to see it because we’re unwilling to obey it. (Jn 1:17)

One way to tackle this is to observe that if any scripture is inconsistent with rejecting Sola Scriptura, Scripture is effectively stating Sola Scriptura via Proof by Contradiction. To recognize the truth in such a context we must carefully think through the implications of the passage, or we’ll likely miss it.

Consider the last part of Hebrews 5, where God accuses believers who’ve been in the Faith a while with neglect for being unskilled in interpreting Scripture. (He 5:12-14) They are expected to have a reasonably good handle on Scripture by this time, able to use it to parse out difficult moral dilemmas and articulate their faith. If we’re not expected to interpret Scripture for ourselves, and to interpret it properly, this passage makes no sense. This proves Sola Scriptura by contradiction.

And when Paul exhorts Timothy to be diligent to demonstrate he’s approved by God, a laborer in the Word who doesn’t need to be ashamed, correctly interpreting Scripture (2Ti 2:15), he’s telling Timothy to immerse himself in the Word, pondering it day after day, comparing Scripture with Scripture, until he can demonstrate how all of his personal beliefs are consistent with all of Scripture. Again, if we aren’t expected to interpret Scripture for ourselves, and accountable to God for how we interpret it, this passage makes no sense, proving Sola Scriptura by contradiction.

And when Paul exhorts Titus to ordain to the office of bishop older men who have a firm grasp of Scripture, who are able to challenge and expose false teachers (2Ti 2:15), he’s telling us all by example to immerse ourselves in the Word, pondering it day after day, comparing Scripture with Scripture, until we can reason properly from Scripture to expose those who are trying to exalt themselves through false teaching. Again, if we aren’t expected to interpret Scripture for ourselves, and accountable to God for how we do so, this passage makes no sense, proving Sola Scriptura by contradiction.

And when God commends the Ephesian church for exposing false apostles (Re 2:2), He presumes we have an infallible authority by which to evaluate and expose deceptive authority figures who would lead us astray, which by definition cannot merely be other men claiming the apostolic role. Disqualifying one claiming to be an apostle of Christ requires showing their message to be inconsistent with the words of Christ. This requires having the written, infallible Word and the ability to interpret it correctly. Again, if we aren’t expected to interpret Scripture for ourselves, and accountable to God for how we do, this passage makes no sense, proving Sola Scriptura by contradiction.

If we’re unwilling to shoulder the responsibility of rightly dividing the Word, since that takes a lot of investment on our part, a lot of soul searching, much prayerful pondering and digging, if we don’t care much about finding the truth for ourselves and owning our personal beliefs before God, thinking we can delegate this to others and that God won’t mind too much if we’re wrong, we’ll be looking for ways to support that mindset, and be totally blind to what the Word is actually saying.

When God tells us to labor to enter into His rest (He 4:11), to strive to enter the heavenly kingdom (Lk 13:24), to give diligence to make our election sure (2Pe 1:10), to search the Scriptures to ensure we have eternal salvation (Jn 5:39), to obediently receive His Word into our inmost being since it’s able to save our souls (Ja 1:21), He’s warning us we have no excuse if we neglect His offer of salvation (He 2:3), if we don’t personally seek the Lord until we’re absolutely sure we belong to Him. (Mt 7:13-14)

“Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.” (Ga 6:7-8)

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Throughly Furnished

The doctrine of Sola Scriptura (Latin for scripture alone), a pillar of the Protestant Reformation, is a topic of continued debate. The claim is that the Bible is the only spiritual authority we have to guide us in our spiritual walk, and that we are each individually responsible for how we interpret and follow it.

This debate isn’t about whether Scripture is true and profitable to study; it’s ultimately about whether we’re each required to search the Scriptures to find the truth for ourselves (Mt 7:7), or whether we can rightly delegate this to others.

Another way to frame this is to ask whether God holds each of us accountable for our beliefs and actions. (Ro 2:6-9) If God wants us to trust others as a final authority, how can He judge us for doing so and then acting accordingly if we are misled, as long as we do what we’re told?

