Church Discipline

The purpose of the church is to preach and to teach, both to believers and non-believers. This two-fold ministry of edification and evangelism has many parts. One of the parts of edification is church discipline, where the church ministers to those whose life is dominated so thoroughly by a sin, that it is open and unrepentant.  ACELC dispute resolution? Carl Laney states, “Church discipline may be broadly defined as the confronting and correcting measures taken by an individual, church leaders, or the congregation regarding a matter of sin in the life of a believer.”

Discipline in the church is not punishment, but is meant to train and restore. It also brings glory to God and enhance the testimony of the flock, restores, heals, and builds up sinning believers (Matt. 18:15; 2 Thess. 3:14-15; Heb. 12:10-13; Gal. 6:1-2; Jam. 5:20); produces a healthy faith, one sound in doctrine (Tit. 1:13; 1 Tim. 1:19-20); win a soul to Christ, if the sinning person is only a professing Christian (2 Tim. 2:24-26); silences false teachers and their influence in the church (Tit. 1:10-11); sets an example for the rest of the body and promote godly fear (1 Tim. 5:20); protects the church against the destructive consequences that occur when churches fail to carry out church discipline.

The discipline of the church is first patterned after the fact that the Lord Himself disciplines His children (Heb. 12:6) and, as a father delegates part of the discipline of the children to the mother, so the Lord has delegated the discipline of the church family to the church itself (1 Cor. 5:12-13; 2 Cor. 2:6). Discipline is further based on the holy character of God (1 Pet. 1:16; Heb. 12:11). The pattern of God’s holiness—His desire for the church to be holy, set apart unto Him—is an important reason for the necessity of church discipline. The church is therefore to clean out the leaven of malice and wickedness from its ranks (1 Cor. 5:6-8). A failure to exercise discipline in the church evidences a lack of awareness of and concern for the holiness of God. Church discipline is to be patterned after and based on the divine commands of Scripture (1 Cor. 4:6). We have numerous passages of Scripture which both command and give us God’s directives on the how, why, when, and where of church discipline. Again, a failure to exercise this responsibility demonstrates a lack of obedience and belief in the authority of the Bible (1 Cor. 5:1-13; Matt. 18:17-18; Titus 3:10; 2 Thess. 3:6-15; 1 Tim. 5:20; Gal. 6:1). Another basis for the necessity of church discipline is the testimony of the church in the world (1 Pet. 4:13-19). The world observes the behavior and life of the church. When the church acts no differently than the world, it loses its credibility and authenticity (1 Pet. 2:11-18; 3:8-16; 4:1-4).

Discipline must be done by those who are spiritual, truly walking by the Holy Spirit and growing in the Lord (Gal. 6:1). Discipline must be done in a spirit of humility, gentleness and patience, looking to ourselves lest we too be tempted (Gal. 6:1-2; 2 Tim. 2:24-25). Discipline must be done without bias, doing nothing in a spirit of partiality (1 Tim. 5:21). Those who walk disorderly are to be admonished, warned, and appealed to in love (1 Thess. 5:14-15; 1 Tim. 5:1-2; Eph. 4:15; 2 Tim. 4:2). This admonishing, is not restricted to church leaders, but may be done by any person in the body with another if that person is Spirit controlled and spiritually minded (cf. 1 Thess. 5:14 with Gal. 6:1). If there is no response in repentance and obedience, then the sinning believer is to be rebuked publicly and members of the body are to withhold intimate. If there is still no response in repentance and obedience, the church is to apply the procedures of excommunication as directed in Matthew 18:17.

Several examples of church discipline are found in Scripture. The Corinthian believers were to be “gathered together” in order to take action against the offending brother (1 Cor. 5:4-5; Rom. 16:17; 2 Thess. 3:6-15; Phil. 3:17-19). This is defined by Paul as “punishment inflicted by the majority” (2 Cor. 2:6). As a protective measure, we also find that the whole church in Rome and in Thessalonica were to take action with regard to the unruly and schismatic, not just a few (2 Thess. 3:6-15; Rom. 16:17). Finally, discipline in the name of our Lord always includes a readiness to forgive. The many or majority who discipline must also be ready and eager to forgive, comfort, and reaffirm their love to the sinning person (2 Cor. 2:6-8). (See Procedures for Church Discipline below.)

