Sullivan church of Christ – Sullivan, MO
Date: January 9, 2005
“The Ostrich Syndrome”
Ben Justice
The Ostrich is known for sticking its head in the sand or in a hole for long periods of time. Unfortunately,
this describes some brethren today. “My mind is made up; don’t confuse me or bother me with the facts” has
been uttered in one form or another by some brethren. Like the proverbial ostrich, they refuse to get their
heads out of the sand. They have “the ostrich syndrome.” “The ostrich syndrome” is manifested in many
different ways.
1.) Preachers and elders refuse to get their heads out of the sand concerning the digression and
liberalism sweeping the brotherhood at large. In the midst of an apostasy of historical proportions many have
“the ostrich syndrome.” “Don’t confuse or bother me with the facts,” in other words. Why is it that some
refuse to be informed of false teachers in the church? Why is it that some refuse to listen to the facts? The
Bible commands, “Now I beseech you, brethren, mark them which cause divisions and offenses contrary to the
doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their
own belly; and by good words and fair speeches deceive the hearts of the simple” (Rom. 16:17-18). Many have
either forgotten that this verse is in the Bible, or have never read it, or, like the ostrich, will not get their
heads out of the sand. How can we mark and avoid false teachers if we don’t know who to mark and avoid? I
don’t know about you, but I want to know and be informed of false teachers so I can stay away from them and
warn others to stay away from them (cf. Eph. 5:11; 2 John 9-11). Some brethren actually brag about not
keeping up with brotherhood issues and never reading brotherhood papers. Shame on them!
2.) Some elders have “the ostrich syndrome” when it comes to sin in the church. Many are letting sin
run wild and rampant and refuse to get their heads out of the sand and do something about it. They refuse to
exercise corrective church discipline upon impenitent members.
3.) Some preachers have “the ostrich syndrome” when it comes to preaching the whole counsel of God
(Acts 20:28; cf. 2 Tim. 4:2). They simply refuse to get their heads out of the sand and do what God’s word
requires of them. Many indeed will be lost because the preacher failed to preach on certain subjects. Some
of the more common and controversial issues facing the church today are marriage, divorce, and remarriage,
the Holy Spirit, women’s role in the church, social drinking, dancing, immodesty, mixed swimming, using
tobacco, children’s church, fellowship issues, etc.
4.) Some members have “the ostrich syndrome” in that they will not lift a finger to help in the work of the
church. Many have their heads in the sand when it comes to personal Bible study. Brethren, we must not
keep our heads in the sand and expect to go to heaven.
Let us not have “the ostrich syndrome” when it comes to doing what the Lord would have us do!
Public Confession: “When Should I Walk The Isle?”
Ben Justice
“Confession” is a requirement in order to be saved. There are basically two kinds of confession. First, there
is the great confession that one makes before becoming a Christian. This is the confession the Eunuch
made in Acts 8:37 — “I believe that Jesus Christ is the Son of God.” The confession that Jesus Christ is the
Son of God is commanded by Paul in Rom. 10:9-10. Upon becoming a Christian, one must continue
throughout life to confess Jesus as the Christ the Son of God (cf. Matt. 10:32-33).
Second, there is confession of sin. The Bible teaches that when we sin, we must confess that sin. I John 1:
9 states, “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all
unrighteousness.” It should be made clear that Christians do not live in sin. Living in sin is characteristic of
the world. Christians do, however, commit acts of sins through weakness and immaturity. John addressed
this point in I John 3:9, “Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot
sin, because he is born of God.” Those “born of God” are children of God — Christians. As John points out
those born of God “doth not commit sin.” The reason the one born of God does not commit sin is because
God’s seed remains in him. The seed is the Word of God (Luke 8:11). Sin does not remain in a child of God;
the Word of God does. But, what does John mean when he said, “he cannot sin.” John employed the present
tense, which is continuing action in the Greek. This underscores the fact that Christians do not keep on
sinning or he does not continue to sin. Continuing in sin is characteristic of the world and not Christians.