And how might we determine who qualifies to be such an authority (Re 2:2), apart from validating their claims against our own understanding of Scripture? (Ti 1:9)

Jesus calls us to search out the truth in the Scriptures for ourselves (Jn 5:39), and to be wary of those who would mislead us (Co 2:8); if we end up in error, we have no one to blame but ourselves. (2Th 2:12)

Scripture is sufficient to make us wise unto salvation (2Ti 3:15) and to fully equip us for godly living. (16-17) We must each be diligent to understand and interpret Scripture for ourselves (2Ti 2:15), and do the best we can to follow what we learn. (Ja 1:21-22) Believers can hear Christ directly and be taught by Him through the Holy Spirit. (Ep 4:21) We have no need for any other authority. (1Jn 2:27)

God tells us to check everything we’re taught against Scripture and to reject anything remotely inconsistent with it. (Is 8:20) Turning from Scripture is equivalent to turning from God (Jn 12:48); He treads down all those who err from His commands: there are no excuses. (Ps 119:118)

Common opposition to Sola Scriptura focuses on verses encouraging us to follow tradition (2Th 2:15) and apostolic teaching (2Ti 2:22), yet none of these contexts indicate that such teachings or traditions are extra-biblical, or that believers are not accountable to first validate everything for ourselves in Scripture. (Ac 17:11) Scripture gives no man ultimate spiritual authority over another: the right to tell anyone what to believe or how to act. (1Co 11:3)

What mortals are qualified to stand between us and God and tell us all what to believe? (2Co 1:24) How is this different from adding to God’s Word? (Pr 30:6) Pity anyone positioning themselves in this role, usurping the role of the Holy Spirit. (Mt 23:8)

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Pray for Us

It’s good for saints to pray for each other (Ja 5:16a), and effectual, fervent prayers of righteous souls can make a real difference. (16b) Paul asks his brothers to pray for himself and for those working alongside him (He 13:8), at times even begging in the strongest possible language. (Ro 15:30) So, is it reasonable to ask saints in Heaven to pray for us?

Though all saints are part of Christ’s body, the Church (Ep 5:25-27), including those in Heaven (He 12:23), there are significant difficulties with this practice.

Firstly, it presumes the souls to whom we’re praying actually are in Heaven, that they’re true believers. However, unless scripture explicitly affirms this it’s presumption. There’s nothing stopping God from working through an unregenerate soul (Samson? King Saul? Jonah? Nebuchadnezzar?) to accomplish His purposes. We can therefore safely claim salvation for only very few, such as Abraham (Lk 16:23), the Twelve (except Judas: (Jn 17:12)), Paul (2Ti 4:7-8), etc. For example, scripture doesn’t explicitly tell us that Mary, Christ’s mother, ever came to true faith; she evidently lived many years after His birth without it. (Mt 12:47-50) She’s likely in Heaven, but there’s no way to be sure until we get there.

Secondly, praying to Heavenly saints presumes they can hear us across the immense expanse of the universe, which is, again, presumption; there is zero indication of this in Scripture.

Further, if it’s right to pray to saints at all, it’s right for a billion souls to pray regularly to a given saint (e.g. Mary), yet this is essentially attributing infinite capability to a finite soul, elevating them to godlike status. Distinguishing this from an affirmation of omnipresence and omniscience is semantics at best; the practice is therefore evidently unreasonable and problematic.

So, given such uncertainties, why would we spend any time at all asking saints in Heaven to pray for us? (Co 4:5) If it could be a waste of time (and it certainly could be), can it be excellent? (Php 1:10a) If we can’t prove it’s the will of God (Ro 12:2), why would anyone recommend it? On what authority?

If it’s good and right to ask saints in Heaven to intercede for us, and we’re unable to verify this from Scripture alone, Scripture must be incomplete as a lamp to our feet, and a light to our path. (Ps 119:105) We then require other (and necessarily fallibly human) sources of light. Yet this violates 2Ti 3:16-17; a fundamental claim that Scripture alone is sufficient to perfect us, to equip us to all good works. It’s one thing for teachers to show us how to rightly interpret Scripture, it’s another thing altogether to require secret, extra-biblical revelation or knowledge to live a godly life: this is Gnosticism.

Finally, since Christ Himself (He 7:25) and the Holy Spirit (Ro 8:26) are always praying for us, why would we need others in Heaven to intercede for us as well? They certainly aren’t any closer to God than God Himself.

God knows what we need before we ask (Mt 6:8); our prayers don’t inform God. Evidently, the purpose of prayer is primarily to engage us in pursuing and experiencing God’s will, which makes sense for believers on Earth. When we ask according to His will, we know He hears and answers us. (1Jn 5:14-15)

In presuming Christ came to start a new religion, which appears to be inherent in such ideas, we invariably find ourselves in error. He didn’t. (Mt 5:19) Ultimately, if what we’re saying and doing isn’t grounded in Torah itself, it’s darkness. (Is 8:20)

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The Beginning of Knowledge

Knowledge helps us orient ourselves in the world. As our brain stores information from our experiences our spirits and souls interpret it to help us avoid future pain and suffering and benefit ourselves and those around us.