In church discipline we must exercise extreme care. Scripture does not warrant the exercise of discipline for an individual’s or a church’s preferences or traditions. The general causes include disorderly conduct, conduct clearly out of line with the prescribed commands of Scripture and which negatively impacts the testimony and unity of the church (2 Thess. 3:6-15).

Specific Causes

• Difficulties between members (Matt. 18:15-17).
• Divisive or factious people causing divisions in the church (Rom. 16:17-18; Titus 3:9-11).
• Immoral conduct; sins of the type mentioned in 1 Corinthians 5 such as incest, immorality, covetousness, idolatry, abusive speech, drunkenness, swindling, or idle busybodies who refuse to work and run around spreading dissension (1 Cor. 5:1, 11; 2 Thess. 3:10-15).
• False teaching; erroneous teaching and views which concern the fundamentals of the faith and not lesser differences of interpretation (1 Tim. 1:20; 2 Tim. 2:17-18; also implied in Rev. 2:14-16; Phil. 3:2-3, 15-19; Rom. 16:17-18).  

The scriptural procedure is clear and specific steps are prescribed as follows:

First, seek private correction and/or reconciliation with the offender (Matt. 18:15). In Matthew 18:15 many manuscripts have “and if your brother sins against you, go and reprove him in private.” There has been no little debate as to whether the words “against you” are part of the original manuscripts. The words “against me” in verse 21 may have led a scribe or copyist to personalize the matter in verse 15. Or, one could argue the omission was deliberate in order to generalize the passage. While some important manuscript tradition lacks the words “against you,” many feel there is good evidence for their originality. First, the words, “reprove him in private,” and second, the question of Peter in verse 21 about forgiving a brother who sins “against me” suggests their inclusion.

Whether the words “against you” were in the original text or not, Galatians 6:1 teaches that believers have a responsibility to confront sin in general in the life of other believers and not just when it is an offense against one’s person. It would seem, then that there is a two-fold application:

(1) When the problem involves one believer sinning against another, there are two problems that need to be taken care of: reconciliation and restoration (Matt. 5:23-24).

(2) When the problem involves a believer overcome in or by some sin, as was the case in Galatians 6:1, the need is restoration.

Matthew 18:16-17 should not be limited to the problem of one believer sinning against another in view of Galatians 6:1. So, the one offended or who recognizes the offense or sin is to go privately and try to rectify the problem.

Please note these guidelines:

(1) Begin by expressing your genuine appreciation for the person and their good qualities to show you are genuinely concerned about their welfare. Then and only then bring up the matter which is of concern.

(2) In some situations the sin is apparent and there is no question, but we must allow for the possibility that we have misjudged or have wrong information. We must listen to the other person’s side of the story and seek the facts in the interest of truth and fairness.

(3) If the person fails to respond, warn them that, according to the instructions of Scripture (Matt. 18:16), you will have to get others as witnesses and return with them to deal with the problem.

If the first step fails, take witnesses to strengthen the effect of the discipline, preferably spiritual leaders, so that if it has to be brought before the whole church it can be firmly proven and established (Matt. 18:16-17; 1 Tim. 5:19). The aid of church leadership should be sought if the problem involves an offense that is against the whole body or if it is a threat to the unity of the body.

These initial contacts, private and with witnesses, provide opportunity for loving admonition, correction, and forgiveness. On the other hand, if these first steps do not produce results, it constitutes a warning that further action will be taken and provides occasion for serious rebuke (2 Tim. 4:2; 1 Thess. 5:12-13; Titus 2:15; 3:10).

If the second step fails, seek reconciliation and restoration through the whole body. If further action is necessary, it is to be taken before the whole church (2 Thess. 3:14-15; Matt. 18:17; 1 Tim. 5:20).

