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:
(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.
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