Understanding facts about our world is certainly a type of knowledge, but there are simply too many facts to consider; in order to properly navigate complex circumstances, we must focus our attention and prioritize some facts above others. What we attend to depends on what we value, and this is driven by our moral frame of reference: our world view or story.

So, there’s a certain kind of knowledge which provides a foundation for all other knowledge; it forms the basis of our world view and dismisses facts which seem irrelevant or uninteresting. So, getting our world view wrong corrupts our minds and hearts, literally blinding us such that the facts we value don’t enable us to properly engage reality.

The fear of Jehovah is the beginning of knowledge (Pr 1:7); it is the first, foremost, chief or primary type of knowledge. Acknowledging and respecting Who God is, what He is like, and submitting to what He requires of us is the only point of view which makes sense of the world and rightly aligns us with reality. This is the essence of both wisdom and understanding. (Pr 9:10) Failing to choose the fear of God is equivalent to hating knowledge itself. (Pr 1:29)

The fear of Jehovah is to hate evil (Pr 8:13a), to despise the slightest tendency to turn away from God, to fail to love and obey Him with our whole heart. This is, of course, exceptionally rare (Ro 3:18); very few are able to find it. (Mt 7:14)

Consequently, we live in an age overwhelmed with information, and people filled with false hope in having instant access to whatever details they like. But without a suitable foundation we build on the sand (Mt 7:26), grounding our world view in our own pride and arrogance. (Pr 8:13b) It will not deliver in the time of trouble. (Mt 7:27)

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I Was Thirsty

God is omniscient; He knows everything about everything; His understanding is infinite. (Ps 147:5) He knows about all of reality, what has been, what is and what will be (Is 46:10), and He also fully understands every possible variation of reality, even things that will never actually happen. (Mt 11:21) Yet does this mean God actually experiences everything? Can God know something perfectly without personally experiencing it?

Since God cannot be tempted with evil (Ja 1:13), it must be that we experience reality differently than God experiences it; God knows with perfectly infinite understanding and awareness exactly how we feel and experience these sinful tendencies without Himself experiencing them. In other words, God knows what it’s like to sin without ever having sinned. (He 4:15)

So, yes, God doesn’t need to personally experience anything in order to fully comprehend all of its detail. Yet this doesn’t mean God is aloof from human experience, that He doesn’t engage intimately with His creation. Evidently, this is especially true of innocent suffering; He so identifies with His elect that He suffers in and with us. (Mt 25:35-36) While He allows pain and suffering in His children, it is not without personal sacrifice: God is willing to enter into our suffering Himself, and actually does so, being one with us. (Co 1:24)

While nothing exists apart from God (Co 1:17), and while all being and activity is of God and by God (1Co 8:6), it is incorrect to say God is any created thing, or that any created thing is God, or even part of God’s divine essence or being. (Panentheism) It is also evidently incorrect to say God is in (in the sense of inhabiting or indwelling) anything physical other than His earthly temple (Ha 2:20) and the bodies of the saints. (1Co 6:19)

While God is ultimately sovereign, controlling all things (Da :35), He is entirely distinct from the entire physical universe and independent of it. He forbids identifying Himself with any particular aspect of His material creation (Ex 20:4) other than His bride: the church. (Ep 5:30)

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Let Us Reason

To read between the lines is to look carefully at what is written in order to infer truths which are not explicitly stated. We call this reasoning, and God invites to use it as we seek Him (Is 1:18), employing logic to expand from what is explicitly revealed to see what some might consider hidden, yet if one is paying attention and thinking deeply it becomes obvious.

To illustrate, the arrow in the FedEx logo may not be apparent until someone points it out; but once you see it you can’t stop seeing it. The arrow isn’t exactly hidden, but it isn’t exactly there either.

To see it you must look between the E and x at the resulting white space connecting them, which is really nothing by itself: the mere juxtaposition of the letters reveals a shape implied by what surrounds it, and this insight enhances the logo, making an impression which creates additional value.

There are many truths like this in Scripture; what is explicitly stated in the text often implies priceless truths which remain unwritten. We may consider what is unspoken, which we might think ought to have been spoken, or which is certainly implied by what is stated, to learn more about God and His ways.