This action appears to fall into two stages when we combine 2 Thessalonians 3:14 and 1 Corinthians 5:9-13 with Matthew 18:17.

(1) The body is to exercise group disapproval by way of social ostracism (refusal to have intimate fellowship).

(2) If this doesn’t work, the local body of believers is to exercise excommunication: removal from church membership, loss of voting privileges, and continuation of the loss of intimate fellowship. This must be approved of and done by the entire congregation (2 Cor. 2:6).

This is, in essence, the Lord carrying out discipline through the action of the entire body under the leadership of the elders or the spiritually mature (1 Cor. 5:4). Similar heavenly authority is seen in the ratification of this disciplinary action as spelled out in Matthew 18:18-19.

In keeping with the goal of restoration, the role of the church must change after there is repentance. This means accepting the person and forgetting the past (2 Cor. 2:7a).

But how do we know when repentance is genuine? What is our responsibility when the sinning party acknowledges their wrong and claims repentance? The following two passages answer this for us.

Luke 3:8, when they “. . . bring forth fruits in keeping with repentance.”

Acts 26:20, “. . . that they should repent and turn to God, performing deeds appropriate to repentance.”

Genuine repentance will make itself evident by its deeds and attitudes. The repentant person will:

(1) Freely acknowledge his sin (1 Jn. 1:9; Prov. 28:13a).

(2) Cease the activity for which he was disciplined or at least seek help if it’s a case of life dominating patterns (Prov. 28:13b; Gal. 6:1f; Jam. 5:19-20).

(3) Make restitution and/or ask for forgiveness from those hurt as it is applicable (Phil. 18-19; Matt. 5:23-24).

(4) He/she will demonstrate a genuine change of heart, a real concern and godly sorrow over his actions, not in order to be forgiven, but because of the harm caused to the glory of God and the hurt caused others (2 Cor. 7:8-11; Ps. 51:17).

(5) He/she will begin to manifest the fruit of the Spirit and a concern for the things of Christ (Gal. 5:22f).

Here is a great article on the secular case for church discipline.

Rebuke

The word Rebuke is active second person singular and means to "charge some one as being blamable, strictly assess a penalty, and to reprove, warn, strongly admonish

In the Bible there are two categories of who gets Rebuked:

1. Demons out of people, and Satan (both the lord and Michael)
2. Brothers (fellow believers) who sin

Some have said that mercy and forgiveness are better than condemnation. Of course we would forgive any sin if repented.  However, it is not merciful to let a brother persist in his error, which could lead him to damnation. We are supposed to bring our brothers sin to him, so that he will regain his faith and that God will have mercy on him (Matthew 18:15, Galatians 6:1). It is a Biblical mandate to rebuke our erring brother (Galatians 1:6-9, Galatians 5:7-10, Titus 1:9-13, 2 Timothy 2:16-17, 2 Timothy 4:2-5). Remember also, that it is a sin to not do the good we are supposed to (James 4:17). Lastly, CFW Walther's 8th thesis in Law and Gospel is that "You are not rightly distinguishing Law and Gospel in the Word of God if you preach... the Gospel to those who are living securely in their sins."

Romans 16:17I appeal to you, brothers, to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them.

2 Timothy 3:16-17

All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.

2 Timothy 4:2-5

preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching. For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, and will turn away from listening to the truth and wander off into myths. As for you, always be sober-minded, endure suffering, do the work of an evangelist, fulfill your ministry

Titus 1:9-11,13

He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it. For there are many who are insubordinate, empty talkers and deceivers, especially those of the circumcision party. They must be silenced, since they are upsetting whole families by teaching for shameful gain what they ought not to teach…. Therefore rebuke them sharply, that they may be sound in the faith,

Galatians 1:6-9

I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel— not that there is another one, but there are some who trouble you and want to distort the gospel of Christ. But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed.

Galatians 5:7-10

You were running well. Who hindered you from obeying the truth? This persuasion is not from him who calls you. A little leaven leavens the whole lump.  I have confidence in the Lord that you will take no other view, and the one who is troubling you will bear the penalty, whoever he is.

