What a lesson for non-praying, unconcerned officials of the modern Church! How few there are who “sigh and cry” for present-day abominations in the land, and who are grieved over the desolations of Zion! What need for “two or three to be gathered together” in a concert of prayer over these conditions, and in the secret place weep and pray for the sins in Zion!
This concert of prayer, this agreement in praying, taught by our Lord in the eighteenth chapter of Matthew, finds proof and illustration elsewhere. This was the kind of prayer which Paul referred to in his request to his Roman brethren, recorded in Romans 15:30:
“Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me; that I may be delivered from them that do not believe in Judea.”
Here is unity in prayer, prayer by agreement, and prayer which drives directly at deliverance from unbelieving and evil men, the same kind of prayer urged by our Lord, and the end practically the same, deliverance from unbelieving men, that deliverance wrought either by bringing them to repentance or by exclusion from the Church.
The same idea is found in II Thessalonians 3:1:
“Finally, brethren, pray for us that the word of the Lord may have free course and be glorified, even as it is with you; and that we may be delivered from unreasonable and wicked men.”
Here is united prayer requested by an Apostle, among other things, for deliverance from wicked men, that same that the Church of God needs in this day. By joining their prayers to his, there was the desired end of riddance from men who were hurtful to the Church of God and who were a hindrance to the running of the Word of the Lord. Let us ask, are there not in the present-day Church those who are a positive hindrance to the on-going of the Word of the Lord? What better course is there than to jointly pray over the question, at the same time using the Christ-given course of discipline first to save them, but failing in that course, to excise them from the body?
Does that seem a harsh course? Then our Lord was guilty of harshness Himself, for He ends these directions by saying, “But if he neglect to hear the Church, let him be unto thee as a heathen man and a publican.”
No more is this harshness than is the act of the skilful surgeon, who sees the whole body and its members endangered by a gangrenous limb, and severs the limb from the body for the good of the whole. No more was it harshness in the captain and crew of the vessel on which Jonah was found, when the storm arose threatening destruction to all on board, to cast the fleeing prophet overboard. What seems harshness is obedience to God, is for the welfare of the Church, and is wise in the extreme.