For example, when Paul is meditating in De 25:4, “Thou shalt not muzzle the ox when he treadeth out the corn“, he infers a principle for supporting Christian workers. (1Co 9:9-10) Paul reasons from the general context of scripture that God isn’t particularly concerned about the feelings of an ox, so He must be providing a general instruction in how we’re to treat those called serve in ways which make it difficult for them to earn a living in the traditional sense.

We often see this kind of reasoning explicitly stated in Scripture with the phrase how much more; when God shows us how to address the relatively unimportant, He expects us to reason similarly about more important yet related concerns. For example, if the saints shall judge angels, how much more are they qualified to judge temporal matters? (1Co 6:3) If we expect earthly parents to care for their children, how much more should we expect God to care for us? (Mt 7:11) If animal sacrifices sanctify the physical man, how much more shall the blood of Christ sanctify the spiritual man? (He 9:13-14)

We should certainly be careful when looking at the white spaces in scripture, but they’re indeed present and we should be on the lookout for them, meditating both on what’s explicitly written and prayerfully considering what’s implied.

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The Acknowledging

Sharing our spiritual insights with other believers is central to our calling in the church of God; it’s the primary way we edify one another. This is the communication of our faith (Phm 6), how we impart our experience in God to others who are pursuing Him. (2Ti 2:2)

As we explore our own hearts and souls for faith gems to impart to others, we’re searching out and acknowledging every good thing which is within us in Christ, identifying and cultivating the Christ-life within. (Phm 6) But notice how God puts it: “that the communication of thy (s.) faith may become effectual by the acknowledging of every good thing which is in you (pl.) in Christ Jesus.” We each share our individual faith walk in Christ with others effectively by becoming aware of and appreciating the Person of Christ, not only within ourselves, but also within those with whom we’re sharing.

In other words, as we testify of the faithfulness and character of God as we experience Him in our lives, we’re identifying the works of Christ within us as He works in us to will and to do of His good pleasure. (Php 2:13) At the same time, the Christ within us is reaching out to the Christ within others, calling forth the divine nature within each one to edify, exhort, encourage, refresh, strengthen and nourish the souls of the saints. (Phm 7)

This perspective gives us both a sobering realization that in our testimony we are expressing the eternal Christ Himself to others (1Pe 4:11), and also a confident expectation and hope that our brothers and sisters will be quickened and blessed in our sharing.

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Guilty Before God

Guilt is the fact of having committed a breach of conduct, an offense or crime, which may produce a wide variety of feelings.

If the offense involves a righteous law and one regrets breaking it, guilt may bring a feeling of deserving blame for moral failure, remorse for making an immoral choice. We also call this feeling, guilt.

If a severe punishment is imposed for an offense, guilt may bring dread or even terror. If we expect willful moral failure to draw disdain and rejection from others, we call it shame.

If the offender feels the violated statute is unjust or inappropriate, or if they disdain moral obligations altogether, they may be defiant in their guilt, resolutely committed to violating the establishment. (Re 16:10-11)

If the offender feels they’re not guilty due to a flawed judicial process, they may feel frustrated, resentful, angry or bitter.

If the punishment is trivial and the offender isn’t inconvenienced, they may not feel much of anything.

Eventually, every human being will be found guilty before God (Ro 3:19); what we each feel in that Day may be unique, but it won’t change the fact of our guilt: we will all be found guilty because we all are guilty.

What should we feel when we’re found guilty before God?

Well, since God’s judicial process is perfect (Is 9:7), His law is just (Ro 7:12), and since violating it is evidence of moral failure (Ps 119:118), we should admit we’re deserving of blame — because we are (Pr 20:9); God would not find us guilty otherwise. (Ro 3:4)

This is the first step in drawing near to God: submit to His right to rule over us (Ps 81:15), and agree with His assessment of us. (Ro 3:10) To do otherwise is to lie to ourselves and to God, and also to call God Himself a liar. (1Jn 1:10)

We should also regret that we’re guilty, not simply that we’ve been found guilty; we should feel genuinely sorry we’ve been disobedient to God, acknowledge we’re at His mercy (Lk 18:13), and look to Him to deliver us from our own sinful nature. (Ro 7:24-25) Ultimately, there is no excuse for moral failure (Ro 1:20); we should never disobey Him willfully, but be committed to obeying Him as well as we can.