When a Christian occasionally commits an act of sin, what must his course of action be? As I John 1:9
states, he must confess that sin. Confession is not the only thing required, however. Repentance and
prayer are also mandatory. This is made clear from the account of Simon the Sorcerer when he wanted to buy
the gift of the Holy Spirit (Acts 8:18-21). Peter commanded him in Acts 8:22, “Repent therefore of this thy
wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.” In v. 24, Simon said to
Peter, “Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.” By the
fact that Simon requested that Peter pray for him indicates that the scathing rebuke from Peter had good
effect. Albert Barnes seems to think that Simon’s request for prayers was hypocritical (Acts, Pg. 144). What
evidence is there for this position? I have no reason at all to doubt that Simon was sincere in his request.
The last picture we have of Simon is him asking for Peter (his brother) to pray for him. Isn’t this exactly what
a penitent person is asking for when he walks down the isle and says, “I have sinned.” He is asking the
brethren to pray for him.
In I Thess. 5:22, Paul wrote, “Brethren, pray for us.” 2 Thess. 3:1 says, “. . . brethren, pray for us, . . .” Heb. 13:
18 says, “Pray for us: . . .” We need to pray for one another. But, in the case of Simon, he was told to pray to
be forgiven of sin. However, we are to pray for one another. If we are to pray for the forgiveness of sin, and if
we are to pray for one another, then it logically follows that we can pray for one another to be forgiven of sin.
It must be underscored that we can only pray for brethren who have sinned to be forgiven only when they
have repented of sin and have confessed that sin. Jesus stated in Luke 17:3, “Take heed to yourselves: If thy
brother trespass against thee, rebuke him; and if he repent, forgive him.” Forgiveness is based on repentance. As
was noted above from I John 1:9, one must confess his sin in order to be forgiven of God. God can’t forgive
those who are unwilling to repent and confess their sin. So, how can we do what God himself can’t even do?
Therefore, we can’t pray for a brother to be forgiven of sin when they refuse to repent and confess that sin.
This is what John refers to as “a sin unto death” in I John 5:16. John says, “I do not say that he shall pray for
it.” In other words, we can’t pray for a brother to be forgiven of sin unless and until they repent and confess
their sin. Certainly, we can pray that they would repent and confess their sin, but not that they would be
forgiven in their sin.
How does all of this relate to walking down the isle? When should a person walk down the isle to make
public confession of sin? In James 5:16, James wrote, “Confess your faults one to another, and pray one for
another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.” This verse mentions
both confession and prayer. We are to confess our faults one to another. “Faults” is another way of saying
“sins.” We are to pray for one another. James gives the purpose, “that ye may be healed.” The healing does
not refer to physical healing, but spiritual healing and should be connected back to “faults.” How can an
erring brother confess his faults one to another unless he makes his faults known publicly? How can
brethren pray for him that he be healed, unless he, in some way, publicly acknowledges that he needs prayer?
Here is a very important point as it relates to public confession. Public confession must correspond to the
nature of the sin. In other words, is the sin a private sin or a public sin? Only public sins would demand
public repentance and confession. Private sins do not need to be acknowledged publicly. Why would they
need to be? Private sins should be settled between that person and God. When one acknowledges a private
sin to the congregation, the congregation is left wondering, “What in the world are they talking about?”
People begin to speculate as to the nature of the sin. The difference between a private and a public sin is
when enough people are aware of it that it has become a public matter. If a husband “flys off” on his wife and
no one else knows about it, then this is an example of a private sin that should be settled between the
husband and the wife and between the husband and God. There is no need to bring the matter before the
church. On the other hand, if the husband is known by the public for “running around” on his wife, then this
absolutely demands public repentance and confession. When the congregation is aware of the fact that one
is guilty of forsaking the assemblies then that would also constitute public repentance and confession.
Again, private sins must be settled privately; public sins must be settled publicly. Either way, without
repentance, confession, and prayer on the part of the erring child of God, no forgiveness is possible.