Stewardship

John answered, “A person cannot receive even one thing unless it is given him from heaven. –John 3:27

As each has received a gift, use it to serve one another, as good stewards of God's varied grace: –1 Peter 4:10

Everyone to whom much was given, of him much will be required, and from him to whom they entrusted much, they will demand the more. –Luke 12:48b

And the Lord said, “Who then is the faithful and wise manager, whom his master will set over his household, to give them their portion of food at the proper time? Blessed is that servant whom his master will find so doing when he comes. Truly, I say to you, he will set him over all his possessions. But if that servant says to himself, ‘My master is delayed in coming,’ and begins to beat the male and female servants, and to eat and drink and get drunk, the master of that servant will come on a day when he does not expect him and at an hour he does not know, and will cut him in pieces and put him with the unfaithful. –Luke 12:42-26

Time: Look carefully then how you walk, not as unwise but as wise, making the best use of the time, because the days are evil. –Ephesians 5:15-16

Talents: Honor the Lord with your wealth -Proverbs 3:9

Treasure: For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it? –Luke 14:28

If then you have not been faithful in the unrighteous wealth, who will entrust to you the true riches? –Luke 14:28

Temple: Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, for you were bought with a price. So glorify God in your body. –1 Corinthians 6:19

Vocation: Whatever you do, work heartily, as for the Lord and not for men, –Colossians 3:23

Environment: And God blessed them. And God said to them, “Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.” –Genesis 1:28

Marriage

Having been married for 10 years now, I thought I would jot down some observations I have had. Some people call "tying the knot" a type of bondage, such as getting a "ball and chain" attached to you. However, marriage is actually quite liberating. After being married, you are able to relax and be yourself, because you don't have to constantly try to impress someone. This does not mean that you can "let yourself go", bust is simply the comfort that can only be felt by being with family. Home is where you are supposed to be. It is where you can fully and freely serve the other person and be their neighbor day in and day out.After marriage, you are totally free to love and be loved fully in every way. That is comforting.

Don't wait for a sign from God that the person is right one. That is being scared of a failed marriage and violating God's will. Marriage is not about making sure you follow God's will in who you marry, but about following God's word (will) in your marriage. Once you marry your spouse, then they are the right person that God intends for you, no matter who you marry. There is no promise that God will provide you a spouse. In fact, I think the idea of a pre-ordained soul-mate just for you is a cop out from putting in the effort, bearing the cross, making it work. People nowadays want the good things without the ordinary hard work (vocation). In a way marriage is just another vocation, albeit a high calling, and one of the big vocations. One of the things that stuck with me from our pre-marital counseling is that marriage is not a 50/50 sort of deal. It is not about compromising and meeting halfway, like the world tells us. Marriage is 100/100 where both spouses give everything they have to each other. It is not give and take, but give and give on both sides.

Many today bring modern Evangelical mysticism into marriage. They have this secular idea that they are looking for a magic, fairy tale ending, with a person who makes you happy all the time. That is all based on experience or emotions. not a commitment and God's Word. However, emotions and feeling change and cause divorce. Others say they need to be ready to get married, but we are never really "ready" to become a spouse. 1.) We have never done it before 2.) we are sinful and will never be perfect at it.

Success is not about how well you do. In marriage the couple should draw closer to God as you draw closer to each other. If God is in the center, the marriage will work. Christ and church as the bride is the model.

Vocation 4 - Evangelism

Vocation Day IV: Living our faith in our callings

According to medieval Catholicism, the only kind of "calling" was to a distinctly religious life. If you had a "vocation," that meant that you were to be a priest, a monk, or a nun. Luther's contribution--which was taken up by all Protestants and now even by contemporary Catholics--was to see that so-called "secular" occupations were also callings from God. While our relationship to God is based solely on His grace through Jesus Christ, not our works, He calls us to do good works for our neighbors. ("God does not need our good works. Our neighbor does.") This means that the Christian life is to be lived out primarily in our vocations. Not only that, but work done in the church is not superior.  Having a job outside of church is as important as having one inside. Volunteering in the community is as important as volunteering in the church. Being a pastor is not a better calling than being a janitor, or engineer. It does not matter what you do, it matters that you give glory to God in whatever you do (1 Cor. 10:31, Col. 3:17).