As concerning the penalty for sin, for the consequences God will impose for our guilt, it’s sort of a “pay Me now or pay Me later” kind of proposal (Ga 6:7); one way or another, there will be consequences for our behavior. (Re 2:23b)

If we’re willing to own up to our sin and confess it, submit to Christ and receive Him as our Lord and Savior, acknowledging the immense penalty He is willing to pay on our behalf, offering Himself up for our sins (Ga 1:4) to redeem us from all iniquity (Tit 2:14), and flee to Him from the wrath to come (Lk 3:7), trusting Him as the atoning sacrifice for our sins (1Jn 2:2), we can receive forgiveness of sins and be delivered from the eternal punishment we justly deserve. (Co 1:14)

From this place of submission to God, we’re left to recon with the guilt for sins we can’t stop, even as we try our best; in this we should expect God’s mercy in judgment; He is infinitely merciful toward those who fear Him. (Ps 103:11) He will discipline us to bring us into holiness (He 12:10), and judge us for our sins in this world as He sees fit (1Pe 4:17); His judgment of His people will be severe in this life for all lapses into willful sin. (He 10:26-31) Yet there is no fear of eternal condemnation in this kind of judgement: even if it is severe, it is for our good to deliver us from the bondage of our sin. (He 12:11)

The alternative is to continue to live our lives our own way, defiantly refusing to submit to the Lordship of Christ (Ro 2:4-5), and suffer the eternal consequences. (Mt 7:26-27) This should produce fear and dread (Is 33:14), even if only in the subconscious, to move the thoughtful soul to repentance. (Pr 16:6) For those who will not turn, eternal terror shall be their destiny. (Re 20:11)

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They Are Remitted

As Jesus equips His disciples for ministry, He gives them authority to both remit and retain sins, implying God Himself will align with their choices. (Jn 20:23)

Some take this to mean the Twelve Apostles could decide whom God would forgive and whom He wouldn’t, effectively determining who would enter Heaven and who would go to Hell. Some evidently leverage this to teach the Roman Catholic Church controls our eternal destiny, contradicting what God Himself says about salvation: we’re saved by believing on Christ. (Jn 3:16) This relationship is between each individual person and God (18); Church leaders have nothing to do with it.

Others take it to mean the Twelve Apostles were simply messengers of the Gospel, showing people how to be forgiven, declaring forgiveness when people believed on Christ. (1Th 1:4-5) Yet the wording doesn’t permit this: it says the Apostles themselves could either remit or retain the sins of individuals as they saw fit. It’s not the same thing at all.

Neither of the above interpretations does full justice to the context, and it isn’t easy to find any other intelligible take on it. Even so, there must be a better way. (Mt 7:7)

Note carefully that this authority to remit and retain sins is the very first working principle Christ teaches the Twelve after giving them the Holy Spirit. (Jn 20:22) In filling them with the Spirit, Christ is forming them into an assembly of born again, spirit-filled brothers in what we might consider to be the first local church. This authority is evidently central to their ministry in this context, not necessarily given to each of the apostles as individuals, or even merely because they are His apostles. This authority to remit or retain sins may be vested in them simply because they are now spiritual brothers within the same local body of believers.

In such a context, they are in fact now responsible to discern what kinds and levels of sins to patiently bear with (remit, or let go of) (Ga 6:1-3) within the local assembly, and what degrees of sin to call out, judge and discipline (retain, or hold on to). (1Co 5:11-13)

Paul, an Apostle himself, reinforces this concept of brotherly authority in the context of church discipline (Ro 16:17); the brothers are to decide when someone is committed to sin and exclude them from fellowship (1Co 5:6-7), treating them as though they are unbelievers. (Mt 18:17)

Further, those whom the brothers forgive and receive back into fellowship after having disciplined them, Paul also forgives, indicating God’s alignment with them. (2Co 2:10-11)

The brothers have this spiritual authority to facilitate unity and purity within the local body; they’re responsible to manage this in all of the complexities and challenges they face together. They are effectively vested with the keys of God’s kingdom (Mt 16:19), manifested in the local church, deciding who is welcome and who isn’t. And as they seek the truth and align in the Spirit, God Himself works in and through them to glorify Himself (1Co 5:4-5), backing them up as needed. (Mt 18:18)

This kind of spiritual authority is, as we have noted, evidently not such that any sinful mortal may decide whether another soul is ultimately eternally forgiven before God, but God’s way of managing corporate purity and health within a local body of believers. (Ro 15:14)

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