This is where sanctification happens, not so much in "church work" but in our families, our workplace, our life in our communities. Vocation is the key to evangelism (as we bring up our children in Christ, as we interact with non-believers on the job) and to Christian influence on the culture (being salt and light in the world). As Christians learn to live out their faith in their callings--the arts, politics, businesses, education, court rooms, the entertainment industry, the media, marriage, parenting--the culture will be changed. As the great commission tells us, we are to make disciples as we are going about our lives (Matthew 28:19-20).

Ecclesiastes 5:18-20
Then I realized that it is good and proper for a man to eat and drink, and to find satisfaction in his toilsome labor under the sun during the few days of life God has given him—for this is his lot. Moreover, when God gives any man wealth and possessions, and enables him to enjoy them, to accept his lot and be happy in his work—this is a gift of God. He seldom reflects on the days of his life, because God keeps him occupied with gladness of heart.

Vocation 3 - Purpose

Vocation Day III: The purpose of our callings
The purpose of our vocations, according to the Reformation theologians, is to love and serve our neighbors. Each vocation has "neighbors." In the calling of marriage, the husband is to love and serve his wife ("as Christ loved the church"), and the wife is to love and serve her husband ("submit to your husband as to the Lord"). The parents' neighbor is their children, whom they are to love and serve. A child's neighbor is his or her parents, whom they are to love and serve. In the workplace, the neighbors would be customers and fellow workers. In the church, each member is to love and serve the rest. In the calling of citizenship, we are to love and serve our fellow-citizens.

Our vocations can be defined by our relationships with people, and how we serve and love them is defined by our vocations.Notice that this understanding of the purpose of vocation clarifies moral issues. A mother is to love and serve her child, not kill her child through abortion, or harm her child through child abuse. A husband is to love and serve his wife, not dominate or abuse her. A doctor is to love and serve his patients, not kill them through euthanasia or malpractice. A ruler is to love and serve his subjects, not tyrannize them or oppress them. In this way we all serve one another through our vocations. Since our vocation is how we serve our neighbors, we should not be idle, but have and actively participate in our vocations.

2 Thessalonians 3:6-15

Now we command you, brothers, in the name of our Lord Jesus Christ, that you keep away from any brother who is walking in idleness and not in accord with the tradition that you received from us. For you yourselves know how you ought to imitate us, because we were not idle when we were with you, nor did we eat anyone's bread without paying for it, but with toil and labor we worked night and day, that we might not be a burden to any of you.  It was not because we do not have that right, but to give you in ourselves an example to imitate. For even when we were with you, we would give you this command: If anyone is not willing to work, let him not eat. For we hear that some among you walk in idleness, not busy at work, but busybodies. Now such persons we command and encourage in the Lord Jesus Christ to do their work quietly and to earn their own living. As for you, brothers, do not grow weary in doing good. If anyone does not obey what we say in this letter, take note of that person, and have nothing to do with him, that he may be ashamed. Do not regard him as an enemy, but warn him as a brother.

Vocation 2 - Our Callings

Vocation II: Our callings are multiple

The word "vocation" does not just mean "job," as in the secularized version of this theological term. It is the Latin word for "calling." The idea is that God has "called" us to different tasks and to the different people he has brought into our lives. We have multiple vocations. In the Reformation classification, we have callings in the family (as husbands or wives, fathers or mothers, brothers or sisters), in the workplace (as "master" or "servant," in the different occupations), in the society (as citizen), in the church (as Christians, pastors, elders, members of the choir, the other tasks in the congregation).

Even within a single calling, we may have several vocations. The same person may be a wife to her husband, a mother to her children, a sister to her other siblings, a daughter to her parents.

In a job, a person may be a "master" to the people he supervises, and at the same time be a "servant" to his bosses. In our calling as citizens of our country, a person might be a ruler and a subject (being under the law), or a subject and a ruler (as in our democracy where our leaders are chosen by and are under the authority of the people).

Some particular estates or vocations take priority over others. If a Christian holds a governing office, and he is neglecting his family, then he should step down from his office. In fact, the same goes with a pastor (1 Tim 3:4,5). We consider the preaching office both spiritually as well as orderly, that is, in the order of creation. This is why Paul forbids women from teaching and preaching publicly (1 Tim 2:12-14; 1 Cor 14:34-37). Now, according to its specific task to preach the gospel, the office of pastor is the highest office (1 Tim 3:1; Heb 13:17). But according to creation, the office of parent takes the cake (LC I, 141).

Exodus 31:1-11

Then the LORD said to Moses, "See, I have chosen Bezalel son of Uri, the son of Hur, of the tribe of Judah, and I have filled him with the Spirit of God, with skill, ability and knowledge in all kinds of crafts to make artistic designs for work in gold, silver and bronze, to cut and set stones, to work in wood, and to engage in all kinds of craftsmanship. Moreover, I have appointed Oholiab son of Ahisamach, of the tribe of Dan, to help him. Also I have given skill to all the craftsmen to make everything I have commanded you: the Tent of Meeting, the ark of the Testimony with the atonement cover on it, and all the other furnishings of the tent the table and its articles, the pure gold lamp stand and all its accessories, the altar of incense, the altar of burnt offering and all its utensils, the basin with its stand and also the woven garments, both the sacred garments for Aaron the priest and the garments for his sons when they serve as priests, and the anointing oil and fragrant incense for the Holy Place. They are to make them just as I commanded you."

Vocation 1 - Introduction

God works through our callings

I have done some previous posts on vocation, but thought I would spend some more time on it now. To begin, it is helpful to think about the Lord's Prayer. When we pray the Lord's Prayer, we ask God to give us this day our daily bread and he does so through the vocation of the farmer who grows the grain, the miller who grinds it into flour, the baker who makes it into bread. We would add the factory workers who build the tractors, the bankers who advanced the loans, the truck drivers who haul the produce, also the warehouse attendants, the grocery store employees, the lady at the checkout counter, the person who prepared our meal--soon, we have the whole economic system, and God works through each person in the chain to give us our daily bread.

The doctrine of vocation is, among other things, how God works through human beings. He protects us by means of police, soldiers, the legal system, the government (see Romans 13). He brings healing by means of doctors, nurses, pharmacists, and other health-care callings. He teaches us His Word by means of pastors. He brings new life into the world by means of parents.

Luther says that vocations are "masks of God," meaning that God hides himself in ordinary human beings as they carry out their callings. The doctrine of vocation is really just how we can serve and love our neighbor. Consider that you too are a "mask of God" as you carry out your various callings. How is God working through you to bless others?

Romans 13:1-7

Everyone must submit himself to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God. Consequently, he who rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves. For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear of the one in authority? Then do what is right and he will commend you. For he is God's servant to do you good. But if you do wrong, be afraid, for he does not bear the sword for nothing. He is God's servant, an agent of wrath to bring punishment on the wrongdoer. Therefore, it is necessary to submit to the authorities, not only because of possible punishment but also because of conscience. This is also why you pay taxes, for the authorities are God's servants, who give their full time to governing. Give everyone what you owe him: If you owe taxes, pay taxes; if revenue, then revenue; if respect, then respect; if honor, then honor.

Book Review/Summary - The Four Loves (C.S. Lewis)

1. Affection (Storge) - Fondness through familiarity, grows naturally, and is 9/10 of human happiness
2. Friendship (Philia) - True friendship, and the least necessary biologically
3. Romantic (Eros) - Being "in love"
4. Charity (Agape) - Unconditional, and the greatest of loves, where all is willing to be sacrificed for the good of the other.

Lewis further explains that there is love that is needed, love that is give, and love as an appreciation of something. However, these places that love "comes from" are complicated and be good or bad. For example, the need love of a child is a necessity, not being selfish. Conversely, excessive gift-love of the parent can be a perversion on its own.